Commentary on 1 John
To know therefore that Christ is righteous, is to acknowledge him by divine Faith; and they know, that he that doth Righteousness is born of God.
There are three things implied in it.
1. No man knows Christ to be Righteous, but he that is sensible of his own unrighteousness, otherwise he cannot know that Christ is Righteous, Phil. 3.6, 7, 8. Paul before his calling, thought himself Righteous, and unblameable, but when he saw that Christ was Righteous, he saw that himself was unrighteous; therefore he thought all his own Righteousness loss in respect of Christ's, his education, his profession, his wisdom, his zeal, his privileges, he counted all loss to win Christ.
2. It implies a sensible experience of the Righteousness of Christ, pacifying our consciences, and purging them from dead works, Heb. 10.22. for Christ's Righteousness doth both; none know Christ to be Righteous, but they that know that in his Righteousness, they have their consciences quieted and purified, they are freed from the guilt and uncleanness of an evil conscience, they know that they are such grievous sinners, that if Christ were not Righteous, they could never look for pardon.
3. They find the power of Christ's Righteousness, purging their consciences from dead works, Heb. 9.14. all our works before were dead, but now by the blood of Christ we are purged from them, and quickened to do him lively service, though a man may have a good opinion that Christ was a good man, and may have a general belief that he was so, and that he was both God and Man, yet none know it, but those that know they have so woefully provoked, that if Christ their Mediator were not Righteous, they could have no hope of pardon or mortification, such only know it certainly by experience in their own souls, for Scientia est rerum certarum & necessariarum.
Q. How do such know that they that work Righteousness are born of God?
A. 1. They know him by experience of their own spirits, they know themselves that they never wrought a work of Righteousness, till they were born of Christ; all their works before, were for the World, or for self-love; therefore if they find a man denying himself, not looking at his own ends, going out of himself, not relying upon himself, nor aiming at his own ends; they know such are born of God, or else they could not do so, Rom. 3.10.12. not one natural man comes off with a good work.
2. They know it from the life of Christ that breaths and works in every work of Righteousness, and the works of it, they know their own spirits would not reach it.
Two things make our conversion to be called a new birth, for in it self it is but only an alteration, not in substance, but in qualities, which is properly called alteration, but it is called a new birth, or regeneration.
1. Because it changes the whole man: as in generation, there is a whole change from one thing to another; so in regeneration, there is an alteration of the whole old man, into the whole new man, a new heart, new judgment, new affections.
2. It is the mighty power of God, as in generation, there is more in it than any work of Parents, it could not be without a special concurrennce of God's mighty power: so in conversion, there must not only be a change of some qualities, but a mighty power in changing us wholly, from our old Estate to a new.
Use 1. Discovers the fond Paganish Ignorance of such that know not that they that do Righteousness are born of God; we would account him no Christian, but a very Pagan, that should deny Christ to be righteous, why if thou dost not know that they that do Righteousness are born of God, thou knowest not that Christ is righteous, therefore this shows their great Error that malign God's Servants, for surely if they knew they were the children of God, they would not oppose them, or injure them, but because they conceive them to be new-fangled persons, and likely to prove hurtful to the State and Kingdom, therefore they cast them out, but thereby they manifest that they do not know that they are born of God, and if they know not that, they do not know that Christ is righteous, Isa. 66.5. they cast them out in pretence of God's glory, but they shall know that they are born of God, and they shall be ashamed that they did not know it before; therefore there lies a Paganish Ignorance on the hearts of all oppressors.
Use 2. May serve for a ground of trial; dost thou know that they that work Righteousness are born of Christ? as many a poor soul can testify it of others, that will not say it of himself; but thou couldest not have known that others were born of Christ, unless thou hadst known it thyself, thy own unrighteousness, and Christ's Righteousness, pacifying and purifying thy conscience; therefore let it comfort thee.
Object. May not a carnal man see plainly by common illumination, that such are God's Servants? they see a broad difference between them and others.
Ans. So far as they know Christ is Righteous, so far they may know, that those that work Righteousness are born of Christ; they have no true knowledge that Christ is Righteous, but only an opinion, and this opinion afterwards they may doubt of; therefore it is no knowledge, but if thou knowest it, then thou seest it by experience of his Righteousness pacifying thy conscience, and purging it from dead works; and if thou knowest that Christ is Righteous, thou knowest also that they that do Righteousness are born of God, but if thou knowest not that Christ is Righteous, thou canst not know experimentally that those that do Righteousness are born of God.
Use 3. Here is a notable encouragement to all that are born of God, to work Righteousness, for if you work Righteousness, not one Righteous man but shall know you are born of God, and testify it of you; not that I would have men practice Righteousness for their credit, that they may be known, &c.
Object. May not a man do many works of Righteousness, of Prayer, and Alms, and yet do them out of his own ends, so that others may be deceived in him?
Ans. Though Christian Charity is apt to think the best, yet none will say they know thou art born of God, till thou deny thyself, and thine own ends, and thou dost things in virtue of Christ, and walkest constantly in a Christian course; therefore walk humbly before God, do things in the power of Christ; and if it come, that your ends, and Christ's ends cannot stand together, if they see that you willingly leave your own way, and take Christ's, though it cost you much, why, this will be your encouragement, everyone that doth Righteousness will know that you are born of God.
Use 4. May discourage every man from evil ways, from doing unrighteousness; for if Christians know, that they that do Righteousness are born of God, then they will know that they that do unrighteousness are born of the Serpent; if they see that you work for your own ends, and by your own gifts, not by virtue of Christ, they may wish you well, but they know, that you are not born of Christ; as in nature, the spirit of a noble man and a peasant, will much differ, though they should be educated both alike, yet a noble man's spirit, will be rising to higher matters; so if you see a Christians spirit reach higher than the World, he cannot confine himself within the limits of the World, but he is lifted up to heavenly spiritual matters for God's glory, and he doth things from Christ's virtue, this makes it evident he is born of God; a worldly man cannot rise higher than his own ends: a thing riseth no higher than the original it comes from; therefore let it discourage you from working unrighteousness, from looking at your own ends, and gifts, and abilities, for if you do, you will be known to do unrighteously, and so are not born of God; therefore walk 〈◊〉 as you would be known to be indeed, you cannot be hid; if you would be counted Righteous, be doing Righteousness, and then you shall be known to be born of God.
1 JOHN Chap. III. Vers. 1.
Behold, what manner of love the Father hath bestowed upon us, that we should be called the Sons of God; therefore ehe world knoweth us not, because it knew him not.
T HE Apostle having delivered this as a truth, that they that work righteousness are born of God, and knowing how apt we are to pass over such a mercy without serious and humble acknowledgement, he stirs them up to consider of this mercy
The Apostle removes a double objection.
Obj. 1. We meet with none that acknowledge us the Sons of God.
Answ. To this John answers: Not everyone ackonwledgeth this, but they that work righteousness; not the world, because they know not Christ.
Again, from some doubts God's Children make within themselves; partly for corruption, partly for affliction.
Obj. 2, What with corruptions and afflictions, we have much ado to be persuaded that we are the Sons of God.
Answ. To this the Apostle answers: now we are the Sons of God. Take us in our strongest corruptions and afflictions, we are God's Sons; but it doth not appear what we shall be; when he appeareth, we shall be like him, free from corruption and affliction, expressed by the reason, we shall see him.
Then he informs them of their duty, He that hath this hope, &c.
- 1. The manner of God's love to us, we are called his children.
- 2. The exhortation to behold and look at this love.
- 3. The removal of an objection.
Note. It is a great and wonderful love of God, that we are accounted and called the Sons of: Behold, what manner of love! such a love as cannot be said how much, Matth. 8.27. Luke 1.29. Ephes. 2.4, 5. where speaking of quickening us to our new birth, he saith it is a rich mercy, great love, Tit. 3.4, 5. 1 Pet. 1.3. abundant mercy.
Reas. From our wonderful unworthiness of such a favor. We have a fourfold unworthiness.
1. Prodigal riotous waste of original righteousness, Luke 3. ult. Adam was the Son of God by Creation, but he sold it for an apple; more profane then Esau, because he sold it for necessity and hunger, Adam not so; now for God to give us a new stock, to set us upon our legs again, argues wonderful love and mercy. Luke 15.21. The Prodigal his father had bestowed a portion upon him, he spent it rioutously, now he freely and rightly acknowledgeth, I am unworthy, &c. Might not every Son of Adam say as much.
2. Our estrangement from God, and enmity against God, before we be called the Sons of God, Col. 1.21. If a man should adopt a child, would he adopt a stranger or an enemy?
3. There is no child of God, but time was when he was as an enemy to God, so an Harlot: suppose a King should marry his first born to an Harlot that were his enemy, and press him to take her; would not this seem strange? We were Harlots, running a whoring after our pleasures and profit; What a depth of love is it for God to offer us his Christ, his only Son in marriage to us; what manner of love is this?
