First Epistle of John Applied Part 1

To the Reader.

T His Epistle, which I have undertaken by divine assistance to unfold, is as it were a goodly Fabric, consisting of five Rooms, being divided into so many Chapters. Among those, this Second is the most spacious and specious, by reason of which this Volume is swelled far bigger than the former. I need not tell thee how well worthy this Room is of thy most serious view; Thus much I dare assure thee, the more often thou lookest into it, the better thou wilt like it.

At the entrance into it, is as it were the Effigies of Christ, as an Advocate for thy Consolation, and a pattern for thy Imitation. Towards the further end is the portraiture of Antichrist, with all his cursed crew, spitting fire out of their mouths against the Holy Jesus, denying him to be the Christ, against whom the Apostle giveth a seasonable Caveat.

On the right hand hang the lovely Pictures of those Virgin graces, Knowledge, Obedience, Love of God, and of our Neighbor, and perseverance in the faith.

On the left hand are represented those mis-shapen Monsters, of Malice, and Envy, in hating our brother, of worldly love, with all her Brats, the lust of the flesh, the lust of the eyes, and the Pride of Life.

Finally, there are in it several partitions ( one for Fathers, another for young men, and a third for Children) for Men, for Christians, of all ages and sorts.

These following discourses, are as so many windows to let in light to this Room, whereby thou mayest the better view it, and whatever is contained in it. I have not made use of painted glass, which (though it may adorn) obscureth, but rather that which is plain and clear, as affecting, not the ostentation of my own wit, in high language, but thy edification, by significant expressions. I have used my utmost care, that the several windows might be well leaded, by a methodical and rational connection. Many flaws thou wilt meet with (some whereof are already observed) which I hope thy can did ingenuity will pardon. That it may please the Father of Lights, to transmit through these discourses, some beams of heavenly knowledge into thy soul, is, and shall be the earnest Prayer of him, who desireth to live no longer, than he may be serviceable to God and the Church in his Generation.

THE FIRST EPISTLE OF S ^t JOHN.

A Mong the many excellencies of this Epistle, this is one, that it is a Sacred and Spiritual Touchststone; For as a Touchstone discovereth metals, so doth this, both Doctrines and Persons. By a Touchstone, the Goldsmith discerneth what is right, and what is counterfeit; and by this Epistle, we may know Truth from Error, and sincerity from hypocrisy. Would we be informed concerning Positions, what are Orthodox, and what Heterodox; concerning Professors, who are sound, and who are rotten, we need go no further then this Book. If you cast your eyes on the latter end of this, and the beginning of the fourth and fifth Chapters, you may learn what is the true Christian Religion, namely to believe Jesus to be the Christ; that Christ is come in the flesh, and that he is the Son of God. If you peruse every Chapter throughout the Epistle, you shall find those marks, whereby you may know who are true Christians▪ This is that which more especially is observable in this Scripture, the chief scope whereof, is to describe a true and sincere Christian, by his conformity to Christ in his Command and Example. Hereby we know, &c.

It is not unfitly taken notice of by the Greek Scholiast, that these words have a reference to those in the seventh verse. of the former Chapter, If we walk in the light, we have fellowship with one another. And indeed, if we view these Verses well, you shall find them a further and fuller explication of that Proposition, and that both in the Predicate and Subject.

The Predicate of that assertion, We have fellowship with one another, is here explained by two Phrases; the one in the third verse, We know him; and the other in the fifth and sixth verses, We are, and abide in him. These being (as it were) the Springs of that fellowship, since our Communion is founded in our Union; and all fellowship is between those, who know each other.

The Subject of that Assertion, If we walk in the light as he is in the light, is here characterized by two eminent steps of this walk, namely obedience to, and imitation of Christ; Keeping his Commandments, and walking as he walked. By which we see that verified in this part which I have formerly told you, is the chief design of the whole Epistle, to wit, an explication of that Proposition, as being the Message which he heard, and was sent to declare to them to whom he wrote.

In these four verses, there are four Propositions considerable; two whereof are Principal, and two Collateral.

• The two Principal Assertions set forth the Characters of sincere Christians.
• The two Collateral refer to the knowledge we have of our Christianity by those Characters.

• The first of the Principal Doctrines is asserted, amplified, proved.
• Asserted as a Thesis in the close of the third verse, We know him, if we keep his Commandments.
• Amplified by an Antithesis in the fourth verse, He that saith I know him, and keepeth not his Commandments, is a liar, and the truth is not in him.
• Proved by a strong Reason in the beginning of the fifth, Who so keepeth his Word, in him verily is the love of God perfected.
• The second Principal Doctrine is only propounded by way of position in the sixth verse, yet with a tacit intimation of an opposition, and withal of a probation, as will appear in the handling; He that saith he abideth in him, ought himself so to walk as he walked.

Besides these, there are two other Propositions, which I call Collateral, as being Appendixes to the former.

• The one, That a knowledge of our knowledge of, and interest in Christ, is to be endeavored.
• The other, That an especial means of attaining this knowledge, is hereby; to wit, by keeping his Commandments, and walking after his footsteps. And these are couched in the beginning of the third, Hereby by we know that we know him; and the end of the fifth verse, Hereby we know that we are in him.

The first Assertion, as it is propounded in the end of the third verse, We know, or according to the Greek, We have known him, if we keep his Commandments, is that which will take up our present Discourse.

It is a Proposition which is true both ways, saving knowledge being both the cause and the effect, the root and the fruit of obedience, on the one hand. Keeping the Commandments, is a means whereby we come to know him that is to increase our knowledge: And on the other, the saving knowledge of him, is a means enabling us to keep his Commandments. That of S ^t Paul to the Collossians, is very full to this purpose, where he prayeth for them, that they might be filled with the knowledge of God's will • in all spiritual wisdom and understanding; that they might walk worthy of him, and please him in all things, being fruitful in every good work, and increasing in the knowledge of God: Intending thereby, to teach us that we cannot walk worthy of the Lord, unless we be filled with the knowledge of his will: and withal, that by being fruitful in every good work, we should increase in the knowledge of God. 〈 in non-Latin alphabet 〉 , saith Theophilact aptly; one of these being, as it were constitutive and productive of the other: that as water engendereth I •• , and Ice water; so doth knowledge beget obedience, and obedience augment knowledge.

1. Would we then know him, let us keep his Commandments. By thy Precepts (saith David ) that is, by the observance of thy Precepts, I get understanding. If any man do my will (saith our blessed Savior) he shall know my Dostrine. 〈 in non-Latin alphabet 〉 , saith Nazianzen; Wouldst thou be a Divine? do the Commandments. For action is (as it were) the Basis of▪ contemplation. It is S ^t Gregory's observation concerning the two Disciples, who, whilst Christ talked with them knew him not, but in performing an Act of Hospitality towards him, to wit, breaking bread with him they knew him, that they were enlightened, not by hearing but by doing Divine Precepts. Quisquis ergo vult audita intelligere; festinet ea quae jam audire potuit, opere implere. Whosoever therefore will understand, let him first make hast to do what he heareth.

2. Again, Would we keep his Commandments▪ let us know him. These two, Knowledge, and Practice are necessary attendants the one upon the other. Those two Sisters, Leah and Rachel are fit Emblems of Contemplation and Action; Contemplation like Rachel is Beautiful; Action like Leah is Fruitful. And as those two sisters were Marryed to Jacob, so are these two Graces concomitant in every Christian. Those Cherubims which the Prophet Ezekiel speaketh of, are described to have hands under their Wings. The Wings (saith S ^t Gregory, ) are an Emblem of Knowledge, whereby we fly in our thoughts to Heaven, the hands, of Practice whereby we do good on Earth, and all true Christians like these Cherubims have hands under their Wings; That is, Operation attending Meditation. This that Father looketh upon as resembled by those two sisters (of whom we read in the Gospel,) Martha and Mary, whereof Una intenta oper • , altera contemplatio •• , the one was intent upon doing, the other upon hearing. Indeed these two are not only as two sisters, but as the Mother and the Daughter, Divine Knowledge both engaging and enabling to Obedience, so as it doth not only follow upon, but flowe from it. The true Knowledge of Divine things is not otiosa, but officiosa, a loyterer, but a laborer. As her principal Object Christ is Incarnate, so is She; having Eyes of Charity, Bowels of Mercy, Hands of Bounty, and Feet of Obedience. Indeed you may as well sever the Beams from the Sun, heat from the fire, motion from life, as practice from a right Knowledge: to which purpose is that note of Calvin upon the Text. He admonisheth us that Christian Knowledge is not idle but active by its efficacious virtue producing Obedience. So that they who know him really, will, nay cannot but keep his Commandments.

