First Epistle of John Applied Part 1, Lecture 33

First Epistle of John Applied Part 1 · Lecture 33

p. 651THE FIRST EPISTLE OF S^t. JOHN.

CHAP. 2. 25. VERS.

And this is the Promiſe that hee hath promiſed us, even eternal life.

AS there is in bad men an averſneſſe from, ſo there is in the beſt, a backwardneſſe to their duty. The one through wickedneſſe have an Antipathy, the other through weakneſſe an inability to what is good, corruption is ſo prevalent in thoſe, that they will not receive, and ſo remanent in theſe that they have much ado to retain either Truth in their minds, or grace in their hearts. For this Reaſon no doubt it is, that Almighty God is pleaſed by his ſacred Pen▪men, not onelyonly to impoſe ſervices but propoſe rewards, and to enforce his commands by arguments.

Among thoſe many Arguments by which our duty is perſwaded, none more effectual than thoſe which concern our ſelves, there being in us all ſuch a principle of ſelf-love as puts us upon ſeeking our own advantage, p. 652and of all thoſe advantages which allure to the doing our duty, none equal to that recompence of reward, that eternal life which is laid up for, promiſed to, and ſhall be conferr'd upon us.

How fitly hath our Apoſtle here coupled together, a difficult duty, and an excellent motive, perſeverance, whether in well beleeving, or well-doing, is no eaſy task, the hands of our Faith and obedience like thoſe of Moſes, are apt toExod. 17. 11Exod 17:11 grow heavy, and have need of the ſtone of a Promiſe to bee put under them, that they may bee steady to the going down of the Sun of our lives, and a ſweeter fuller Promiſe there is not in the whole book of God, than that which wee are here put in minde of. And This is the Promiſe which he hath promiſed us, Even eternal life.

In which words wee have four particulars worthy our obſervation.

An excellent benefit, eternal life.

A ſure conveyance, hath promiſed.

An Eminent Author, Hee.

The peculiar perſons, us. All which when I have ſeverally unfolded, I ſhall joyntly apply, and that eſpecially with reference to (that which our Apostle here intends) the duty of perſeverance.

1 The excellency of the benefit, though it bee laſt in the verſe, would firſt be conſidered, as it is delineated in thoſe words, eternal life.

If wee here examine the Grammer of the Greek Text, wee ſhall finde it incongruous, the accuſative foreign, put for the Nominative foreign, but that which is called in Rhetorick, foreign, the putting of one caſe for another is not unuſual, and withall it is very frequent to put the Antecedent in the caſe of the Relative, as appeareth by thoſe two Inſtances among many others, the one Virgils, Urbem quam statuo vestra eſt, and the other Terences, Virg.Populo ut place…ent quas feciſſent fabulas, ſo here foreign.Tereat.

p. 653The Emphaſis of the Article prefixed before both the Substantive and the Adjective, foreign, would not bee paſſed by, ſince as one well, magnum pondus addit orationi, it addeth a great deal of weight to the expreſſion, intimating that it is not an ordinary kinde ofBeza in loc. life, but that which is moſt tranſcendent, whereof the Apoſtle ſpeaketh, and withall that the eternity is that which addeth much to its excellency.

That which is eſpecially to bee inquired into is, what is the benefit which is repreſented under theſe Characters, and why it is ſo repreſented?

1 That happy and glorious eſtate which ſhall hereafter be enjoyed, is without all doubt that which is here and elſe where intended by this phraſe, eternal life.

It may perhaps bee here objected, that eternal life in a ſtrict and proper notion may bee affirmed of the miſerable condition of the wicked, as well as the bliſſeful ſtate of the godly, for the Reſurrection ſhall bee general, and the term of that Reſurrection ſhall bee an union of ſoul and body, and that union ſhall bee inſeparable, which denominateth it eternal, in which reſpect St. Auſtin ſaith expreſlyAuſt. de civit. dei l. 19. c. 11. of the damned, In eternum cruciari non poterint niſi vixerint in eternum, they could not be for ever tormented, if they did not live eternally.

But to this it is well anſwered, that this word life is not alwaies taken pronudâ exiſtentiâ, a bare exiſting in, but foelici conditione, an happy condition of life, non magnum eſt Id▪ de verb. … Serm. 6….din vivere; aut ſemper vivere, ſed magnum eſt beaté vivere, ſaith St. Auſtin. It is no great matter to live long, or alwaies, but to live happily. That Loyal prayer, Let the King live (in every Language) imports a prosperous eſtate, when the Pſalmiſt ſaith, Who is the man that would ſee Pſal. 34. 1…Ps 34:1life? hee explaineth himſelf preſently after by good daies; vivere among the Latines, is ſometime as much as valere, to live, is as much as to be well, and upon this account it is, that as on the one hand the Scripture calls the ſtate of p. 654the damned, an eternal death, becauſe their life is onelyonly a continuance in miſery, ſo on the other, the ſtate of the bleſſed an eternal life, becauſe it is a perpetual abode in felicity.

