First Epistle of John Applied Part 1, Lecture 7

First Epistle of John Applied Part 1 · Lecture 7

p. 115THE FIRST EPISTLE OF S^t JOHN.

CHAP. 2. part of the 8, VERS.

Which thing is true in him and in you, becauſe the darkneſs is paſt, and the true light now ſhineth.

AMong the many obſervables in ſacred writ, it would not be paſſed by what frequent uſe the Penmen make of thoſe two Arts, Logick, and Rhetorick; by the one proving ſtrongly, and by the other perſwading ſweetly. It were eaſie to diſcover in theſe Divine Books the ſeverall Topicks of Argumentation, Tropes and Figures of Elocution, and Forms of Oratory. True it is, it had been enough for the divine Majeſty whoſe Penmen theſe were, only to aſſert and enjoyn without either proving or perſwading. But ſuch is his Mercy, that knowing our dulneſs p. 116and perverſneſs, he is pleaſed to convince us by undeniable reaſons, and allure us by loving inſinuations. A pregnant inſtance hereof we have in theſe words, the ſcope whereof is to make way for the command of love which our Apoſtle was about to give them, friendly beſpeaking them with the title of Brethren, and ſweetly preparing them to receive the command by various Arguments, which are aptly couched in this oratoricall Proaeme. I write not a new but an old Commandment. And Again a new Commandment I write to you which is true in him, &c.

Having diſpatched the Compellation and the firſt Part 2.branch of the Commendation, we are now to proceed to the ſecond, which is drawn from that conformity this duty hath to Christs pattern, intimated in thoſe words, Which thing is true, or a thing which is true in him. I am not ignorant that ſome learned men refer all that followeth in this Verſe, to thoſe words in the beginning of it, A new Commandment I write to you, as if it were only a Confirmation of that part of the commendation, and ſo thoſe words, Which thing is true, areZanch. in loc. Lorin. in loc. thus to be Paraphraſed; which thing, Namely, That this Commandment of Love is a new Commandment, is true both reſpec…u Chriſti & noſtri, in regard of Chriſt who hath himſelf fulfilled it, and ſo given us a new pattern of it, and in reſpect of us Chriſtians who by reaſon of the true light ſhinining have a new grace enabling us to performe it our ſelves. But I rather incline to take theſe words as affording new Topicks for the commendation of love, and ſo the laudatory Character we are now to handle is, that this grace which is enjoyned to Chriſtians is no other then what was true in Chriſt.

The Clauſe as it is ſet down in the Greeke carrieth with it no ſmall difficulty. Gagneius upon this placeGag. in loc. ingeniouſly profeſſeth that he could not find out the p. 117true ſence and meaning of it. Some Expoſitors render foreign, in it ſelf, as if the ſenſe of theſe words were only to aſſert the verity of the thing concerning which he diſcourſeth; but this to me ſeemeth jeiune and unbeſeeming the fullneſs of Scripture Expreſſions; beſides, if we obſerve the phraſe of this holy Apoſtle, and that in this Epiſtle we ſhall find it very uſuall with him to ſpeak of Chriſt under thoſe phraſes of foreign and foreign as we may obſerveLoquitur flagrans Joannes amore Chriſti. Lor. ibid. Joh. 20. 8.John 20:8 in the latter end of this, and the beginning of the next Chapter: look as Mary Magdalen having her own thoughts ſo full of Chriſt, conceived there was no need of nameing him, only to ſay, Tell me where thou haſt laid him: ſo S^t John burning with love to Chriſt, not doubting but that he was well known to them to whom he wrot, and therefore ſuppoſing they would eaſily gueſs of whom he wrote, thinketh it enough to ſay only him, ſo that we may very well expound this foreign, as our Tranſlators readit, in him, to wit, Chriſt.

But the greateſt difficultie of conſtruing this Clauſe lyeth in the firſt particle …, ſince being of the neuter Gender it cannot agree with the feminine foreign, which is the Subſtantive immediately preceding; but it is no ſtrange or unuſuall thing for an Adjective of the neuter gender to be taken Subſtantively, Subſtantivè acceptum. Menoch.and ſo quod which is as much as quae res which thing. Thus it is rendred in our Tranſlation, and is not unfitly expounded by Grotius to be that thing (namely Love,)Non tam preceptio quam res ipſa hic deſcribitur. Grot. which is the matter of the old and new Commandment: and indeed though the phraſe may ſeem ſomewhat harſh, yet the ſenſe is moſt fitly thus expreſſed, ſince the Commandment it ſelf referrs to us, not Chriſt; but the thing or matter of the Commandment was true in Chriſt himſelf, and ſo layeth a greater obligation upon us to performe the Commandment; nor need we ſtick at this Conſtruction, when we find the ſame in p. 118the former Chapter, where in the ſecond and third Verſes after the feminine ſubſtantive, foreign, is put a neuter Ch. 1. 2.Adjective … as that forementioned Author obſerves: And now according to this interpretation, the plain ſenſe of the words appeareth to be this, A thing which is true in him, that is, This grace of love which I enjoyn you is no other then what was verified in Chriſt himſelf. So that as before he lets them ſee it is a Commandment both old and new: ſo here he acquaints them further, it was ſuch a Commandment as had Chriſt himſelf an Example of it. Ipſe enim prius charitatem Fer. in loc. Beza in loc.oſtendit, ſaith Ferus, For he himſelf did practice Love, ratum ac reipſa invenitur primum quidem in illo ut capite, ſaith Beza; In him, as being the head of the Church, and having received the Spirit without meaſure was this primarily accompliſhed. And this interpretation I ſo much the rather aſſent to, becauſe it ſo aptly ſuiteth with what our Apoſtle had before delivered when he calleth upon them to expreſs the reality of their intereſt in Chriſt by keeping his Commandments, and walking as he walked; whilſt he lets them ſee that the duty of Love which he was about preſently, and did intend chiefly to inculcate upon them, was the only way to performe both theſe; By Love, they ſhould keep the Commandments, for it is both the old and the new Commandment, and by Love they ſhould walk as Chriſt walked, for it is a thing which was true in him.

