\u201cThis is the true God, and eternal life.\u201d <\/i><\/p>\n
1 John 5:20.<\/p>\n
1. In this Epistle St. John speaks not to any particular Church, but to all the Christians of that age; although more especially to them among whom he then resided. And in them he speaks to the whole Christian Church in all succeeding ages.<\/p>\n
2. In this letter, or rather tract, (for he was present with those to whom it was more immediately directed, probably being not able to preach to them any longer, because of his extreme old age,) he does not treat directly of faith, which St. Paul had done; neither of inward and outward holiness, concerning which both St. Paul, St. James, and St. Peter, had spoken; but of the foundation of all, \u2014 the happy and holy communion which the faithful have with God the Father, Son, and Holy Ghost.<\/p>\n
3. In the preface he describes the authority by which he wrote and spoke, (1 John 1:1\u20134, ) and expressly points out the design of his present writing. To the preface exactly answers the conclusion of the Epistle, more largely explaining the same design, and recapitulating the marks of our communion with God, by, \u201cwe know,\u201d<\/i> thrice repeated. (1 John 5:18\u201320.) <\/p>\n
4. The tract itself treats, First, severally, of communion with the Father; (1 John 1:5\u201310; ) of communion with the Son; (1 John 2 and 3; ) of communion with the Spirit. (1 John 4.)<\/p>\n
Secondly, conjointly, of the testimony of the Father, Son, and Holy Ghost; on which faith in Christ, the being born of God, love to God and his children, the keeping his commandments, and victory over the world, are founded. (1 John 5:1\u201312.)<\/p>\n
5. The recapitulation begins, (1 John 5:18, ) \u201cWe know that he who is born of God,\u201d who sees and loves God, \u201csinneth not,\u201d so long as this loving faith abideth in him. \u201cWe know we are of God;\u201d children of God, by the witness and the fruit of the Spirit; \u201cand the whole world,\u201d all who have not the Spirit, \u201clieth in the wicked one.\u201d They are, and live, and dwell in him, as the children of God do in the Holy One. \u201cWe know that the Son of God is come, and hath given us\u201d a spiritual \u201cunderstanding, that we may know the true One,\u201d the faithful and true witness. \u201cAnd we are in the true One,\u201d as branches in the vine. \u201cThis is the true God, and eternal life.\u201d<\/p>\n
In considering these important words, we may inquire,<\/p>\n
I. How is he the true God?<\/p>\n
II. How is he eternal life? I shall then, <\/p>\n
III. Add a few inferences. <\/p>\n
I. 1. And, First, we may inquire, How is he the true God? He is \u201cGod over all, blessed for ever.\u201d \u201cHe was with God,\u201d with God the Father, \u201cfrom the beginning,\u201d from eternity, \u201cand was God. He and the Father are One;\u201d and, consequently, \u201che thought it not robbery to be equal with God.\u201d Accordingly, the inspired writers give him all the titles of the most high God. They call him over and over, by the incommunicable name, JEHOVAH, \u2014 never given to any creature. They ascribe to him all the attributes and all the works of God. So that we need not scruple to pronounce him, \u201cGod of God, Light of Light, very God of very God: In glory equal with the Father, in majesty co-eternal.\u201d<\/p>\n
2. He is the true God, the only Cause, the sole Creator of all things. \u201cBy him,\u201d saith the Apostle Paul, \u201cwere created all things that are in heaven, and that are on earth,\u201d \u2014 yea, earth and heaven themselves; but the inhabitants are named, because more noble than the house, \u2014 \u201cvisible and invisible.\u201d The several species of which are subjoined: \u201cWhether they be thrones, or dominions, or principalities, or powers.\u201d So St. John: \u201cAll things were made by him, and without him was not anything made that was made.\u201d And, accordingly, St. Paul applies to him those strong words of the Psalmist: \u201cThou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the work of thy hands.\u201d<\/p>\n
3 . And as the true God, he is also the Supporter of all the things that he hath made. He beareth, upholdeth, sustaineth, all created things by the word of his power, by the same powerful word which brought them out of nothing. As this was absolutely necessary for the beginning of their existence, it is equally so for the continuance of it: Were his almighty influence withdrawn, they could not subsist a moment longer. Hold up a stone in the air; the moment you withdraw your hand, it naturally falls to the ground. In like manner, were he to withdraw his hand for a moment, the creation would fall into nothing.<\/p>\n
4. As the true God, he is likewise the Preserver of all things. He not only keeps them in being, but preserves them in that degree of well-being which is suitable to their several natures. He preserves them in their several relations, connexions, and dependencies, so as to compose one system of beings, to form one entire universe, according to the counsel of his will. How strongly and beautifully is this expressed: Ta panta en autoi synesteke<\/i>. By whom all things consist: or, more literally, By and in him are all things compacted into one system. he is not only the support, but also the cement, of the whole universe.<\/p>\n
