First Epistle of John Applied Part 1

wrought among men; to wit, as God, as God-Man, as Man.

1. Christ as God walked in a double way, to wit, imperij & miraculi.

1. Imperij, of authority and sovereignty, by virtue of which he sent his Disciples for the Colt, without asking leave of the owner; for so God himself saith, Every beast of the forest is mine, and the Cattle upon a thousand hills; and therefore he may command them when he pleaseth, but this is not imitable by us, in whom it would be no other then theft. Indeed superior Magistrates may give command in some cases for the ablation of men's goods without their leave; but this not in imitation of Christ's practice, but by the deputation of his power, he having given that authority to his Vicegerents on earth, for the better administration of Justice and Judgment.

2. Miraculi, of might and omnipotency, doing things which were not only besides but above, nay, against the course of nature: These we are to admire but must not attempt to imitate; and though they are the supporters of our Faith, yet no rules for our practice. To this purpose is that of S ^t Austin upon this place, Forte hoc nos monet ut ambulemus in mari, some may imagine that we are required to walk on the Sea a • Christ walked; but far be this from our thoughts, which as it is impossible to perform, so it is presumptuous to attempt. Upon the same account it is that that holy Father in another place thus paraphraseth upon those words of Christ, Learn of me; what should we learn of him, to make a World, to tread upon the Water, to raise the Dead? no; but to be meek and lowly: it was the itch of our first Parents, they would have been as God in knowledge, and we their unhappy Progeny, are troubled with the same distemper; we would trace the footsteps of divine Power, and Knowledge, and Wisdom, but alas all such endeavors will prove vain and cursed, fruitless, and sinful. Indeed we find Christ's Apostles working miracles, but not in imitation of Christ; rather Christ wrought signs and wonders by them, for the propagation of his Gospel, and this was only a personal, and that a temporary privilege.

2. Christ as God-Man, Mediator undertook many Offices, in the exercise of which he was pleased to walk; as a Prophet, he walked up the Mount, and from thence gave Laws and Precepts to the People; as a Priest, he walked to Mount Calvary, whereby suffering Death upon the Cross he merited our Redemption. He walked from the Grave to Heaven, where he maketh Intercession, as King and Head of his Church; he walketh in the midst of the golden Candlesticks, defending and governing his People, conquering his enemies, giving Laws, conferring gifts: And in these walks we are not directed to follow him, it is an horrid presumption in the Romanists, who make a mere man head of the Church, who attribute to Saints and Angels a power of interceding in our behalf; and therefore we justly assert with the Apostle Paul, he hath given him (to wit, exclusively ) to be head. And again, There is one Mediator (namely both of Redemption and Intercession, ) between God and Man, he who is God and man the Man Christ Jesus. Indeed an Analogical imitation may here be allowed as Christ is Head of his Church, so the King is Head of his Kingdom, the Master head of his Family. As Christ walketh in the midst of his Church, so the King in the midst of his Kingdom, and the Master in the midst of his house: Christ as a Prophet doth give Laws, so his Ministers are Prophets to interpret his Laws to the People, and all Superiors must be Prophets, to instruct those who are under them; as Christ intercedeth in Heaven for us, so we must pray one for another on earth. As Christ offered a propitiatory real Sacrifice, so we must by him offer gratulatory spiritual Sacrifices. Finally, to perform the Office of a Mediator he `dying on the Cross, rose again from the Grave, ascended into Heaven; so we must die to sin, live to righteousness, and seek the things which are Above. Thus we are allowed, nay obliged indirectly and allusively to follow Christ in his walks as Mediator but not directly.

3. Consider, Christ's walks as he was Man, and so we shall find the actions he performed, reducible to three heads, Ceremonial, Circumstantiall, and Moral.

1. Christ walked in a way of Conformity to the Ceremonial Law, and therefore he is said to be made under the Law: On the eight day he was Circumcised, and thereby became obedient to the whole Law of Moses, but in those walks we must not trace him. Though he was pleased to fulfill the Law in himself, that it might have an honorable Burial; yet he hath abolished it as to us; it is not, ought not to be observed, and thereby as it were revived by us.

2. Many things which Christ did were Circumstantiall, in some of which it is unlawful, in others possibly, it may be inconvenient, and in neither of both it is needful to imitate him. The Duration of time in which Christ fasted, to wit, forty days, and forty nights, is such as being miraculous, we ought not to follow; we are indeed to fast as he did, but not so long, since thereby we should be guilty of self-murder; though withal it was not imprudently but piously appointed by the Church, that so long time as Christ fasted a toto wholly from food, we should a tali & a tanto, from some kind of food, and from our usual measure of eating. Christ's choosing of such persons as Publicans and Sinners, to eat and drink and converse familiarly with, inasmuch as he came to call them to Repentance, and was not capable of pollution by them, is no warrant for us to be familiar with wicked men, from whom the best may more easily receive evil, then do good to them; though yet withal it giveth Ministers leave to Converse with those under their charge, (though wicked ) that if by any means they may bring them to God. Those circumstances of place and time which Christ observed in Prayer, when as one time we read he withdrew himself into the Wilderness to Pray, and at another time he Prayed all night, though the one direct to choice of private places for private Prayer, and the other intimate long Prayer in some cases not to be unlawful; yet nether doth the one oblige us to leave our houses and run into a Wilderness, nor the other to debar ourselves of a whole nights sleep, for the exercise of our devotion. That gesture of sitting which Christ was pleased to use when he Preached to the People, would be though not unlawful, yet inconvenient for us his Ministers to follow; since whereas he taught Magisterially, we but Ministerially, and so a more humble posture (except in case of necessity, ) best befits us. Finally, The time at which our Lord Administred the holy Communion, Namely, in the night after supper: The posture in which (as it is imagined ) he participated it: to wit, That of lying, which he used (after the common custom ) at his other meals are no patterns necessarily obliging us to follow them: for as to both the time and gesture it appeareth they were only occasional, it being most suitable that the time of the first Administration of that which was to come in the Roome of, should be immediately after the Passover, and if he did use (which yet no Evangelist ex • resly affirmeth) that gesture, the probable reason is, because he had used it before at the Pasover, and so being nearly inoidentall was not intended for our imitation. The truth is this, on the one hand if it at all oblige, it bindeth not only to a, but the table gesture (since the custom of a country is no dispensation, for what is of religions and necessary concernment) and so even they, who pretend in this to imitate Christ, are defective. But on the other hand in reality, it doth no more bind Ministers and People to conform to it in that holy Administration, then that gesture he used in his Sermons doth bind the Ministers in their Preaching; and if (as by the practice of all sorts it seemeth to be granted) it be more decent for the Minister to stand Preaching though Christ sat; I see no reason why it may not be more decent for the Ministers and People to receive kneeling, notwithstanding Christ did it in the usual posture of his meals: though to all this it might be added, that since the posture there used, was humi discumbere, to lie down upon the ground, this of kneeling cometh nearer to it, then either that of sitting, or standing. In fine the Sum amounts to thus much; Christ's ceremonial actions being in conformity to a law abolished, are not; and his circumstantial actions being not commanded nor forbidden by any law, need not be imitated by us: nor doth this walking as he walked extend to them.

3. But lastly, Christ walked in a way of Obedience to the Moral Law, humbling himself, and becoming obedient even to the Death, and these footsteps of his Moral Actions, we are to tread in. For the fuller Explication of this be pleased to know, that

1. Our Lord Christ is (to speak in Ennodius his phrase) Clara Epitome virtutum, an exact Epitome of graces, in S ^t Bernard's language, Cardinalium virtutum exemplum, a spotless example of the Cardinal virtues; or if you will in Tertullian's style, cumulata perfectionis massalis summa, an accumulated heap of spiritual perfections. Suitable hereunto it is, that Cresolius calls him, a Seminary of graces, Temple of Religion, Tabernacle of goodness, and Habitation of Virtue. Indeed there is no grace nor duty, either towards God, or our selves, or others, whereof Christ hath not set us a coppy. Those graces of trust, fear, love and obedience, which we are to exercise towards God; those Virtues of loyalty to Kings, Subjection to Parents, equity and Charity, which are due to man. Finally, those Ornaments of Humility, Temperance, Patience, by which we possess our selves, were all eminent in him, as it were easy to demonstrate, would the time permit, or did the Text require it. What he in Lucian said concerning Solon, 〈 in non-Latin alphabet 〉 , In seeing Solon you see all that is good, may more truly be affirmed of Christ, in whom are all treasures of graces, as well as knowledge. That of the Apostle concerning himself and the rest of the Saints, our Conversation is in Heaven; may not unfitly be applied to this duty of the imitation of Christ: he hath his Conversation in Heaven, who leads it according to Christ's example, and good reason, since as Athanasius excellently, Christ whilst on earth did 〈 in non-Latin alphabet 〉 , carry Heaven about with him. This Sun of Righteousness went through the Libra of justice, Leo of fortitude, Virgo of chastity, Taurus of industry, Gemini of love to God and man. Indeed the Firmament is not more full of Stars, then he is of Graces. It is a rule in Philosophy, Primum in unoquoque genere est mensura reliquorum, that which is the first in any kind is to be the measure of the rest, and Christ being the first, the grand exemplar of virtue, no wonder if we are required to walk as he walked.