To illustrate this Truth the more clearly, I shall briefly resolve these two Queries? what it is to know him? and what it is to keep his Commandments? whereby we shall learn both why a right Knowledge of Christ enableth to keep the Commandments? and what keeping the Commandments floweth from this Knowledge.

1. The full Explication of this Knowledge and its Influence upon keeping the Commandments, will best appear, by considering both the Object whereabout it is conversant, and the Acts which it puts forth.

1. The Object of this Knowledge is insinuated in that Pronoun Him; and if you ask whom, the answer is to be given from the first Verse, where we read of the Father and Jesus Christ the Advocate. According to this it is, that our blessed Savior maketh the Object of saving Knowledge to be the only true God, and Jesus Christ whom he hath sent. It is not then that Knowledge we have of God by his Works, by his Law, but by his Gospel, whereof S ^t John here speaketh. So Beza upon the Text. Agitur hic de cognition Dei in Evangelio. The Apostle here speaketh of Evangelical Knowledge, which must needs engage to Obedience. Inasmuch as it is a Knowledge of the Love of God and Christ towards us, and those choice benefits he hath wrought for us; and certainly he that knoweth how much Christ hath done for his Salvation, cannot but be ready to do whatever Christ requireth for his Service. Indeed that natural knowledge we have of him, as a Creator, carrieth in it an Argument of Obedience. It is the acknowledgment of the Elders, Worthy art thou, O Lord, to receive glory and honor, for thou hast created all things. It being most equal that to him we should return service, from whom we receive our being. Yet further, that legal knowledge we have of him as our Law-giver and Judge, is an enducement to obedience: Inasmuch, as the breach of his Law, cannot but provoke him to inflict the curs, but still the knowledge we have of God as a Father, of Christ as an Advocate and propitiation, is both the sweetest and the strongest Obligation, nothing being more rational then that our Father, our Redeemer should be our Lord, and that we should be wholly devoted to him, who is so dearly affected to us: Especially considering this, is the very end of his delivering us out of the hands of our enemies, that we should serve before him without fear, in righteousness and holiness all the days of our lives.

2. The Acts of this knowledge will the better appear by observing that various acceptation of this word know, which may fitly be accomodated to our present purpose. Among others, there are three constructions of this word.

1. To know, is sometimes as much as to acknowledge. When we read of a Pharaoh risen in Egypt, which knew not Joseph: Of God complaining concerning Israel, that she did not know he gave her Corn, and Wine and Oil: And again, of Christ's answer to many at the last day, I know you not. It is plainly manifest, that to know, is as much as to own, acknowledge: And in this sense, that Latin word is used by the Poet, Cognoscere for Agnoscere.

This acceptation is here made use of by Tirinus, and not unfitly: If we know him, that is, acknowledge him as our Lord and Jesus, and own him as our Prince and Savior. And thus knowing him, we cannot but account ourselves obliged to keep his Commandments. It is very observable to this purpose what Christ saith in St Johns Gospel concerning his Sheep, They know my voice, and they follow me. True Believers acknowledging Christ to be their Shepherd, and owning it to be his voice which they hear in the Scriptures, follow him by an active conformity to his Precepts. It is God's own reasoning in the Prophecy of Malachi, If I be a Father, where is my honor: If I be a Master, where is my fear. And therefore Christians acknowledging him to be their Father, their Master, cannot but give up themselves to the honor, fear, and service of him.

2. 〈 in non-Latin alphabet 〉 is sometimes as much as 〈 in non-Latin alphabet 〉 , to know, the same with to believe. It were easy to multiply Instances of this kind, but one may suffice instead of all, where God saith concerning Christ, By his knowledge, shall my righteous servant justify many: Which is no doubt to be construed, by Faith in him, he shall justify, according to that of St Paul; being justified by Faith. And believing is called knowing upon a double account.

1. Partly, Because Knowledge is a necessary ingredient of Faith. It is the Apostles assertion concerning himself, I know whom I have believed; and his question concerning the Heathen, How shall they believe on him, of whom they have not heard? thereby asserting it impossible; and the reason is, because they cannot believe on him, whom they have not known. Indeed, Faith formally considered, is an assent, or if you will, consent. But fundamentally it is knowledge: Faith is not a brutish captivity, but a voluntary assent, which cannot be without some measure of knowledge praeceding. It is true, the knowledge required in Faith, is not 〈 in non-Latin alphabet 〉 , of the cause, such as in Science, but only, 〈 in non-Latin alphabet 〉 , that it is so, upon Divine Revelation: But whilst it bridleth curiosity, it also abhorreth igorance. In which respect St Jerome saith excellently, Quae simplicitas est nescire, quae credas? What a fally is it not to know what thou pretendest to believe? And Fulgentius, Fides vera quod credit non nescit etiamsi non potest videre quod sperat & credit; True Faith, though it cannot see, yet knoweth what it believeth.

2. Partly, Because Faith carrieth in it as much certainty as knowledge. It is the difference between opinion and knowledge, that the one is built only upon probabilities, but the other upon certainties; the one argueth topically, but the other demonstratively. Now Faith is not an opinionative but a scientifical assent: For doubtless, since Faith is founded upon Divine Revelation, which is infallible, there must needs be as much certainty and clearness in Faith, as there can be in any knowledge, though founded upon never so strong Demonstration. Upon this account it is, that Faith is defined by the Author to the Hebrews, to be an evidence: And the Evangelists expression is, We believe, and are sure; to intimate that our believing is not a thinking, but a knowing.

According to this notion of Knowledge S ^t Gregory occasionally speaking of these words Expounds them, and giveth this as his Reason, Notitia quippe Dei ad fidem pertinet, because the Knowledge of God is an Appendix of Faith; and in this sense, if we know him, we will keep his Commandments. It is observable that in Scripture Obeying is sometimes put for Believing, so S ^t Paul quoting that of the Prophet, who hath believed, reads it, who hath obeyed our Report; and that Obedience is called sometimes, the Obedience of Faith, Why this? But to teach us that true Faith cannot be severed from, yea puts upon Obedience. Works without Faith are not good works, in which respect Faith is wittily called the nest of good works in which they must be hatched; But withal, Faith without works is as good as no Faith, and therefore is affirmed by S ^t James to be a dead Faith, and good Works are not unfitly styled the Pulse • f Faith, by which the state and temper of it is discovered. Believing is sometimes called in Scripture • receiving of Christ, and this receiving is of whole Christ, Christ not only as a Priest, to propitiate for our sins, but as a King to govern us by his Laws, In vain doth he trust for Salvation by, who yields not Subjection to Christ: and therefore saith S ^t Paul, as you have received the Lord Jesus (by Faith) so walk in him (by Obedience.)

3. To know sometimes is as much as to have a personal Experience, who so knoweth the Commandment saith the Wiseman, shall know no evil, so the Hebrew, feel no evil, so our Translation appositely, Know, being the same there with Feel. When S ^t Paul saith of Christ, he knew no sin, he is to be understood in this sense, that he did not experience any sin in himself. In this acception Beza construeth that of S ^t Paul, where he professeth to account all things loss, that he might know Christ, that is, reipsa sentire, in very deed to feel a savor and relish of Christ. And according to this notion Oecumenius understands this Knowledge of him in my Text, to be as it were a Commixion and Communion with him. Eliphaz hath a Phrase very proper to this purpose, acquaint thyself with him. Those with whom we are acquainted, are such of whom we have had trial and experience, and thus to know Christ is to have a sweet intimacy between Christ and our Souls, to know him not only as revealed to us, but in us, as Preached to our Ears, but as dwelling in our hearts. And now whosoever thus knoweth him, cannot but keep his Commandments. The Reason whereof appeareth in the forementioned Text, where the Knowledge of Christ and the Virtue of Christ are joined together. As the Woman that touched Christ received Virtue from him to cure her Disease, so whosoever hath an Experimental Knowledge of Christ cannot but Experience the Virtue of Christ, to wit, of his Death for Mortification, of his Rising for Vivification, both which make up Sanctification, whereby we keep the Commandments. And further, look as they who are inwardly acquainted each with other, are joined together in a firm League of Amity; whereby it is that they Will and Nill the same things: So is it with those who are acquainted with Christ, they Will what he Wills, and Nill, what he Nills, and endeavor wholly to conform themselves to his Precepts. To sum it up then, if you would know what this meaneth to know him, I answer, it is to know God and Christ as revealed in the Gospel, and that so as to own him, to believe in him, and to have an experimental acquaintance with him, and thus knowing him, we cannot but keep his Commandments.