2 Having found out what is the benefit intended, I ſhall now go on to inlarge in the deſcription of it. Indeed, eternal life is a ſubject ſo ſweet and pleaſant, that you cannot want patience to hear of it, though withall it is ſo ſublime and tranſcendent, that I want a tongue to ſpeak of it, acquiri potest, exprimi non potest, it is our comfort wee may attain it, but our defect that wee cannot conceive, much leſſe expreſſe it; when wee come to the fruition of this life, wee ſhall not ſay with thoſe in the Pſalm, as wee have heard, ſo wee have ſeen, but withPſal. 48. 8.Ps 48:8 the Queen of Sheba, the one half was not told us, all that can bee ſaid of that joyful eternity, being but as Stilla Mari, a drop to the Ocean, or ſcintilla igni, a spark to the flame. But though a perfect diſcovery of this bliſſe bee2 Chron. 9. 62 Chr 9:6 impoſſible at ſuch a diſtance as earth is from heaven, yet in the Scripture lineaments we may behold it, and that ſo much of it (if wee ſeriouſly view it) as that wee cannot chooſe but bee enamoured with it: nor ſhall I go further than my Text, wherein wee finde a deſcription conſiſting of two words.

A word of quality, and praelation, life.

A word of quantity and duration, eternal.

Becauſe men love to live, promiſſa eſt illis vita, ſaith St. Auſtin, life is promiſed to them, and becauſe they moſt fear death, promiſſa est illis aterna, eternal life is promiſed. What doeſt thou love? To live, this thou ſhalt have; what doeſt thou fear? to dye, this thou ſhalt not ſuffer▪ it is life eternal, of each a word.

1 That future ſtate is deſcribed by life▪ and if you pleaſe to examine it, you ſhall finde two things ſhadowed forth by it, namely, Wherein that bliſſe conſiſts, and how far it ſurpaſſeth all other injoyments.

p. 6551 Inaſmuch as it is called Life, it intimateth wherein that happineſſe conſiſts, to wit, in the Beatifical viſion. To clear which you muſt know, that,Aug de verb. Dom. Serm. …4

1 Nat…ral life is the union of the ſoul with the body, and accordingly ſupernatural life is the union of the ſoul with God; and look as the body being united to the ſoul liveth, becauſe the ſoul is the principle of life: ſo the ſoul … nited to God muſt needs live much more, becauſe God is the living God, the fountain, and Original of life.

2 This union of the ſoul with God is double, and accordinglyAug. with St. Auſtin wee distinguiſh of a double ſupernatural life, …na fide, altera specie, una in tempore peregrinationis, altera in eternitate manſionis, there is a mediate union, wee have with God in this Pilgrimage, by faith, and there is an immediate union wee have with him in that manſion, by ſight; that is the life of grace this the life of glory, when S. Paul ſaith, wee Walk by faith, and 2 Cor. 5. 72 Cor 5:7not by ſight, hee expreſſeth the former, and withall intimateth the latter life, when wee ſhall walk by Sight and not by faith, Thus whereas God himſelf told Moſes, No man can ſee mee and live, it may in this reſpect bee inverted, Exod. 31. 8Exod 31:8no man can live without ſeeing God, ſince by ſeeing it is the Saints have an union with, and fruition of God, and ſo live, to which thoſe words of the Pſalmiſt are fitly applicable, Thou wilt ſhew mee the path of life, in thy Pſal. 16. 11Ps 16:11preſence is fulneſs of joy.

2 In that it is called life, it inferreth its ſurpaſſing worth and value. To illuſtrate this, it would bee conſidered that life is the moſt pretious treaſure, and choiceſt p…rl in the Cabinet of nature: though a Lyon bee a farre more noble bruit than a Dog, yet ſuch is the excellency of life, that a living Dog is better than a dead Lyon; thoughEccl 9. 4▪Eccl 9:4 the Sun bee ſo glorious and ſplendent a creature, yet muſ… …nimae praeſtantior ſole, the little fly in reſpect of its life, is more excellent than the Sun. And as life is in it ſelf, ſo is it in mans eſtimation among all outward bleſſings of p. 656greatest worth; skin for skin, (or as it may bee better rendred) skin after skin, one thing after another) and all a man hath (till hee bee ſtript to his skin) will a man give Job 2. 4Job 2:4for his life, ſaith the Father of Lies truely, a man willMark. 5. 26Mark 5:26 part with his Honours, his Wealth, ſuffer bondage and pain to ſave his Life. The Woman in the Gospel, spent all ſhee had upon Phyſitians, and why, but to perſerve her life. Had Hamans deſign been onelyonly to make theEſt. 7. 4.Esth 7:4 Jews ſtaves, Hester would have been ſilent, but when their lives were concerned, ſhee reſolveth to petition the King. This was the ſingular boon which the King requeſted of God, Hee asked life of thee, and thou gaveſt it Pſal. 21. 3 34 10Ps 21:3him. In a word, who is the man that would ſee life ſaith David, and who is the man that would not ſee Life? ſcarce any man (if not beſides himſelf) but would chooſe to live, though it were in poverty, exile, trouble, and miſery, rather than not to live at all. By all this the pretiouſneſs of life appeareth, and in that respect how fit an emblem of the ſtate of bliſſe, which is infinitely beyond all earthly comforts, yea, in compariſon of which this life (which I have told you, is of ſo great a price) is yet vile and baſe, and therefore it is that this life is ſometimes called life without any additament. So by our bleſſed Saviours anſwering the young mans queſtion, what ſhall I do that I may inherit eternal life? ſaith, If thou wilt enter Mat. 19. 16, 17Matt 19:16Matt 19:17into life, as if there were no life beſides that, or at leaſt as if this life were not worthy to bee called ſo in compariſon of that.