2. One singular end of Christ's coming into the world was, that he might become a pattern of duty. Indeed the chief and primary end of his advent was to be a Savior, but a Secondary was to be an example. Upon this account is it that S ^t Basil saith, one end of Christ's coming was, that in him 〈 in non-Latin alphabet 〉 , as in a picture we might behold the lineaments of all virtues, and accordingly learn to order our Conversation aright. When Christ had washed his Disciples feet he saith to them, I have given you an example: and truly for this cause he lived that he might give; yea, according to S ^t Peter, for this end he died, that he might leave us an example that we should follow his steps.

3. To endeavor as far as we can that all those graces which Christ practiced may shine forth in our Conversations, is to walk as Christ walked, so that this ( as ) here specified admits both of an extent, and a restraint.

1. Of an Extent, As, that is in all those moral steps wherein he walked: thus Tertullian saith, To walk as Christ walked, is to observe the Discipline of that Piety, and Patience, Justice, and Wisdom, which flourished in Christ's life. And Prosper putting this Question, What is it to walk as Christ walked? returneth this Answer, it is Contemnere omnia prospera quae contemp • it, non timere adversa quae pertulit, libenter facere quae fecit, &c. To contemn what he contemned, suffer what he suffered, and do what he did. Indeed to imitate Christ but in some things, is only to step as he stepped, but to walk as he walked is to imitate him in all; not only to be lowly, but holy, just, but charitable as he was; go about doing good, but suffering evil as he did; it is to imitate him in his active, and in his passive Obedience; to follow him in his Life, yea in his Death. For as S ^t Austin observeth, when Christ was fixus in cruce, fast nailed to the Cross, he walked in the ways of constancy, courage, patience, charity towards his enemies, which we must practice when at any time we are called to suffer; we cannot have a better Expositor of the Disciple then the Master; and Christ saith to follow him, is to deny ourselves, and take up our Cross.

2. Of a restraint, It being an ( as ) not of equality but quality, nor doth it require an exactness of performance but only a sincerity of purpose. Christ's phrase is following, and coming after him, which we may do though non passibus aequis, we come far behind him: Excellent to this purpose are those Expressions of an Ancient, Proderit imitari et si nemo valeat adaequare, persequi, debemus, et si consequi non possimus, non eisdem passibus, sed eodem tramite, eisdem vestigijs insistendum: Made equal we cannot, conformable we may be to him; to attain to his measure is impossible, to press hard towards it is necessary, to go with the same speed and evenness is not expected, but to go in the same path, tread in the same steps is required: In one word, those graces which did flame forth in Christ's life, must at least sparkle in ours, which did shine bright in his, must twinkle in ours, which were perfectly in him, must be sincerely in us; so shall we fulfill this Apostolical dictate, to walk as he walked.

I end this, Naturale homini alium imitari, Man is naturally a Mimicke, and loves to follow; and what fuller, fitter, better pattern can be made choice of then this here set before us? Oh then as Moses did all things in making the Tabernacle according to the pattern which God shown him in the Mount, so let us order all our actions according to the pattern Christ taught in the Mount; and as he taught, so did in the course of his life. I •• s the command of God to Abraham in the Old Testament, walk before me, it is the voice of Christ to his Disciples, in the New, come after me, and both very useful; we must walk before God, by a continued remembrance of his eye, we must come after Christ, by a due observance of his steps, and so walking as having God to be our Spectatour, and Christ to be our guide we cannot wander. This is that which hath still been the practice of holy men, to set Christ before them as their example; this did S ^t Paul who adviseth others to follow him as he did Christ; thus did Martianus of whom Paulinus saith, Caelestis hominis imaginem perfectâ Christi portavit imitatione, he bare the Image of the Heavenly Man, by a perfect (that is, sincere) imitation of Christ. Oh let it be so with us in every thing we go about! let us consider with ourselves what Christ did, or what we have reason to believe he would do in the like case: in case of injury, Christ would forgive; of contention, Christ would be a Peacemaker; of miseries, Christ would show mercy; of reproaches persecutions, Christ would suffer patiently: let us do likewise; Christ is the Sun, and then only doth the Watches of our lives move right, when they are set by the Diall of his motion: Christ is the Book of life, and then only is the Book of our Conscience fair, when it is written according to that Copy.

To this end, learn we according to the counsel of the Author to the Hebrews, to look unto Jesus. We (saith S ^t Paul) beholding the glory of the Lord are changed into the same Image; and we beholding the graces of Christ are transformed into the Image of them. Look as a Painter (to use Macarius his similitude) can draw a man's Picture to the life if he sit before him, and steadfastly look upon him, but if he turn away his face, the Painter can do nothing: So then doth Christ draw the Lineaments of his Virt •• s upon our Souls, when we diligently look upon him: Indeed who can seriously view Christ, and the ways wherein he walked, and not be in love with them, and desire to walk in them? All his ways (as Solomon • aith of Wisdom) are ways of pleasantness and peace. No cleanness or purity, no safety or security, no peace or tranquility, no delight or pleasure, like to that which is to be found in Christ's ways. True indeed they are narrow ways in regard of their difficulty to flesh and blood; they are sl • bby ways in regard of the afflictions which accompany those that love godly in Christ Jesus; but they are clean ways without the mine of filthiness; for they are safe ways fenced with the hedge of divine Protection, they are pleasant ways in which we have always the Sun of God's favor shining on us; yea they are blessed ways, for they lead to life and and glory; who can behold them and not be allured to go in them?

Look we therefore with a serious and spiritual eye upon Christ and his ways, and that so long till, according to S ^t Paul's advice, the same mind be in us that was in Christ Jesus; and then having the same mind, we shall do the same works; so easily is the life con • ormed, where the heart is inclined: In one word, if our eye be fixed, and our heart willing, the foot will be ready to run the race that is s • t before us. I shut up with that of Leo, Imitamini quod operatus est, diligite quod dilexit; love what he loved, so will you do what he did: to which we should be so much the rather induced, considering the necessity which our profession layeth upon us of so doing, and that will appear if you,

Join both parts of the Text together which is the other Consideration, and cometh now to be handled. He that saith, ought; it is not only (as Zanchi well observeth) utile but debitum, that which he may do, or that which is best for him to do, but that which he ought to do.

This will the better appear, if you consider both the relations which they who are in Christ have to him, and the influence they have from him.

1. The Relations, which they that are in Christ have to him, are many and near, all which oblige to walk as he walked. He that saith he is in Christ, saith he is the friend of Christ, and friends go hand in hand, have the same affections and inclinations; he that saith he is in Christ, saith he is so in, that he is under him; Christ is his Lord, and he his servant, and probum servum pro ingenio domini conversari videmus, saith Tertullian; we see good servants conform themselves to their Masters will, and frame themselves to their temper. He that saith he is in Christ, saith that Christ is his King, and he his Subject, and Regis ad exemplum; all men love to imitate their Prince; if Nero like music, all Rome will turn fidlers; let the King be lame, and his Subjects will halt for company; nay more then all this, in saying we are in Christ, we say we are his Seed, his offspring: and hominibus laetum & gloriosum filios habere consimiles, it is a joy to Parents when their Children are like them, and the care of good Children to follow their Parents: so that since in all these relations there is an Obligation, He that saith he abideth in Christ, ought.