4. There is nothing that God could expect from us, but what is naught; many a man will match his daughter with one that hath not so much means, but he is an understanding man, able to manage his estate▪ A man will say, Had I such a man in hand, I could set him in such a course, that he should thrive and do well; but how much shame and dishonor have we been to God? 2 Sam. 12.12, 13. Noah's drunkenness, Lot's incest, Abraham's dissimulation which an heathen King could check him for: What a discredit hath God by us?
Reas. 2. From the little need God hath of us. Men use not to adopt, unless they have none of their own. God had a natural Son, Christ; and the Angels are his Sons by Creation, Christ was God's Son, in whom he had pleasure. Men if they have children of their own, and adopt others, it is because they are unthrifty.
Reas. 3. From the great difficulty ere we could be the Sons of God, Christ came from heaven, and must be humbled even to the death, Gal. 4.4, 5. God denies his natural Son, abaseth him.
Reas. 4. The excellent benefits we are called to hereby.
1. We call God Father, 1 Sam. 18.23. Is it a light matter for the God of Heaven and earth to be called your Father, since you are but men?
2. Christ is your Brother, Heb. 2.11, 12.
3. You partake with him in the Spirit, the Comforter, John 14.16, 17. Rom. 8.14.26, 27. Ezek. 36.27. Whereas before you had but rough hewn spirits, God sheds his own Spirit abroad in us, makes us partakers of the divine nature, that we should have high thoughts of a Kingdom, eternal life.
4. Provision for a Son here, provision for an Heir hereafter: God provides spiritual and temporal means, Deut. 8. God nurtures us, washeth us Ethiopians, and hath given us an inheritance, 1 Pet. 1.3, 4. If a man should sit down as David did, 2 Sam. 7.18. and consider what God hath done for such mean men, &c.
Use 1. To refute all good opinion that men have of themselves, they know not that God hath no need of us, they know not what Christ paid for us, they know not what a great mercy it is to have God our Father, 2 Cor. 6.17, 18. They never knew what manner of love it is.
2. To reprove a great unworthiness of God's Children, and a shameful dishonor they put upon him, when they are ashamed to call him Father. This is the case of many of God's servants, when they come in bad company. they cover themselves with a veil of carnality. What do we lose by calling God Father, doth not God rather lose by calling us children? This Peter's sin cost him many a bitter tear, Matth. 26.75.
3. This should teach all the children of God to love God with all heir strength and might. We can never abound too much in love, 1 John 4.19.
Here we may learn how much we are bound to love our Brethren, let us enlarge the bowels of our affections, and think we can never sufficiently love them. If the King favor any man, every man will be looking at him, and ingratiating themselves with him.
5. This teacheth worldly men how much they wrong themselves, to deprive themselves of this manner of love, when they content themselves with other things.
Note. God would have every child of his to behold his love in calling us his children. Behold implies presence, evidence, eminency. Ther's something in the object, and in the act.
1. For the object.
1. What we behold is present, we cannot behold what is absent.
2. It is evident and sensible; none can behold a spirit, or the wind.
3. It is a thing of weight; excellent and eminent, John 1.29. Psal. 133.1.
2. In the act, beholding implies;
1. A looking with the eye.
2. To consider a thing.
3. To fix our eyes upon it.
Reas. 1. For his own glory. There is nothing wherein God doth more show his glory, Rom. 9.23. Eph. 2.4, 5.
2. That we might the better support our spirits against the discouragements we meet with, from the world, which knows us not.
3. That so we may be persuaded to love God, and strengthened to doing and suffering, 2 Cor. 5.14.
Use 1. To reprove men's squint-lookings, they do not look at God's love, but into themselves, Lam. 1.12. and their own corruptions and afflictions; it is a wonder God's children should pore only upon corruptions, and not consider what love it is for God to discover them to a man, and pardon them; so when God's children look at great matters in the world; if they look a squint at gain, do you look that your sins are subdued, Luke 10.19, 20.
2. It reproves a Popish opinion that looks at our adoption and spiritual estate as doubtful and uncertain, Eccl. 9.2. Why then are we bidden to behold it? Can a man behold that which cannot be seen? If a man be bidden to behold, the thing is present and visible.
3. To lift up the hearts of all God's people, to fasten their meditations much upon the love of God. We read such speeches, as, who works righteousness is born of God, but we are ready to pass over such things, therefore St. John saith, Stand still, and behold, look at it as a present benefit, and rest not till you see it present and evident; look narrowly at this; when you do find it, stand and behold what God hath done for you, wonder to behold it, so shall you honor God wonderfully. What though you meet with a world of corruptions, temptations, discouragements; this above all; God will not suffer those he loves to want spport.
Against this point of God's wonderful love, that it is evident, sensible, and present, an objection may arise.
Obj. The world knows no such matter?
Ans. The Apostle confesseth it, and renders a reason, The world knows not you, because it knows not him.
Note. The world knows not the children of God, John 16.2. Did they know them to be children, they would not kill them. It is not good service to a Father to have his children killed, 2 Cor. 4.8. 1 King. 18.17. A sign he did not know him, for he was the chariots and horsemen of Israel, their strength, stay, and protection under God.
Q. What is meant by world?
Answ. Not the whole body of the Creation, nor only reasonable men, but that part of the world that is destitute of God's Spirit.
1. These are called the world, because born of the world, as in the world, John 8.23. 1 John 4.5. born of corrupt nature, defiled with the world.
2. They have their portion in this world, as a man is said to be of such a place where his means lieth, Psal. 17.14.
3. The world is the object of all their thoughts and affections.
4. They are the greatest part of the world, 1 John 5.19.
5. The world is called by the name of wicked men, it borrows its name from them, 2 Pet. 2.5.
Q. What is meant by this, that they know not God's children?
Answ. 1. Knowledge is taken for discerning, and many times they do not discern who be the children of God, as appears by the former reasons.
2. They do not ocknowldge them. As if a friend of old acquaintance should pass by, and give no testimony of acknowledgement; we say, such a one would not know me.
3. They are ready to do ill offices to them, John 16.2.
Reas. Is taken from the second Doctrine, because they know not Christ, they know not you, 1 Cor. 2.8. Acts 3.17. John 16.2, 3. & 15.21. In reason, if a man know not the face or head of a man, he knows not the hand or any other part, no part so easily discerned as the head: Christ is the head of his members, if they knew not him the head, they know not us the members. John had told us before, that if we know Christ to be righteous, then we know that they that work righteousness are born of him; the world is ignorant of Christ's righteousness.
1. They look at God as righteous, yet as merciful, and to save men out of Christ, therefore they think God requires not so much as is found in the lives of God's people, but think it superstitious.
2. The world doth look at God as righteous, yet a respecter of persons: As, take a righteous judge, yet if that men put forth themselves, and many of them, they will sway him. So men think that learned men and wise, God must needs accept, and they cannot go wrong, John 7.48.
3. It is the conceit of men, that God blesseth the good with prosperity and the wicked have want and adversity: So did Job's friends.
4. They measure God's righteousness to reach no farther then the second Table.
5. It any be so enlightened, that they know God requires service to himself, they content themselves with performance of duties, without engaging of their hearts and lives, Psal. 51.6.
6. Some that are of the best discerning, they find some desires after the Word, some affections in prayer and fasting, Rom. 10.3.4. They perform duties, not only to men but God, and they do God service zealously, where is the defect? They being ignorant of the righteousness of Christ, go about to establish their own righteousness; they know God requires righteousness with zeal, and yet they know not the righteousness of Christ, they think that the doing of good duties, and that zealously, will serve them at the day of judgment; they never knew what need they had of Christ to cover their imperfections, and to help them to perform good duties; hence those did persecute Paul, who knew the righteousness of Christ better then they, Acts 21. &c.
Obj. But doth it not fall out oftentimes that evil men know good men? Herod knew John.
Answ. Sometimes a hypocrite may discern a righteous man, but then they are more then mere worldly men, 1 Cor. 12.1, 2, 3. There must be some works of the Holy Ghost.
2. There is a defect in all such men's knowledge, they cannot discern them of weak grace, and many corruptions, but eminent men they may. Herod reverenced John, and despised Christ.
Use 1. Of refutation of two Popish opinions.
1. They say that the Church of God is a visible Church always to the world. If we say that the Church is not visible to the world, we say no more then St. John speaks.
2. They say none can know himself to be born of God. St. John makes it the property of a worldling not to know the children of God, much more not to know himself to be a child of God, Gal. 6.10. If a man could not know one from another, how should he make this difference? God's own servants many times have but little discerning, as an old man naturally hath a very bad discerning▪ can hardly see his friends, unless he be nigh them, and look upon them. Many times a man is able to give a fuller testimony of another, then of himself.
Use 1. It reproves all the uncertain walks of God's servants, or such as profess themselves so to be. You shall have them many times to walk so unevenly between God and their own souls, between themselves and men; either you are worldly, or your brethren, else they would know you to be the children of God, or of the world, 1 Thes. 1.4.