It is well obſerved by an Ancient, that cum varia et multa Andr. Caeſar.ſeculi ſint bona illorum uſus et participatio variis nominibus exprimitur, ſo great is the variety of the good things of happineſs, that it is expreſſed by ſeveral names, and thoſe you will finde alluſive to what things are moſt amiable, and deſirable on earth, thus it is called a reſtHebr. 4 9 Mat. 2…. 21 … uk. 24. 43 Rom. 8. 21Heb 4:9Matt 2:21Rom 8:21 for the people of God, the joy of the Lord, the glorious liberty of the Sons of God, it is ſtiled Paradiſe, a Crown, a p. 657Kingdome, an Inheritance, a weight of glory, but of all expreſſions, none ſo frequent as this, that it is called Life: Luk. 12. 35 … Pet. 1. 4▪ 2 Cor. 4. 17 1 Pet. 5. 4 Rev. 2. 7, 10 21. 8.Luke 12:352 Cor 4:171 Pet 5:4Rev 2:7Rev 2:10yea, as if this were the we…ghteſt and choiceſt thing, by which the worth and value of that bliſſe could bee ſet forth, when it is compared to other things, ſtill Life is annexed; If to water, it is the water of Life; to a Tree, the Tree of Life; to light, the light of Life; to a Crown, a Crown of Life; Finally, if to an inheritance, it is of the grace of life. The ſum is this, ſo manifold are the comforts of that ſtate, that all ſimilitudes are too narrow to expreſſe it, and therefore the Scripture uſeth not one, but many, and among all theſe things to which it is compared, Life is to bee preferred far before them, and therefore not once but often, I think I may ſay more often, it is called by this name Life, than by any other.

2. As the ſtate of bliſſe is called Life, ſo this Life is ſaid to bee eternal; for the opening whereof I ſhall briefly diſcuſs three things.

In what ſenſe this Life is eternal.

Why it must be eternal.

Why ſo often called eternal Life.

In anſwer to the first, you muſt know that there is a double eternal life.

The one, that which is ſo, both à parte ante, and à parte poſt, having neither beginning of daies, nor end of time; and in this notion it is the incommunicable property of the Deity, who liveth from everlaſting to everlaſting, and as himſelf is the beginning and end of all things, ſo hee hath neither beginning nor end.

The other, that which is ſo, à parte post, but not à parte ante, hath a beginning but no ending, and this is that life which is communicab…e to the Holy Angels, and glorified Saints, the greatneſſe of this life is unmeaſurable, the worth of it ineſtimable, the joies of it innumerable, ſo the duration of it is interminable, vitae illius curſus erit ſine termino, uſus ſine faſtidio, refectio ſine cibo, adjutorium ſine defectu, p. 658ſaith the Father elegantly, that Life ſhall bee maintained without any aliment, ſuſtained without any defect, retained without any loathing, and once obtained, ſhall know no ending.

2 That this life muſt bee in this ſenſe eternal, there needs no other medium to prove, than that it is a ſtate of bliſſe, which could not bee, were it not eternal. This will eaſily appear by a double argumentation, the one of S^t. Auſtin, the other of Aquinas.

1 St. Auſtin thus argues, If that life ſhould end, it muſt bee either with or againſt, or neither with nor againſt Auguſt. de Civitate Dei. l. 14. c. 25.the will of him that enjoyeth it; that hee ſhould loſe it with his will, is not imaginable, becauſe hee had it not againſt his will, yea, it is impoſſible that life ſhould bee happy, which hee that injoyeth deſireth to be rid of; nor can hee loſe it againſt his will, ſince that life is not to bee accounted happy, which though it bee in a mans will, yet it is not in his power to keep; nor yet is it to bee imagined, that a glorified perſon ſhould bee indifferent whether hee have it or no, ſince if good bee that which all de ſire, the chief good which is bleſſedneſſe, muſt bee deſired with vehemency of affection, and therefore he that is once, is for ever poſſeſſed of this life.