And now, That this was true in Chriſt, is a truth ſo clear, that there will be no need to prove it. Indeed it is tanquam radio ſolis ſcripta, written as it were with a Sun beam: ſo that he which runs may read it. It is a Subject I might very well dilate upon, but that I ſhall have more full occaſion to diſcuſs both the Love of Chriſt and God to us in the following Chapters. That it is ſo cannot be denied, yea, ſhould we be p. 119ſo ungratefull as to deny or doubt it, the Manger and the Croſs would teſtify againſt us. If either confering benefits on us, or ſuffering injuries for us, can aſſure his love to us: our Apoſtle ſhe weth it to be true in both when he ſaith, To him that loved us, and waſhed us Rev. 1. 6.Rev 1:6from our ſins in his Blood, and made us Kings and Prieſts to God the Father. How legible are the Characters of his love in his Birth, Life, Death, Reſurrection, Aſcention, Interceſſion; and all thoſe advantages of Redemption, Remiſſion, Adoption, Juſtification, Salvation; which by thoſe accrue to us? Which who ſo knowingly conſiders, muſt needs ſay with S^t Paul, The love and Tit. 3. 3.Titus 3:3kindneſs of God our Saviour hath appeared: with S^t Peter, The Lord is gracious: and with S^t Bernard, his1 Pet. 2. 3. Bern. in Pſal. qui habet.1 Pet 2:3 love to us was dignitatis neſcius, dignatione dives, affectu potens ſuaſu efficax, full of condeſcention and affection. Indeed that it ſhould be ſo (though it cannot be gainſaid) may well be admired, eſpecially when we look upon our ſelves. What were we the rebellious off-ſpring of degenerate Parents, Slaves of Satan, Servants of ſin, Children of wrath; that Christ ſhould caſt an Eye towards, and place his Love on us? The foreign then is manifeſt that he loved us, and you if he ask the foreign Why he loved us? there can no reaſon on our part be given of it. And ſurely ſince his love was not deſerved, no nor ſo much as deſired by us, fit it is, it ſhould be acknowledged with admiration, and retaliated with gratulation, and followed by imitation. This laſt our Apoſtle here aimeth at, in which reſpect he fitly addeth, and in you; it being moſt rationall that what was true in the Head, ſhould be true alſo in the Members, what was true in the Root ſhould be true in the Branches, that as Chriſt loved us, ſo we Chriſtians ſhould love one another.

Before I proceed to this which is the next part, I ſhall in a few words mind you of one reading of theſe p. 120words, in which they have reference to this ſecond part: Grotius tels us that in one Manuſcript it is foreign, and S^t Hierom in his tranſlation, reads it nobis, A thing which is Hier. adv. Jovin l. 2.true in him, that is, Chri…t, and in us, that is, his Apoſtles, who write and publiſh this Commandment to you. The Originall Copy was drawn by Chriſt, his Diſciples tranſcribed it in their own practice, and have commended it to all Chriſtians to write after both him, and them. This Cup of Love was begun by Chriſt, his Apoſtles pledged him, and it muſt go round, all Chriſtians are to drink of it.

And here I cannot but take notice of that which I would to God were ſeriouſly laid to heart by all who ſucceed the Apoſtles in the work of the Miniſtry; Namely, that as S^t John in the behalf of himſelf andIſtd. peluſ l. 1. Ep. 396. the other Apoſtles ſaith, I write to you a Commandment concerning a thing which is true in us, ſo we may be able to ſay, that that which we enjoyn the people is verified in our ſelves. This is (according to Iſidores phraſe) foreign, to joyn living with dead 2 Tim. 2. 15.2 Tim 2:15inſtruction, when our life as well as our tongue preacheth, this is (according to Primaſius his Expoſition)Vide Primaſ. ibid. rightly to divide the word of truth, when we confirme our Doctrine by our practice. Finally, This is (according to Playfers alluſion) to lift up the voice like a Trumpet, which muſt be held with the hand as well as blown with the mouth; when we not only report the truth by a lively Preaching, but ſupport it by a Preaching life. Indeed then only can Miniſters publiſh commands with authority, ſo as to gain belief, with boldneſs ſo as not to be aſhamed, with efficacy ſo as to perſwade, when they joyn patterns to their Precepts.