Use 3. It is a ground of trial of a man's estate. If thou knowest not that they which fear God are born of him, thou art yet of the world, and dost not know Christ, if thou love them not, nor affect them, nor lend an helping hand unto them.
Use 4. To teach us, that God's children are hidden and unknown to the world. A man that is wealthy and carries things meanly, we say such a man is an hidden man, he is worth thousands. God's people are worth millions, but they are hidden men, the world knows them not. If a pearl fall into the dirt, you cannot discern it but wash away the dirt, and you shall see it sparkle.
Use 5. It should teach God's children to moderate the affections of carnal excellency and acceptance in the world. It is a leaven of hypocrisy and pride that infects many times the hearts of God's people, they would be somewhat. The world knows you not. Be willing to go as unknown men in the world, John 5.44. A Prince that comes among his subjects disguised, he cares not though they justle him, and take place of him, and speak hardly of him; a Prince would smile within himself, he knows how they would respect him, if they knew him. Shall the hand or foot take it ill, that it is not known, when as the head was not known?
Use 6. It should work in God's children an inclination to forgive wrongs and injuries; if they knew you better, they would use you better, Luke 23.34. Acts 3.17.
Obj. They speak most unjustly and undeservedly.
Answ. Pity their malice, and envy them not.
Use 7. It may teach the world not to flatter themselves in doing ill to God's servants; you think it is out of wisdom, it is indeed out of ignorance, and because they know not Christ and his righteousness.
1 JOHN 3.2.
Beloved, now are we the Sons of God, and it doth not yet appear what we shall be: but we know, that when he shall appear, we shall be like him; for we shall see him as he is.
IN the former verse the Apostle exhorts Christians to a serious consideration of the love of God which he hath shown them, in calling them his children.
Against which dignity, he answers an objection.
The Objection is taken from the misprising of the world, The world knows no such excellency in them. To this he answers; that this ignorance of theirs ariseth from the ignorance of Christ.
In this verse he answers a second Objection, from the doubts that themselves have of their estates, by reason of those sundry temptations and afflictions they meet withal in the world.
To this he answers: Even now they are the Sons of God.
2, Though now their estate be hid, yet it shall appear.
3. He confirms this, that they shall appear when Christ appears. And that he confirms from their own knowledge, For they shall see him as he is.
1. Consider we their estates, Sons of God.
2. The hiddenness of their present and future estates.
3. What they shall be like, viz. Christ, which is set out by the testimony of their own knowledge; and he insinuates all by a sweet compellation, Beloved.
Doct. That the Sons ef God ought to be the men of our love and delight, 3 Epist. Joh. 1.2, 5. 1 Pet. 2.11. Phil. 4.1.
Where we see his deep affection towards them, he looks at them as born of God, and therefore he stiles them Beloved, and Dearly beloved.
In those things we love, there is first an affection of desire to be united to them: Secondly, a communication of good unto them.
For the first. Pfal. 119.63. & 79, If he be to choose company, he will make choice of such as fear God. And this is called, amor concupiscentiae.
Secondly, there is a love with desires to communicate good to the thing beloved. And this is Amor amicitiae, Psal. 60.1. 2 Pet. 1.7. Do good to all, but specially to the household of faith. Such as are born of God. So that whether we desire union or communion of good company to any, we should chiefly desire it to the company of believers. This was David's grief, that he could not enjoy the company of good men, Psal. 120.
Reas. 1. For God's singular love to them, verse 1. What manner of love. And if God love them so dearly, we ought also to love them.
1. From their love above all others back again to God: when others sit loose in their affections, Christians should love them that love God, who hath loved them so dearly, Psal. 139.21, 22.
3. From the truth that is in every Christian believer, 2 John 1.2. If a man loves Gold, he loves to have true Gold, so if we love any, let us love them in whom is truth; of other men, not one of a thousand that hath truth in them, you shall find them no further loving then may be to their own ends; in latter times men shall be lovers of themselves; for in former times God did enlarge the worlds affections, many brethren would have hazarded their lives for their friends; but now no further love then they shall find aliquid jucundum, or utile. But Christians love one another for the loves sake that is in them. Many complain much that true friendshiip is gone, it's an hard thing to find a faithful friend, Prov. 20.6. This faithfulness in friendship is a proper badge of the Son of God, John 13.35. & 15.19.
Use 1. This should teach Ministers with what affection they should speak to their people, when they call them Beloved. This ought not to be a word of complement, but their hearts should go with it. How can such call them Dearly beloved, when they come at them but once a year? how do they love union with them, or communication of good to them?
2. This may be a direction to us all, as we would approve the truth of our hearts before God, to love all that are born of God, as St. John he calls them Beloved. Look at all believers as the Sons of God, and look at them as beloved, if they walk in the truth.
3. This may be a reproof of all such as estrange themselves from Christians; yea, many there be that are glad of any advantage to trouble them that are born of God, they are far from St. John's spirit. There are some that will not malign and oppose them; but yet if they be such as are poor, from whom they can get neither pleasure nor profit, they estrange themselves from them. But St. John calls any Beloved, in whom he finds the truth of grace. There is no Christian but hath something for which he ought to be beloved, there is something in them worthy our imitation. You shall find more comfort in your love to poor weak Christians, then if you fasten your love upon more eminent persons, and greater in place.
Doct. 2. That the ignorance that the world hath of God's children, and our obscurity and weakness in the world, doth not hinder our present good estate in the world.
Now we are the Sons of God, now that we are afflicted in the world, Isa. 54.11. which shows you, that though the children of God be afflicted and weather-beaten, yet God hath promised such blessings to them as may make them blessed in the world, verse. 13.14. Isa. 43.3, 4. Though we be led through the water and fire of affliction, yet in the midst of all our troubles; when we are passing through, the Lord promiseth that he will be with us, and that he will be our comfort in the midst of persecution and temptation.
Thus you see how dear and precious God's children are in his sight. David when he saw the prosperity of the wicked, that all went well with them, then he began to think that he had cleansed his herat in vain; but soon afrer, when he went into the Sanctuary of the Lord, then he saw that the Lord set them but in slippery places. Therefore howsoever it seem in our eyes, that it goes well with the wicked, yet let us not despair, God will guide his children by his counsel, and afterward receive them to glory. You may hear Job complaining of his poor and miserable estate, Job 19.18, 19, 20. he had now no more comfort left him then he had skin on his teeth, and therefore he cries to his friends to pity him, verse. 21, 22. And what do you think was the rejoicing of his soul in the midst of the anguish of his spirit, and affliction of body, being all consumed away with misery? he tells you, verse. 25. to v. 27. Yet, I am sure my redeemer liveth. So that what though his present estate be miserable, and his future happy estate be obscure to the world, yet he knows when Christ shall appear, he shall be like him, Col. 3.3, 4. as the Apostle speaks, Our life is hid with Christ in God.
Reas. 1. Taken from our likeness to the Son of God, Christ Jesus, who was in such a poor condition, as that though the birds of the air had nests, yet the Son of man had not where to lay his head, yet all this while he was the Son of God, in whom alone he was well pleased, Mat. 3.17. And as it was with Christ our head, so may we look it should be with us his members, Rom. 8.29. If God did see it meet that his Son should be thus afflicted in the world, and drink of such a bitter portion of God's wrath; let us not think we shall go to heaven, and partake of those heavenly mansions which Christ hath prepared for us, but we also shall drink of the same cup that he drank of, Let us account ourselves happy, that God will so esteem of us to make us his Sons.
Reas. 2. From the freedom of God's love to men.
And first, that he doth not esteem of them according to their outward luster, 1 Sam. 16.7. God seeth not as man seeth Ps. 22.6. This is meant of Christ. So Isa. 53.3. Secondly, That he doth not esteem of them according to their inward estate, Ezek. 16.16. Deut. 7.8, 8. So that though there be much pride and stubbornness of heart found in God's children, and oftentimes in a great measure against God, yet all these inward corruptions do not hinder our future glorious estate.
Use. 1. This should teach the children of God to be content with their estates. They are indeed apt to think, that if the world do not esteem of them, but are ready to put many injuries upon them, and to persecute them with hatred, that they are not God's children; or else they murmur and grieve within themselves. And if the world do sometimes esteem of them, yet if their health, liberty, and maintenance be taken away, then they think surely they have cleansed their hearts in vain, and washed their hands in innocence, Psal. 73.13. As for the men of the world, they are in prosperity, they suck water out of a full cup, their eyes start out with fatness, and they have more then they can wish. But David can tell them, when he went into the Sanctuary, that he saw that God had set them in slippery places. And then verse. 22. he condems himself for his ignorance.
2. This should teach the children of God not to misjudge of themselves, in regard of their inward estates; for some of them will be ready to doubt, and say, Surely I am not a child of God, because I find much of pride in my heart, and much rebellion and corruption in my spirit. Surely, if I were born of Christ; I should be like him. But what saith St. John here? we are the Sons of God, even now, though there be much unbelief in our hearts, and much weakness, and many corruptions in us.