2. You have beheld the Mother Knowledge, be pleased now to take a view of the Daughter Obedience, as it is expressed in those words, if we keep his Commandments, wherein each word is Emphaticall and deserveth our due consideration; here are three words, Commandment, his, and keep, accordingly here are three Particulars, the Object, the Subject, the Act; of each briefly.

1. Commandments, ] That is the Object, Aretius upon the Romans critically observeth, that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 differ as the Genus and the Species, Law taking in all sorts of precepts, but commands specially respecting those which are Affirmative, and it is that which we may not unfitly here take notice of, so much the rather considering what is said at the first Verse of this Chapter, there it is that you sin not, avoid what is forbidden, here it is keep his Commandments, do what is required. It is not enough to avoid sin, but we must do our duty, as we cease to do evil, so we must learn to do well; as we die to sin, so we must live to Righteousness. Finally, as we abhor that which is evil, so we must cleave to that which is good. Pharisaical Religion lieth chiefly in Negatives, God I thank thee I am no Extortioner, but Christian Religion obligeth to Affirmatives as well as Negatives. As well the idle and unprofitable Servant, as the wasteful Prodigal Steward is condemned, and the barren vine is in danger of being plucked up, as well as the wild. Indeed he that abstaineth from sinful actions is not far from the Kingdom, but it is he that doth well shall obtain the Kingdom, the first step is not to sin, to leave off those evils we have done, but the next is, to do the good we have left undone, and so keep his Commandments.

2. His,] Jesus Christ the righteous hath not only published promises but given Precepts, and as he proposeth comforts to stablish our confidence, so he imposeth duties which require our performance; in which regard it is that we read elsewhere of the Law of Christ, and here of his Commandments. If it be further inquired what these Commandments are? I answer, they are no other for substance then those which are contained in those Ten words, which are usually called the Moral Law. And therefore we find our blessed Savior in that Sermon of his upon the Mount, Expounding the Precepts, and pressing the Practice of the Law upon his Disciples and the People. Thus as the Law, in respect of our inability of exact observance, and the rigidity of its curse upon non-observance, driveth us to Christ for comfort in the Promises, so Christ sendeth us back to the Law, as a rule still to guide us in the course of our Conversations, by a sincere endeavor to observe its Precepts, and these are here called his Commandments.

3. Keep, ] The Act which every Christian is to perform, and which this Knowldeg whereof my Text speaketh, enableth to, is Keeping. It is a word of a large extent, and may have a double reference, the one to the heart, the other to the life: when Solomon giveth it in charge to his Son, let thine heart keep my Commandments, he meaneth no doubt a due pondering, and a steadfast remembering of those precepts he gave him; thus David kept, when he saith he hid God's Word in his heart; and the Metaphors both of keeping and hiding refer to a treasure, it being our duty as carefully to keep in mind the Commandments of God and Christ, as a covetous Mammonist is to keep his Gold and Silver in his Chest. But that which we are here to understand is the keeping of Christ Commandments in our life. Apposite to this purpose is that Note of S ^t Austin upon those words of our Savior, He that hath my Commandments and keepeth them, Qui habet in memoria & servat in vitâ, qui habet in Sermonibu • & servat in moribus, qui habet audiendo & servat▪ faciendo, He that hath them in mind and keepeth them in life, he that hath them at his tongues end, and keepeth them at his fingers end, he that hath them by hearing and keepeth them by doing; So that in this construction, this Metaphor of keeping, refers to a way which he is said to keep, who constantly walketh in it. And so keeping is the same with obeying, and the import of these words, We know him if we keep his Commandments, is, where there is a true Faith in Christ, there will be a sincere Obedience to his Precepts.

And that you may see wherein the sincerity of this Obedience consists, which is the fruit of this Knowledge, be pleased to observe it briefly, and yet fully in these two Particulars.

1. The sincere keeping his Commandments, is, a keeping them because they are his; It is one thing to do what Christ commands, and another to do it because he commands it. Pagans that have no knowledge of, do many things which are required by Christ, but they cannot do them because he requireth them, Hyppocrites that have no saving Knowledge of Christ perform many things which he prescribeth, but it is only out of self-respects, and if a man do that which Christ Commands, and yet know not that he commands it, or if he knows it to be his Command and do it not, because it is Commanded by him, it is not such an Obedience as ariseth from a right knowledge of him. It is very observable concerning David, that when he prayeth so earnestly, Oh that my ways were so directed that I might keep thy Statutes, he premiseth this as the Reason, Thou hast commanded us to keep thy Precepts diligently, thereby intimating that the ground of his Obedience to God's Precepts, was the Stampe of divine authority in joining him; to this purpose it is that he saith in that same Psalm, I have sought thy Precepts, thereby implying, that that which he sought in his Obedience was the fulfilling of God's Will; indeed that only and properly is Obedience which is done intuitu voluntatis divinae, with a respect to, and eye upon divine▪ Will. As that is only a divine Faith which believeth a truth, not because of human Reason but divine Revelation, so that only is a true Obedience which conformeth to the command, not because it may consist with any selfends, but because it carrieth in it an impression of Christ's authority.

2. And further, This sincere keeping of the Commandment, is a keeping not some but many, nay all: So as whatsoever appeareth to be required by him, is conformed to by us. Indeed this necessarily followeth upon the former; For Quicquid propter Deum fit aequaliter fit, he that doth anything at another's prescript, upon this account, that it is prescribed by him, will not neglect to do whatsoever he prescribeth, there being the same reason of obeying him in all as in any; hence it is that as our Faith eying divine Revelation, believeth whatsoever is revealed, how cross soever it may be to our Reason. So Obedience eying divine Prescription fulfilleth whatsoever is required though never so contrary to our affections. And thus this keeping the Commandments is an Universal Obedience.

1. In respect of the extent which is ad totum preceptum to every command.

1. As well duties of the first as of the second, and the second as of the first Table; Piety without equity is but hypocrisy, and equity without piety is but morality, both together is Christianity. A Pharisee may be zealous for devotion, and yet a devourer of Widows Houses. An Heathen may be exact in his dealings towards Man, whilst yet he is no worshipper of God, but a true Christian keepeth a good conscience both towards God and Man.

2. As well the spiritual as the external part of commands; In our keeping the Commandments it is not enough to approve ourselves to men, who only observe our actions, but to God and Christ, who searcheth the hearts, and vieweth our dispositions; hence it is that true Obedience is a keeping of all the Commandments, not only as to the matter, but the manner and the end▪ a performing those duties which are required with suitable affections and a single intention.

2. In respect of the Duration which is per totam vitam, to the end of our days; It is said of Christ that he was Obedient to the death, and one interpretation of that is to his dying day: So must they who know Christ, be Obedient to him throughout the whole course of their lives. S ^t Austin explaineth the phrase of keeping, not only by doing but persevering, and indeed that is sometimes the notion of the phrase; so when S ^t Paul saith, I have kept the Faith, he meaneth no doubt his constancy in the profession of the Faith: and where Christ saith, Because thou hast kept the Word of my patience, he intends a perseverance in their Obedience to Christ's Word, notwithstanding persecution. And thus to keep Christ's Commandments, as well by suffering as doing, to lose anything rather then not keep them, and patiently to continue in well doing though we may suffer ill, is that Obedience which▪ a right Knowledge of Christ produceth.