5. I would particularly remark, (what perhaps has not been sufficiently observed,) that he is the true Author of all the motion<\/i> that is in the universe. To spirits, indeed, he has given a small degree of self-moving power, but not to matter. All matter, of whatever kind it be, is absolutely and totally inert. It does not, cannot, in any case, move itself; and whenever any part of it seems to move, it is in reality moved by something else. See that log, which, vulgarly speaking, moves<\/i> on the sea! It is in reality moved<\/i> by the water. The water is moved by the wind; that is, a current of air. And the air itself owes all its motion to the ethereal fire, a particle of which is attached to every particle of it. Deprive it of that fire, and it moves no longer; it is fixed: It is as inert as sand. Remove fluidity (owing to the ethereal fire intermixed with it) from water, and it has no more motion than the log. Impact fire into iron, by hammering it when red hot, and it has no more motion than fixed air, or frozen water. But when it is unfixed, when it is in its most active state, what gives motion to fire? The very heathen will tell you. It is, <\/p>\n
Totam<\/p>\n
Mens agitans molem, et magno se corpore miscens. <\/p>\n
[The general soul<\/p>\n
Lives in the parts, and agitates the whole. edit.]<\/p>\n
6. To pursue this a little farther: We say, the moon moves round the earth; the earth and the other planets move round the sun; the sun moves round its own axis. But these are only vulgar expressions: For, if we speak the truth, neither the sun, moon, nor stars move<\/i>. None of these move themselves: They are all moved<\/i> every moment by the almighty hand that made them. <\/p>\n
\u201cYes,\u201d says Sir Isaac [Newton], \u201cthe sun, moon, and all the heavenly bodies, do move, do gravitate, toward each other.\u201d Gravitate<\/i>. What is that? \u201cWhy, they all attract<\/i> each other, in proportion to the quantity of matter they contain.\u201d \u201cNonsense all over,\u201d says Mr. hutchinson; \u201cjargon, self-contradiction! Can anything act<\/i> where it is not? No; they are continually impelled<\/i> toward each other.\u201d Impelled<\/i>! by what? \u201cBy the subtle matter, the ether, or electric fire.\u201d But remember! be it ever so subtle, it is matter still: Consequently, it is as inert in itself as either sand or marble. It cannot therefore move itself; but probably it is the first material mover, the main spring whereby the Creator and Preserver of all things is pleased to move the universe.<\/p>\n
7. The true God is also the Redeemer of all the children of men. It pleased the Father to lay upon him the iniquities of us all, that by the one oblation of himself once offered, when he tasted death for every man, he might make a full and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world.<\/p>\n
8. Again: The True God is the Governor of all things: \u201cHis kingdom ruleth over all.\u201d The government rests upon his shoulder, throughout all ages. He is the Lord and Disposer of the whole creation, and every part of it. And in how astonishing a manner does he govern the world! How far are his ways above human thought! How little do we know of his methods of government! only this we know, Ita praesides singulis sicut universis, et universis sicut singulis<\/i>! \u201cThou presidest over each creature, as if it were the universe, and over the universe, as over each individual creature.\u201d Dwell a little upon this sentiment: What a glorious mystery does it contain! It is paraphrased in the words recited above: <\/p>\n
FATHER, how wide thy glories shine!<\/p>\n
Lord of the universe, and mine:<\/p>\n
Thy goodness watches over the whole,<\/p>\n
As all the world were but one soul;<\/p>\n
Yet keeps my every sacred hair,<\/p>\n
As I remaind thy single care!<\/p>\n
9. And yet there is a difference, as was said before, in his providential government over the children of men. A pious writer observes, There is a three-fold circle of divine providence. The outermost circle<\/i> includes all the sons of men; Heathens, Mahometans, Jews, and Christians. He causeth his sun to rise upon all. He giveth them rain and fruitful seasons. He pours ten thousand benefits upon them, and fills their hearts with food and gladness. With an interior circle<\/i> he encompasses the whole visible Christian Church, all that name the name of Christ. He has an additional regard to these, and a nearer attention to their welfare. But the innermost circle<\/i> of his providence encloses only the invisible Church of Christ: all real Christians, wherever dispersed in all corners of the earth; all that worship God (whatever denomination they are of) in spirit and in truth. He keeps these as the apple of an eye: He hides them under the shadow of his wings. And it is to these in particular that our Lord says, \u201ceven the hairs of your head are all numbered.\u201d<\/p>\n