But how shall I know that I am the child of God? The answer is laid down in v. 3. Every man that hath this hope in himself, purifieth himself as he is pure. So that though he seeth much filthiness in his spirit for the present, yet he labors to purge himself from time to time, and is ashamed of his hardness of heart, and unbelief, that he hath so long stood out with God; and now he being sensible of his own misery, and wretched estate which he lies under by nature, he doth strive daily to get out of it; and therefore he laboring to purify himself as Christ is pure, he is the child of God.
But it doth not appear what we shall be.
Doct. 3. That the future glorious estate of God's children is for the present an hidden estate, Col. 3.3, 4.
It is therefore said to be hidden, because it is hidden with the veil of corruption, temptation and affliction, which do overshadow our future glorious estate. A Christian many times hath many desertions in his spirit, and hath many temptations from the world, the devil, and his flesh; many corruptions in his nature, as hypocrisy, lukewarmnsse, &c. And many carriages which are unbeseeming the Gospel of Christ. And therefore in regard of all these, well may their present estate be said to be an hidden estate.
Reas. 1. Is taken from the conveniency betwixt Christ the head, and us his members, Heb. 4.15. Though Christ was without sin, yet he was counted a sinner, yea a conjurer, a friend of Publicans and sinners. But as for God's servants, they are oft times overtaken with many gross sins, and God will have them to be overshadowed with much weakness, that so the glory of his grace may be seen in their weakness, and also that they might not be too much lifted up with the conceit of their own worth, 2 Cor. 12.7, 8. If God should have purged and cleansed us from all our sins, then we should not have believed that our hearts were so desperately wicked, as indeed they are, and as we in process of time do find them to be, in that we see God ever going along, and taking pains from day today to purge and cleanse our hearts: As God did not make the whole fabric of the world at once, though it was not impossible to him, being a God Almighty, but in the space of six days: So doth God deal with his children, in creating in them a clean heart; first he suffers their hearts to be as a rude and massy lump, full of darkness, and then God sends his holy Spirit into their hearts, and it doth illuminate them; and drive away those black clouds of darkness and ignorance, and then breaths in the sweet air of his Spirit, that a man may perceive the gracious providence of God, leading him along in his Christian course.
Reas. 2. Why God suffers his children to be veiled over with many infirmi • ies in this life▪ is, That so they might have a better toleration to live in the world: If God should suffer them to be perfectly holy in this world, the men of the world would not suffer them long to live amongst them, Deut. 7.22. As our eyes cannot endure to behold the light of the Sun, so wicked men cannot endure to see the candle-light of grace in God's children.
3. That God might keep his people in exercise. God will have the Canaanites to remain among the Israelites, that so they may be stirred up to stand upon their guard and watch, that so he may have their graces exercised.
Use 1. To teach the children of God not to judge of their spiritual estate by outward appearance, but to judge righteous judgment; that is, to judge as the thing in it self, and not according to what befalls a man in his outward or inward estate, for ofttimes a wicked man meets with lesser temptatitions then many of God's children's; and hence the proud Pharisee judged his estate to be better then the poor Publicans, Luke 18.8, to 11. But God judgeth not according to the outward appearance, but he judgeth the heart, Luke 16.15, 16. What though there be a lust of pride or arrogancy in the best of God's children? what though the Canaanites be powerful within him and he hath much ado to get from amongst them, so that he begins to think he hath cleansed his heart in vain? yet if he do but endeavor to keep himself pure and unspotted of the world, to purge himself as Christ is pure, he shall at length come to a blessed and happy estate in the heavens.
Use 2. Of consolation to all God's children. What though our future condition be hid, yet it is safe enough, for it is laid up with Christ in the heavens. If in this life only we had hope in Christ, then we are of all men most miserable. If the Christian should have no more joy and happiness then he hath in this life, then the vilest wretch in the world should be more happy then he. But our happiness doth not depend on our present condition.
Use 3. This should teach the children of God to sit down contented with their present estate▪ though a hidden condition. What though they do not enjoy so much pleasures, riches, honors and esteem, as many men of the world do? Let them be content, it will appear what they shall be. They shall be Kings and Princes, and therefore it must be their daily care and labor to be fitting and preparing themselves for that Kingdom, to be purging themselves as Christ is pure.
Doct. 4. That when Christ shall appear in glory, then shall our glorious estate appear with him, Col 3.4.
This our glorious estate, which consists in our likeness to Christ, doth appear,
- 1. In our bodies.
- 2. Our souls.
- 3. Our outward estates.
1. For our likeness to Christ in our Body. The Apostle saith, the body is sown in corruption, and is raised again in incorruption. Our bodies while we live in this world are subject to many sicknesses, diseases, agues, &c. But in the life to come there shall be no noise of corruption heard of, our bodies shall then be so hardened and strengthened, as that they shall be no way capable of corruption or change; yea, the bodies of wicked men shall be so hardened, that they shall not again return into the matter of which they were first made; but they shall be so hardened ad poenam, as to subsist under everlasting torments: But the bodies of the godly shall be so strengthened as to receive an eternal weight of glory.
2. Our bodies are sown in dishonor, but shall be raised again in glory, when we are dead; Though in our life time our bodies were made so come y and favorable, yet then they are changed, and subject to putrefaction, so that we cannot endure to have them long above the ground unburyed, by reason of the unsavaory smell that comes from them. And you may read that Abraham bought a field to bury his dead, Gen. chap. 23. verse 4. But in the world to come, we shall be as the Sun in the Kingdom of our Father, Matth. 13.43.
3. Our bodies are here sown in weakness; but they shall be raised again in power You see old men here need a staff to sustain their feeble joints, but at the day of Judgment then we shall need no staff, for then we shall be stronger then the strongest man that ever lived, stronger then any of David's Worthies, one of which slew 300 men. 2 Sam. 23.18.
4. Our bodies are sown natural bodies, but they shall be raised spiritual bodies Our bodies here must be sustained with meat and drink, else they cannot continue; but there we shall stand in need of none: Our meat and drink there shall be to do the will of our Father which is in heaven. Our bodies now are subject to descend, but then they shall be made so light, that they shall ascend and pass from place to place even in a moment, we shall be quick to dispatch the business we are sent about. As the Sun doth now move with much celerity, so fast, that it doth in the space of a day, run over many millions of miles. Now if a natural body be so quick, shall not then a spiritual body be endued with much more celerity?
2. As our bodies shall be then changed, so also shall our souls, now our souls are much stained and polluted with ignorance, pride, wantonness, impatience, and full of infirmities, but then we shall be perfect in strength and knowledge, 1 Cor. 13.12. Now whilst we live here, our souls are as it were drowned in sin, Ezr. 9.6. But then we shall not have any combating or striving between the flesh and the spirit, but then the flesh shall in all things be subject to the spirit. We are now full of imperfections, so as the good duties that we perform even in the best manner we can, are full of much human frailty and weakness. Now our natural affections do whirl us about and carry us away from the performance of good duties ofttimes, but then it shall be our constant course to be performing of good duties, we shall then know our Christian friends and acquaintance, and rejoice mutually together, John 4.36.
3. We shall be like Christ in our estates; And first, Then will our Savior say, Come ye blessed, &c. Math. 25.34, to 41.
2. Then will our Savior lay open before our eyes, all our good performances, Luke 12.2. Eccl. 12.14. 2 Thess. 1.10. Matth. 6. from 1. to 16. 1 Cor. 4.5.
3. We shall sit on the throne of God, and shall judge the world and the Angels, 1 Cor. 6.2, 3.
4. We do now count it a great mercy, and matter of great joy to see the face of Christ in the Gospel, in his ordinances, how much more will it be joy unspeakable to see Christ face to face? And if the seeing Christ in the Gospel, in his ordinances, doth in some manner transform us into his likeness, then how shall we be transformed into his image, when we shall feer him face to face? Heb. 12.23. It shall then be our meat and drink to do our Fathers will.
Reas. 1. From the day of Christ's coming to judgment. It shall be our Marriage day, now we are but betrothed to Christ, we are now so coy that Christ hath much ado to get our good will; the Ministers of Christ travel in birth of us; and when they have got us to give our consent, it is their labor to fit us and trim us against that day, 2 Cor. 11.2. For we are now full of whorish and adultrous lusts, wherefore the Apostle exhorts the Corinthians, 2 Cor. 2.7.1. and in them all us, to cleanse ourselves from all filthiness of flesh and spirit.
2. Although when we have done all we can, we are but unprofitable servants, Luke 17.10. yet Christ at that day will give us a Kingdom, 2 Thess. 2.6, 7, to 10. 2 Tim. 4.7, 8. 2 Cor. 4.17, 18. Rom. 2.6, to 9.
Use 1. This may be a matter of great consolation to us, when we shall know of our departure hence, it shall be for the better, and not for the worse; then shall we be every way perfect, then shall we receive our rewards according to our deeds, Rev. 20.12.
