A practicall commentary, or an exposition with observations, reasons, and vses upon the first Epistle generall of John by ... John Cotton ...

Doct. 2. The Incarnation of Christ, and his conversation in the World, was the manifestation of him to the Apostles and Church of God.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here called his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in 2 Tim. 1.10. it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is a Metaphor, as if it were the breaking forth of the Sun from under a Cloud; hence also, John 12.46.

For the Reason of the Point, this incarnation of Christ, &c. was the mani∣festation of him to the Apostles and Church of God.

First, To the outward man.

1. Because his Divine Person before that time invisible and sensible, by his incarnation became sensible and palpable, John 1.18.

2. Because that person, though before he was known to the Church of God, yet but obscurely.

Secondly, It was the manifestation of him to the inward man; for though they knew him to be God, Psal. 110.1. mark our Saviours urging that place, Mat. 22 44, 45. and Man, Gen. 3.15. to be of his Church, the King, Psal. 2.8 9. the Priest, Psal. 110.4. Dan. 9.17. the Prophet, Deut. 18.18. John 4.25. yet how these things should be, they knew not, Luke 1.24. hence Luke 10.22, 23, 24. though they knew his benefits before, yet but obscurely, and darkly, as wrapped up in a shadow, 2 Cor. 3.13. as things seen afar off, Heb. 11.13. but now are brought to light by his incarnation, and coming into the World, 2 Tim. 1.10.

Ʋse 1. For Knowledge, and 2 for Practice. 1. For Knowledge, and hence we learn, 1 The meaning of that difficult place, Heb. 9.7, 8. why was that way into the most Holy place shut up from the sight of Gods people? because the way into Heaven was not manifested, that being a type of this; but what was that way into Heaven? Christ, incarnate, living and dying a∣mongst us, Heb. 10.19, 20. hence at Christs death the veile of the Temple was rent in twain, and so the way into the most Holy place was opened, M••t. 27.51.

2. The reason why the Apostles, and Saints of God that lived in those times were indued with a greater and larger measure of gifts and graces than ever before, or since, which was this, the King bestows many gifts upon his poor Subjects, when he keepeth retiredly in his Court, but when he comes abroad, and manifests himselfe to publick view, then much more abundant∣ly, Joel 2.28, 29. Christ then left his Apostles behinde him; as it were his Almoners, to bestow his Dole and Largesse on the Church; we see also the reason why there was a greater measure of light of the knowledge of Salvati∣on shed ab oad unto the World in those times than ever before, which was, because of Christs coming in the flesh, which was his manifestation, and then the Sun rising, how should not the light break forth more gloriously than before? five thousand were converted at two Sermons, Acts 2.41. & 4.4.

3. The reason of ceasing of Oracles in the Apostles time, which was, because Christ then appeared, his light brake forth, and what Communion hath light with darknesse? 2 Cor. 6.14. and because they were the Devils, 1 Cor. 10.20. when Christs Kingdome was partly outward in Solemn Sacrifices and Ceremo∣nies, he suffered the Devill to erect the like: but when Christs Kingdome be∣came in a manner wholly spirituall, (as it did from the time of his appearing in the flesh) he would not suffer his enemy to enjoy any other Kingdome but spi∣rituall in the hearts and souls of men.

Plutarch renders two other Reasons, Defectus Oraculorum, but both false, and confuted by his own Doctrine; the

First was, because then many wise men might serve for Oracles.

Secondly, Because happily those spirits in time grew old and dyed, the Devil himselfe made a true confession. See Suidas in vita Augusti.

4. Why all Ceremonies and Sacrifices were abolished at our Saviours co∣ming, Heb. 10.5. because they were but shadows, Col. 2.17. Heb. 10.1. and all shadowes vanish in the Sun shine, which is Christ manifest in the Flesh.

5. A difference of Sights, Christ was made manifest in the flesh, yet some knew him not, John 1.5. 1 Cor. 2.8. when as others did, John 1.14.

And the reason why some saw him not, is Three-fold.

1 They shut their own eyes, Acts 28.27.

2 The Devill blinded their eyes, 2 Cor. 4.4.

3 God blinded them, John 12. from 37. to 40.

Ʋse 2. To reprove all such Christians as are yet ignorant of Christ, and know him not, they are now without excuse, 2 Cor. 4.3. John 15.22. If the veile had still lain over Christ, there might have been some pretence, now there is none.

Ʋse 3. To exhort us to walk no longer in darknesse, Rom. 13.12, 13. John 12.46. 1 John 3.8. and that while we have the light, John 12.35, 36. which seemeth not to be likely to continue long, the fulnes of the Gentiles being almost come in, Rom. 11.25, 26. for is not the Vintage and Harvest of the Gentiles gathered, when so few Christians remain? like Isa. 17.6.

Ʋse 4. If Christs first coming was such a manifestation of him, then the Chil∣dren of God should learn hence to meditate what a glorious manifestation his second coming will be, 2 Cor. 3. ult. 1 Cor. 13. penult.

Proposit. 4. The Apostles saw this eternal life made manifest in the flesh.

The Truth it is apparent, John 1.14.

The Observations arising from hence are these.

1 The truth of our Saviours Incarnation.

2 The blessednesse of the Apostles in seeing what others desired and could not; but of these we have spoken before, ver. 1.

Proposit. 5. The Apostles bare witnesse unto and declared this eternal life unto the Church of God.

For the meaning of this, to bear witnesse unto Christ, and to declare him to the Church, is all one, they bare witnesse unto him by declaring of him, they declared him by bearing witnesse unto him.