1. Men are very apt to queſtion the truth of that Dectrine Caſs. collat. 11. c. 4. Matth 7. 29.Matt 7:29to which the Preachers practice giveth the lye; the way to imprint an inſtruction upon the Hearers heart as p. 121well as ear, is to ſpeak by our works as well as words. It is ſaid of our bleſſed Saviour, He spake as one having authority: and S^t Gregories morall is, Cum imperio docetur, quod Greg. mor. 23. 7.prius agitur, quam docetur: he only Preacheth with authority, who doth what he teacheth.

2. When a Miniſters Converſation confuteth his inſtruction; bluſhing may well ſit upon his cheeks, and his ears tingle to hear that of S^t Paul, Thou that Rom. 2. 21.Rom 2:21teacheſt another ſhall not ſteal, doſt thou ſteal? The Leper in the Law was to cover his lips, which one morally applyeth to Leprous Miniſters who may wellLev. 14. 45.Lev 14:45 ſtop their mouths for ſhame.

3. A speech not accompanied with action, ſaithIſid. pel. l. 3. Ep. 202. Iſidore truely, for the moſt part is liveleſs and ineffectuall; if the Heavens, that is, the Preachers are as Braſs only tinckling with ſound of words; no marvell if the Earth, to wit, the People are as Iron, obdurate to allSteph. Cant. their counſels: ſince Cujus vita deſpicitur, reſtat ut ejus praecatio contemnatur, his Preaching is uſually deſpicable, whoſe life is contemptible: in which regard S^t Bernard Bern. in Cant. Serm. 76.ſaith truly of ſuch an one, Verendum ne non tam nutriat doctrinâ verbi, quam ſterili vitâ noceat. It is to be feared his vitious life more infects then his pious Doctrine inſtructs. That Preacher wi, ll both find moſt comfort in himſelf, and do moſt good to others, who can ſay in the words of a devout Abbot, N…n aliquem docui quicquam quod ego prius ipſe non fecerim, I never taught any man any leſſon which I did not firſt learn my ſelf: as here S^t John ſaith of this Commandment, it is true in us. And ſo much for this ſecond commendatory Character of this grace of Love; its conformity to the pattern of Chriſt, and (as you ſee by ſome readings) his Apoſtles. I now haſten to the

3. Laſt, That conformity which this duty hath to the ſtate of the Gospell, and the truth of Chriſtianity, in theſe words, And in you, becauſe the darkneſs is p. 122paſt and the true light now ſhineth. In theſe words foreign in you, is implyed a Subſtantive Verb, which may be put either Indicatively, or Imperatively; is, or let it be true in you, according to a different conſtruction, of the following words. Whilſt ſome by darkneſs and light underſtand the Legall and Evangelicall adminiſtration: ſo the Imperative rendering beſt ſuiteth, Let this Love be true in you, becauſe the darkneſs of the Law is paſt, and the light of the Gospell ſhineth. And others by darkneſs underſtand the ſtate of unregeneracy, and by light the ſtate of regeneracy; and ſo the Indicative beſt fits this thing which is commanded the duty of Love is true in you, becauſe you are brought out of the darkneſs of nature, into the light of grace. Each of theſe conſtructions are conſonant to the Analogy of Faith, agree well with the ſcope of the Apoſtle, want not the concurrence of judicious Expoſitors, and therefore I ſhall neglect neither.

1. In handling theſe words according to the firſt interpretation, we ſhall loook upon them two waies, as an Aſſertion, and as an Argument.

1. As an Aſſertion, we have conſiderable in them.

A double Subject, darkneſs, and light.

A double predicate of the darkneſs, that it is paſt; of the true light, that it now ſhineth.

1. It would in the firſt place be here conſidred, that the Gospell is ſet forth by light, and the Law byRom. 13. 11. Pſal. 19. 2. Dies Diei, i. e. Chriſti anus Chriſtiano, nox nocti, i. e. Judaeus Judaeo. Ambroſe hortat. ad Virgin.Rom 13:11Ps 19:2 darkneſs. Suitable to this it is that S^t Paul (as ſome expound thoſe words, The night is far ſpent, the day is at hand) compareth the one to the day, and the other to the night: and S^t Ambroſe interprets theſe words of the Pſalmiſt, Day unto day uttereth speech, and Night unto night ſheweth knowledg, the one of the Chriſtian, and the other of the Jew.

1. That the Goſpell is moſt fitly deſcribed by light p. 123is out of queſtion, and the Analogy may eaſily be demonſtrated in ſeverall parables.