I cannot leave this without annexing one Caution, that this Universal Obedience is not to be understood in respect of an exact execution, but a cordial endeavor. Indeed the punctual observation of the Commandments is in this life impossible, not absolutely and in itself, for God doth not command such things▪ as are in themselves impossible to be done; but respectively and accidentally, because we are by the fall disenabled, and that ability we once had is not for the present perfectly restored. The truth is in the best there is both defectus privans & affectus obstans, a defect of that measure of grace which should strengthen to full Obedience, and besides a continual lusting of the flesh against the spirit, conflict between sin and grace, whereby it is that grace cannot perfectly produce its acts: Hence it is that as we cannot keep them collectively, so neither distributively; we cannot observe all, no, nor any so perfectly in every title as that there should be no deviation. But still there may be a sincere purpose of heart inclining us to observe all; whereby it is that as Hypocrites may be said to break the Commandments when they keep them, because with the observance of the outward act, there is no concurrence of the minds delight, so that the good they do they would not do: So true Christians may (in a qualified sense) be said to keep the Commandments when they break them; because when they fail in the outward act, they have an habitual purpose in their regenerate part to perform, and so the evil they do they would not. Nor is this kind of Obedience unfitly called universal, because it hath respect to every Command, nor doth it suffer a man willingly to allow himself in the breach of any of the Precepts.

To sum it up, there is a knowledge of God and Christ, which is true and perfect, and there is a knowledge which is true but imperfect: the perfect knowledge is that which we shall have in that other life, which is said to be perfect, not in respect of Comprehension, since it is impossible that our finite understandings should fully comprehend an infinite Object; but in regard of apprehension, because it shall be the fullest degree of apprehensive knowledge, which human nature is capable of. But the knowledge which we have in this life is imperfect, according to that of the Apostle, we know in part: and according to this different knowledge, so is our keeping the Commandments, since the effect cannot exceed the energy of the cause: when therefore our knowledge shall be perfect, our obedience shall be complete. But in the mean time as our knowing Christ, so our keeping his Commandments is defective, though withal it is sincere, and as to the intention illimited; the soul that rightly knoweth Christ being ready to observe, and resolved to do whatsoever Christ revealeth, as his Will, and imposeth as a command.

What now remaineth, but that everyone of us endeavor to express the truth of our knowledge of Christ by our Obedience? We have all of us (my brethren) heard much and often of Christ, but have we yet learned to know him? We, many of us are able to speak much of; but have we any spiritual acquaintance with Christ? If so, where is our Obedience to his Commands? True knowledge is such as may not only be heard, but seen. Sheep (saith the moral Philosopher ) do not bring their fodder to their shepherds and show them how much they have eaten, but they inwardly digest and outwardly show it by the goodness and quantity of the fleece upon their backs; if we will show the reality of knowledge in our hearts, it must be by the fleece of holiness in our lives. Indeed how can it be otherwise, but that he who knoweth Christ, the authority he hath over him, the mercy he hath wrought for him, and accordingly experienceth any Communion with him, and dependeth for salvation on him, should account himself infinitely obleiged to the observance of whatsoever is enjoined by him, Lord what wilt thou have me to do? is the voice▪ of Saul when Christ is pleased to discover himself to him. They that know thy Name (saith the Psalmist, of God,) will put their trust in thee. They that know thy Nature (oh blessed Jesus) will yield obedience to thee. Indeed we many of us so know Christ, as that we are willing to trust in him, but yet not to serve him, believe his promises of mercy we do, observe his Commands of Duty we will not, but in vain is that confidence which is not attended with obedience, and therefore let our conscientious keeping the Precepts, give evidence of our Faith in, our knowledge of Christ, so shall we be found real Christians; and if our knowledge of Christ here enable us to keep his Commandments, our keeping the Commandments shall bring us to the knowledge of Christ hereafter when we shall behold him face to face in glory forever.

THE FIRST EPISTLE OF S ^t JOHN.

K Nowledg is very amiable in the eyes of all rational Men, since as the Understanding is that faculty which ennobleth Man, so Knowledge is that excellency which ennobleth the Understanding. Of all Knowledge none more precious then that of God, and of Christ. Other Knowledge may ennoble, but this spiritualizeth the mind. Other knowledge is needful for us as Men, but this concerneth us as Christians. Indeed to use Lactantius his expression, this is that Knowledge without which he that seeth is blind, heareth is deaf, speaketh is dumb, and I add, liveth is dead. So much our blessed Savior implieth when he saith. This is life eternal to know thee the only true God, and Jesus Christ, whom thou hast sent.

But as all shining glass is not Crystall, nor all lightsome apparitions Stars; so neither is all Knowledge of God and Christ, that which intituleth to life eternal. And therefore our Apostle is here pleased to prevent deceit, by giving us its most genuine Character drawn from its inseparable attendent, yea, necessary effect, to wit, Obedience to the Commandments; the willful neglect whereof argueth the absence of this Knowledge: for he that saith I know him, and keepeth not, &c.

The first principal Proposition, as it is asserted, hath been already discussed. That which next followeth in order, is the Antithesis, by which it is illustrated; a Sentence equivalently the same with the former: and as Ferus hath observed, that we may see it did not fall from him rashly; yea, withal vehementiae gratia, as Gwalther notes, that it might make the deeper impression on us, he expresseth it again by its contrary.

In which words there are two things to be considered; an implicit Accusation, an explicit Aggravation. The one in these words; He that saith I know him, and keepeth not his Commandments: the other in these, is a liar, and the truth is not in him. According to which Zanchi layeth down two Positions▪ the one, That there were many in S ^t Johns time, yea, always would be in the Church, who say, they know Christ and keep not his Commandments; and the other, that all such do most impudently lie.

1. These words, He that saith I know him and keepeth not his Commandments, plainly intimate that there are some who keep not Christ's Commandments, and yet say they know him. Parallel to this is that of S ^t Paul to Titus, where he speaketh of some who profess they know God, and in works deny him, being abominable disobedient, and to every Good work reprobate. They whom both these Apostles may most probably be supposed to intend, were the Gnostics; this phrase of knowing so fitly answering that name; which out of an arrogant self-conceit they gave to themselves, whilst they were men of flagitious lives, and licentious Conversations, calling themselves Gnostics, and accounting themselves the only knowing men in the matters of Religion.

Nor is it only true of these Heretics, but is likewise verified of all Hypocrites, who whilst they indulge to their lusts, and live in willful violation of the Precepts, pretend to great measure of illumination with divine knowledge. In which respect Aretius saith, this is vera nota simulatorum filiorum Dei, a true mark of bastard Children and false Saints. The sins of the people of Israel were so great, and their transgressions heinous, that God bids his Prophet to lift up his voice like a Trumpet, and cry aloud against them, and yet they seek God daily, and delight to know his way. The same people are charged by God for transgressing his Covenant, and trespassing against his laws: and yet the Prophet saith of them presently after, they cry to the Lord my God, we know thee; as if they were familiar with, and had an especial interest in him. Our blessed Savior in the Gospel speaketh not of a few, but many who shall at the last day take acquaintance of him, as if they had long known him: for they shall say, Lord, Lord, have not we prophesied in thy name, and in thy name cast out Devils, and done many wonderful works, whom yet he calls workers of iniquity? Whence it appeareth that wicked men may not only say it to others by profession, but within themselves by their opinion, yea may not only live but die in this self-delusion, that they know Christ, and so have an interest in him whilst yet they work iniquity. It was the observation of Calvin in his time, that many hypocrites men of loose lives, did fidei titulo superbire, pride u • themselves in the title of believer, and made large profession of Christianity, nor is it less observable in the seeming Saints of this age; on the one hand their actions are manifestly contrary to those commands of self-denial, and humility, loyalty, and equity, meekness, and patience, mercy and charity, in giving and forgiving, which Christ hath imposed on all those that will come after him: and yet on the other hand, whilst their hands are leaden, their tongues are guilded; they say, they know God, yea, they are intimate with him, they talk much of the new birth, the work of grace, having an interest in Christ, and the like.

2. You see the truth of the charge, now view the hainoufness of the fault. He that saith this is a liar and the truth is not in him. Indeed both ways it is an untruth, and he that saith it, deserveth to be branded for a liar. To say we keep his Commandments, when we do not know him is a lie, since if the eye be blind it is impossible the foot should make strait steps. God never turneth any from the power of Satan to himself, whom he doth not first turn from darkness to light. Knowledge is the souls rudder according to which its course is steered; the Christian travellers Mercury pointing him the right way; nor can we give up ourselves in obedience to his precepts, whom we know not, as our Lord, and of whose command we are ignorant. And as it is true on the one, so on the other hand. To say we know him, and not to keep his Commandments is a lie, nor can there be truth in those who say it: it was well spoken by the Philosopher, 〈 in non-Latin alphabet 〉 , without virtue God is but an empty name; and it is as true, without Obedience, all knowledge of God and Christ is but an empty notion, a lying vanity.