2 Aquinas thus reaſoneth, Beatitudo debet quietum reddere appetitum, that onelyonly is a bleſſed ſtate whichAquin. 1^a 3ae. Quaeſt. 5. Art. 4 quieteth the appetite, and ſatiateth the deſire, which no ſtate can do, though never ſo glorious, if it bee not eternal; it is not the meer fruition of the moſt ſplendid condition, which contents the minde, without an aſſurance of its continuance, ſince the very thought and fear of future loſing, would much take off the joy and bliſſe of preſent enjoying; no wonder, if happineſſe bee defined by Boetius to bee interminabilis vitae tota ſimulet perfect a poſſeſſio, Boet. de conſol.a total, ſi…ultancous, perfect and interminable poſſeſſion of life.

3 It is not unworthy our obſervation, that by whatſoever p. 659reſemblance that future ſtate of happineſſe is illuſtrated, eternal and everlaſting is ſtill annexed as the2 Cor. 5. 1 2 Pet. 1. 11 2 Tim. 2. 102 Cor 5:12 Pet 1:112 Tim 2:10 adjunct; Thus wee read of an houſe eternal in the heavens, an everlaſting Kingdome, an eternal glory, and everlaſting joy, an eternal inheritance, and everlaſting Iſa, 35. 10 Heb. 9. 15 Iſa. 5. 17 Tit. 1. 2 Gal. 6. 8Heb 9:15Isa 5:17Titus 1:2Gal 6:8ſalvation, and very frequently eternal and everlaſting life; nor is it without good reaſon, that this Epithete is made ſo much uſe of, and that eſpecially on a double account.

1 Propter eminentiam, to advance the excellency of this Life. St. Auſtin enlarging in the praiſes of this life, heapeth up a multitude of excellencies, The Life ſaith hee which God hath prepared for them that love him, is, vita vitalis, beata, ſecura, tranquilla, pulchra, munda, Aug. meditat. l. c 22caſta, ſancta, a lively, happy, ſecure, peaceable, amiable, pure, chaſte, and holy life but ſtil that which crowneth all is its eternity, and therefore the Father goeth on, ignaramortis, neſcia triſtitiae, it is a joy which cannot be interrupted with any ſorrow, and a life which is altogether ignorant of death, it is ſine labe, ſine dolore, ſine anxietate, ſine perturbatione, corruptione, et mutatione, without spot, or wrinkle, without ſorrow, or vexation, without change, or corruption. Look as in reſpect of Divine attributes, eternity is that which runs through, and puts a luſtre upon them all, ſo that it were little to ſay of God, hee is holy, wiſe, juſt, good, nay, that hee is omnipotent, omniſcient, omnipreſent, unleſſe wee could ſay hee is eternally all theſe: ſo is it in reſpect of the excellencies of that other life, they could afford little comfort were they not eternal.

2 Propter differentiam, to difference it from, and ſet it in oppoſition againſt this preſent life. This life, how ſweet ſoever, is but ſhort; that life is not onelyonly ſweet but laſting, yea, everlaſting. This life, as to many acts of it, is ſuspended by ſleep, and at laſt wholly taken away by death; that life knoweth no ceſſation, nor interruption, p. 660but ſhall bee one continued act. Here Orimur, morimur, wee no ſooner begin to live, but wee haſten to death; our life is like an hour-glaſs, which is no ſooner turned up, but it begins to run out, or like a Leaſe, which is no ſooner taken, but it begins to expire; the longer our time paſt hath been on earth, that to come is ſo much the ſhorter, and the more wee grow in Life, the nearer wee are to Death: But there the Sun riſeth and never ſetteth, continually ſhining in its full ſpendor, that estate is not a Leaſe for years, but an inheritance for ever. This Life is a fading flower, a flitting ſhadow, a vaniſhing vapour: but that is a flouriſhing laurel, an induring ſubſtance, a fixed Star. Finally, This Life is ſo ſhort, that it may bee meaſured by months, by daies, by hours▪ but that is ſo long, as it cannot bee meaſured by Years, nor Jubiles, nor Ages, ſince, when thoſe happy Saints have lived, ſo many millions of ages, as there are piles of graſſe on the earth, drops of water in the Ocean, ſands upon the Sea-ſhore, or ſtars in the firmament, their life ſhall bee as new to begin, and as long to continue, as at the firſt moment when they entered into the poſſeſſion of it; and thus I have given you an account of the excellency of the benefit, paſs we on to thePart ſecond.

Certainty of the Conveyance, in thoſe words; This is the Promiſe promiſed, The Explication of this branch will be dispatched in two Queries.

What this meaneth, that eternal life is ſaid to be promiſed?

Why it is ſo emphatically called, The Promiſe?