The Fountain of light is the Sun, and Chriſt the Son of righteouſneſs is the Author of the Goſpell, in which reſpect it is called the word of Chriſt. The nature ofCol. 3. 16. 1 Tim. 3. 18.Col 3:161 Tim 3:18 light is pure, the Doctrine of the Goſpell is holy: in which regard it is called the myſtery of Godlineſs, and the Doctrine which is according to godlineſs. Light by reaſon of its ſplendour and beauty is very am…able, delighting, chearing, and reviving the beholder. Evangelicall truths are pleaſant and comfortable to the Believer. So much the word foreign, ſignifying a good meſſage, or (according to the Angels phraſe) tydings of Luke 2. 10.Luke 2:10great joy imports: ſuch is the ſubtilty of the light that it penetrateth the aire, the window, the ſmalleſt crevis; and ſo great is the Goſpels efficacy that it pierceth to the very ſoul. So much the Author to the Hebrews aſſertsHeb. 4. 11.Heb 4:11 when he ſaith, The Word of God is quick and powerfull piercing even to the deviding aſunder of Soul and Spirit, and of the Joynts and Marrow, and is a diſcerner of the thoughts and intents of the heart. Finally, The principall effect and uſe of light is to diſcover and make manifeſt: things that are ſecret and hidden appear in the light, by reaſon of its clarity and brightneſs: for this cauſe chiefly is the Goſpell reſembled to light, becauſe it is foreign and foreign, a revelation and manifeſtation of many glorious Myſteries. The Trinity of perſons in the Ʋnity of Eſſence; The Unity of the two natures in one Perſon, in the incarnation of the Son of God; The meeting together of mercy and juſtice in the redemption of the World; The eſtate of bliſs and glory laid up for Believers in Heaven; The calling of the Gentiles from all parts of the Earth, out of the ſtate of ignorance to the knowledg of God and Chriſt; are thoſe myſterious Doctrines which the Goſpell plainly revealeth to us; well may it deſerve to be repreſented p. 124by the ſimilitude of light.

2. But though the Metaphor of light very well agree to the Evangelicall, yet that the other reſemblance of darkneſs ſhould be underſtood of the Legall Adminiſtration ſeemeth ſomewhat harſh and ſtrange; nor indeed can it be admitted, but in a qualified ſenſe.

To which end you muſt know that the Law of Moſes may be conſidered either Abſolutely, or Comparatively. If we conſider it Abſolutely in it ſelf, it was a light. David acknowledged it, his ſon Solomon in his Proverbs aſſerteth it; and it were eaſie to parallel the Law to light as well as the Gospell, inaſmuch as it is the Law of the Lord, an undefiled Law, rejoycing the heart; Yea, inaſmuch as what ever was neceſſary for the Jew to know in order to Salvation was delivered in it. Again, If we conſider it Comparatively with the ſtate of the Gentiles at that time, what is here aſcribed to the Gospell, belongs even to the Law, it was then the true light. In Jury was God known, ſaith the Pſalmiſt, and his name was great in Iſrael. Whilſt the whole world was an Aegypt involved in the darkneſs of Idolatry, Jury was a Goſhen, a place of light for the Knowledg and Worſhip of the true God.

But ſtill compare the time of the Law, with the time of the Goſpell, and ſo this term of darkneſs may be aſſerted of it. A light it was but a Candle light, ſoPſ. 119 105.Ps 119:105 much the phr…ſe of a light, and a lamp uſed both by the Father and the Son, David and Solomon intimate; andProv. 6. 23.Prov 6:23 perhaps the like is intended by S^t Peters expreſſion, of a light ſhining in a dark place. Now what is a2 Pet. 1. 19.2 Pet 1:19 Candle light but dark in compariſon of Day light.

To clear this, Be pleaſed to obſerve that this darkneſs is not oppoſed ſimply to light, but to the true light and that as ſhining; now this expreſſion of true p. 125may be taken in a threefold reference, as contradiſtinguiſhed to that which is imperfect, figurative andJohn 1. 9. foreign. Gret. in loc.John 1:9 falſe.

1. As perfect is ſometimes no more then true, ſo true is ſometimes as much as perfect, it is the gloſs of Grotius upon the Text. Quod in quâque re eminet ſolet dici foreign, that which is the moſt Eminent in any kind, is ſaid to be truly ſo, thus the true light is as much as the choice and moſt reſplendent light; in which ſenſe Christ himſelf is ſaid in the Gospell to be, and here the Evangelicall Adminiſtration is called the true light. That this is the meaning of the Epithet here, appeareth ſo much the more, in that the Article is prefixed both before the Subſtantive, and the Adjective: as if we ſhould render it the light, the true being ſo moſt Eminently and Tranſcendently. Indeed the Law is a light, and in ſome ſenſe a true light becauſe it did not deceive nor miſguide them who walked according to it; but ſtill the Gospell is the true becauſe the moſt illuſtrious light, and ſo in compariſon of it, the Law is as it were darkneſs.