2. There is a singular influence which Christ hath upon all those who are in him, enabling them to walk as he walked. It is true our blessed Savior speaketh of branches in him that bear not fruit: but there he meaneth those who are in him, 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 only in appearance, not in reality; who in respect of their Christian profession seem to be, and in others, perhaps their own opinion are in him, not of those who are in him by a real, substantial, and spiritual Union with him; since all that are so in him, cannot but receive grace from him, to become fruitful in good Works. They that are in Christ are his Members, and as the Members whilst united to the head have sense and motion derived from it, so is it with those who abide in Christ, to whom he impartes that motion whereby they are able to walk as he walked. They that are in Christ are his branches, and as the living branches receive sap from the root, yea, the sap that is communicated to the branches, is of the same nature with that in the root, and the fruit according; so doth everyone that is in Christ partake of grace from Christ, yea, that grace which is in Christ is infused into the Christian. Finally, He that is joined to the Lord is one Spirit; if any man be in Christ, he hath the Spirit of Christ, and look as when the Spirit of Elijah came upon Elisha; he was enabled to do the same miracles which he did: So in whomsoever Christ's Spirit dwelleth, it strengthens them to do the Works of Christ, and become like to him. Very observable to this purpose is that phrase of sealing with the spirit of promise; for as the Seal maketh the impression of its own stamp upon the Wax, whereby it is that the Characters upon the Seal are to be discerned in the Wax; so doth Christ's Spirit stamp his own Image upon the soul: whereby it is that the graces of Christ appear in the life of a Christian. Hence it follows that whosoever saith he is in Christ, ought to walk as he walked, or else he is a liar, and saith he is, what he is not: In which respect Leo excellently, Falsae professionis imagine utimur si cujus nomine gloriamur, ejus instituta non sequamur, If we conform not to his precepts and pattern, in whose name we glory, and of whose relation we boast, all our profession is in vain, nay a mere lie.

To end therefore, Explora teipsum infaelix qui baptisatus es in Christum, whosoever thou art that being Baptized into Christ, professest to put him on, and calling thyself a Christian, faist thou art in him, try thy self by this mark? dost thou walk as he walked? nay, rather dost thou not walk contrary to him? He was holy, thou art profane; he was humble, thou art proud; he was meek, thou art contentious; he was charitable, thou art malicious: thou sayest thou art in Christ, and yet thou livest like a beast in sensuality, nay, like a Devil, in hatred and envy, but let no man deceive himself with such a vain profession. Nec quisquam se Christianum judicet nisi qui Christi doctrinam sequitur & imitatur exemplum, nor let any man esteem himself a Christian who doth not resolve to follow Christ's Commands and Example. Indeed what Alexander said to one of his name who was a Coward, Aut depone nomen, aut fortiter pugna; either show thyself valorous, or do not call thyself Alexander; that Christ saith to all loose Christians; either live according to my pattern, or renounce my name: let then everyone that nameth the name of Christ express the nature and do the works of Christ. Pythagoras instructing the women in a grave Oration told them, that many of the Names which were given to them in their conditions both before and after Marriage, were the Names of Goddesses; and thence exhorted them to imitation of those Goddesses. The Name (beloved) which we all have taken upon us is the Name of Christ, and therefore let us account our selves engaged to conform to him. This, This is that which will both justify the truth of our present profession, and make good our future expectation. There are many as S ^t Bernard observeth, who would Christum consequi, and yet not sequi, be where Christ is, sit down in his Throne, as he is in his Fathers, and yet will not go where he went, and walk as he walked; but alas it cannot be: There is no coming to the same place but by the same path, sequi servatorem est participare salutem, saith Irenaeus elegantly: The way to partake of Salvation, is to follow our Savior; and therefore he that saith he is now in Christ, and hopeth hereafter to be with him, must so walk as he walked: In a word, live as Christ lived, holily, justly, soberly, die as Christ died, believingly, charitably, patiently, so shall you reign as Christ reigneth, gloriously, triumphantly, eternally.

THE FIRST EPISTLE OF S ^t JOHN.

T Hat rule of Divines concerning Precepts, Tota lex est copulativa, the whole Law is copulative, may no less truly be applied to graces, which as so many links in a Chain of Gold are knit one to the other. The mother and root grace of all is Faith (here called Knowledge ) as being that which ingrafts us into Christ, of whose fullness (saith the Evangelist) we receive grace for grace This Faith where ever it is, is attended with Charity, • or Faith (saith S ^t Paul,) works by love. This love cannot reside in any soul, but it will manifest itself by Obedience. So much our blessed Savior expresseth, If any man love me, he will keep my Commandments. This Obedience is then best performed when we are conformed to Christ in our lives, and therefore calling upon us to take his yoke he biddeth us learn of him. Finally, by this Obedience to, and imitation of Christ, we gain our assurance of our interest in him: whence the Apostle Peter requiring us to give diligence to make our calling and election sure; presently addeth, if you do these things that is practice those graces whereof Christ hath given us a pattern. Thus there is not only a concomitancy, but an efficiency of graces, a connection of one with, but a dependence of one upon the other; whilst Knowledge begets Love, and Love keeping the Commandments, and keeping the Commandments we walk • Christ walked, and by all these we come to know that we know him, and are in him; all of which are succinctly and distinctly laid down in these four Verses, Hereby we know, &c.

In these Verses there are two clauses yet remaining to be discussed, the one in the beginning of the third, and the other in the end of the fifth; the former of which refers to the keeping of the Commandments, and the other though it may look backward, yet most rationally is conceived to look forward, to walking as Christ walked; both for substance the same, and contain in them two collateral propositions; the one whereof asserts the attaining a comfortable knowledge of our knowledge of, and interest in Christ: We know that we know him, we know we are in him; and the other an especial means whereby that knowledge is attained; Namely hereby, that is, by keeping his Commandments; and again, hereby, that is, by walking as he walked; of both which in their order.

1. S ^t John here affirmeth of himself and other Saints, We know that we know him, We know that we are in him. It is that indeed which not only here, but elsewhere he asserts, in the next Chapter, We know that we are translated; and again in the fourth Chapter, We know that we dwell in him; and in the fifth, We know that we dwell in God. For the better opening of it, take notice of these ensuing Considerations.

1. There is a threefold Object, whereabout this knowledge is conversant; Namely, what was before all time, what shall be after all time, and what is in this present time. This knowledge looketh backward, and that as far as eternity to the decree of election, which was before the foundation of the World; in this respect it is S ^t Peters advice, make your election sure. This knowledge looketh forward at the future estate of felicity; upon which account S ^t Paul in the name of himself, and others saith, We know that we have a building in the Heaven. Finally, This knowledge looketh upon our present estate of Vocation, Justification and Sanctification, our Union with, and faith in Christ, and of this our Apostle here speaketh, to which I shall therefore confine my discourse.

2. There is a double knowledge attainable by a Christian, to wit, direct, and reflex; The direct knowledge is terminated in Christ who is its Object; The reflex in the knowledge itself which is the act, both these kinds of knowledge our Apostle here expressly speaketh of when he saith we know that we know him; where the latter, we know, is that scientia knowledge which immediately looks on Christ, and the former is that conscientia knowledge which immediately looks upon the act of knowing. Indeed it is the choice privilege of the rational soul, that it can reflect upon its own acts, whereby it is that a man not only understandeth and willeth, but knoweth that his soul doth exercise those functions: this is that which accordingly a Christian improveth in respect of his spiritual actings, so that he doth not only put forth the operations of his graces, but is in some measure assured that he doth put them forth; for as when I look in a glass, I look upon my self looking in it, when I touch my body I feel my feeling of it; In like manner the soul by reflex knowledge apprehends her own apprehension, judgeth of her own judgment, and believes her belief. Suitable to which is that of devout Anselm, Qui fidei sensum in cord habet, hic scit Christum Jesum in se esse, A Christian having an experimental sense of Faith in his soul, knoweth himself to be in Christ.

3. This Knowledge of Knowing Christ, and being in him, is only i • respect of our selves, not others; we know him saith the Apostle, not that you know him, or that you are in him, but that we, everyone attaineth this knowledge in respect of himself. Congruous to this purpose is that of S ^t Austin, Fides est in intimis nostris; nec enim quisquam hominum videt in alio sed unus quisque in semitipso. Faith is inwardly seated in the heart which one man cannot discern in another, but only in himself. Indeed Negatively we may conclude concerning those whom we see wallowing in prophanness, living in wickedness; that for the present they are not in Christ, nor have any saving Knowledge of him. Positively, we cannot concerning any though never so holy in appearance, that they are in Christ. Since whereas men may give undoubted signs of their badness, they cannot of their goodness; Indeed this new name is such as no man knoweth but he who receiveth it; and that only in himself who doth receive it; and as to know it in our selves is very difficult, so to know it in another is impossible. True, we must here distinguish of a double knowledge, to wit, of Charity, and Certainty▪ the former is only a probable opinion (improperly called knowledge) and is that which we may have of others being in Christ by their external conversation. Thus the Author to the Hebrews was persuaded better things of them to whom he wrote; and S ^t Peter calling Sylvanus a faithful brother, addeth, as I suppose: nor are we to understand anymore by S ^t Paul's phrase concerning the Thessalonians, knowing your election of God, since not the Apostles themselves (except by special revelation) could infallibly know any particular persons to be the chosen of God, and members of Christ.

4. Lastly, This knowledge of our own interest in Christ, on the one hand is not barely conjectural but infallible; and yet on the other hand it is not perfect and complete.