1 Inquire wee a little into the import of this word promiſed, and this will the better appear by conſidering it in a fourfold oppoſition, to wit, twofold in reference to him by whom, and twofold in reſpect of us to whom it is promiſed.

1 In regard of him by whom it is promiſed, wee may very well conſider it as oppoſed to a bare intention, and a meer declaration.

p. 6611 Eternal Life is promiſed, not onelyonly purpoſed. I confeſſe▪ in one Scripture, promiſed is no more than purpoſed, to wit, where St. Paul to Titus ſaith of eternal Tit. 1▪ 2.Titus 1:2Life, it was promiſed before the World began, but according to the common notion, and uſual acception, promiſed is more than purpoſed. A Purpoſe is onelyonly the thought of the heart, a Promiſe is the fruit of the lips; A purpoſe is ſecret and hidden, a promiſe is open and manifeſt; Finally, A Purpoſe is onelyonly an intention of the minde; but a Promiſe is the revelation of the intention. This Eternal Life was from all eternity purpoſed, and being purpoſed, could not but bee accompliſhed, for the Decrees of God muſt stand: but had it not been promiſed as well as purpoſed, wee might at laſt have injoyed it, but in the mean time could not have known it, it would have been as a treaſure hid, a fountain ſealed, a spring ſhut up. Gods purpoſe then is the emanation, and his promiſe is the ſignification of his will, whereby it becomes manifeſt unto us. Nor yet is this all, but

2 Promiſed is more than declared, it is one thing to reveal, and another to promiſe, that onelyonly m…keth known, but this maketh ſure; that giveth notice of, but this an intereſt in, when therefore eternal Life is ſaid to bee promiſed, it doth not onelyonly mean that it is intended, but that it is manifested, yea, not only that it is manifeſted, but that it is aſſured, God hath not onelyonly ſet before the Sons of men this eternal life as a thing in it ſelf real and excellent, no, nor yet onelyonly as that which may poſſibly yea, probably bee attained, but hee hath promiſed, that is, he hath in his word given an undoubted aſſurance, that hee will beſtow it, and this is the meaning of, hath promiſed.

Nor yet is it a ſimple naked promiſe, but ſuch as is attended Heb. 6. 17, 18.Heb 6:17Heb 6:18with an oath, ſo the Author to the Hebrews expreſly, God willing more abundantly to ſhow unto us the heirs of Promiſe, the immutability of his counſel, confirms it by an Oath, that we might have ſtrong conſolation, who have fled p. 662for refuge to the hope ſet before us; which hope is no other than the thing hoped for, eternal life; yea more than this, both the word and oath are upon record in Holy Writ, and all this hath a ſeale annexed to it, both the privie ſeal of the Spirit, and the broad ſeal of the holy Sacraments, for our further confirmation. If then you will have the import of theſe words, be hath promiſed, in reference to God, it is, that hee hath not only reſolved, but ſpoken it; not only ſpoken of ſuch a life▪ but ſaid hee will give it us; yea not only ſpoken, but ſworn, and this not only with his lips, but it is as is were under hand and ſeal.

2 In reſpect of us to whom it is promiſed, wee may look upon it in a double oppoſition, to actual poſſeſsion, and due deſert.

Eternal life is promiſed, yet not poſſeſſed; the promiſe is paſt, it is the preterperfect tenſe, hath, the poſſeſſion to come. S^t. Paul uſeth the future tenſe, ſhall give. It is not2 Tim. 4. 82 Tim 4:8 unfitly obſerved, that it is the wiſdome of Divine diſpenſation, firſt to make a promiſe, and afterwards to give the thing, partly in regard of himſelf, Ut in iis quae non habemus Auguſt.largitorem habeamus debitorem, ſaith S^t. Auſtine excellently, that where hee is not a Donor hee may become a Debtor, and may glorifie not only his goodneſſe in giving the thing, but his faithfulneſſe in making good his word; partly in regard of us, that he may give us occaſion of exerciſing our faith, hope, and patience; ſince on the one hand, if it were preſently given, there were no uſe for hope to expect, and patience to wait; and on the other hand▪ if it were not promiſed, there were no ground for faith to beleeve.