2. This should exhort us all to be fruitful in every good word and work, 1 Cor. 15.8. as knowing our labor shall not be in vain in the Lord.
3. This may exhort us to patience, For what though we do meet with much hard dealing here, let us yet gird up our minds with patience, for there will a day come shall pay for all, when Christ shall reward every man according to his works, Rev. 2.16, 17. 2 Tim. 2 11.
4, To exhort everyone that would see a joyful and a comfortable end, and receive a crown of glory in the world to come, to have a care that he become the child of God here, Rom. 8.11. and not to set our affections on the things of this world. Jam. 4.4.5. You that are to choose, make your choice now, whether you will have Christ, and a poor, base, miserable life, or cleave to the world, and be in endless torments forever hereafter. If those Virgins that were brought to the King, had twelve months time for their purifying, six months with oil, and six months with odors, Ester 2.6, to 12. Then how ought we all our life to be decking and purifying ourselves, that so we may be taken up into the Presence chamber of the King of heaven?
Doct. 5. We know we shall know him, because we shall see him, and this seeing of him shall make us like him.
Job he is confident of this, Job. 19.27. This thing was much desired of Zachariah, Luke 19.4. John 12.21.
Reas. 1. Is taken from the prayer of Christ, John 17.24 and whatsoever he prayed for, his Father heard him, John 11.41, 42.
2. From our estate here, We are now but espoused to Christ, as Princes send Ambassadors into far Countries, to make matches for their Sons and Daughters; so the Lord Jesus doth send his Ministers to us, to win us to him, and to get us to be betrothed to him, and at his coming to judgment shall be our marriage, 1 Thess. 4 17.
Use 1. This may be a ground of much comfort to all the servants of God, in the midst of temptations and distresses, Job 19.25.27
2. This may be an use of encouragement to all those that think they shall never see good days, after they have set foot into the ways of God, and fellowship of Christ. Certainly you shall have one good day, here is one promised in the Text. We shall see him when the Marriage day comes, and so see him as he is in great glory. Wherefore strive we after perfection here, for if we become not the children of God here, we shall never see his face with comfort in the world to come.
Use 3. This should exhort us to prepare to meet Christ in Person, If a man were come to speak to a Prince, what care would he have to make himself handsome? therefore what care ought Christians to have that are to come into the Presence chamber of the King of heaven?
Doct. 6. That the beholding and seeing of Christ face to face, shall fashion us to be like him, for we shall see him as he is, 1 Cor. 13.12. Heb. 11.27.
This seeing of Christ did invest Moses with such glory and strength, as that he feared not the fierceness of the King; and so should the full assurance of seeing Christ in his Kingdom, arm us against all discouragements, or whatsoever the world would lay upon us.
Q. What is it to see Christ face to face?
Answ. The clear and perfect knowledge of God, which proceedeth only from Christ Jesus, for no man hath seen God at any time, 1 Tim. 6.16. Joh. 4.12. Tit. 1.8. opposed to the sight of Christ in the world, 2 Cor. 3.13, to 17.
1 Under the Old Testament they saw Christ through a veyl of ceremonies, 2 Cor. 3.13.
2. In the New Testament we see Christ as in a glass of God's Word, Sacraments, Christian communion; afterwards we shall not only see him without ceremonies, but without ordinances also, we shall then see Christ more immediately.
3. Then shall we see Christ's Manhood, and all the glory he had before the world, 1 Cor. 13.12. Joh. 17.24.
Q. How shall this make us like him?
Answ. We shall see him in the glass of the Gospel, 2 Cor. 3, 18. and so grow from one measure of grace to another. If the Gospel will do this, much more the presence of Christ's body, and view of Christ.
2 Look as Moses, when he saw God's back parts, his face did shine, Exod. 34.29. So our face then much more.
3. As Peter, James and John, when Christ was transfigured, Matth. 17.2, 3, 4, 5. Prov. 27.17. A man may learn something from the countenance of a Christian. When Christ did but look at Peter, it was enough to work him to repentance.
Use 1. As ever you would have comfort on your death bed, labor to be like Christ, by seeing him in the glass of the Gospel. If you be the worse by seeing him in the ordinances, what will you then be by seeing him face to face? Labor to feel a powerful change by the Ordinances.
2. This may be an use of comfort to such as find benefit by the ordinances. If thou findest good by the ordinances, then how much better shalt thou be, by seeing Christ face to face? That which makes a Christian fear death, judgment, distresses, is because he doth not see Christ.
Doct. 7. God's children do know thus much, that when Christ shall appear, they shall be like him, and that they shall be made like him by seeing him as he is, Psal. 17.15.
Q. How know ye this?
Answ. Partly by the testimony of the Spirit of God, that reveals the deep things of God, 1 Cor. 2.9.
2. From the sensible experience of the efficacy of God's ordinances in this life. If they be the better for seeing Christ in his ordinances, then how much more when ye see him face to face?
Use 1. This refutes the Doctrine of Doubting. We shall not only persevere, but we know it. This assures us of perseveration, that we shall never fall away. They know they shall persevere: Now knowledge is of a certain conclusion.
Q. How may we come to such a knowledge?
Answ. Labor to be like Christ in his Word, Sacraments, Christian communion. If we find that every ordinance doth make us like Christ, then the sight of Christ much more.
Use 2 This should encourage us to bless God, who hath redeemed us from darkness of error. If they that write against this Doctrine, had seen Christ in his ordinances, they would have believed it.
Use 3. Those which have seen God in his ordinances, let them take up such meditations as these: That though they be obscured with the veil of affliction, temptation, persecution, yet they shall hereafter be made like Christ. Zacchaeus by seeing Christ was made the Son of Abraham, and was ready to part with all. Moses saw Christ in a bush, and feared not Pharaoh.
1 JOHN 3.3.
And every man that hath this hope in him, purifieth himself, even as he is pure.
IN these words you have; A description of a child of God. He is such a one as hath hope in Christ.
2. This hope is set forth by its proper work and efficacy, purging.
3. The pattern or rule, according to which it purgeth, even as Christ is pure.
Doct. 1. That every child of God hath hope in Christ, to be made like him at his appearing.
Every man that is begotten again, is begotten to a lively hope, 1 Pet. 1.3, 4, 5. An hypocrites hope is dead, it hath neither comfort, nor power in it to cleanse or purge. A child in the womb, when they doubt of the life of it, though the parent be very wealthy, yet hath not lively hope of his possession; but if the child be born alive, then there is a comfortable hope: so if we be not born again, all our hopes of eternal life are but vain, 1 Cor. 15.19. It's the property of the Israel of God to hope in their God, Psalm. 130.7.
Q. What is this hope?
Answ. It is a patient, certain, and grounded expectation of all those promises in Christ, which by faith we believe to belong unto us. It's a sure and patient expectation.
There are two acts of hope:
- 1. Expectation.
- 2. Waiting.
This is not an expectation of mere opinion, but a sure expectation. The Apostle puts both together, Rom. 8.25. Heb. 6.11, 18, 19. An anchor is a sure and steadfast stay to the ship, that though it waves up and down; yet it hath a certain stay. And so a Christians hope, it's like an anchor to stay the soul, the object of hope is the accomplishment of the promises to come, and so differs from faith; no man hopes for that which is present or past, but that which we see not, promises that belong to us in reversion. Tit. 2.13, 14. Heb. 11.1. Faith looks at all promises as present, faith believes that all the promises are true, and then hope stirs up it self to look for accomplishment, and if God tarry long, it waits, Rom. 5.5. It's a sure hope, never was any man disappointed; and yet hope, though it be sure, it is not without all doubting. No true Christian but hath this hope.
Reas. That God's children might not be tossed and hurried up and down the world. A child of God is never carried far, an anchor sticks in the foundation, Heb. 6.18, 19. While he hold on our hopes, and they are fastened to Christ, we have strong cansolation, hereby are we kept from dashing against rocks, and sands, and shoars; here is the difference between an anchor and hope, an anchor is fastened in the earth, and hope in heaven.
Use 1. This may show you the dignity and honor of a Christian. He is a man of great hopes, he will not give his hopes for the best man's estate in the world, he hath a steadfast hope of being like Christ when he sees him; though the clothes he now wears be mean, yet he hopes to be clad with Christ's righteousness; and though his house be mean, yet he hopes for an house not made with hands; this is his anchor, and this will hold whithersoever we sail:
2: This may be a ground of trial, What be the hopes you build upon? There is a double difference between the hopes of a godly and wicked man.
1. The wicked man's hopes are groundless, he hath no grounds but hopes:
2. It is fruitless, Job 8 11. The hope of an hypocrite that is without ground, is like a rush or flag without water or mire. Grass if it have got head, will do well enough without much moisture or water. Hope without a promise wants water to nourish it. A spiders web looks like a curious work but it's drawn out of its own bowels, and is soon swept away; so a hypocrite hath no hope but what he spins out of his own bowels, he builds upon present or future duties, his hope is fruitless, it neither yields comfort nor self-purging. A true Christian rejoiceth in tribulation, but an hypocrite is overthrown with it, Rom. 5 2, 3. The hope of an hypocrite makes him careless, he takes no pains with his heart, Prov. 14.23. Take an hypocrite while he is in prosperity, and he hath great hopes; takes away prosperity, and perhaps it may hold still, for he may hope that friends will do something; when he is sick, he hopes to recover; when he fears death, he hopes for another life, but when death comes, all his hopes are crushed: But a godly man, he hopes in death, he hopes for God's goodness, his hope will never fail him, nor make him ashamed.