2. It is not an unuſuall ſignification of true and truth in holy writ, nor unſuitable to this place to take it in oppoſition to Types, Figures, and Ceremonies; in this ſenſe we are to underſtand it, where Christ is called the true Tabernacle, that of Moſes being only aJohn 4. 24. 1. 17.John 4:24John 4:1John 4:17 Type of him: and when our Saviour ſaith, God will be worſhiped in truth, not according to the Typicall and Ceremoniall worſhip of the Law; and yet more appoſitely to our preſent purpoſe, when it is ſaid, The Law came by Moſes, but grace and truth by Jeſus Chriſt. The meaning whereof is briefly thus, whereas the Law only enjoyneth, the Gospell enableth, and what the Law taught in Figures, is nakedly delivered in the Gospell. Aug. contr. Fauſt. l. 22. c. 6.Congruous to which is that of S^t Auſtin, Grace comes by Chriſt, Ut datâ indulgentiâ peccatorum quod praeceptum p. 126erat ex Dei dono cuſtodiretur, that indulgence being granted to our failings, what is commanded may by Gods aſſiſtance be performed; and truth, Ut ablatâ obſervatione umbraru… quod promiſſium erat ex fide preſentaretur, that by removing the obſcure Types what is promiſed might be made manifeſt. Upon this account the phraſe of foreign, darkneſs here uſed may be attributed to the Law, or at leaſt that which is by the learned D^r Hammond obſerved to be the reading in the Royall Ham. in loc.Manuſcript foreign, a ſhadow, all the Ceremonies, Types, and Sacrifices of the Law being but ſhadows of thoſe things which the true light of the Gospell more fully diſcovereth. This is excellently expreſſed by S^t Paul to the Coloſſians, where he calleth the Legall Ceremonies Col. 2. 17. Vide Daven.Col 2:17a ſhadow, and Chriſt the Body: to the Hebrews when he ſaith, the Law was a ſhadow of good things to Heb. 10. 1.Heb 10:1come; not the very Image: in both which Scriptures put together, you find a Body, an Image, a Shadow; the Body is Chriſt, the Image the Gospell, the Shadow the Law. Now as the Repreſentation which a ſhadow maketh of the Body is very dark and obſcure in compariſon of that which the Image ſheweth: ſince the ſhadow repreſents only in communi, that there is a Body; the Image in particulari, the ſeverall Lineaments of the Body; ſo the diſcoveries which the Law maketh of Chriſt and Salvation by him are very imperfect in compariſon of the Gospell Revelations.

3. If you like to retain the common ſignification of true as oppoſite to falſe, you muſt take in the Verb ſhineth, and ſo the ſenſe will be clear; the true light ſhineth only in the Goſpell, and therefore the Law is called darkneſs. True there was a light a true light in the Law, but it did not ſhine forth, it was as it were hid under a Buſhell; and ſo a ſtate of darkneſs in compariſon of the ſhining light in the Gospell. It is p. 127very obſervable to this purpoſe, that all things were covered and wrapt up to the Jews; when they carryedNumb. 4. 13.Num 4:13 the Braſen Altar in the wilderneſs, they covered it with a Purple Cloth; when they carryed the Ark it was covered with three coverings, a Vail, a Badgers skin, and a Cloth of blew; the Table of the Shew Bread had three coverings; and except the laver every thing was covered in the Temple; Yea, the Temple it ſelf had a Vaile. When Moſes came from the Mount, his Face was vailed; the Prieſts bare the things which they might not ſee: and all this to ſignifie what a concealment there was of divine knowledg under the Law. To this purpoſe S^t Gregory allegorizeth theſe words of the Pſalmiſt, Tenebroſa aqua in nubibus, Dark water in the Greg. mor. l. 17. c. 14.Clouds, that is, Occulta ſcientia in Prophetis, the darkneſs of knowledg in the Law and Prophets.

It is true, Eternall life, Salvation by Chriſt, and thoſe other ſublime truths are to be found in the Law, but as a Face under a Mask, as a Sun in a Cloud, Heavenly wrapt up in Earthly promiſes, Chriſt involved in Types and Figures. There were but few that knew any thing of theſe truths in compariſon of the multitudes now, and that they did know was but obſcurely in compariſon of the clearneſs now. Divine knowledg was then as an Oyntmennt kept cloſe in an Alablaſter Box, now the ſavour thereof perfumeth the whole houſe. Then it was at beſt but as the dawning of the Day, now it is full Noon: and thoſe Doctrines which were velata inveteri, folded up in the Old, are revelata in novo, unfolded in the New Teſtament. To this tends that expreſſion uſed by S^t Paul concerning Chriſtians, We all with open face behold the 2 Cor. 4. 13.2 Cor 4:13glory of the Lord. The Jews faces were vailed, ours are open, they according to the Apoſtles phraſe elſewhere ſaw afar of and ſo darkly, we as it were near hand and ſo clearly.