For the further illustrating of this it will not be amiss to take notice of a threefold lie, to wit, verbal, doctrinal, practical; told, taught, acted. A verbal lie is, when we tell a false tale, raise an untrue report, and so become lying witnesses, and our lips lying lips. A doctrinal lie is, when men assert that to be God's Word, which is their own fancy, and vent their false opinions under the notion of sublime verities: to believe these lies God threatens to give up those, who receive not the truth in the love of it. Finally a practical lie is when a man's actions do not correspond to his profession, in which respect he is justly called a liar, whose actions are breaches of the Precepts, and yet his pretences are large of knowing Christ, since as Lorinus well noteth such an one, Non praestat quod scit, quod profitetur, quod dicit, quod promittit, he performeth not according to what he knoweth, professeth, saith, nay promiseth, and so there is no truth, not only of veracity but fidelity in him, (as that Author observeth) whilst he fulfilleth not that, which in his Baptism he promised, and by his profession he is obliged to, the keeping the Commandments.

But it may be here objected, that there are many who do know Christ, and that not only in a weak but great measure, since they are able to discourse excellently of the mysteries of Salvation, the things of God and Christ, whose lives are yet dissonant to the rule of Christianity, and if so, surely when such say they know Christ, they do not lie, though they do not keep his Commandments.

The answer to which objection will be easily made by distinguishing of a double knowledge of Christ, to wit, informis and formata, literal and spiritual, notional and practical, speculative and active. Look as there is in a man caro & spiritus, flesh and spirit, a body and a soul; in a tree cortex & succus, the rind or bark and the sap or juice: so is there in Christian knowledge. He whose knowledge is only literal, hath but the flesh, the body, the bark, the rind of knowledge; only he whose knowledge is spiritual, hath the spirit, the soul, the sap, the juice of knowledge.

These two knowledges though they agree in the Object, whereabout they are conversant, yet are they very much different.

1. In their efficient. For whereas a speculative knowledge of Christ may be in a great measure acquired by industry in reading, and is at most, but a fruit of common illumination: the active knowledge is only obtained by Prayer, and is a fruit of special Sanctification.

2. In their Subject. For whereas that is only seated in the understanding, this hath an impression upon the will, and is sapida scientia, a knowledge with a savor and relish of the sweetness of Christ; that only floateth in the brain, but this sinketh down into the heart; that spins fine Cobwebs in the head, this maketh the heart beat with a true pulse towards Heaven.

Finally in their effect, that puffeth up with selfconceit, this abaseth a man in his own apprehension; that only sits upon the lip, but this is to be felt at the fingers end; that indeed may be, nay many times is alone; but this is ever attended with obedience. Now of this Knowledge it is, that S ^t John here speaketh; and he that saith he thus knoweth Christ, not keeping his commandments, is a liar.

The truth is, whereas this knowledge is, licet vera tamen imperfecta, though true yet defective, that is, nec vera nec perfecta, not perfect nor yet true according to a Theological notion: it is only 〈 in non-Latin alphabet 〉 , as the Apostles expression is, a form of knowledge, not the power; a shadow, not the substance; and is not the true, because not the good knowledge of God: since as the Psalmist saith, A good understanding have they that do his Commandments. Indeed as works without knowledge are no good works, so knowledge without works is no good knowledge. He that saith he believeth in Christ and liveth not accordingly, believe him not, he showeth his Hypocrisy not his Faith, who maketh show of Faith without Obedience. And as it is vain glory to boast of our keeping the Commandments, so it is in vain to boast of knowledge without keeping the Commandments. In which respect that of S ^t Gregory is very apposite when there is time and place and ability of doing good, Tantum quis operatur, quantum Deum noverit; tantum se nosse Deum indicat, quantum pro Deo bona operatur. Look how much knowledge, so much doing; and so much as a man doth, for so much he knoweth of God, and no more.

This will yet the more fully appear, if we observe the Scripture Language, which as it were defineth that knowledge of God by Obedience, and denieth it to them who (though they be not ignorant ) are disobedient.

That expression which the Prophet Jeremy bringeth in God speaking to Shallum concerning his Father, is very observable to this purpose; He judged the poor and the needy: was not this to know me saith the Lord? and why is righteous judgment a knowing the Lord, but because it was a fulfilling of his command? Upon this account it is, that these words of the same Prophet, they shall not teach one another, saying, know the Lord, are read by the Chaldee, saying, fear the Lord, which the wise man joineth with keeping his Commandments: and those of the Prophet Hosea, there is no knowledge of God in the land, are rendered by the Chaldee, there is none that walketh in the fear of the Lord. Hence it is that the Sons of Eli, though Priests are said to be sons of Belial, which know not the Lord God, where the one phrase is expounded by the other, because Sons of Belial that would not stoop to the yoke of Obedience, therefore branded as guilty of ignorance. Yet more clearly God saith by his Prophet Jeremy, they that handle the Law know me not. And this is annexed as the reason because they transgress his Law: a strange expression. Handling the Law, supposeth knowing it and yet not keeping: they are said not to know even the Law which they handle: and in the same prophesy God complaining of his people of Israel, saith, my people are foolish, they have not known me, they have no understanding: and why thus? but because to do good they have no knowledge. Some know that they may know, this is curiosity: some know, that they may be known; this is vain glory: but some know, that they may do; this is piety. And because the Jews had not knowledge to do good, they are said to have no knowledge; by all which it appeareth an undeniable truth, that for them who break this Commandment, to say they know God and Christ is an odious lie.

To wind up this, David acknowledgeth I said in mine haste, all men are liars; but S ^t John was not guilty of any such rashness, in saying all Hypocrites are liars: and therefore Credamus & cedamus veritati, nosque fateamu • esse mendaces: in a sense of our Hypocrisy, let us assent to this verity, acknowledging ourselves to be liars; nor let us any longer believe a lie, and so cheat ourselves into Hell. Do not think a few barren notions, dry sapless opinions, airy frothy speculations to be a saving knowledge: let not (saith S ^t Austin ) thy foolish heart deceive thee, by imagining thyself to know God, whilst thy Faith is a dead Faith without works. Who would fraught his ship with such drossy Oare, or stay for that gale which cannot waft him to Heaven? Nay, knowest thou not (oh man) that all such knowledge will only serve to make thy mittimus to Hell, and aggravate as thy sin, so thy torment, in that day, when all naked empty Knowledge shall vanish away? Where will be the Scribes? Where the Disputers? Where the Wise? Shalt thou not then have cause to cry out with the Poet, Cur aliquid vidi? or with Job, Quare misero lux data est? Woe is me that ever I knew anything of God or Christ. Oh that I had been born a Pagan, an Ideot, and never so much as heard the sound of the Gospel! for then would my Condemnation have been less. In a word, what shame will at that day sit upon thy face, when thou shalt be found before God, Angels, and Men a liar; and he whom thou sayest thou knowest shall say to thee, I know thee not?

Be wise therefore in time, and learn what it is to know Christ, take heed there be not a worm of disobedience in the tree of thy Knowledge; let it not suffice thee to have a great, but labor for a good understanding; ever remember that knowledge is as the means, and Obedience as the end; and therefore all knowledge is vain, which doth not tend to, and end in Obedience. And so much for the Antithesis, by which the Thesis is illustrated. Proceed we to the

Last particular in this first proposition, Namely, The Argument, by which it is proved, laid down in these words, Who so keepeth his word, in him verily is the love of God perfected. Calvin indeed conceiveth these words to be annexed, as a description of Obedience, so that if we would know, what it is to keep the Commandments, the answer is; It is to have the Love of God perfected in us, to this purpose is it that Moses saith, What doth the Lord thy God require of thee, but to love him? And Christ summeth up all the Commandments in those two precepts, of love towards God, and our Neighbor; yea S ^t Paul saith expressly, That love is the fulfilling of the Law, not only effective, because it enableth us to keep it, but reductive, because the whole Law is reducible to that of love.