2 Eternal life is promiſed to, not deſerved by us. I confeſſe theſe two are not neceſſarily oppoſed, there is a promiſe which is an act of Juſtice▪ as when a Debt…r promiſeth the payment of his debts, or a Maſter promiſeth the Labourer his hire, the Servant his wages▪ but p. 663withall there is a promiſe, which is an act of grace and mercy, as when a King promiſeth a Malefactor a pardon, or a friend promiſeth another a courteſie, and of this latter ſort are all Gods promiſes to us, eſpecially this of eternal life, which is infinitely beyond whatever wee can, or whatſoever he requireth we ſhould doe, or ſuffer; Ireckon (ſaith S^t. Paul, and I hope he is not out in his reckoning) that the ſufferings (ſurely then the doings) of this preſent life are not worthy the glory which ſhall bee revealed; Devout Anſelme ſaid truly, Si h…mo mille Anſelm.annis ſerviret Deo ferventiſſime, non mereretur ex condigno dimidium diei eſſe in regno caelorum, If a man could ſerve God moſt fervently a thouſand years together, it would not deſerve one half days, much leſſe an eternal fruition of that life; Indeed the promiſe being paſt, it is juſt with God to perform it, in which reſpect S^t. Paul expects this crown from God as a righteous Judge; but2 Tim. 4. 82 Tim 4:8 withall, ſince meer mercy moved him to promiſe, and what we doe as the condition is no way equivalent to the reward, it is a gift of meer grace; and therefore our Saviour teacheth his Diſciples to expect it from God, asLuke 12. 32Luke 12:32 a merciful Father, It is your Fathers good pleaſure to give you the Kingdom; and the ſame S^t. Paul expreſly calls it a gift, eternal life is the gift of God through Jeſus Rom. 6. 23Rom 6:23Chriſt our Lord; and ſo much in anſwer to the firſt queſtion.

2 If it ſhall in the next place be enquired, why eternal life is called the promiſe? the anſwer is given by S^t. Peter, 2 Pet. 1. 42 Pet 1:4where ſpeaking of the promiſes of eternal life, hee calls them exceeding great and precious.

1 The promiſe, becauſe an exceeding precious promiſe, all other promiſes whatſoever being put in the one ſcale, and this in the other, this will infinitely preponderate them; look what the paper and pack-thread are in reſpect of the commodity for which wee bargain, that are all the promiſes of this life, in reſpect of thoſe which concern p. 664that to come, circumſtantials, and of no value. Not only ſo, but

2 The promiſe, becauſe an exceeding great promiſe, it is as it were the center in which all other promiſes meet, it is ſuch a promiſe as without which all the other would afford little comfort; what a figure is to the Cyphers, that is this promiſe to the reſt, without which they ſignifie nothing, it is the fundamental promiſe, upon which all the rest are bottomed; becauſe God hath promiſed eternal life, therefore he will not ſtick at any thing elſe, yea whatſoever promiſes he hath made are in order to this; therefore hee promiſeth earthly things, that they may help us to heavenly, nor are temporalls any further within the promiſe than they are ſubſervient to eternal, therefore hee promiſeth his Spirit, and the graces of his Spirit, that by them we may be fitted for glory, therefore he promiſed to ſend his only begotten Son, that wee might through him obtain eternal life; and ſince it is as it were the alpha, the firſt, the chief of all promiſes, yea the omega, the end to which they lead, it may well bee called the promiſe. And ſo you ſee the ſecond particular unfolded, which is the certain conveyance.

3 The eminency of the Author by whom this promiſe is made, cometh next to bee conſidered, in the Relative, He.

If you caſt your eyes on the preceding verſe, you will finde the Antecedent to this Relative, namely, the Father, and the Son; our Saviour tells the Diſciples, it was the Fathers good pleaſure to give them the Kingdom; and it is his good pleaſure in the mean time to give them the promiſe of it; but becauſe the Father promiſeth it by the Son, therefore interpreters look upon the Son as the Antecedent, ſo much the rather, becauſe throughout this Epiſtle, when the Apoſtle uſeth this pronoun Hee, hee meaneth▪ Chriſt.

Indeed a Caution muſt bee here inſerted, that if wee p. 665underſtand this Hee to bee the Son, wee doe not ſo conſtrue it as if eternal life were not promiſed before Christ came. As the Father hath ſpoken to us in theſe laſt days by his Son, ſo he ſpake to them that were before, at divers times, and divers manners, and that concerning eternal life. I well know that the Socinians poſitively aſſert the firſt promiſe of eternal life to be made by Chriſt, and it is not to bee denied, but that ſome of the Fathers Hier. l. 1. adv. Pelag.ſeem to incline to this opinion; St. Hierom, where hee ſaith, The Kingdom of Heaven was not promiſed in the Old Teſtament; Theophilact, who maketh this diſtinction Theoph. in Luk. 1.Luke 1between the Law and the Goſpel, that to the Law only temporal promiſes are annexed, but in the Goſpel eternal promiſes are revealed; but how improbable this opinion is, will appear by ſeveral conſiderations. The Author Heb. 11. 16Heb 11:16to the Hebrews ſaith of the Patriarcks, Abel, Enoch, Noah▪ Abraham, that they deſired a better Country, that is an heavenly; and could they have deſired it if they had not known it, and could they have known it if God had notVerſ. 9. revealed it? In the ſame Chapter it is ſaid of Abraham in particular, that he looked for a City which hath foundation, whoſe builder and maker is God. Is not that City the Jeruſalem which is above, and could hee with any confidence have looked for it, if God had not promiſed it?Verſ. 26. That recompence of reward which Moſes had an eye to, when hee forſook the honours and pleaſures of Pharaohs Court, to ſuffer affliction with the people of God, was certainly more than temporal, for otherwiſe how could it have juſtly preponderated the contentments he might have had, or recompenced the ſufferings hee made choyce of? nor could he have had respect to it, if it had not been ſet before him. Not to enlarge, when our bleſſed Saviour referresLuk. 19. 20Luke 19:20 the young man to the Law of Moſes, for anſwer to the queſtion, What ſhall I doe to inherite eternal life? andJoh. 5. 39John 5:39 when he exhorts the Jewes to ſearch the Scriptures, for in them you think to have eternal life; doth he not plainly p. 666intimate, that in the Law of Moſes, and Scriptures of the Prophets, Eternal Life is made known, together with the way that leads to it. In one word, the Reſurrection of the dead, the term whereof is eternal life, is expreſſely called by the Apoſtle Paul, the Promiſe of God made unto Act. 26. 6Acts 26:6the Fathers.