p. 128To ſumme it up, Look as the true ſhining light of the Gospell in compariſon of that beatificall Vaſion, ſo the typicall inſtruction of the Law in compariſon of Evangelicall teaching is but darkneſs or at beſt a ſhadow. Indeed the Triumphant Church is in intimis, the holy of holies. The Chriſtian Church Militant, in atrijs the holy place. But the Jewiſh in extimis the outward Court. When God gave the Law the ſecond time, he commanded the people to ſtand at the foot of the Mount▪ Aaron, Nadab, Abihu, and the Seaventy Elders of Iſrael to worſhip afar off in the middle of the Mount, and Moſes aſcends to the top of the Mount, even within the Cloud: by which three one hath repreſented the three ſtates of the Church: By thoſe who ſtood at the bottome, the Jewiſh; By them who worſhipped in the middle, the Chriſtians; And by Moſes the glorified Church. In one word to uſe S^t Ambroſe his phraſe, Umbra in lege, imago in Evangelio, veritas in Cael…, the Truth is in Heaven, the Image in the Goſpell, but in the Law only the ſhadow.

2. The juſt fitneſs of thoſe Metaphors darkneſs and light, in reference to the Law and Goſpell being manifeſted; that which next is more briefly to be conſidered, is that, which is predicated concerning both. Namely, That the one is past, and the other now ſhineth. Indeed the word for paſſing is in the Preſent Tence foreign it doth paſs away, for when S^t John wrote this Epiſtle, it was only in fieri, paſſing, not paſt: thoſe Legall Ceremonies began to dye at Chriſts Paſſio…: then, in ſignification thereof was the Vail of the Temple not only perforatum, or attritum, or laceratum, worn or torn a little, but rent in twain from the top to the bottome; but they were not dead and buried till the deſtruction of the Temple it ſelf; ſo that during the space between Chriſts Paſſion and Jeruſalems deſolation, they were paſſing away: and the Evangelicall Adminiſtration did more p. 129and more diſplay it ſelf. Thus as when the houſe is built the Scaffold is pulled down, when the Sun ariſeth the Starrs diſappear; when the Prophet himſelf came the ſtaffe was taken off, and when Chriſt increaſed, John the Baptiſt decereaſed; ſo when the Goſpell was publiſhed the Legall Adminiſtrations vaniſhed away.

And ſurely the Conſideration hereof ſhould teach us on the one hand to bewaile the hardned Jews, who though the darkneſs be paſt and the true light now ſhineth, ſhut their eyes againſt the light, and love to abide in darkneſs. S^t Hierome very aptly compareth the Jews before Chriſt, to thoſe that eat the fleſh: Christians under the Goſpell to thoſe who eat the Marrow, but the Jews now to the dogs that gnaw the bone. Indeed thoſe Legall obſervances at the beſt were only foreign a ſhadow but now they are foreign darkneſs exitiall to thoſe who ſtill embrace them? Oh let us pitty and pray for the blinded Jews, that the vaile may be taken from their faces; and they may behold the light which ſhineth ſo brightly: nor is there leſs cauſe of gratulation in reſpect of our ſelves, then lamentation in regard of the Jews. It was a great benefit to learning, when the obſcure hyeroglyphicks of the Aegyptians were changed into letters, and Platoes dark writings were brought down to more eaſie conceptions by Ariſtotle; but ſurely farre greater is the benefit which the Church hath now, the Evangelical Adminiſtration ſuceeding in the room of the legall. Oh, how fitly may that expreſſion of the Pſalmiſt be taken up by us Chriſtians! God is the Lord Pſal. 118. 27.Ps 118:27which hath ſhewed us light, a clear full glorious light, let us be glad and rejoyce in it!

To winde up this firſt Interpretation by conſidering the words (in this ſenſe) as an argument why this command of love ought to be true in us; Namely, Becauſe we live under the Chriſtian diſpenſation. Indeed hatred and malice were not tollerable in the Jews, but p. 130they are abominable in us Chriſtians; who ſhould live in love if not we, to whom the love of God and Chriſt is ſo clearly revealed? Oh my brethren, how ſad is it to think, though (the ſhadow as ſome read it) the darkneſs (as others) be paſt, and the true light now ſhineth; yet we may too truly complain that the ſhadow remaineth? nothing but ſhadows of grace, fancies of godlineſs found among us; nay the darkneſs of envy and hatred, and all uncharitable walking prevaileth among us. Oh be we exhorted, ſince we have the light, to walk in it, to walk worthy of it, to walk as children of it, by walking in this path of love. And ſo much for that Expoſition.