But though this Construction be true, yet I conceive it is not so genuine and congruous to the Apostles scope. And therefore I rather look upon these words as a confirmation of the preceding clause, he that knoweth God will keep his Commandments, because he that knoweth him loveth him, and he that loveth him cannot but keep his Commandments. The strength of this Argument will the better appear, if we put it into a Syllogism which we may take briefly thus,

• The Love of God is perfected in all, and only those who keep his Word.
• In whomsoever there is a right knowledge of God, the Love of God is perfected, Therefore
• Whosoever knoweth God aright, will keep his Word.

And now according to this Interpretation, here are two positions to be insisted on. The one whereof is the Minor, the other the Major in the Syllogism; the one tacitly intimated, and the other positively expressed.

1. That which is here implied is, that where there is a Knowledge, there is also the Love of God and Christ. The Love of God may admit of a double reference; either Charitas quâ amat, or quâ amatur, actively, the love whereby God doth love; or passively, the love whereby he is beloved. Illyricus understandeth the former; and no doubt it is a truth, that God's love is fixed on him, who keepeth his Word. He that hath my Commandments and keepeth them, saith Christ, my Father will love him. Yea, whereas God vouchsafeth a general love to all men, he hath a more special favor to obedient persons; but if we thus understand the Love of God in this place, the phrase of perfected will sound very harsh, since there is nothing in God, but it is absolutely and infinitely perfect, and therefore I reject it.

More generally and probably Expositors here understand, that love which we have to God, and so it is an undoubted truth, they who know him, cannot but love him. The truth is, therefore is divine knowledge effective, because it is affective; it commands our actions, because it commands our affections; and if we know him, we keep his Commandments; because if we know him, we love him. It is a rule among the Hebrews, that verba notitiae connotant affectus, the phrase of knowing noteth such an act of the understanding, as carrieth the affections along with it. And indeed it is impossible but the affections should be carried on toward the Object, when it is rightly known. It is a saying of S ^t Austin, Qui vult habere notitiam De • , amet: he that will know God must love him, since love causeth acquaintance: and it is as true, Qui vult habere amorem Dei noscat, he that will love God let him know him. The necessary connection between these two appeareth upon a double ground.

1. The one in respect of God's Nature, which is good and goodness itself. The proper Object of love is good, and it is impossible, Ut quis bonum cognitum non amaret, that good known should not be beloved. Be a thing never so good, if the goodness of it be not known to us, it cannot be loved by us; and if our understandings are fully and clearly convinced of its goodness, it cannot but draw our love towards it: now God is good, the chief good, a full Universal Original good. There is no goodness in any Creature, which is not from him, and after a more eminent way in him; and therefore he that knoweth him apprehending him infinitely good, cannot but be enamored with him. Indeed he that rightly knoweth God, knoweth him to be justice itself, and therefore cannot but fear him. Truth itself, and therefore cannot but trust him. Goodness itself, and therefore cannot but love him.

2. The other in respect of the Spirits efficacy and operation. Idem spiritus qui illuminate, inspirat conformem affectum, the same spirit is both a spirit of Knowledge and Love. Like the fire which giveth both light and heat, and wheresoever the spirit worketh savingly, there is not only an illumination of the mind, but a sanctification throughout, whereby the will is inclined to the love as well as the judgment enlightened with the knowledge of God. Content not thyself then with a sapless, heartless Knowledge. Though Christ as God knoweth all persons and things, yet he knoweth not them whom he loveth not; and therefore he saith himself to the workers of iniquity, I know you not; and though a man (as S ^t Paul specifieth in his own person) have all knowledge, yet if he have not Charity it is nothing, to wit, in God's account; and though it may be profitable to others, yet it can neither be acceptable to God, nor beneficial to himself.

2. But further that which is here expressed, and therefore chiefly to be insisted on is, that whoso keepeth his Word, in him ver • lie is the love of God perfected.

The Subject of this clause, whoso keepeth his Word, is the same for substance with that in the third verse, If we keep his Commandments, and therefore need not be again handled, only the different term of ( Word ) would not be passed by. The word 〈 in non-Latin alphabet 〉 hath especially a double signification, both of which may be here made use of, to wit, ratio and sermo, reason and speech. According to the former acception Christ's Commandments are so called, because in them, is set before, us ratio vivendi, the way to order our Conversation aright. And there is nothing in them but what is rectae rationi consonum, most agreeable to right reason. According to this Notion, it is that 〈 in non-Latin alphabet 〉 in S ^t Peter, is rendered by the Vulgar Latin, Lac rationale, and that for this reason, quia rationem tradit credendi & recte vivendi, because the word set down a just rule, but of a right belief, and a good life, and this (by the way) may be a strong Obligation to the keeping of what Christ requireth, because he requireth nothing, but what is just and reasonable. According to the latter construction Christ's Commandments, are so called, because they were first uttered by himself, vivâ voice with his own lips, in those Sermons which he preached to the people, that especially upon the Mount, and it is that which doth both advance the dignity of the Commandment, and engage our duty in keeping them. When a King shall not send his Herald to proclaim his pleasure, but declare his will himself, and give his Commands with his own mouth to the people; ought this not to be received with the greater reverence, and performed with a more ready Obedience? These Commandments they were first God's Words, for so runs the Preface of the Moral Law. God spake these words and said, they were afterwards Christ's Words, for so begins the Sermon on the Mount, he spened his mouth and spake; so that whereas all the Scripture is Christ's Word, because dictated by his spirit, the Commandments are his Word, because immediately spoken by him. And in that it is not 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 words but word, perhaps our Apostle might have respect to a particular command given by Christ, namely the Law of love, of which he chiefly treateth in this Epistle.

To let this go, pass we on to the predicate of the Clause as being that which here is eminently considerable. In him who keepeth his word, verily the love of God is perfected.

It is that which is true both ways, and so may very well admit of an Inversion.

1. On the one hand in him who loveth God the keeping of his word is verily perfected. It is the excellency and perfection of Obedience when it springs from Love. There is a threefold Obedience, to wit, Necessitatis, Cupiditatis, Charitatis. Of Compulsion, when a man obeyeth no further then he is forced; that is the Slaves, whom nothing but fear enduceth to the performance of his Masters Command. Out of expectation, when a man obeyeth for the hope of reward, that is, the servants who serveth his Master for his Wages. Out of affection, when a man obeyeth because he loveth him, who commands; that is the Sons, whom dear respect to his Father, engageth to serve him: and this last is the most ingenuous and perfect Obedience. Indeed it is love that enlargeth the heart not only to creep but go, nor go but run, nor run but fly at God's call. It teacheth us to obey, not 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 , grudgingly, but cheerfully; nor is any Obedience more free then that, to which the Love of Christ constraineth. The truth is, Malus miles qui imperatorem gemens sequitur, he is a base Soldier that followeth his General with tears. Malus est ager, cum quo Dominus luctatur, that is bad ground which bringeth forth nothing unless it be forced; that Obedience is not worthy the name which is only extorted from us; and such is all service where love is absent. In this respect, it is that S ^t Ambrose saith, Plus est diligere quam custodire, it is more to love God then keep his Word, since this may spring from force and fear, but that only from Charity. Indeed this Charity is that which perfects all graces and duties, nudae sine Charitate omnes virtutes, said Leo, truly all even our best actions are naked if not done in love.

2. And as thus it is our love that perfects our Obedience, so withal it is our Obedience that perfects our love; I will lift up my hands (saith David) to thy Commandments which I have loved. It is not the lifting up our eyes to the reading, no nor of our ears to the hearing, but of our hands to the doing of the Commandments, which argueth our love. Hearing may be a means to perfect our knowledge: the Eare being the Bucket, whereby we draw the water of spiritual knowledge out of the Well of God's Word. Hearing may be a means to perfect our Faith; and therefore the Apostle saith, Faith cometh by Hearing; both the inchoation and the perfection, the rise and growth of it; but still the keeping of God's Word, is that which perfects our love, whoso keepeth his Word, in him verily is the love of God perfect.

But it may be here objected, What meaneth our Apostle to use this phrase of perfecting: nay, to use it in the Preterperfectence? For so the word Grammatically is to be rendered; in him the Love of God hath been perfected. Can any grace, which we have in this life be perfect? The measure of the Ark was an imperfect measure, two Cubit and an half was the length, a Cubit and an half the breadth, and a Cubit and an half the height of it. Such is the measure of all our graces in this life. One qualification of Christ's blessed men, is, that they hunger and thirst after Righteousness, always in desiring, because never in full fruition.