Hence it was, that when he appointed them to be declarers, and publishers of his Gospel to all the World, he appointed them onely to bear witnesse to him, Acts 1.8. so also is witnessing put for declaring, Acts 20.21.

For the confirmation of this Proposition, not to heap many places in a clear truth, take these two, Acts 10.30, 40, 41. Acts 5.32.

But how could the Apostles bear witnesse to Christ, seeing he receiveth not the testimony of men? John 5.33, 34.

The testimonies of men are of two sorts, as all Arguments in Logick are of double force.

1. For confirmation, such our Saviour refuseth, as having greater, John 5.36, 37.

2. For declaration, such our Saviour embraceth, as appointing his Disci∣ples to that end, and indeed if he would have had witnesses for confirmation, he would rather have sent Solomon in all his royalty, and such others as he, men of credit and honour, than poor Fisher-men; if therefore the Pope and his Clergy were not greater than Peter and the Apostles, they would not chal∣lenge to themselves power to give authority to the Scriptures, for are not such men for confirmation?

Quest. But why would our Saviour have sush poor and simple men to be his witnesses, and to declare and preach him, rather than Gamaliel, and the other Rabbins of the Jewes.

Answ. 1. To magnifie his power, who was able to perswade the whole World to embrace him and his Doctrin by such weak instruments, 2 Cor. 4.7. Acts 4.33. Acts 4.13.

2. To take away and prevent a slander, which otherwise might have been raised upon the Doctrin of the Gospel, that it had been the device of a mans brain, an human policy devised by great men, to keep the rest in awe, 1 Cor. 2.8. & 6. Many prophane Atheists are ready now so to deem, and speak of it as it is, how much more if these had seen great men and Princes em∣bracing it, and setting it forward at first? At the first Satan hindered Religi∣on, by perswading the World that the Professors thereof were enemies to the State, Acts 16.20, 21. but when long experience proved none more faithfull, now he goeth about to perswade, that Princes devised it for their own turn.

3. To teach all Ministers, both how to become most able, and sufficient Preachers of the Gospell, and also to deliver the Gospel so as may be most for Gods glory. If Learning, and skill in all Human knowledge would have made us most able Ministers of his Gospel, he would either have chosen

such to have been his Witnesses, or have made them such, by instructing them thereafter in that three years space when he abode with them; but he found them ignorant Fishermen, and left them very raw and rude in the knowledge, yea even of the Principles of Religion, Acts 1.8. and yet in one hour, fifty dayes after, by the sending of the Holy Ghost, he made them more able Ministers than all the Prophets before them, and their Fathers, School∣men, and the late restorers of the Gospel since, to shew us, that howsoever we must not neglect the help of Studies of the Arts, and Tongues, for want of immediate revelation, yet these are not the things that make us more suf∣ficient, but we above all things are to desire, and strive with God, for the annointment of his Spirit, mentioned 1 John 2.27. And Again, the Apostles being such simple men, were fitted to deliver it so as might be most for Gods glory, not in excellency of words, but in evidence of the Spirit, 1 Cor. 4.5. and therefore Paul, (though otherwise a learned man) imitated their simplicity, 1 Cor. 2.12, 13. And here Chemnitius his modesty is to be commended, who when he cometh to speak of some points of Divinity, carved out by the School-men too curiously, is wont to say, Hac non sapiunt Piscatoriam sapientiam.

Ʋse 1. Behold then the great and fearfull unthankfulnesse of the World, who put most of these men to death, who did declare unto them Eternall Life.

Ʋse 2. If the Apostles shew unto us Eternall Life, it is easie to discern how far they be from Eternall Life, who doe not receive their Witnesse; alas, how many poor souls through the greatest part of the World, Jewes, Turks, all the rest of the Pagans and Infidells are by this means cut off from all hope of Eter∣nal Life? how true alas is that speech of our Saviour, Mat. 7.13, 14. many there be who go in the broad way to destruction?

Ʋse 3. Then how much to blame are the Wolves (rather than Shepheards) of the Church of Rome, who shut and lock up from the people in a strange Tongue the Writings of the Prophets and Apostles? is not this one way to barre them from Eternall Life? how truly upon them is that verified? Luke 11.32.

Ʋse 4. Then we all of us are to be exhorted diligently to be conversant in the Writings of the Apostles, John 5.39. where what our Saviour spake of the Writings of the Prophets, my Text speaketh the very same of the Writings of the Apostles, they bear witnesse of Christ, and shew unto us Eternall Life; and as the Apostle spake unto our Saviour, so may we to them, John 6.68. Mi∣nisters most of all are to be conversant in their Writings, because they suc∣ceed the Apostles in bearing witnesse unto Christ, and declaring of him, so little differing from that of theirs, else we bring a curse upon our own heads, Gal. 1.8. which if the Church of Rome had remembred, they would never have thrust out the Apostles from the Chairs of their Professors, and brought in the Sentences of Peter Lombard; but we are to follow Timothies example, 2 Tim. 3.15, 16, 17. and all Christians are to imitate the forwardnesse of Christians in Chrysostoms time.

Ʋse 5. Then we are to praise the Lords goodnesse unto us, who hath gran∣ted unto us their Writings. Consider the like example, Psal. 147.12, 19, 20. It was a great preferment to the Jewes to have the Writings of the Prophets, Rom. 3.1, 2. but their witnesse of Christ is much more dark and obscure than this of the Apostles; without their Writings, we should but have groped after God, Acts 17.27. and as for Christ, this Eternall Life, we should never have dreamed of him: the Lord make us more thankfull, and more carefull to walk more worthy of them, lest he take them from us.