10. Lastly, being the true God, he is the end of all things; according to that solemn declaration of the Apostle: (Rom. 11:36:) \u201cof him, and through him, and to him, are all things: \u201cof him<\/i>, as the Creator, \u2014 through him<\/i>, as the Sustainer and Preserver; and to him<\/i>, as the ultimate end of all.<\/p>\n
II. In all these senses Jesus Christ is the true God. But how is he eternal life?<\/p>\n
1. The thing directly intended in this expression is not, that he will be<\/i> eternal life: Although this is a great and important truth, and never to be forgotten. \u201cHe is the Author of eternal salvation to all them that obey him.\u201d He is the Purchaser of that \u201ccrown of life\u201d which will be given to all that are \u201cfaithful unto death;\u201d and he will be the soul of all their joys to all the saints in glory. <\/p>\n
The flame of angelical love<\/p>\n
Is kindled at Jesuss face;<\/p>\n
And all the enjoyment above<\/p>\n
Consists in the rapturous gaze!<\/p>\n
2. The thing directly intended is not, that he is the resurrection; although this also is true, according to his own declaration, \u201cI am the resurrection and the life:\u201d Agreeable to which are St. Pauls words: \u201cAs in Adam all died, even so in Christ shall all be made alive.\u201d So that we may well say, \u201cBlessed be the God and Father of our Lord Jesus Christ, who… hath begotten us again unto a lively hope by the resurrection of Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away.\u201d<\/p>\n
3. But waiving what he will be<\/i> hereafter, we are here called to consider what he is now<\/i>. He is now the life of everything that lives, in any kind or degree. He is the Source of the lowest species of life, that of vegetables<\/i>, as being the Source of all the motion on which vegetation depends. He is the Fountain of the life of animals<\/i>; the Power by which the heart beats, and the circulating juices flow. He is the Fountain of all the life which man possesses in common with other animals. And if we distinguish the rational<\/i> from the animal life, he is the Source of this also.<\/p>\n
4. But how infinitely short does all this fall of the life which is here directly intended, and of which the Apostle speaks so explicitly in the preceding verses! (1 John 5:11, 12:) \u201cThis is the testimony, that God hath given us eternal life; and this life is in his Son. He that hath the Son hath life,\u201d \u2014 the eternal life here spoken of, \u2014 \u201cand he that hath not the Son\u201d of God \u201chath not\u201d this \u201clife.\u201d As if he had said, \u201cThis is the sum of the testimony which God hath testified of his Son, that God hath given us, not only a title to, but the real beginning of, eternal life: And this life is purchased by, and treasured up in, his Son; who has all the springs and the fullness of it in himself, to communicate to his body, the Church.\u201d<\/p>\n
5. This eternal life then commences when it pleases the Father to reveal his Son in our hearts; when we first know Christ, being enabled \u201cto call him Lord by the Holy Ghost;\u201d when we can testify, our conscience bearing us witness in the Holy Ghost, \u201cthe life which I now live, I live by faith in the Son of God, who loved me, and gave himself for me.\u201d And then it is that happiness begins; happiness real, solid, substantial. Then it is that heaven is opened in the soul, that the proper, heavenly state commences, while the love of God, as loving us, is shed abroad in the heart, instantly producing love to all mankind; general, pure benevolence, together with its genuine fruits, lowliness, meekness, patience, contentedness in every state; an entire, clear, full acquiescence in the whole will of God; enabling us to \u201crejoice evermore, and in everything to give thanks.\u201d<\/p>\n
6. As our knowledge and our love of him increase, by the same degrees, and in the same proportion, the kingdom of an inward heaven must necessarily increase also; while we \u201cgrow up in all things into Him who is our Head.\u201d And when we are en autoi peplerOmenoi<\/i>, complete in him<\/i>, as our translators render it; but more properly when we are filled with him<\/i>; when \u201cChrist in us, the hope of glory,\u201d is our God and our All; when he has taken the full possession of our heart; when he reigns therein without a rival, the Lord of every motion there; when we dwell in Christ, and Christ in us, we are one with Christ, and Christ with us; then we are completely happy; then we live \u201call the life that is hid with Christ in God;\u201d then, and not till then, we properly experience what that word meaneth, \u201cGod is love; and whosoever dwelleth in love, dwelleth in God, and God in him.\u201d <\/p>\n
III. I have now only to add a few inferences from the preceding observations.<\/p>\n