This then is the Promiſe which hee hath promiſed, not that it was not at all promiſed before, but not ſo fully, ſo clearly; eternal life was promiſed in the Old Testament, rather typically than litterally, in general phraſes, than in expreſſe terms, and hence it is that they were but a few comparatively, who underſtood any thing by thoſe Promiſes concerning it, whereas now, according to St. Pauls 2 Tim. 1. 102 Tim 1:10expreſſion, Chriſt hath brought life and immortality to light through the Gospel, which plainly maketh it manifeſt to us, in which reſpect the Promiſes of the Goſpel Heb. 8. 6Heb 8:6are called by the Author to the Hebrews, better promiſes; not as to the things promiſed, which are the ſame for ſubſtance, but as to the eaſineſs of the condition, and chiefly the clearneſſe of the Revelation.

It will not now bee amiſs to conſider a while who this Hee is, by whom this promiſe is ſo punctually promiſed, nor need wee any further character of him than what is given before in this very chapter.

It is hee that is righteous, and therefore cannot deceive. It is hee that is the Holy one, and therefore cannot lye: ſo that ſince it is hee that hath promiſed, it muſt bee performed. It is hee who is an advocate with the Father to plead for our admiſſion into heaven, who is the Propitiation for our ſins. to wit, by his blood, which is alſo the purchaſe of this life. It is hee who is the Chriſt, annointed to the office of a Prophet, that hee might reveal to, of a Prieſt, that hee might obtain for, and of a King, that hee might conf…r on us this eternal life. Finally, it is hee who is the Son, and being the Son, is the Heir, and p. 667being the Heir, hath a title to this Life, not onelyonly to injoy it himſelf, but impart it to us. By all which it appeareth, that whereas men oftentimes promiſe thoſe things which they have no power or right to give, yea, ſometimes, they promiſe what they never intend to give, and hence it is that their Promiſes are vain, lying, and deceitful, Hee that hath promiſed hath Power and Will to give it, hee ſaith nothing, but what hee really intends, and will certainly fulfil; and now if you would know to whom this promiſe belongs, go on to a view of the next and laſt particular, which is, the

4 Propriety of the perſons, in the pronoune us. It is that which may be looked upon, both in a way of inlargement, and of reſtriction.

1 In a way of inlargement, us, not me onelyonly, the Pro…iſe was not peculiarly to the Apoſtles, but to all true Chriſtians, upon this account St. Paul elſewhere ſpeaking of this benefit, under the name of a crown of Righteouſneſs, 2 Tim. 4. 82 Tim 4:8ſaith, it is that which the Lord the Righteous Judge will give mee at that day, and not me onelyonly, but all them that love his appearing. In other Races, though never ſo many run, yet only one obtains the prize, but this prize is given to all Chriſtian runners; that which intituled St. John to this life, was not his new office of an Apostle, but his new birth as a Chriſtian, ſo much the Apoſtle Peter implyeth, when hee ſaith, Bleſſed be the God and Father of our Lord Jeſus Chriſt, who hath begotten us to a lively hope, to an inheritance, and the meaneſt Christian is begotten of God, as well as any of the Apoſtles; it is not Grace in ſtrength, but Truth, which is the condition of Glory, and therefore this us taketh in all thoſe ſorts of Chriſtians before mentioned, not onelyonly Fathers, but Young men, nay, little Children.