1. This knowledge is not, cannot be perfect; for by the same reason that one, and every grace may be perfect in this life: whereas full perfection of grace is the privilege of that other life. Indeed one of the names by which this grace is called in Scripture is 〈 in non-Latin alphabet 〉 , full assurance, but that is only in a comparative notion, since none ever had an absolutely full assurance. There are indeed several degrees and measures as of others, so of this grace; and the higher degree may be said to be full in comparison of the lower, but the highest is not altogether perfect: True it is sometimes, and in some persons this knowledge may be so clear and firm, that there may not be any sensible stirrings of infidelity, the conclusion which such an one maketh of his union with Christ, may be peremptory without actual hesitation; but still there are some remainders of unbelief in the heart, whence it is that their knowledge is not always in an equal height, but hath its ebbings as well as flowings.

2. But though it be not perfect so as altogether to expel doubting; yet it is infallible so as to exclude deceit; it is not only we think, or we hope, but we know. It is true, as all other graces, so this hath its counterfeit; there is a presumption which looketh like this persuasion, whence it is that a man may be deceived about it, but still the knowledge itself is such as doth not deceive. To this purpose are those similitudes which the learned Davenant maketh use of; a man that is drunk, may think himself sober; a man that is in a dream may imagine himself to be awake, and both are cheated in their opinions; yet this hindereth not but that a sober man may know that he is not drunk, a man that is awake may know that he is not asleep, and this knowledge of theirs is infallible. Thus whilst Hypocrites have a deceitful presumption of their union with, it hindereth not but that regenerate persons may and do attain an infallible knowledge of their knowledge of, and interest in Christ.

To apply this: What remaineth but that every one of us labor to be among the number of this We, to know that we do know and are in Christ? Indeed they who take upon them the profession of Christianity may in this respect be fitly ranked into three sorts

1. Some there are who are in Christ, but know it not, like children who live in their mothers belly, but are not themselves sensible of it. As Jacob said of Bethel, God was in this place and I knew it not; so may it be said of many Christians, Christ is in them, and they in him, and they are not aware of it; of whom we may pronounce in Virgil's words,

How happy were they did they but know their happiness, for want of which their jealous minds pass unrighteous censures upon themselves, as if they were miserable.

2. Others there are who pretend to know, and be assured of their interest in Christ, when yet they have no true • right or title to him; their self-flattery fills them with this vain self-conceit, and their blind ignorance causeth them to presume that they know Christ; and whereas the condition of the former sort is in their apprehension only, the estate of this sort is really miserable. Indeed as one saith excellently, they are eo magis desperati, quo minus desperantes, their case is so much the more desperate, because they are so far from despairing, that they presume; since by this presumptuous opinion of having already attained, they are hindered from laboring after an interest in Christ: and as the Philosopher said of one who had been ill taught, that his task was double, both dedocere and docere, to unteach and then teach such an one; so may we say of such persons, they must first be taken off from their sandy foundation, and then fixed upon the true rock, whereby it is that they are brought with more difficulty into the state of salvation.

3. But lastly, Others there are who both truly know Christ, and know that they know him; are by faith engrafted into Christ, and have an inward sense of that faith, and so of their being engrafted in him. Among this number was S ^t John, and not he only but many others, as well Christians as Apostles; in which respect he useth the plural number, and indeed an endeavor after this reflex knowledge, is that, to which every Christian is bound. It is S ^t Peters counsel, giving all diligence to make your calling and election sure; and if you please to view the beginning of his Epistle, you shall find those whom he puts upon this work, to be all that had obtained like precious faith with the Apostles, (to wit for quality though not quantity ) that is all believers who being chosen and called, must strive for an assurance that they are so.

Among others, there are two Considerations which may serve as spurs to quicken our endeavors, and wings to accelerate our pursuit after this knowledge; namely the possibility of attaining it, and the utility of it when attained.

1. If we strive after it, we shall not labor in vain. Indeed God hath appointed to every Christian his measure of spiritual stature; yet so as that no Christian who is not awanting to himself, but may attain so far as to have some degree of this knowledge; where S ^t Peter in the fore-mentioned Scripture requireth all believers to give all diligence to gain this assurance, what doth he but imply at once both a difficulty and a possibility of gaining it? since, were it not difficult, there were no need of all, and if it be not possible, it will be in vain to use any diligence. When S ^t Paul calleth upon the Corinthians to examine themselves whether they be in the faith, what is his design but (as the following words [ know you not that Jesus Christ • s in you ) intimate] that they might come to know their interest in Christ? And surely it were in vain to bid us search for that which cannot be found; examine whether we be in the faith, if we cannot know whether we have faith, or no.

2. Possible then it is, and not only so, but profitable, as conducing very much to the exercise of many duties, and the participation of many comforts.

1. Christians are called upon in Scripture to cry Abba Father, to rejoice in the Lord, to be thankful, to love the appearing, and look for the coming of Christ. Now these are such duties as are to be performed by none but them who know that they know Christ, and are in him. How can we call God Father, unless we know him to be so? nor can we be assured that he is our Father, except we know ourselves to be in Christ, through whom alone he becometh a Father. Gerson hath well observed, that to joy there must three things concur, objectum delectabile, applicatio ad appetentem, & cognitio applicationis: a delightful object, an application of this object to him who desireth it, and a knowledge of that application; it is so in spiritual joy, Christ is the delectable object, our knowing him, and being in him is the application of this object; and though these two be present; yet if there be not a knowledge of this application, there can be no rejoicing. How full of tears and despair is Hagar, when yet a well was by her? How sad, and pensive are those two Disciples whilst yet Christ draweth near to them, and walketh with them? How bitterly doth Mary weep at the Sepulcher, whenas he for whom she weepeth, is risen from the grave, and standeth by her? and why all this? Alas Hagar seeth not the well, the Disciples and Mary knew him not to be Jesus! Thus as it is impossible to desire that we know not to be good, so to delight in that good whereof we know not ourselves possessed. And as we cannot be joyful in, so neither thankful for those benefits, whereof we have not a sensible fruition; he only that can say, God of his abundant mercy hath begotten me again, can say, Blessed be the God and Father of our Lord Jesus Christ. Finally, Christ's coming at the last day shall be in flaming fire, rendering vengeance on them that know him not; only to them that are in him, he will arise a Sun of righteousness with healing in his wings; so that whilst we are uncertain of our being in Christ, we cannot with comfort expect or with desire long for his coming.

2. And as this knowledge enableth us to these duties, so it is that which enlargeth our comforts; true it is, he is an holy man who hath grace without peace, but he is the happy man who hath grace and peace. The knowledge of our interest in Christ is not necessary to the end it self, as if there were no Salvation without it, but it is needful to Solace us in the way to the end, since there is no Consolation without it. What is it that heighteneth our Fellowship and Communion with God, that giveth us boldness of access to the Throne of Grace; that causeth the soul to converse with God as a Favorite with his Prince, a Son with his Father, a Bride with her Bridegroom, but this knowledge? How amiable is the Meditation of Christ, in his Person, Natures, Offices, Merits, to him who knowing himself to be in Christ, knoweth all these to be his? Every thing of Christ is sweet to such a Soul, it doth him good to view his Wounds; nay with Thomas to put his hands in the hole of Christ's side, whilst he can say, my Lord▪ and my God. With what gladness doth he receive the Word of God in every part of it; since the very threatenings do not affright him, because he knoweth they belong not to him? This Knowledge of our interest in Christ is that which multiplieth the sweetness of all temporal enjoyments, inasmuch as by this means we look upon our selves as having not only a civil, but a spiritual right to them, we look upon them as the fruits and pledges of special love; yea, the earnest of a better inheritance▪ Indeed mercy looketh like mercy, and every blessing is doubly beautiful in the eye of such a Christian. One being asked what was the best Prospect? returned this Answer, To see a greatway in his own land? He who knoweth he is in Christ may look both on Earth and Heaven as his: according to that of S ^t Paul, All things are yours.

Finally, This is that which contents us in all estates, supports us under all afflictions, and armeth us against the fears of death. He must needs be willing to want any thing else, who knoweth he hath Christ, who is All in All, he need not, cannot be troubled at any evils, who knowing that he is in Christ, knoweth all things shall work for his good; nor can the separation which death maketh be terrible to him, who is assured of that Union with Christ, which admits of no separation, no, not by death itself; yea, which death is so far from hindering, that it hasteneth to a fuller perfection.