3. Hence learn, that hope and knowledge of the same thing may well stand together; In the former verse; he saith, We know, here he hopes. A man's hope ceaseth not in order to another world; for do not the Saints believe that their bodies shall rise again? and do not they hope for it; They know the perperpetuity of their estates, and they hope for it, 2 Cor. 13.13.
4. This should stir us up, as we would have a comfortable death, and safe, not to go to Sea without this anchor of hope. The world is full of perplexities, carry your anchor about with you, see your hope well wrought, and you shall be safe. Mariners go not to Sea without an anchor, but perhaps sometimes though they have pitched their anchor in the bottom of the Sea, yet the storms may be so great, that they may be forced to cut the cable; woman in childebed may be put to distress, but hope in heaven will carry her through.
Q. How may we get this hope?
Answ. 1. We can never come to it, till we be out of hope of any goodness in ourselves.
2: We must attend upon God in his ordinances, that so he may work faith in us; and where there is faith, there will be strings of hope, hope is built upon faith.
Q. How shall we carry it about with us?
Answ. Look at it as a mercy that you have it, stay yourselves upon your anchor, look afresh at the promises, and believe them, then thou shalt have hope enough: That which makes unquiet, is because we have not visited the promises many a day, nor renewed our faith in them.
Doct. 2: That every Christian man that doth hope to be like Christ in glory hereafter, doth purge himself, to be like Christ in grace here▪
The lively hope of a Christian here, is set forth by the lively fruit of self-purging, 2 Pet. 3.12, 13, 14. Titus 2.11, 12, 13, 14.
How doth this hope thus purify us?
1: By the holy meditations it doth suggest into the heart of every hopeful Christian:
1. A Christian that knows he hath long been imprisoned in the fetters of corruption, and knows he shall shortly be called to appear before God; it makes him to put off all superfluity of uncleanness, and to put on the garments of holiness. Shall I come before Christ invested in pride and wantonness? This makes him careful to purify himself, Jer. 2.32. Can a Maid forget her ornaments when she is to be married? and can a Christian forget such ornaments as may befit him for such a Kingdom?
2. A second meditation which provokes a hoping Christian to purify himself, is this, He considers, the more he is purged and purified, the more he is cleansed, the greater shall his glory be, 2 Pet. 3.10, 11, 12.
2. Hope purifies by setting some graces on work, which do cleanse and purify: As,
1. Repentance is a grace that purgeth us from sin, Psalm 130.1, 2, 3
2. Faith purifies our hearts, Acts 15.9. If God stir but up our hearts to wait on him, we may certainly know that he will do so as we have desired, else our hope would make us ashamed, Psalm 119. 49. Remember thou the word unto thy servant in which thou hast made me to trust.
3 The meditation of the graces in Christ transform us into their image, 2 Cor. 3.18. There is such a power in the promises of God, that they fashion us like unto Christ.
4. Hope cleanseth us, by giving us hearts fastening on the Word, and applying it; and the Word applied hath a strong power to cleanse even young men, Psal. 119.9.
5. This hope hath a power to stir us up to faithfulness, which hope persuades us our labor shall not be in vain in the Lord, and this faithfulness sets God on work to purge us, Joh. 15.2. that we may bring forth more fruits. When God seeth us to stand at a stay, and to wax b • rren, then he is ready to cut us down, that we cumber not the ground.
3. Hope to be made like to Christ in glory hereafter makes us to abandon such impediments as hinder our purification, 1 Cor. 5.6. When he saith, that everyone that hath this hope purifies himself, it implies it is a continued work, he makes it a part of his daily work.
2. He purgeth himself, he doth not say from what, from wantonness; and leaves covetousness behind, he leaves it indefinitely, he includes all, and excludes none, James 1.21. This hope purgeth the whole man, the understanding, will, and affections, 2 Cor. 7.1. 1 Thess. 5.23. Well then may it be called a lively fruitful hope.
Reas. Hope comes to all the ordinances of God, with expectation that it shall find benefit from the Word, prayer, and good company. Hope waits on God for good in every ordinance, and then it never goes away empty; it strive, before it comes to prepare the heart, and to cleanse it from all filthiness.
Use 1. This may discover unto us the wonderful loathsomeness of sin. If sin were not an excrement, why should we purge it out? We purge out nothing but filthy loathsome things, and therefore when hope is said to purge, it implies that sin is loathsome.
2. Hence discern the soundness of our hope. Do you find your hearts daily striving to • leanse yourselves? if not thy hope will make thee ashamed. If thy hope do not set thee on work every day to cleanse thy heart, truly thy hope is nothing but a vain delusion, and nothing will more sting thee at the last day, when thou shalt hope for heaven, thou shalt be cast out of God's presence.
3. Let it teach all Christians, as they would not be ashamed of their hopes, to make their calling and election sure. Let their hopes make them purge and cleanse themselves. And let not Christians think it is enough to purge themselves, but they must purge their families. A Christian must suffer none in his family to be uncircumcised. God would have killed Moses because he had one uncircumcised. Magistrates must cleanse their Towns and places where they live. Good Josiah when he was to celebrate the Passover, he set himself with all his heart to purge Jerusalem and Judah.
Doct. 3. The purity of Christ is the pattern of every Christians purity. Or thus: Every hopeful Christian makes Christ's purity the pattern of his, 1 Cor. 11.1. Heb. 12.12. Be ye followers of me, as I am of Christ.
Set before you a pattern of a cloud of witnesses, 1 John 2.6. He that abides in Christ, ought to walk as he hath walked.
Why should every Christian make Christ the pattern of his purity?
1. From the end of God's predestination. He hath predestinated us to be conformed to the image of his Son, Rom. 8.29. And God in all things requires that we should grow up to the fellowship of the stature of Jesus Christ.
2. From the perfection of the pattern. All other patterns of godly men will fail us in some things, but Christ is a perfect pattern, he will fail us in nothing,
Use 1. This should teach us to reject the society of such men as inwardly loath the name of Puritans; alas if they cannot endure the name of purity in poor weak Christians, how would they hate the purity of Christ? If they cannot endure the brightness of a candle, how will they endure the brightness of the Sun? and yet they say, they love Christ. But if they have not purity, how can they love Christ? and if they love not Christ, they are accursed forever.
2. This reproves those, who though they do not hate purity, yet, they think themselves very well, if they exceed the worst sort of men; they are no whore-mongers, nor thieves, nor deceivers. Alas, if there be no more then moral honesty, they shall come far short of Heaven.
3. This reproves the Romish Church, that think ordinary Christians are not bound to so strict a pattern as their regular Christians. Did ever any of them reach higher then Christ? and is not every Christian exhorted to set Christ as a pattern?
4. This reproves another sort of Christians, who if they have got but such a measure of grace, as they are assured to be in a state of grace, they never look further, but now they look out for themselves in the world, as if they might rest in what is behind, and never press forward to what is before them, contrary to Paul: Know, O Christian, it is not enough to get truth of grace, nor some purity, but you must grow pure as Christ is pure.
Use 2. This may exhort us all, as we would maintain our hope to be made like Christ hereafter, so to strive to this exactness of purity, to purify ourselves as he is pure. If you would be hopeful Christians, you must be growing Christians, growing up to the measure of the purity of Christ; decay in growing▪ and you decay in hope. No Christian so full of joy and hope, as he that is every day getting something, and growing up to perfection, 1 John 2.6. Phil. 3.12, 13, 14.
Motives to stir us up to grow in grace.
1. So soon as you slack this care, your hope, faith, and grace waxeth weak. If we see our bodies do not void excrements for many days, we think our bodies are not in a good state but some diseases lie on us. How can we have an healthful soul, when we purge not our corruption many a day?
2. From the great uncomeliness that is in us, if we do not strive to be pure. Is it not an uncomely thing to see the head to be of gold, and the members partly brass, partly clay and dirt?
3. It's very grievous to the Spirit of God, that we should be no better for all it hath dwelt so long in us. When Christ had been long with his Disciples, and they were not bettered by him, he up braids them, O foolish and slow of heart to believe! how long shall I be with you? It was a grief to Christ that he should be long with his Disciples, and they not to grow up to strength of grace.
Obj. But doth not virtue consist in a golden mean?
Ans. Virtue consists not in a mean between two degrees, but in a mean between two extremes. You may exceed the bounds of righteousness, and so be unrighteous; but you cannot exceed the degrees of righteousness, Christ saith, Be perfect as your heavenly father is perfect. Can you then be too pure and holy. No you cannot, though you were as full of g • ace and holiness as Christ himself.