The other interpretation renders theſe words aſſertively, is true in you, and expounds the darkneſs and light of ſinne and grace; an Expoſition which I incline to as moſt rational, it being very probable that our Apoſtle as in the following verſes he uſeth the ſame metaphors; ſo here intends the ſame things; and that there his primary ſcope is to deſcribe by darkneſs and light, mans corrupt and regenerate eſtate, will appear in the handling. For the better proſecution of theſe words in this ſenſe, be pleaſed to proceed with me by theſe ſteps, and obſerve,

1. What is the ſtate of all men before converſion; Namely, a ſtate of darkneſs; darkneſs is in our minds, the darkneſs of ignorance and infidelity, we neither do nor can know aright either God or our ſelves, The naturall man perceiveth not the things of the Spirit of God, 1 Cor. 2. 14.1 Cor 2:14is S^t Pauls generall Doctrine, aſſerting our ignorance of God; and the particular charge againſt Laodicea, That ſhe knew not ſhe was wretched and miſerable, poor, Rev. 3. 18.Rev 3:18blind, and naked; may juſtly be extended to all mankind in regard of ſelf-ignorance. Indeed there is ſo much light left in us as may render us inexcuſable, but not as can lead us to Heaven, we neither of our p. 131ſelves can find out, nor yet diſcern divine truths, though they are ſet before us, how quick ſighted ſoever reaſon may be in naturals; it is dimme yea blind in spirituals: and as our bleſſed Saviour argueth, If the eye be darkneſs, the whole body muſt needs be darke; the eyes of our underſtanding being darkned; no marvell if our will and affections be clouded, yea a darkneſs of ſin overrun our whole man; ſo that what S^t Paul ſaith to the Epheſians, is true of all unregenerate perſons, they are not only in the concrete darke, but abſtract darkneſs it ſelf.

2. What the ſtate of all regenerate perſons is, The 2 Cor. 5. 19. Gen. 1. 2, 3.2 Cor 5:19Gen 1:2Gen 1:3darkneſs is paſt and the true light of ſaving knowledg and heavenly grace ſhineth in their hearts. Regenerate Chriſtians are called in the new Teſtament new Creatures, and indeed not unfitly; ſince as it was in the old, ſo is it in this new Creation. We read in the beginning of Geneſis, That darkneſs was upon the face of the deep, and 2 Cor. 4. 6.2 Cor 4:6God ſaid let there be light. A fit Embleme of the Spirits work in a ſinners Converſion. Whereas darkneſs Acts 26. 18.Acts 26:18covereth the ſoul before, a glorious light ariſeth in, and diffuſeth it ſelf through it; To this no doubt the Apostle alludeth when he ſaith, God who commanded the light to ſhine out of darkneſs, hath ſhined in our hearts: and for this reaſon it is that very often the turning of a ſinner is ſet forth by this Metaphor: ſo Pauls converſion of the Gentiles is called a turning them from darkneſs to light; the converted Coloſſians are ſaid to be delivered Col. 1. 13. Eph. 5. 8.Col 1:13Eph 5:8from the power of darkneſs; and of the Epheſians it is ſaid, You who were ſometimes darkneſs, are now light in the Lord. Suitable to all which is this phraſe in my Text, The darkneſs is paſt, and that true light now ſhineth.

Nor is it unworthy the obſervation, how fitly theſe two clauſes are ioyned together, ſince the one cannot be without the other; nay, indeed one is the cauſe of the other. In every convert there is not only p. 132a paſſing away of darkneſs, but a ſhining of the true light; yea, the ſhining of the light is the cauſe of the paſſing away of the darkneſs; in which reſpect Zanchy Zanch. in loc.noteth, that Conjunctio copulans pro cauſali poſita videtur, the Copulative Conjunction, and is put for the Cauſall, for. This will the more appear if we conſiderQui diligenter conſiderat quid ſunt, tenebrae nil aliud inveniet, quam abſentiam lucis. Aug. de gen. ad lit. what S^t Auſtin hath obſerved, Namely, That darkneſs is nothing elſe but the non reſidency of light, and therefore that which expelleth darkneſs, muſt needs be the preſence of light: thus the grace of the Spirit infuſed into the Soul, is that which prevaileth to the expulſion of ſin. Look as the taking of an antidote driveth out the poyſon; the putting of a new Seal upon the Wax defaceth the old ſtampe, and the return of the Sun cauſeth the darkneſs to vaniſh; ſo is it the donation of the Spirit and his grace which dispoſſeſſeth Sin and Satan of the Soul.

Hence we may take notice, what it is that maketh the difference between a Convert and a naturall Man, namely, the ſhining of the light of grace. We that are converted were once involved in the ſame ſtate of darkneſs with the reſt of the world, and as unable to deliver our ſelves from it, had not Gods free grace cauſed the light to ſhine upon1 Pet. 2. 9.1 Pet 2:9 us, which he denieth to others: in which regard S^t Peter ſaith to the converted Chriſtians to whom he wrote, You are a choſen Generation, a royall Prieſthood, an holy Nation, a peculiar People, that you ſhould ſhew forth the praiſe of him who hath called you out of darkneſs into his marvellous light.

But yet it muſt withall be conſidered, that the words in this ſenſe are better read according to the Greek, the darkneſs paſſeth away, then that it is paſt, ſince ſo long as we are here, though our light be true, yet it is not perfect, but ſhineth more and more to the perfect day. Now according to the increaſe of the light is the decreaſe of the darkneſs, and therefore becauſe p. 133it is not full noon, perfect day whilſt we are here, the darkneſs cannot be ſaid to be wholly paſt, but rather is ſtill paſſing; if then we are ſenſible of the remainder of darkneſs in our hearts; let it trouble, but not too much diſmay us: light and darkneſs in remiſs degrees may be together, nor muſt we expect the darkneſs of ſin to be wholly removed till we participate the light of Glory.