To end this therefore, Let our first care be to kn • w Christ, and by knowing to get into him; and then let our next endeavor be, to know that we do know him and are in him. The former will give us a right to, but it is the latter will give us the comfort of all those glorious privileges, and benefits which Christ hath purchased; and if we would know how to attain this reflexive knowledge, pass we on to the

2. Next and last Proposition, which discovereth the means of attaining it; Namely, hereby by keeping the Commandments, we know that we know him, and by walking as Christ walked, we know that we are in him. Look as if the question be put, how we shall know the true Church, the answer is, by its essential marks; so if you ask how shall we know that we are true Christians, our Apostle answereth hereby, by the Characteristicall properties.

To elucidate this Assertion, observe these following Particulars,

1. That knowledge which we have of our being in Christ, and knowing him by these Characters is, not à priori, but à posteriori, not by the causes, but by the effects; our Obedience is not the root, but the fruit of Faith, and we are not in Christ, because we walk in him, but we walk in him because we are in him. To this purpose is that note of Beza upon the Text. Bona opera nos non inserunt Christo, sed insitos consequuntur, good works do not ingraft us into Christ, but our being engrafted into Christ enableth us to perform good works. As therefore the Tree is known by its fruit, and life is known by breathing and motion, which are the effects of it; So we know our Faith in, and Union with Christ by our Obedience to, and imitation of him.

2. That knowledge we have by these Characters is safe and sure, yea such as cannot deceive us. For

1. Inasmuch as the commands which Christ requireth us to keep, and the ways wherein he walked which we must follow, are clearly set down in the Word; if we faithfully compare our actions with the rule, we may know whither we keep the Commandments, and walk as Christ walked or not. True it is, many are cheated with Alchemy instead of Gold; think themselves to have those graces, which Christ did show forth, whenas they are counterfeit; but this is not for want of an exact rule discovering, but because of a deceitful heart misapplying; so that were men but faithful to themselves, they might be able to pass a right censure in this Particular. Hence it is, that whilst the Hypocrite deludeth himself with a partial Obedience and a counterfeit imitation, the regenerate Christian being in some measure enlightened, discovereth what is sincere, and what is feigned, and so judgeth righteous judgment: To this purpose is that of S ^t Austin, Qui diligit fratrem magis novit dilectionem quâ diligit, quam fratrem quem diligit; He who loveth his Brother, more surely knoweth the love whereby he loveth him, then his Brother whom he loveth: and hence it is that the same Father saith, Est modus gloriandi in conscientia ut noveris fidem tuam esse sinceram, ut noveris spem tuam esse certam, ut noveris charitatem tuam esse sine simulatione; this is the rejoicing, yea, glorying of a Christian whilst his conscience regulated by the word, and illuminated by grace giveth in evidence that his Faith is sincere, his hope firm, and his love unfeigned.

2. Inasmuch as this Obedience to, and imitation of Christ, are the necessary and particular effects of our Knowledge of, and being in Christ: he who findeth the one, may undoubtedly infer the other.

To unfold this briefly, know, That the effects of a lively Faith are of three sorts.

Some which so flow from a true Faith, that they are likewise the effects of other causes; such are all acts of moral Virtue, and extenall duties of Religion: Hence it is, that Heathen who have no Faith at all, have performed the former, & Hypocrites who have no true faith the latter. So that though from hence we may conclude Negatively, he that doth not these things hath no Faith, yet we cannot Affirmatively, because we do such things, therefore we are in Christ and believe in him.

Others which are only the effects of a right faith, but yet such as faith produceth not but when in strength; of this sort are the sense of God's Love, peace of Conscience, joy in the holy Ghost, magnanimity in afflictions, and desires of dissolution. From these we may conclude Affirmatively, but not Negatively, he that can act these duties doth know Christ, but everyone that knoweth Christ cannot act these duties.

Finally, Other effects there are which flow from Faith only, and always, which it is as natural for Faith to produce, as for the Sun to shine, or the Fire to burn; such are these my Text speaketh of, a sincere Obedience, and a conscientious imitation of Christ: from whence we may infer both ways, and so the proposition will be recipocrally true, Everyone who keepeth the Commandments knoweth Christ, who walketh as Christ walked, is in him; and everyone who knoweth Christ keepeth the Commandments, is in Christ, and walketh as he walked.

Put then both these Considerations together, we may know that we keep the Commandments, and if we keep the Commandments, we may assure ourselves that we know Christ; no wonder if our Apostle say, Hereby we know we know him. We may perceive whether we walk as Christ walked or no; and if we walk as Christ walked, we may be confident we are in him; no marvel if our Apostle say, Hereby we know that we are in him. The strength of this Argumentation will the better appear if we reduce it to a Syllogism, which may be thus framed;

• Whosoever keepeth the Commandments knoweth Christ,
• Who so walketh as Christ walked, is in him;
• But I keep the Commandments, and walk as Christ walked,
• Therefore I know Christ, and am in him.

The first of these, which is the Major we know by a certainty of faith, as being expressly asserted in this and other Scriptures. The second, which is the Minor we know by a certainty of experience, finding these qualifications wrought in us; and thus knowing the premises we infer the Conclusion, and so by a certainty of Faith joined with experience, we are able to assert our interest in Christ.

3. This Knowledge which we have hereby doth not exclude the Testimony of the Spirit. It is S ^t Paul's assertion, That the Spirit beareth witness with our Spirits, that we are the Children of God: Yea, S ^t John in the last Chapter of this Epistle plainly ascribeth this Office of bearing witness to the Spirit, and yet it is no less true, that these graces and qualifications do bear the same witness; these two witnesses being the one subservient to the other, whilst the spirit is the principal, and these qualifications are the Spirits instrument in this work. Whether there be an immediate Testimony given by the spirit to the Soul of a Believer, assuring him o • his interest in Christ I will not now dispute. That the spirit can thus testify is not to be questioned, and that at sometimes to some eminent Saints he hath been and may still be pleased to vouchsafe it, will not be denied: but doubtless the usual way of the Spirits witnessing is by the grace of Sanctification imprinted on the heart, and expressed in the life.

To this Testimony the Spirit concurreth especially two ways, partly by implanting his graces in us, in which respect they are called the fruits of the Spirit; and partly by discovering them to us, in which regard S ^t Paul saith, We have received the Spirit which is of God, that we might know the things which are freely given us of God. The truth is, as we cannot have grace without the Spirits operation, so neither can we discern it but by the Spirits irradiation; and as the beauty of all colors is manifested by the light of the Sun, so is the truth of all graces in the heart by the Spirits light.

By all which it appeareth, that the Spirit is the chief in this work, so that as if you ask how we know that we know Christ, and are in him? the answer is, by keeping the Commandments, and walking as Christ walked; so if you ask, how we are enabled to keep the Commandments? and walk as Christ walked? and how we are to know that we do thus walk and keep the Commandments? the answer is by the Spirit.

To close up this with a double consectary.

1. That assurance of an interest in Christ which many pretend to, who walk contrary to him and his Precepts in their lives, is not a Christian Knowledge, but a vain confidence, a carnal security, a lying delusion, and a damned presumption. To all such therefore who hug sin in their Bosomes, and yet suppose they are folded in Christ's arms, who sail with full speed to Hell, and yet think to cast Anchor at Heaven Gates, who live in Rebellion against, and yet promise to themselves Salvation by Christ, we say not rejoice with trembling, but tremble without rejoicing; not work out your Salvation with fear, but fear without any hope of Salvation in this condition. And whereas such persons may perhaps plead an immediate Testimony of God's spirit, assuring them that they are in Christ; we are bold to tell them, it is an hissing of the old Serpent, not a whispering of the good Spirit, it is the voice of the Devil, not of God. Ah my Brethren, we sometimes pity mad Persons whom we seelying in the straw, clad in rags, and yet hear them boasting themselves to be Kings and Queens: Have we not as great, nay far more reason to pity our own madness, in fancying to ourselves we are in Christ, washed by his Blood, and made Kings and Priests to God, when as we transgress his Laws and cast both his Precepts and Pattern behind our back. Me thinketh when men who live in Adultery, Fornication, Covetousness, Envy, Rebellion, or any work of the Flesh, promise to themselves an interest in Christ, their sins should presently look them in the face and tell them, that they are none of Christ's.

2. It nearly concerneth us all to search our hearts and try our ways, to inquire into the Obedience and Conformity of our Conversations, that hereby we may know we are in Christ. It is an excellent saying of S ^t Bernard, Quantum creseis in gratiam, tantum dilataris in fiduciam, according to the measure of our Obedience, so is the measure of our Confidence; if therefore we would strengthen the latter, we must by due inquiry assure ourselves of the former. Ah my Brethren, it is an easy matter for a man to say I know I am in Christ, but it is no easy matter to say, Hereby I know I am in him; what is it for a man to brag that such and such Lands and Lordships are his, unless he can show his evidences? These qualifications are the evidences of our title to Christ; and what will it avail to lay a claim to Christ, if we have not these to show? Oh then what need is there of a diligent search, that we may find these qualifications in us, and because in nihilo facilius, & periculosius erratur, there is nothing wherein we may more easily, and yet more dangerously be mistaken, then in this enquiry? Oh what need is there of a due care, that there be no flaw in our evidence, that our qualification be of a right stamp.