4. As ever you desire to be worthy partakers of the Sacrament, then labor to purify yourselves. The reason why many a Christian comes to the Sacrament, and finds no comfort, is, because they grieved the Spirit of God before they came, by neglecting to cast out those obstructions which hinder the influence of the head to the members, 1 Cor. 11.30, 31.
Means to help us to purify ourselves.
1. Be persuaded that you are not in a safe estate, till you are grown up to some good measure of purity. You would think him in a poor case, that should live 200 years, and yet for want of evacuation should live in sickness and weakness. And so a Christian is in an uncomfortable estate unless he purge himself.
2. Be very watchful over thy ways.
3. Use the ordinances of God constantly. Say not after conversion, It is no matter whether we be always conversant in God's ordinances, but at sometimes, when the Spirit moves us. Labor we to carry ourselves not as idle hearers, but as faithful doers; labor we to see our spots and deformities, and strive to purge them, labor we to practice new duties, as they are renewed to us.
1 JOHN 3.4.
Whoso committeth sin, transgresseth the Law.
IN the words, and in the following to verse 7. he useth four motives to stir up to self-cleansing.
The 1. is from the danger of committing sin, proved from the proper definition of sin. Sin is the transgression of the Law.
2. From the end of Christ's coming, and that was to take away sin.
3. From the pattern of Christ, who was without sin.
4. From the practice of such, as have any fellowship by union with Christ. Whosoever abideth in Christ sinneth not; Set out by the contrary, He that committeth sin, he hath neither seen Christ, nor known him.
Doct. It is and ought to be a sufficient motive to every hopeful Christian, to abstain from sin, because it is the transgression of the Law, Numb. 14.41. Why will ye go up? why will ye transgress the Law?
The Rechabites were commended because they kept their fathers commandment. And he hereby convinceth the Jews of rebellion, that the Sons of mortal men should make more conscience of obeying their dead fathers, then his people of his Laws, Dan. 9.11. Neh. 9.34▪ 35. Rom. 2.22, 23, 24. Jam. 2.9.
Reas. 1 From the Law-giver, he looks at every sin as an abrogation of his ordinances, Deut. 27. ult. He that walks in his Law confirmeth it, sets his seal to it. They who break it would make it of no force. This is one act of high rebellion against God, 2 Sam. 12.7, 8.
2 From the wrath and displeasure God pronounceth against every transgressor, Jer. 7.19. & 44.4.
3. God takes it as a dishonor to the power and efficacy of his word, Jer. 5.22, 23. God looks at it as a more boisterous and unruly passage in a man to break the bounds of his Law, then for the Sea to break its bounds.
4. From the delight God takes in the keeping and keepers of his Law, 1 Sam. 15.22. He more delights in obedience, then in the cattle of an hundred hills, Prov. 23.26. My Son, give me thy heart. That is more acceptable then all the Sacrifices. Transgression is as rebellion, and the sin of witchcraft.
Reas. 2. Feom the Law itself.
1 It's holy, just, and good, and therefore it is abominable to transgress it. For this is a sin against Holinessc, Justice and Goodness.
2. From the vigor and efficacy of this Law, offering life to the obedient, Psal. 19.11. 1 Tim. 4.8. Psal. 119.16. death to the disobedient, Gal. 3.10. Isa. 59.1, 2. 2 Chron. 16.11.
Use 1. To reprove such as are afraid to break men's Laws, for fear of penalty, and are sensible of such dangers, but are not afraid to violate and break the holy and righteous Laws of God. This argues a most rebellious and revolting heart. Such are not hopeful Christians.
2. To teach and exhort us to make conscience of all our ways, and to take heed to our paths, lest we transgress the Law, and sin against God, Prov. 28.9. If we turn away our ears from hearing God's Law, even our prayers are abominable. The consideration of this should keep us from secret petty sins. For though man seeth not, yet God seeth and will punish, 2 Sam. 12.11, 12. If we think to get honor, profit, or pleasure by sin, we deceive ourselves. Is it not as grievous a thing to have our soul wounded by our darling child, as our mortal enemy? It is all one to be stabbed to the heart with a pen knife and with a sword. Every sin wounds and rents our hearts. Abstain we from all sin, even the least sin is the transgression of the Law.
3. This refutes such as think the Law is not given to the regenerate. The Apostle here encourageth hopeful Christians not to transgress the Law.
Obj. But we are not under the Law, but under grace.
Answ. He means we are not under the covenant of works, but of Grace, Psal. 119.105.
Obj. As Christ's passive obedience freeth from the curse, so his active obedience freeth from the commanding power of the Law.
Answ. 1. Christ hath done this, and therefore those that are in Christ fear not death by their disobedience, nor look for life by their obedience; but we look at the Law as a rule of obedience, that we may walk according to God, and show that we live by endeavoring to keep his commandments. Take heed of Satan's slights, that would make the Gospel a Supersedeas to the Law in certain things; pray not, preach not, but when the Spirit moveth. Thus you shall set up a Spirit of delusion.
For sin is a transgression of the Law.
This is a perfect definition of sin; transgression is the genus, the Law the difference.
By Law in Scripture without addition, is meant the Law of the ten commandments, Jam. 4, 11, 12. & 2.10, 11.
Obj. 1. What if a man sin against the Law of nature, is not that a sin?
Answ. Ir is in effect and substance the same, Rom. 2.15. Though the Law of nature was more dimly and darkly known, Moses law was but a new draught of the Law of nature in innocence. Heathen Law-givers, Philosophers, and Poets have expressed the effect of all the commandments save the tenth, Rom. 2, 14.15.
Obj. 2. Was it not a sin to transgress the Ceremonial and Judicial Law?
Answ. To the Jews it was. The ceremonial Law was but an examplification of the second Commandment, and the Judicial Law doth but explain the second Table. The Judicial, in regard of the equity, is included in the moral Law, the Ceremonial stood in force till Christ died.
Obj. 3 Is it not a sin to transgress the Gospel? and is not unbelief a sin? Joh. 16.9. Is not new obedience required in the Gospel? Joh. 14.21. Ezek. 36.27. What say you to the commandments of the Gospel, that we should walk as Christ walked?
Answ. The commandments of the Gospel are all of them reduceable under the commandments of the Law, God commanding perfect conformity and obedience to his whole will, not only revealed, but to be revealed. If God command David to bring in music into the Temple, 2 Chron. 29.25. though Moses speak nothing of it, yet this was expressed, to hear and obey God in all things, Deut. 18.18. God commanded to hearken to Christ, Moses improperly and hiddenly delivered the substance of the Gospel, partly in the ceremonial Law, partly in the Sacrament of circumcision and the passover. Christ was veiled under them, Rom. 10.5.6, 7, 8. with Deut. 30.12. The word of faith spoken of by Moses, Gal. 3.24.
Transgression is 〈 in non-Latin alphabet 〉 , want of Law, and absence of it, when a man speaks and doth without Law, what we do against it, or beside the Law, it is 〈 in non-Latin alphabet 〉 .
Reas. Taken from the end for which God gives the Law, to be the means of perfection, 2 Tim. 3.16, 17. Sin is called error from the Law, Isa. 63.17. Jam. 5.20. Prov. 21.16. He that wanders out of the way of righteousness, shall rejoice among the dead.
Use 1 Of refutation of the works of Popish supererogation, which are held forth as better and more perfect then the Law, for the Law never commands such things; such are those monkish vows of perpetual virginity and voluntary poverty: if these be above the Law, then they are transgressors of the Law, Isa. 1.12, 13. Will a man be wiser then his maker, holier then the Law-giver? Josh. 1.7, 8. To devise a worship better then God hath appointed, is worse then to fail in breaking God's Law. This is mere impotency, the other is arrogancy, casting aspersion on God's wisdom.
2. They further hold some sins to be venial in themselves, some mortal. If they be sins, then they fall under the curse, The wages of sin is death.
3. That original sin in the regenerate is no sin, but David saith, that he was conceived in sin; and original sin in whomsoever it is found, it is a transgression of the tenth Commandment.
4. They say that man's Law doth bind the conscience, and the transgression of man's law is sin.
We answer and grant, when these laws are grounded on God's Laws, they bind, not otherwise. If the breaking of men's laws is a sin, then the keeping of them were a virtue, but this is hypocrisy, Isa. 29. We must be subject for conscience sake.
2 Against those that hold, that infants are without original sin, but the Scripture saith, they are conceived in sin.
3 To reprove the familists, who hold, that godly and regenerate men are in no wise subject to the Law, but are freed from the condemning and commanding power of it. But if they sin, then certainly they are transgressors of the Law.
Use 2. Of instruction.
1. That all the sins and good things found in the whole Bible, are to be ranked within the compass of the ten Commandments.
2. That all nations are under the Law.
3. That the Law and Gospel mutually thus agree. That the Law of Moses is included in the Gospel, and yet the Law and Gospel are not confounded founded together. The Gospel requires that in the way of thankfulness we should keep the Commandments of God, Ezek. 36.27.