This then being true of all graces, is in particular verified of love to God, which shall never be perfected, till we come to Heaven, and therefore whilst we are here is perfecting, but not perfected.

For the solution then of this doubt, be pleased

1. In general, To distinguish with the Fathers of a double perfection, Alia absoluta, alia quae competit fragilituti nostrae: so S ^t Jerome; Alia media, alia plenos numeros habens, So S ^t Ambrose; the one absolute and complete, the other limited and comparative; in which sense, he that attaineth to great measures of grace, yea, far above others, is said to have grace perfected in him, to wit, such a perfection as man in this life can attain unto: or again, we may distinguish of a perfection of parts, and of degrees; the one whereof refers to the sincerity, the other to the exactness of grace▪ We call a child which hath all the essentials and integrals of a man, a perfect man, though he is not grown up to the strength, and stature, and wisdom of a man. It were easy to instance in many Scriptures, where perfect is put for upright; and according to this notion, grace may be said to be perfected in them, in whom it is found to be sincere.

2. In particular, Concerning this grace of love, it will not be amiss to distinguish with Lorinus of four degrees of perfection.

1. To love God, is to love him, quantum ipse est diligibilis, as much as he is worthy to be loved, and so he only loveth himself; neither in viâ, nor yet in patria; here, nor hereafter, can we attain such a degree of love: and the reason is plain, because the love which is worthy of himself, must be like himself infinite.

2. To love God, Quantum Creatura diligere potest, as much as any Creature can possibly love him; and this we shall have in Heaven, where we shall know, and knowing love God, to the utmost that a finite nature is capable of.

3. To love God, Quantum mortalis potest Creatura, so much as a Creature clothed with frailty and mortality can; and this is that which all ought to aspire after, yea some do attain to, and may be called a perfection of proficiency.

4. Lastly, To love God, Quantum nulla alia res diligitur, so much as no other thing besides is loved by us; to love God above all, and all in and for God. This is that to which every true Christian attaineth even in this life, and is called a perfection of sincerity.

In this last notion, Interpreters generally and rationally expound it here. So among others, Beda and Beza, Charitatem perfectam videtur Apostolus eam intelligere quae est vera & sincera, saith the one; the Apostle understandeth by perfect sincere love. 〈 in non-Latin alphabet 〉 , hoc in loco non declarat aliquid perfect consummare, sed mendacio & simulationi inani opponitur, saith the other: perfected doth not here signify to make a thing complete, but is opposed to lying and hypocrisy. In this respect 〈 in non-Latin alphabet 〉 , seemeth to be a corrective of 〈 in non-Latin alphabet 〉 , he doth not say, in him the love of God is fully, but verily or truly perfected.

In this sense he that keepeth God's Word, is said to have the love of God perfected in him, upon a double account.

1. Because he that keepeth God's Word, doth reipsa praestare, really perform love to him. Look as a tree is then said to be perfected, when it hath not only buds and leaves, but fruit; so is the love of God perfected, when it is not only in desire and profession, but practice. Indeed love begins at the judgment, by a surpassing estimation of God, as the chiefest good: from thence it acts in the will by ardent desires after, and frequent delight in the enjoyment of him; but still the real part of love is that, by which the integrality of it is as it were consummated, is obedience in doing what he requireth from us.

2. Because he that keepeth God's Word doth hereby plene manifestare, fully declare and manifest that his love to God is sincere; in this respect the Greek Scholiast renders 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , and giveth this as the reason, because by our good works our love appeareth to be perfect; nor is this an unusual acceptation of the phrase. When God's strength is said to be made perfect by weakness, it no doubt intends no more but that it is discovered to be perfect; and when Abraham's Faith is said to be made perfect by works; Aquinas giveth this as the reason, because these were the Operations, and so the manifestations of his Faith. Thus the keeping of God's Word perfects our love, because it doth discover the perfection of it. By this it appeareth to be true and not feigned, since though feigned love may show itself by words, it is only sincere love that expresseth itself by works: and were not love deeply rooted in the heart, it would not bring forth good fruits in the life. Nay, indeed by this it appeareth to be strong as well as true; look as it argueth nature to be strong in a man when he can perform with vivacity the operations of nature; so it manifesteth grace to be strong, when a man doth readily perform gracious actions. The fire which flameth forth, is not only kindled, but is fervent; and our love manifesteth itself, not only sincere, but strong, when it breaketh forth in our observance of God's Word, throughout the course of our Conversation.

And now what remaineth, but that every one of us approve our love to God by keeping his Word. Love to God is that, which we all pretend, and which is the riddle: even profane wretches are ready to say, He that loveth not God, is not worthy to live; but in vain is love to God professed by us in our words, whilst it is not perfected in us, by our deeds. How canst thou say thou lovest me (said Delilah to Sampson) since thy heart is not with me? It may no less truly be objected, how can we say we love God, whilst our hands are not lift up to his Precepts? The truth is amori cedunt omnes affectus, all the affections attend on love: it is full of fear, of grief, of joy, of desire. He that loveth God cannot but be grieved when he offends him, glad when he pleaseth him; fearful to do anything which may provoke; desirous and careful to do whatsoever may delight him; and no wonder if where these affections are active, there be an endeavor to avoid what he forbids, and perform what he requireth. I end all: let everyone of us conceive that Christ saith to us in those words, which he is pleased to ingemminate to his Disciples; If you love me, keep my Commandments; and again, If any man love me, he will keep my word; and therefore let us at once both testify and justisie, the truth of our love by the reality of our service, ever remembering what this blessed Disciple asserts in conformity to his Masters lesson, Who so keepeth his Word, in him verily (and none but him) is the love of God perfected.

THE FIRST EPISTLE OF S ^t JOHN.

I T is an amiable excellency in any superior, to become a precedent of that whereof he giveth a Precept, and show himself an Acter in that whereof he is an Exacter from others. It was the praise of Caesar, that his Word to his Soldiers was not Ite, but Venite; go, but come. Nor much unlike was that of Gideon to the people; Look on me, and do likewise. Indeed by this means a Governor layeth a double, and so a strong obligation upon the Inferiors, whilst he doth at once both enjoin by his commands, and invite by his pattern. For this reason no doubt it is, that the Captain of our Salvation as he hath prescribed us Laws, so he hath given us an Example; not imposing that on us, to which he did not some way or other expose himself.

To this purpose are those phrases which are used by him in the Gospel, of coming after him, and learning of him; and for this reason his beloved Disciple here enjoineth these two together: and as in the former verses, he calleth upon us to keep his Commandments, so here to walk as he walked. Hereby we know, &c.

The second principal position is that, which cometh now to be handled; wherein we have two things observable:

The Christians being and his operation; his state and his work, his dignity and his duty.

The being, state, and dignity of a Christian is expressed in those phrases, We are in him, and he abideth in him.

The Operation, Work, and Duty of a Christian is signified in those; ought himself so to walk, as he walked; both which we shall consider apart in themselves; and then jointly in the dependence they have one upon another.

Consider, 1. In handling them severally, begin we with

1. The Being of a Christian, It is that which is Characterized by two phrases, to wit, being in, and abiding in Christ; both of which are the same in substance, and yet each of which hath its proper Emphasis.

That which is intended by both is, the spiritual and mystical Union, which is between Christ, and a Christian, that which is peculiar in either is, that by being in, is noted the nearness; and by abiding in is intimated the firmness of this Union.