1. And we may learn from hence, First, that as there is but one God in heaven above and in the earth beneath; so there is only one happiness for created spirits, either in heaven or earth. This one God made our heart for himself; and it cannot rest till it resteth in him. It is true, that while we are in the vigour of youth and health; while our blood dances in our veins; while the world smiles upon us, and we have all the conveniences, yea, and superfluities of life, we frequently have pleasing dreams, and enjoy a kind of happiness. But it cannot continue; it flies away like a shadow; and even while it does, it is not solid or substantial; it does not satisfy the soul. We still pant after something else, something which we have not. Give a man everything that this world can give, still, as Horace observed near two thousand years ago, \u2014 <\/p>\n
Curtae nescio quid semper abest rei.<\/p>\n
Still, \u2014<\/p>\n
Amidst our plenty something still,<\/p>\n
To me, to thee, to him is wanting!<\/p>\n
That something<\/i> is neither more nor less than the knowledge and love of God; without which no spirit can be happy either in heaven or earth.<\/p>\n
2. Permit me to recite my own experience, in confirmation of this: \u2014 I distinctly remember, that, even in my childhood, even when I was at school, I have often said, \u201cThey say the life of a schoolboy is the happiest in the world; but I am sure I am not happy; for I am not content, and so cannot be happy.\u201d When I had lived a few years longer, being in the vigour of youth, a stranger to pain and sickness, and particularly to lowness of spirits; (which I do not remember to have felt one quarter of an hour since I was born;) having plenty of all things, in the midst of sensible and amiable friends who loved me, and I loved them; and being in the way of life which, of all others, suited my inclinations; still I was not happy. I wondered why I was not, and could not imagine what the reason was. The reason certainly was, I did not know God; the Source of present as well as eternal happiness. What is a clear proof that I was not then happy is, that, upon the coolest reflection, I knew not one week which I would have thought it worth while to have lived over again; taking it with every inward and outward sensation, without any variation at all.<\/p>\n
3. But a pious man affirms, \u201cWhen I was young, I was happy; though I was utterly without God in the world.\u201d I do not believe you; Though I doubt not but you believe yourself. But you are deceived, as I have been over and over. Such is the condition of human life! <\/p>\n
Flowerets and myrtles fragrant seem to rise:<\/p>\n
All is at distance fair; but near at hand,<\/p>\n
The gay deceit mocks the desiring eyes<\/p>\n
With thorns, and desert heath, and barren sand.<\/p>\n
Look forward on any distant prospect: How beautiful does it appear! Come up to it; and the beauty vanishes away, and it is rough and disagreeable. Just so is life. But when the scene is past, it resumes its former appearance; and we seriously believe, that we were then very happy, though, in reality, we were far otherwise. For as none is now, so none ever was, happy, without the loving knowledge of the true God.<\/p>\n
4. We may learn hence, Secondly, that this happy knowledge of the true God is only another name for religion; I mean Christian religion; which, indeed, is the only one that deserves the name. Religion, as to the nature or essence of it, does not lie in this or that set of notions, vulgarly called faith<\/i>; nor in a round of duties, however carefully reformed<\/i> from error and superstition. It does not consist in any number of outward actions. No: it properly and directly consists in the knowledge and love of God, as manifested in the Son of his love, through the eternal Spirit. And this naturally leads to every heavenly temper, and to every good word and work.<\/p>\n
5. We learn hence, Thirdly, that none but a Christian is happy; none but a real inward Christian. A glutton, a drunkard, a gamester may be merry<\/i>; but he cannot be happy. The beau, the belle, may eat and drink, and rise up to play; but still they feel they are not happy. Men or women may adorn their own dear persons with all the colours of the rainbow. They may dance, and sing, and hurry to and fro, and flutter hither and thither. They may roll up and down in their splendid carriages, and talk insipidly to each other. They may hasten from one diversion to another: But happiness is not there. They are still \u201cwalking in a vain shadow, and disquieting themselves in vain.\u201d One of their own poets has truly pronounced, concerning the whole life of these sons of pleasure,<\/p>\n
\u2018Tis a dull farce, and empty show:<\/p>\n
Powder, and pocket-glass, and beau.<\/p>\n
I cannot but observe of that fine writer, that he came near the mark, and yet fell short of it. In his \u201cSolomon\u201d (one of the noblest poems in the English tongue) he clearly shows where happiness is not<\/i>; that it is not to be found in natural knowledge, in power, or in the pleasures of sense or imagination. But he does not show where it is to be found. He could not; for he did not know it himself. Yet he came near it when he said, <\/p>\n
Restore, Great Father, thy instructed son;<\/p>\n
And in my act may thy great will be done!<\/p>\n