2 In a way of reſtriction, us, not all, but us, who are thus and thus qualified, and if you pleaſe you may take in all thoſe who are before expreſſed, in this Chapter, us, p. 668who keep his Commandements, for the promiſe and the precept are knit together, nor can any partake of the one, whoVerſ. 3 do not keep the other; us, who walk as Chriſt walked, for wee cannot expect to attain the end which hee hath promiſed, Verſ. 6.if wee do not walk in the way which hee hath walked Verſ. 11.in, and which leads to the end; us, who love our brother, this being the Old and the New Commandement, muſtVerſ. 1…. bee obeyed, if wee will enter into life; us, who love not the World, nor the things of the World, for hee is unworthy of the Life in that World to come, who doteth with the love of this; us, who acknowledge the Son, ſince onelyonly heeVerſ. 22. that hath the Son, hath Life. Finally and principally, us, in whom that abideth which wee have heard from the beginning.Verſ. 24

Indeed, if you mark it, you ſhall ſtill finde the Promiſes of Eternal Life made to perſeverance, To them wh… by patient continuance in well doing, ſeek for Glory, Honour, and Immortality, Eternal Life, ſo St. Paul to the Romans; Rom 2. 7.Rom 2:7I have fought the good fight, I have finiſhed my courſe, I have kept the faith, henceforth is laid up for mee a crown of 2 Tim. 4. 7, 82 Tim 4:72 Tim 4:8Righteouſneſſe; ſo the ſame Apoſtle concerning himſelfe; not to multiply instances, in thoſe ſeven Epiſtles to the ſeven Angels of the Churches of Aſia, we find eternal life promiſed under ſeveral metaphors, but ſtill the condition prefixed, is to him that overcommeth, not to him that fighteth, but who continueth fighting till hee overcome, ſo true is that of St. Bernard, whereas all the vertues runBern. in the race, it is perſeverance alone which carrieth away the reward. And thus I have given you an account of all the parts of the Text.

I cloſe up all in one word of Application, and that

1 In General, is there an Eternal Life promiſed? why then do wee not beleeve it? and if wee do beleeve it, why do we not prize it? and if we prize it, why do we not ſeek after it? Were it poſſible that men ſhould be ſo much p. 669in love… with this Life, did they beleeve there were another? or could they dote ſo much on a frail fading Life, did they beleeve there were one that is Eternal? If we view the practiſes of the Sons and Daughters of men, wee may ſadly obſerve, that this Life is ever providing for, as if it ſhould never end, and that Life is never prepared for, as if it ſhould never beginne, whereas this Life ſhall ſoon end, but that never. We ſee ſaith St. Auſtin the Lovers of this preſent Life uſingAug. de verb. dom. Serm. 64. their utmoſt care and cost to preſerve it, and all they can doe is onelyonly ut differant, non auferant mortem, to delay that Death which they cannot prevent; if men are ſolicitous, ut aliquantulum plus vivatur, that they may live a little longer, Quomodo agendum eſt, ut ſemper vivatur, How ſtudious ſhould they bee, that they may live for ever?

Oh that wee would at length, bee effectually convinced of the certain and infallible verity of this promiſe in it ſelfe, and then there would bee little need to perſwade our indeavours, to make ſure our own intereſt in it. Cleombrotus reading of this future immortality, though but darkely delineated in Platoes writings, by casting himſelf into the Sea, diſpoſſeſſed himſelf of this life, that hee might bee the ſooner poſſeſſed of that; Far bee his Practice from our imitation, wee are taught to wait Gods leaſure for the accompliſhment of this Promiſe, but ſurely the due conſideration of an Eternal Life will teach us to make a preparation for that, the main buſineſs of this life, ever remembring, that this moment is given us by God to bee the onelyonly opportunity of gaining that eternity.

In special, Memoria promiſſae mercedis perſeverantem te faciat in opere, ſince eternal life is promiſed by him to us, let that which wee have heard from him abide in us. True perſeverance in the Faith is very difficult, p. 670and ſometimes proveth dangerous, but its as true, Eternal Life is very Excellent and advantagious. Ʋideamus quid promiſit, ſaith St. Auſtin, let us ſeriouſlyAug. in loc. et in Evang. Joh. tract. 23. view, what it is hee hath promiſed, not Gold or Silver, Houſes, Lands, or any earthly Poſſeſſions, and yet what will not men indure for the gaining of theſe? ſhall not Eternal Life, have a ſtronger influence upon us? Oh conſider on the one hand what is it thou canſt probably gain by forſaking the truth, perhaps favour with great ones, large revenues, stately palaces, Honourable titles; But tell mee in good earneſt, can theſe countervail the loſs of Eternal life? undoubtedly they cannot. On the other hand, what is it thou canſt poſſibly loſe by retaining the truth? perhaps thy eſtate, thy liberty, thy life; I but, what thinkeſt thou? will not eternal life make amends for all theſe loſſes? certainly it will. As therefore the runners of old were wont to engrave the reward upon the palmes of their hands, that when they began to faint, the fight of that might revive them; So let us incourage our ſelves to a patient abiding in the Doctrin which wee have heard, notwithſtanding all oppoſition, by a ſerious remembrance of the Promiſed remuneration, eternal life, and ſo much the rather, becauſe it is promiſed upon this condition, and is no otherwiſe to bee expected. To end therefore, Haſt thou begun well by imbracing the Faith, loſe not the reward for want of adhering, but hold it faſt to the end, that thou maieſt receive in the end, this Life, which ſhall be without end.