1. Every true Christian is in Christ, Accident is esse est inesse, saith the Philosopher, the being of an accident is to be in his Subject. Christiani esse est inesse, saith the Divine, the Being of a Christian is to be in Christ. Indeed all Creatures have their Being in God, and are said to consist in Christ, in a general notion, because of their necessary dependence upon him, as their Preserver • but all Christians are in Christ after a more peculiar notion: because of that near and close Union which they have with him, as their Redeemer. The intimacy of this Union cannot be expressed by a fuller phrase then this of being in; it is one thing adhaerere, and another inhaerere: it is more to be in, then to be with, by, or about a thing. We do not only belong to, but we are in Christ; not that there is any confusion or transfusion of the substance or person of a Christian, into the Substance or Person of Christ; but that there is a solid, substantial, and personal Conjunction between them. Indeed it may seem strange, how Christ being in Heaven, and we on Earth, we should be in him; but it will be easily understood, if we consider that it is not a local or corporal, but a Spiritual Union, which no distance of place can hinder. We have an Emblem of this, in that of Marriage, the knot whereof is indissoluble though the Husband be in the Western, and the Wife in the Eastern part of the World. No wonder if this spiritual contract unite Heaven, and Earth, Christ and a Christian together. The nature and quality of this Union, is that which the holy Ghost hath been pleased to represent in Scripture by various similitudes. When S ^t Paul speaketh of putting on the Lord Jesus Christ; he implieth, that a Christian is in Christ, as the Body is in the Garment, which covereth and incompasseth it, but this is the most remote allusion, the same Apostle useth a fitter metaphor, when he compareth Christ to the Head, and Christians to the Members; for as the Head and Members are so nearly united, that they make but one Body; so is it with Christ and the Church, in which respect the very Name of Christ is given to the Church, in those words of the Apostle, so also is Christ. For which cause Origen saith, Per unum Christum, multi Christi; by one Christ, many Christ's are made: and S ^t Austin, Caput & Corpus unus est Christus, the head and the body, Christ and the Church, make but one Christ. Parallel to this is that comparison our Savior himself maketh use of, when he saith, I am the Vine, you are the Branches; look as the Branch is in the Vine, so as that its very being depends upon its being in the Vine, without which it dieth and withereth; so is a Christian in Christ. And therefore he telleth his Disciples a little after, without me you can do nothing. Not to multiply similitudes, of all carnal Unions, that between a Man and Wife is nearest, and by that is this Union shadowed; in which respect S ^t Paul calls Marriage a Mystery: and let us see that even this resemblance cometh short of expressing this Union; for whereas the Man and Wife are but one flesh, He that is joined to the Lord, is one spirit.

To end this: See hence both the excellency of Faith, and the felicity of a Believer.

1. The excellency of Faith, Inasmuch as it is by Faith, we come to be in Christ: sometimes we read that Christ is in us, and sometimes that we are in Christ. If we would know how Christ is in us, the answer is by his Spirit which he conferreth upon us; and therefore saith our Apostle, Hereby we know that he abideth in us, by the spirit which he hath given us.

Again, If we would know how we are in Christ, the answer is, by believing: so much our Apostle intimateth here; for these two clauses, Hereby we know that we know him; and hereby we know that we are in him, seem to be Synonymous, and plainly intimate that we are in him by knowing (which is believing him:) indeed both the graces of knowing and loving him before mentioned, concur to our Union with Christ. Inasmuch as the moral union of hearts is by love, and the mystical of persons by Faith; Oh how efficacious is this grace which tieth the knot between a Christian and Christ, and maketh them one.

2. The felicity of Believers, A Christian besides his natural, hath another more noble being, to wit, in Christ, it is that which is both magnum privilegium, and magnum solatium. A great privilege it is to have so near a relation to Christ: As it is the honor of Christ as God, that he is Ens independens, hath his being of himself. So it is the honor of a Christian, that he hath his immediate dependence on, and being in Christ; nor is there only honor but comfort in it: Since we being in Christ, have thereby a participation, as of his person so of his merits and benefits. That fellowship with Christ whereof the Apostle speaketh in the former Chapter, and all the comforts attending on it, whence flow they but from this spring? Our Union with Christ, by being in, we have a title to, Communion with, and so Wisdom, Righteousness, Redemption, Sanctification, yea all through him.

That grand Objection against the comfortable Doctrine of the imputation of Christ's Righteousness; How can a man be made righteous by another man's Righteousness? is hereby answered, and the riddle of it unfolded; we are in him, and one with him, by whose Righteousness we are made Righteous. And as the husband marrying the wife endoweth her with all his worldly goods, so Christ uniting the Christian to himself, invests him with his spiritual goods. Look as • all men being naturally in Adam, have the guilt o sin., so all Christians spiritually in Christ have the merit of his righteousness imputed to them, so much the rather, because that whereas we were but virtually in Adam, we are actually in Christ. Adam was only a public person, representing; Christ was not only our representative, but surety, by whose payment we must needs be discharged, yea, indeed it were Blasphemy to imagine there should be more demerit in Adams sin to condemn, then merit in Christ's Obedience, to justify those who are in him. Hence that mellifluous Aphorism of S ^t Paul. There is now no con •• mnation to them that are in Christ Jesus. How happy is that person who is free from condemnation, and he that is in Christ, having the merit of his satisfactory Righteousness, by imputation communicated to him, must needs be free from the guilt of his sins, and so out of all fear of Condemnation. He that dwelleth in the secret of the most high, shall be quiet from fear of evil, saith the Psalmist. He that lieth in the Bosom of Christ, is safe from fear of danger. Oh who can sufficiently prize this amiable privilege, this choice comfort of being in him! And so much for that phrase.

2. Every true Christian abideth in Christ. The Philosophers distinguish of two sorts of accidents, the one Separable, the other Inseparable. Those may both adesse, and abesse, be present, or absent, but these cannot be severed from the Subject wherein they are; Such is the being of a Christian in Christ: and this is intimated in the phrase of abiding, which to inherency addeth permanency; in this all those fore-mentioned resemblances are discrepant, the body is in the garments; I but they may be put off, the branches are in the Tree, and the Members knit to the Head, but they may be cut of; The Man and the Wife are joined together, but they may be parted, whereas this Union is indissolvable, inseparable, and they who are truly grafted into abide in Christ; nor yet doth this truth altogether want its resemblances. That phrase of dwelling which this Apostle else where useth, is very significant to this purpose, it is one thing for a man to lodge as a guest, to sojourn as an inmate, and another thing to dwell as an inhabitant, where a man dwells it is the place of his settled and fixed residence. The true Believer dwelleth in Christ, as in his house, surely united to him. Suitable hereunto is that which learned Bp Davenant hath observed upon those words, Roote • and built up in him, a Tree that is rooted in the ground stands fast against the feircest blasts, an house that is built upon a good foundation endureth wind and weather; thus Believers being rooted and built up in Christ, are able to withstand temptations, corruptions, afflictions.

How greatly doth this Meditation advance the comfort of a Christian? Indeed in this respect man's renewed estate is better then his created, and a Christian in Christ, happier then Adam in innocence: Adam might eat of the Tree of Life; but we are branches of him, who is truly the Tree of Life. Adam might and did lose his right to the Tree, we cannot our interest in Christ. Adams standing was as it were by himself, so that he became Subject to a miserable fall, our being is in Christ, by whom we are preserved from such falling. Oh let Believers rejoice in this holy and stable comfort, it was far more easy for David, to pull the prey out of the Bears mouth, then it is for Satan to pluck us out of Christ's Arms. If we be in him we are his Members, and can we imagine that Christ will suffer one of his Members to be rent from him, indeed (be it spoken with an holy reverence) Christ himself would be imperfect if any of his Members should be defective, a thing inconsistent with the Glory and Honor of Christ: no wonder if as we are in him, we are said to abide in him; and surely such a privilege carrieth with it an engagement, and that is it which next followeth:

Pt. 2. The operation of a Christian, and that is to walk as Christ walked.

The phrase of walking is such, as the holy Ghost delighteth frequently to use, we have already met with it in this Epistle; and therefore shall not here need to enlarge. Know in brief that we are all in this World travellers, and Heaven is our Country, so long then as we are here, we must not sit down, but go forward. One Sect among the Philosophers was called the Peripatetics; such must all Christians be, keeping as it were an holy preambulation in this walk. The Word of God is our light; The Angels are our guard; The spirit is our strength; and Christ is Dux itineris the guid to go before us, and therefore we are here called upon to walk as he walked.

That which would be chiefly inquired into, is wherein the practice of this duty consists, and how far it extends. To which end know,

1. In general, that this Imitation which is required hath a limitation annexed, we must walk as Christ walked, but not in all respects. There is via solitaria, and via socia; some paths Christ walked in alone, and others, we are to go in after him, look as the Schools distinguish of God's attributes, that some are Incommunicable, and others Communicable, so may we of Christ's walks. Some are beaten, others untroden paths; some are such wherein we may, nay must; others such wherein we neither can nor dare to follow him.

2. In special, We are to consider Christ's walking, according to a threefold reference. Tria sunt operum genera quae inter homines praestitit Christus, saith Zanchi, there are three sorts of works which Christ wrought among men; to wit, as