6. We learn hence, Fourthly, that every Christian is happy; and that he who is not happy is not a Christian. If, as was observed above, religion is happiness, everyone that has it must be happy. This appears from the very nature of the thing: For if religion and happiness are in fact the same, it is impossible that any man can possess the former, without possessing the latter also. He cannot have religion without having happiness; seeing they are utterly inseparable.<\/p>\n
And it is equally certain, on the other hand, that he who is not happy is not a Christian; Seeing if he was a real Christian, he could not but be happy. But I allow an exception here in favour of those who are under violent temptation; yea, and of those who are under deep nervous disorders, which are, indeed, a species of insanity. The clouds and darkness which then overwhelm the soul suspend its happiness; especially if Satan is permitted to second those disorders by pouring in his fiery darts. But, excepting these cases, the observation will hold, and it should be well attended to, \u2014 Whoever is not happy, yea, happy in God, is not a Christian.<\/p>\n
7. Are not you<\/i> a living proof of this? Do not you still wander to and fro, seeking rest, but finding none? \u2014 pursuing happiness, but never overtaking it? And who can blame you for pursuing it? It is the very end of your being. The great Creator made nothing to be miserable, but every creature to be happy in its kind. And upon a general review of the works of his hands he pronounced them all very good<\/i>; which they would not have been, had not every intelligent creature, yea, everyone capable of pleasure and pain, been happy in answering the end of its creation. If you<\/i> are now unhappy, it is because you are in an unnatural state: And shall you not sigh for deliverance from it? \u201cThe whole creation,\u201d being now \u201csubject to vanity,\u201d \u201cgroaneth and travaileth in pain together.\u201d I blame you only, or pity you rather, for taking a wrong way to a right end; for seeking happiness where it never was, and never can be, found. You seek happiness in your fellow-creatures, instead of your Creator. But these can no more make you happy than they can make you immortal. If you have ears to hear, every creature cries aloud, \u201cHappiness is not in me.\u201d All these are, in truth, \u201cbroken cisterns, that can hold no water.\u201d O turn unto your rest! Turn to Him in whom are hid all the treasures of happiness! Turn unto him \u201cwho giveth liberally unto all men;\u201d and he will give you \u201cto drink of the water of life freely.\u201d<\/p>\n
8. You cannot find your long-sought happiness in all the pleasures of the world. Are they not \u201cdeceitful upon the weights?\u201d Are they not lighter than vanity itself? How long will ye \u201cfeed upon that which is not bread?\u201d \u2014 which may amuse, but cannot satisfy? You cannot find it in the religion of the world; either in opinions or a mere round of outward duties. Vain labour! Is not God a spirit, and therefore to be \u201cworshipped in spirit and in truth?\u201d In this alone can you find the happiness you seek; in the union of your spirit with the Father of spirits; in the knowledge and love of Him who is the fountain of happiness, sufficient for all the souls he has made.<\/p>\n
9. But where is He to be found? Shall we go up into heaven, or down into hell, to seek him? Shall we \u201ctake the wings of the morning\u201d and search for him \u201cin the uttermost parts of the sea?\u201d Nay, quod petis, hic est!<\/i> What a strange word to fall from the pen of a Heathen! \u201cWhat you seek is here!\u201d He is \u201cabout your bed.\u201d He is \u201cabout your path\u201d He \u201cbesets you behind and before.\u201d He \u201clays his hand upon you.\u201d Lo! God is here! not afar off. Now believe and feel him near! May he now reveal himself in your heart! Know him, love him, And you are happy!.<\/p>\n
10. Are you already happy in him? Then see that you \u201chold fast whereunto ye have attained!\u201d \u201cWatch and pray,\u201d that you may never be \u201cmoved from your steadfastness.\u201d \u201cLook unto yourselves, that ye lose not what you have gained, but that ye receive a full reward.\u201d In so doing, expect a continual growth in grace, in the loving knowledge of our Lord Jesus Christ. Expect that the power of the Highest shall suddenly overshadow you, that all sin may be destroyed, and nothing may remain in your heart, but holiness unto the Lord. And this moment, and every moment, \u201cpresent yourselves a living sacrifice, holy, acceptable to God,\u201d and \u201cglorify him with your body and with your spirit which are God\u2019s!\u201d <\/p>\n
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\u201cThis is the true God, and eternal life.\u201d 1 John 5:20. 1. In this Epistle St. John speaks not to any particular Church, but to all the Christians of that age; although more especially to them among whom he then resided. And in them he speaks to the whole Christian Church in all succeeding ages. … Continue reading “SPIRITUAL
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