To this end, Study carefully the directions of the word, Pray▪ fervently for the illumination of the Spirit, consult not with flesh and blood, hearken not to the suggestions of Satan, but deal impartially with thy own Soul, as knowing of how great concernment the right managing of this work is.

And now upon serious and deliberate search.

1. On the one hand, Canst thou not find these qualifications in thee? Be not too hasty in passing a determinate sentence against thyself, since though these graces be necessary effects, yet they are no • necessary signs of Faith; and therefore they may be in us, and so we truly in Christ, and yet not appear, so as we to know either that they are in us, or we in Christ. Perhaps thou art at that time clouded with some violent passion, assaulted with some virulent temptation, under spiritual desertion; and no wonder if in such a case thou be not able to see those graces which yet thou hast; since though there be fire, yet so long as it is hid in the Embers it cannot flame forth, nor doth it appear to be there. Besides the operating, there must be (as you have heard) a discovering work of the spirit. By the former, Faith bringeth these graces forth as effects, by the latter, a Believer maketh use of them as signs, and these two do not always go together. Indeed if thou manifestly find the contrary vices reigning in thee, thou mayest and oughtest to conclude thyself as yet to be without Christ; but though thou canst not clearly apprehend the inbeing of these graces, thou must not peremptorily conclude against thy being in Christ, but rather hanging as it were between hope and fear, wait and pray, and search for further discovery.

2. On the other hand dost thou find the truth of these qualifications in thee? Bless thy God, know thy bliss, own thy privilege; and labor after greater measures of this apprehension; since as he that only hopes he keepeth the Commandments, can only hope that he knoweth Christ, so he that knoweth and is assured he keepeth them, may know and be assured that he knoweth Christ.

I shut up all with one Caution; In your endeavors after the reflex, forget not the direct acts of Faith. Look upon Christ, as he who is your righteousness to justify you; and then look upon your Obedience as that which may testify to you that you are justified by him; even then, when you cannot clearly discover inherent qualifications, cast not away wholly your confidence in Christ's Merits, and when you do discover them, rest not in them but only in Christ's Merits, ever remembering that it is the being in Christ by Faith, which entitleth you to justification and salvation, and your keeping the Commandments, and walking as Christ walked, is that which manifesteth the truth of your Faith, by which you are in Christ; by whom you are justified; and shall at last be saved.

THE FIRST EPISTLE OF S ^t JOHN.

I T was S ^t Paul's sage and sacred advice to Timothy, Hold fast the form of sound words which thou hast heard of me in Faith and Love which is in Christ Jesus. Where these words Faith and Love are by some, and not unfitly referred to the manner of holding, these being the two hands by which we hold fast the truth; but by others and no less probably they are refered to the form of sound words which he heard of him, the matter of the form, the substance of those words being reducible to those two heads: suitable hereunto is that Paraphrase of Theophilact, in Faith and Love, 〈 in non-Latin alphabet 〉 , that is, My words and discourses are conversant about Faith and Love: what he saith concerning S ^t Paul's we may concerning S ^t Johns words in this Epistle, all of which tend either to the enlightening of our Faith, or inflaming of our Love; the latter of which our Apostle beginneth with at these Verses, Brethren I write no new Commandment, &c.

Our Apostle intending to spend a great part of this Epistle in a discourse of Love, doth not unfitly begin it with a Preface; especially considering that the end of an Exordium is captare benevolentiam, to gain love both to the Orator and his matter.

In this Preamble there are two things considerable.

The kind Appellation our Apostle giveth those to whom he wrote in the first word Brethren.

The large Commendation he giveth of the Doctrine about which he was to write in the rest of the words.

That which first occureth to be handled is the kind Appellation Brethren. The vulgar Latin following the Syriac read it Charissimi, dearly Beloved: and Grotius finds 〈 in non-Latin alphabet 〉 , in one Greek Manuscript. Indeed either is very suitable, To show that he himself was not a stranger to that love he would teach them, he might fitly call them dearly Beloved, and being to treat of Brotherly Love, he no less aptly useth the style of Brethren, so that it is not much material which way we read it; but because the other phrase of dearly Beloved is used afterward, and the most Greek Copies here read, 〈 in non-Latin alphabet 〉 , I shall handle that reading (which our Translation following renders) Brethren.

It is a title that is very considerable upon several accounts, especially these four. Inasmuch as it is a word of Verity, of Humility, of Charity, of Dignity. There was really such a relation between S ^t John, and those to whom he wrote. The mentioning it by the Apostle argueth in him a Spirit of love, and lowliness, and much advanceth the honor of those to whom he wrote.

1. It is a word of verity; indeed it is somewhat strange how this should be true. If you cast your eyes on the first verse of this Chapter, you find him calling them children, and how is it possible they should at once be his brethren, and his children? If they were his brethren, he and they must be children of one Father; if they were his children, he must be their Father, and these two cannot consist together. The truth is, these relations in a natural way and a proper notion are altogether incompatible between the same persons; and yet this hinders not but that in a spiritual and Scripture -sense both these are verified of S _t John, in reference to those to whom he wrote. Know then that the sacred penman of this Epistle may be considered under a three-fold latitude; as an Apostle, as a Christian, as a Man.

1. Consider him as an Apostle, invested by Christ with authority to publish the Gospel, whereby they were converted to the Faith, so he was their Father, and might therefore call them his Children. But

2. Consider him as a Christian embracing the same Faith with them, which he Preached to them, so he and they were Brethren. They who have the same Father and Mother, are undoubtedly Brethren; now the Apostles as Christians had God to their Father and the Catholic Church to their Mother: and therefore Brethren to all even ordinary Christians. In this respect it is that S ^t Peter, giving thanks to God for this mercy of Regeneration, useth a Pronoun of the first person Plural; Blessed be the God and Father of our Lord Jesus Christ, who hath begotten not me or you, or me and you, but us again to a lively Hope; thereby intimating that he and they were all the Children of God, and that by the same means of the new Birth: and S ^t Paul writing to the Corinthians, maketh himself one of the number, when he saith, We being many are one body; and again, By one Spirit we are all Baptized into one Body, thereby implying, that he and they stand in the same relation to the Church.

This Relation is that which is not between every Minister and his People. On the one hand sometimes the Minister himself is not a Brother, because a profane wicked Person; yea, in this respect he may be able to say my Children, and yet not my Brethren: for since the Spiritual Birth dependeth upon the energy of the Seed, which is the Word accompanied with the Spirit, not at all upon the goodness of him that dispenseth it; it is not impossible for an unregenerate person to beget others to the Faith, and so the Minister may be a Father and not a Brother. On the other hand ofttimes a great part of the people remain in a state of sin, and imenitency, in which regard good Ministers have too oft just reason to complain, that when they have many Auditors, they have but few Brethren. Indeed whereas these two relations in a carnal alliance are inconsistent, in this spiritual kindred, they one make way for the other; Auditors by becoming the Children are also the Brethren of their faithful Pastors. Thus when we ourselves are begotten again to God, and we are Instruments to beget you again; you and we are Brethren. Happy the People who have such a Minister; happy the Minister who hath such a People; then is there the sweetest▪ Harmony when there is this spiritual Affinity between them.

3. And Lastly, Consider him as a man sprouting from the same root, and made of the same mould with them, so in a natural way according to a large notion, he and they were Brethren. It was Moses his prediction to the Jews concerning Christ. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy Brethren like unto me, him shall you hear; and as Christ himself, so his Apostles whom he raised up to publish his Gospel, and their Successors, who are sent about this work have still been the Peoples Brethren. Moschus relateth a story of an Abbot, who was checked by a Deacon for some error in holy Administrations, whilst he saw Angels standing by: he supposing the Angels would have rebuked him if he had done anything amiss, slighted the Deacons admonition. The Deacon continuing his reproof; the Abbot addresseth himself to the Angels, Quare vos non dixistis mihi? Why have not you checked me? to whom they returned this Answer, Deus ita disp • suit ut Homines ab Hominibus corrigantur, God hath so ordered it that Men should be convicted and instructed by Men, who are their Brethren.