3. In whomſoever the darkneſs paſſeth, and the true light ſhineth: this is true of which our Apoſtle here speaketh, this grace and duty of love will ſhew it ſelf in all regenerate perſons: it is a clear maxim, where there is the cauſe, there will be the effect; ſuch as is the root, ſuch will be the fruit; now goodneſs which is a companion of love, is called by the Apoſtle Paul, A fruit of the Spirit, or as ſome Greeke Copies read it, foreign, a fruit of light, this light which hereEph. 5. 9.Eph 5:9 is ſaid to ſhine, which is no other then the grace of the Spirit; no wonder if where this light ſhineth there this beam and fruit of it appear: indeed glowe worm light and ſtar light is ſuch as hath no beat at all to accompany it, but Sun light which is the true light expelling darkneſs wanteth not heat, which is the Embleme of this grace of love whereby the ſoul is warmed, yea enflamed.

Examine we then our ſelves by this Character if we be brought from darkneſs to light, this is true in us, who ſo experienceth this change will find ſome meaſure of ſtrength to performe this command, darkneſs is hatefull, but light is lovely; the darkneſs of ſin cauſeth hatred, but the light of grace love, if the wild Beaſt of envy and malice range abroad in thy Converſation, it is a plain argument that as yet it is might with thee.

For a cloſe of this particular I have already told you, that according to this ſenſe theſe words, true in you, are to be read Affirmatively, and ſo they are a commendation p. 134of thoſe to whom our Apoſtle wrote, and intimate, that this command, which he was to impoſe on them, was already true in them: and his deſigne hereby no doubt was to encourage them the more in the practice of this duty. SinceCic. according to that of the Oratour, Trabimur omnes laudis ſtudio, all men love to be commended, and praiſe is a spurre to Virtue. This is that policy which our bleſſed Saviou… himſelf is pleaſed to uſe in all his Epiſtles to the Aſian Churches,Rev. 2. 3.Rev 2:3 except that of Laodicea; owning and praiſing thoſe graces which he ſaw in them. The like we may find practiſed by all the Apoſtles in their Epiſtles. S^t Paul writing to the Corinthians, Now 1 Cor. 11. 2. Gal. 5. 2. 2 Pet. 1. 191 Cor 11:2Gal 5:22 Pet 1:19I praiſe you Brethren: to the Galathians, you did run well: S^t Peter, Whereunto you do well that you take heed. It were eaſie to inſtance in each; and ſurely this practice is deſervedly imitable by Miniſters towards their People, Superiours towards Inferiours; Yea, all men one towards another. Render to all their dues, honour to whom honour belongeth, ſaith S^t Paul. It is a breach of that juſtice, Rom. 13. 7.Rom 13:7which is due from man to man, not to give due commendations. Indeed flattery is abominable, and therefore there muſt be Salt as well as Honey, in our praiſes: commendations are then commendable when they are done with fidelity, and exceed not verity; having juſt ground, and ayming at a right end: we may, we ought to acknowledge and declare the good, which we ſee in others, as here S^t John doth.

But perhaps you will ſay, if this were true in them already, what need our Apoſtle write this Commandment to them? is it not in vain to bid a man do that, which he already doth? I anſwer, No: and that upon a double account.

p. 1351. That which was true, muſt be ſtill true, and ſo a command may be given to enjoyn the continuance in, as well as the entrance upon any duty. As the Devill diverteth ſome from, ſo he interrupteth others in the performance of what is good; we had need to be called upon once and again, leaſt we faint in the race.

2. That which was true, ought to be more true in them; we fulfill no command ſo exactly, but we may complain of manifold defects, nor do we ever ſo well, but ſtill we may do in all, better; the truth of Love and every grace is in whom the true light ſhineth, and on whom regeneration is confer'd, but the strength of grace may ſtill be deficient; and therefore there is continuall need of writing and Preaching this Commandment even to thoſe who practice it.

To end all, What remaineth but that this large and excellent Preface, with which our Apoſtle uſhereth in his diſcourſe of love, have an effectuall influence upon our hearts and lives, to prepare us for the Doctrine, and excite us to the practice of it? It is a command, and that not antiquated but ſtill in force, it was practiſed by Chriſt himſelf and all his holy Apoſtles, it is moſt ſuitable to the Gospell Adminiſtration, under which we live; yea, if we have the true light of grace in us, this cannot but be in ſome meaſure exerciſed by us.

And therefore, that we may obey this old and new Commandment, which God hath given us; that we may follow that choice and excellent pattern, which Chriſt and his Apoſtles have ſet us; that we may walk worthy of the Goſpell, which ſhineth among us:

p. 136Finally, That we may declare our ſelves to be indeed what we profeſs, brought from darkneſs to light, let us attend to, and ſet upon the performance of the following inſtruction which ſhould now be handled, but that the time prevents, and therefore muſt be referred to another opportunity.