We have a great deal of reason herein to take notice of God's merciful condescension in teaching us by men like to ourselves. When God was pleased to speak by himself, it was so terrible that the people could not endure it: when God was at any time pleased to send Angels of his errand, it caused amazement in the minds of them to whom they were sent, but speaking to us by our Brethren Men as we are, we are comforted and encouraged. Doubtless it had been more congruous to the majesty of God and Sublimity of his message, that those glorious Angels should have been the dispensers of it; but surely it was more correspondent to our weakness, and thereby to his goodness, that men should be the Conduits to convey this water of life to us. And now Beloved let not this goodness of God be to us an occasion of contempt; far be it, oh far be it from us, to regard the message the less because they are men, our Brethren who bring it: he wanted not other ways of making himself known to the Children of men, but this was most expedient for us, and therefore let it be matter of gratulation to us; and if at any time our corrupt hearts shall prompt mean thoughts of the word, because of the meanness of the Ambassadors, let us remember that it is verbum patris, though in ore fratris; the Gospel of God, though spoken by man, the word of our Father, though in the mouth of a Brother.

2. It is a word of Humility, Brotherhood is a relation of equality; all Brethren (except the elder Brother ) are alike, Christ is the Elder Brother, so that the Apostle in calling the Christians his Brethren, maketh them as it were equal to himself. Oh what humility lodged in the hearts▪ of those holy Apostles! No doubt as Apostles, they were above the rest in Place, and Power, Office, and Dignity: in which respect S ^t John before calls them Children, a relation, that argueth a superiority in him over them, and yet such was the lowliness of their minds that they looked upon themselves as but equal: and therefore this Apostle here, and the re • t frequently in their Epistles use this term Brethren; nay, as if this were not low enough, S ^t Paul mentioneth a relation that argueth an inferiority in the Apostles to the people, where he useth that religious Complement to the Corinthians; ourselves, your servants for Jesus sake. This lowliness of mind was that which according to Christ's command they learned of him. It is very observable, that though Christ was their Lord and Master, yet he calls them not servants but friends, a word of Parity; yea, he entitles them to this very relation, when he said to Mary Magdalene, go to my Brethren: and if Christ was pleased to call them, well might they call those, who were their Disciples, Brethren.

Oh let the same mind be in all the Ministers of the Gospel! Pride is odious in any, but especially in Christ's Ambassadors. As S ^t Paul saith, though I might enjoin, I rather beseech; so though we may challenge superiority and authority, yet let us rather condescend to a way of equality; yea, if need be, inferiority. We must keep up the honor of our office, but still express the humility of our minds: in respect of Heavenly mindedness, we must be as the hills; of lowly mindedness as the valleys: let us not think much to sit in the hinder part of the Ship, so we may steer the course of it to Heaven. How willingly should we bespeak the people as our Brethren, nay Masters, so we can but gain them to be Christ's Servants? Only let me add one Caution, the humility of the Minister must not be an occasion of contempt from the People; yea give me leave to tell you, whilst we are ready to be commanded by you, you ought readily to obey us, and it becometh you to reverence us as Fathers, whilst we call you Brethren.

3. It is a word of Amity, It is not unworthy our observation, that the holy Apostles are of all others most frequent in this style of Brethren, and that no doubt for this reason, because it is a term at once both free from pride and full of love. Great is the love which hath been between Brethren; nor can any relation afford higher examples then this; Brotherly Love hath exceeded parental. A Persian that wept not for his Childs, did for his Brothers death, saying, I may have more Children, but not Brethren. So that our Apostle here calling them Brethren, no doubt intends to let them see how kindly affectioned he was towards them; such is the affection which the Ministers of Christ have ever had towards their People. Thus did S ^t Paul love the Corinthians when he saith, Oh ye Corinthians our mouth is open unto you, our heart is enlarged; and the Thessalonians when he saith, Being affectionately desirous of you, we were willing to have imparted unto you not the Gospel of God only, but also our own souls, because ye were dear unto us. Thus did S ^t Ambrose love his charge, when he declareth how much he was troubled at his absence from them though upon just occasion. It were easy to multiply instances of this nature. Oh let all Pastors take fire at these flames, and learn by these examples: indeed there is no relation in which Ministers stand to their people, but it calls for this duty, if they look on them as their Sheep, their Scholars, their Children, their Brethren; all engage them to Love.

And surely, Magnes amoris amor, Love is the Loadstone of Love; if we love you, you must love us as Brethren, so did those converts who bespake the Apostles with this very title, Men and Brethren. Tell me I beseech you why should we be accounted as your enemies who watch for your souls? If you think scorn to honor us as Fathers, yet however own us as Brethren.

In a word, Since we are Brethren let us sweetly live and love as Brethren. Oh how pleasant a thing it is for Ministers and People like Brethren to dwell together in Unity! Oh that both Priest and People when any contentions arise between them, or when their love to each other, begins to fail in them would remember this relation, so should the meditation hereof be both as water and fire, as water to cool the heat of contention, as fire to kindle and cherish the heat of affection.

4. It is a word of dignity, That he who was in the highest office belonging to the Christian Church should call the despised Christians, to whom he wrote his Brethren; as it is a dignation in him, so it must needs be an exaltation to them. The greater the Persons to whom we are related, and the nearer the relation is, the greater is the honor. To be a Servant, a Kinsman, but much more to be a Brother of a Lord, or Earl, but much more of a King is a very great Dignity; such honor have Christians; they may claim Brotherhood to the goodly fellowship of the Prophets, the Noble army of Martyrs, the sacred Hierarchy of the Apostles, yea the head of the Church, Christ himself: for so saith the Author to the Hebrews concerning him, He is not ashamed to call us Brethren.

Oh let us walk worthy of these high relations which Christianity confereth upon us, and so much the rather, because by our unanswerable behavior to these relations, we shall not only dishonor our selves, but them to whom we are related. If one that is Brother to a King should make himself a companion of Thieves, doth it not redown to the dishonor of the King to whom he is so nearly allied? And if we who by our Christian profession pretend at least alliance to the Apostles; yea, Christ himself, shall live no better, nay worse then Turks, Pagans, Infidels, how must they suffer to whom we pretend so near a relation? And therefore (to imitate the Apostles exhortation) Let our Conversation be such as becometh the Brethren of those holy Apostles, who were the first Publishers of the Gospel of Christ. And so much be spoken of the Compellation given to the Persons.

Pass we on to the commendation which our Apostle here giveth the matter whereabout he was now to write, which is drawn from three heads.

• The Authority of it, as being a Precept both old and new in those words; I write no new but an old Commandment, &c. and Again a new Commandment I write to you.
• The Conformity of it to the Pattern which Christ hath set, in those words, A thing which is true in him.
• The Congruity of it to the state of the Gospel, the truth of Christianity, in those words, And in you, because the darkness is past, and the true light now shineth.

The Authority of that which our Apostle here commendeth is that which we are to begin with. And that inasmuch as it is

1. An old Commandment, This is that which is both propounded and proved: the former in those words, I write not a new but an old Commandment to you; the latter in those, Which you heard from the beginning, the old Commandment is the word which you heard from the beginning.

1. The proposition is set down with a great deal of Emphasis, not only Positively but Oppositively; Affirmatively, but Negatively. The Apostle doth not content himself to say, I write to you an old Commandment, but knowing (as Calvin well noteth) how suspected novelty is and deservedly hateful, and because as Didymus observeth, the brand of novelty, both by Jews and Pagans was cast on Christianity; and withal, because many things are old which yet in truth are but old Innovations, (as I shall hereafter discover ) he doth expressly vindicate his Doctrine from any such aspersion by this addition, not a new but an old Commandment.

It is somewhat debated by Interpreters what our Apostle intends by this old Commandment, whilst Some understand it generally of the whole Evangelical Doctrine. Others refer it to the preceding Verse, where is a special command of walking as Christ walked. Others to that particular command of Love, which immediately followeth. This last I incline to, and so much the rather, because I find S ^t John himself so expounding it in the Eleventh Verse of the next Chapter, wherein he calls loving one another, the message from the beginning, and at the Fifth Verse of the next Epistle, where he saith, Not as though I wrote a new Commandment, and this concerning the precept of loving one another.

That I may the better dispatch this clause, be pleased to proceed with me by these steps,

• . The Doctrine which our Apostle was now about to propose, is called a Commandment, whence observe

1. Generally, That as the Law had Gospel, so the Gospel hath Law in it; and as it publisheth promises, so it obligeth by Precepts. It is the difference between promises and commands, that the one importeth some good to be done for us; and the other, some good to be done by us; the one informeth us what God will do; and the other, what we should do. Now though the principal end of the Gospel be to declare the one, yet so, as that it teacheth the other. For this reason it is no doubt that the Gospel is sometimes called by the name of Law, as where we read of the Law of Faith, and the Law of Christ, and the Law of Liberty, and the Law of the Spirit of Life: and upon the same account the Apostle Paul calls it a Canon, or a rule to which our lives must be conformed, and by which our ways are to be directed: and S ^t Peter styleth it the holy Commandment, from which Apostates turn, and the grace of God which many interpret (by a Metonymy of the Object ) to be the Gospel; is said to teach, being as well a Schoolmaster as a Comforter. Finally, In this respect it is that we read not only of believing the Gospel which layeth hold on the promises, but obeying which conformeth to the Precepts of Christ, the non performance of which is threatened with a miserable end by S ^t Peter, and with vengeance to be rendered in flaming fire by S ^t Paul.

True it is, That whereas the Law did only command, the Gospel enableth as well as commandeth; nor doth it only jubere quod placet, but dare quod jubet; prescribe what we are to do, but strengthens us to do what is prescribed; yet still the Evangelical Doctrine consists of commands as well as comforts; let not then carnal Gospellers deceive themselves by fancying a Gospel, altogether made up of mercy: since such an one must needs be 〈 in non-Latin alphabet 〉 , another Gospel then Christ or his Apostles taught, and so must needs prove 〈 in non-Latin alphabet 〉 , a lying Gospel, such as will fail those that trust in it.

2. Particularly, that the Doctrine of love is a Commandment. There is a great deal of difference between allowing and commanding; that only implieth a may, but this a must, that a licet it is lawful, this an oportet it is needful to be done: of this latter sort is l • ve; as being that which all Christians are not only warranted but enjoined to practice: when therefore at any time our corrupt natures, or Satannicall suggestions put us upon anything which is contrary to love, let us refell it with this consideration. It is a command which I dare not violate, and (as S ^t Paul saith in another case) a necessity is laid upon me for the observance of it.

Our Apostle having before called upon those whom he wrote to keep the Commandments, proceeds to sh • w them what the command was, he would have them especially to keep; no doubt hereby intending to prevent an Objection which might otherwise be made. S ^t John having set down keeping the Commandments as the only mark of knowing Christ, it might be inquired. Oh holy Apostle what are those Commandments which thou wouldst have us to keep? for prevention of which he lets them know what was the old and new Commandment, which they were chiefly to keep, namely, Love.

A practice deservedly imitable by all Ministers, who must not content themselves with generalities, but descend to particulars, as we call upon the people to do their duty, so we must inform them in the duties which they are to do. Thus the Prophet Micah doth not only exhort the people to Obedience, but showeth them what the Lord required of them; Namely, to do justice, love mercy, and walk humbly with their God. Thus our blessed Savior not only requireth his Disciples to come after him, but instructs them in what it consists; Namely, the denying of themselves, taking up the Cross and following his pattern: and else where inciting them to learn of him, specifyeth in what, to wit, meekness and lowliness. The truth is, whilst we only in general terms stir up men to believe and repent, and serve God and do the Commandments, but instruct them not wherein the practice of those duties consists, they will be very apt to deceive themselves, and the Devil will help to persuade them that they do them whenas they are far short of them. That Preaching is likely to be most effectual which is most punctual, in describing as well as prescribing: as here S ^t John doth in his writing.

Whereas the Apostle before useth the Plural Number the Commandments; here he changeth it into the Singular and saith, I write a Commandment; and perhaps for this reason to imtitate that in this one, which he was now to write about, all the Commandments are contained, so as in keeping this one we keep all? Indeed what else are the Commandments, but Love enlarged? and what is Love but the Commandments contracted? S ^t Paul writing to Timothy saith, The end of the Commandment is Charity; this being the final cause to which every command tends, and the practice of this as it were the formal cause the impletion and perfection of every command: to this purpose is that of S ^t Gregory when he asserteth, Omne mandatum de solâ dilection est, & omnia unum praeceptum sunt, quia quicquid praecipitur in solâ charitate solidatur, All the Commandments are but one and that the command of Love, Love being as it were the one root, out of which all other duties as so many Branches sprout forth. And surely we have great cause to take notice of God's goodness herein, who having absolute power to command what he pleaseth, is pleased to command nothing but Love. And as Naaman's servant said in another case to him, If the Prophet had commanded thee a greater thing, wouldst thou not have done it? how much more when he saith wash and be clean? so (my Brethren ) if God had imposed more or harder Precepts upon us, would we not have obeyed them? how much more when he only obligeth us to Love?

This Commandment of Love about which our Apostle was to write is commended from this, that it is not a new but an old Commandment, where observe

1. In General, The Commandment which the Apostle enjoineth by writing to these Christians, is not new but old: it is Tertullian's observation concerning all the Apostles, Nec ipsi quicquam ex arbitrio suo quod inducerent elegerunt, how that they did not prescribe any Commandment of their own invention to the Church; and surely then it is a fit item both for us Ministers what Doctrines to deliver, and you the People what Commandments to receive, such as are not new but old. The newest Philosophy may excel as having the advantage of new experiments, but the eldest Divinity is the best: that of Solomon, an hoary head is a Crown of Glory, if it be found in the way of righteousness, may in this case be inverted, it is a Crown of Glory to the way of truth, that it is always found with an h • ary head, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , are near of sound, and they agree in sense, new Doctrines are vain at best, yea, too often dangerous: and therefore saith Zanchi well, Nihil novum in religione admittendum, nothing of novelty is to be admitted in Religion: and to the same purpose Lyrinensis, Vitanda est novitas, tenenda antiquitas, Shun new paths, and keep the beaten track: The Christian Faith is not quotidie inventa, still to be newly invented, but semel tradita, once delivered to the Saints which we must earnestly contend for. Indeed new illustrations of old Doctrines are attainable. Fas est ut prisca caelestis Philosophiae dogmat a limentur, poliantur, non ut commutentur, saith the forementioned Author, it is lawful for us to put new trimmings upon those old Garments, to handle the old Doctrines in a new method, illustrate them by new similitudes, but still the same truth for substance, must be retained and maintained by us.

By this which hath been said, We may see what reason there is to exclaim against the madness of this Generation. Mirari satis nequeo (said Lyrenensis of the men in his days we may no less truly of those in ours) I cannot enough wonder at the impiety of those blind minds which not being contented with anciently received truths, are always either adding, or detracting, or changing, some way or other introducing somewhat that is new: that which here S ^t John sets down as a commendation, is now become an accusation; he preacheth nothing but what is old: the voice of those in the Psalms is, Quis ostendet bonum? who will show us any good? the cry of this age, Quis ostendet novum? who will show us anything that is new: our proud Women are not more for new fashinos, then both Men and Women for new fancies. But surely if that which our Apostle wrote was not new but old; they who vent not old but new are false Apostles: upon this account it was that Irenaeus inveighing against Heretics, maketh this one Character of them, Affectant per singulos dies novum quicquam ad invenire quod nunquam qu • squam excogitavit, they affect to broach somewhat new which was not heard of before: and to the same purpose S ^t Austin giveth a Definition of a Heretic; He is one Qui alicujus temporalis commodi & vanae gloria causâ novas opiniones vel gignit vel sequitur, Who for secular advantage or vainglories sake, doth either invent or uphold some new Doctrine: and to name no more Origen observeth concerning Heretics that they Marry themselves extraneo verbo to a Foreign and so some new word, altogether alyene from that which is contained in the holy Scriptures.

And therefore (my Brethrer ) take ye heed of them who publish according to Tertullian's phrase concerning Marcion, hesternum Evangelium, a G • spell that is of yesterday, who change their Faith and Doctrine, with the Moon every Moneth, and are as it were Skepticks in Divinity. Remember, (I beseech you) who it is that soweth the new Tares among the good Corn? Even the envious man: observe I pray you whither those men wander who (as Ghislerius his phrase is) Antiquâdimissâ per novam gradiuntur viam, Leaving the ancient path, seek new ways: it is seldom that he who is taken of his old and sure basis, s • tleth anywhere, but is tossed to and fro with every wind of Doctrine, falling away from truth to e • ror, from error to heresy, from that to Blasphemy, and at last to Atheism. Remove n •• then the ancient Land-marks: it is Solomon's ingeminated counsel, no doubt to be understood literally, but yet such as is applied allusively, by the ancients to this present matter, Terminos antiquos dicit terminos veritatis & fidei quos statuerunt ab initio Catholici Doctors, he calls the old Doctrines embraced by the Chatholick Doctors, the ancient Land-marks saith Salazar, let us not dare to remove them; yea, if an Angel from Heaven, (as S ^t Paul speaketh) shall Preach any other Gospel let him be accursed: In one word, let the obedience which we yield to the Commandments be a new Obedience; but the Commandments to which we yield Obedience must be not new but old, such was this concerning which the holy Apostle here writeth.

2. In Special, Yet further and lastly take notice that the Commandment of Love is not a new, but an old Commandment: many indeed are the