3 This should discourage us from all sin, and encourage us to labor to purge ourselves from all sin. All sin is the transgression of the Law of God. Let not pleasures, profits, or credit allure us to sin against God; Shall we for our own ends sin against God, and so transgress his holy, good, and righteous Law, we must take heed how we meddle with that we have no Law for. We must prove all our paths by the stony Tables of God's Law, Psal. 119.105. Obedience is the fulfilling of the Law, and hath great recompense of reward.
1 JOHN 3.5.
Christ was manifest to take away our sins, and in him is no sin.
THese words contain in them the second and third reason, why every hopeful Christian should purge himself as Christ is pure.
The second reason is taken from the end of Christ's coming into the world, and that was to take away our sins.
The third argument is taken from the pattern of Christ's righteousness, for in him is no sin.
From the second reason, which is the ends of Christ's coming into the world.
Doct. That the end of Christ coming into the world, was to take away our sins.
By the manifestation of Christ, we must understand the coming • f Christ in the flesh. 1 Tim. 3.16. He came for this end, to take away our sins, Joh. 1.29.
Q. But what did Christ for us to take away our sins?
Answ. He became our surety, he willingly took upon him the burden of our sins, 1 Pet. 2.24. Isa. 5.44.
2. As Christ took the burden upon him, so God laid it upon him.
3. Christ did take away our sins by imputation, as in the old Law, every man was to lay his hand on the head of the burnt-offering and to confess their sins, and so by that means their sins were taken away. So now in this time of the Gospel, we must lay hold on Christ by a true and lively faith, challenging Christ to be our Savior, Lev. 16.21.22. 2 Cor. 5. ult.
Thus Christ taketh away our sins by justifying us from the guilt, and by sanctification he cleanseth us from the spot and stain of them, Ezek. 36.25. 1 Joh. 1.8.
This he doth three ways.
1. By his death he overcame the principal enemies of our salvation, as the Devil, Heb. 2.14. and he hath overcome the world, which was strong to carry us captive by flattery and fear, Gal. 6.14. He hath crucified the body of sin and corruption in us, Kom. 6.6,
2 By sending such ordinances into the Church as might cleanse us, Ephes. 5.36. Prov. 13.20. Isa. 27.9. The fruit of afflictions is to purge away sin.
3 He hath sent his holy Spirit into our hearts to change us. A Spirit of faith purifying, Act. 15.9. and of hope and love, 1 Joh. 3.3. Gal. 3.14. We receive the Spirit of grace, which makes God's ordinance effectual to eleanse us.
Use 1. Of instruction to everyone that is afflicted in conscience for sin, and knows not how to be eased and purged. It is not fair buildings, music, and merry company that will take away sin. This course will make thee worse. But this thou must do, consider to what end Christ was manifested and sent into the world, was it not to take away our sins? But I find not this wrought in me, I find the world and lusts of my heart prevail against me; Christ takes away the burden and debt of sin, by undertaking to accept and bear them, 1 Joh. 2.2, Mat. 11.28. The Father hath laid on Christ the iniquity of every weary and broken soul, Now we must get to Christ, and confess all our iniquities, and leave them upon him, calling upon him for grace and mercy.
2. To comfort those that depend upon Christ for mercy, and have confessed their sins to him. If he have taken away sin, it is done effectually, Heb. 10.1, to 10.
3 To teach every soul that believes that Christ came to take away our sins, to renounce and abhor all sin, and to cleanse themselves from all filthiness of flesh and spirit. Let us not take Christ's coming into the world in vain, but give all diligence to purify ourselves as Christ is pure.
And in him is no fin.
This is the reason, which is taken from the spotless innocence of Christ.
Doct. That Christ is spotless and pure from sin, Luk. 23.22, 41.
Pilate and the Centurion acknowledged him to be so, Heb. 4.15. Joh. 14.30. 1 Pet. 2.21, 22. & 1.19, 20.
Reas. 1. In regard of the purity of the divine nature. If there had been sin in the human nature of Christ, it might have been said that God was a sinner.
2. That he might fulfill all the legal types and sacrifices, which were to be without blemish.
3. From our necessity to have such a Savior, Heb. 7.26, 27. If he had offered sacrifice for himself, he had needed a Savior to have redeemed him; If he had not been without sin, he had been swallowed up of death.
Obj. How could he be clean that was born of a woman? Job. 25.4.
Ans. He was not born by carnal generation, after the manner of men.
Use 1 To show a difference between the first and second Adam. The first Adam was a sinner, and propagated sins. The second Adam was without sin, and propagated righteousness, Rom. 5.19. We must not rest in a carnal generation, for our natural birth is polluted; until we be born of him in whom is no sin we cannot be blessed.
2. It is a ground of consolation to such as feel themselves burdened and pressed down with sin; though we be sinful, and laden, and compassed about with it, yet in Christ is no sin or spot in nature, heart, or life. He came to fulfill all righteousness, and paid all to God to the utmost farthing. Righteous is Christ both in life and death, what is wanting in us is supplied in him.
3. Hence we must learn all, not to judge ourselves more sinful and miserable then others, because we are evil entreated in the world, and afflicted of God. Thus it was with Christ, it is our happiness to do well, though we suffer evil, 1 Pet. 2.21, 22.
Doct. The spotless innocence of Christ, is and ought to be an effectual motive to every hopeful Christian, to purge himself as Christ is pure, 1 Pet. 1.16. Mat. 5. ult.
Reas. 1. From the ends of God's predestinating us, Rom. 8.28, 29. and God worketh all things according to the counsel of his will, Ephes. 1.11.
2 From the end of Christ's spotless life and death, leaving us an example to follow his steps, 1 Pet. 2.21, 22. To justify us from the guilt, and to purge us from the blot and stain of sin. If we sin, we sin against God's predestination. and the end of Christ's coming.
3 From the near fellowship between Christ and us, he is our head and husband, we must labor therefore to be suitable and conformable unto him, Eph. 5.26.
4. Christ taketh pains to cleanse and heal us, that so he might present us without blemish to God. This is the scope of all his holy ordinances, and of Christ's shedding his blood.
Use 1. To reprove such as take pleasure in sin, and being reproved, justify themselves, in saying, all are sinners, we must purge ourselves as Christ is pure, in whom is no sin.
2. To stir up all the children of God, to conform themselves to Christ in life and death, 2 Cor. 7.1. Let us not sin against God's predestination and Christ's blood; Let us not be a dishonor and grief to our head, and take God's ordinances in vain.
How shall we do this?
1. Believe steadfastly in the Lord Christ for justification, and get his blood sprinkled upon us to cleanse us for sanctification.
1. Set the pattern of Christ before thee, and wisely behold it, and view it. This will be effectual to mould and fashion thee according thereunto, 1 Joh. 1.16. There is a supernatural power in Christ, looked upon by the eye of faith, to transfigure us into his likeness, 2 Cor. 3.18. There is a power in the sight of Christ to convey his Spirit to transform us.
2. Deale effectually with thine own heart, and pray to God for grace, that thy soul may abhor, and disallow, and condemn all sin in thee, Rom. 7.12, 13. Let thy judgment disallow it, and thy will abhor and hate it, and then it is not we that do it, but sin that dwells in us. God looketh at sin as thy enemy, and pitieth thee.
1 JOHN 3.6.
Whoso abideth in him sinneth not.
THe fourth reason why every hopeful Christian purifieth himself, is taken from the constant practice of every hopeful Christian that he abideth in Christ, amplified by the continuance.
Doct. Every hopeful Christian that hath constant fellowship with Christ doth constantly avoid sin.
To abide in Christ, implieth communion with Christ.
Continuance in it.
First, we have fellowship with Christ, by the free donation of God, we are by God's counsel and purpose, by imputation, members of Christ, our sins are imputed to Christ, his righteousness imputed to us, Joh. 16.16.
Secondly, by a communication of his Spirit, causing us to receive him, and cleave unto him by faith and love, 1 Cor. 6.17.
2. And thus this communion with Christ is indissolvable and everlasting, Joh. 8.31, 32. Such as continue not, had never fellowship with Christ, as his Disciples, Jer. 31.40. Such do not sin, Psal. 119.2. Psal. 1.1, 2, 3. Mat. 12.35. Isa. 61.3. Whoso is born of God, sins not.
1. He never sins to death, 1 Joh. 5.18. He commits not the sin against the Holy Ghost.
2. He liveth not in sin; he makes not that his course and imploymen • he may slip and go astray, but he turneth into the way again, Rom. 6.2. Living in sin is made all one with continuing in sin.
3. Because his judgment and conscience alloweth not sin, but abhorreth it. It is not his sin, but the sin of his rebellious and carnal part, Rom. 7.14, 15. He judgeth and condemneth himself, and grieveth for, and hateth what he doth, and therefore is said not to sin
1. In a regenerate Christian there is the flesh and the Spirit, his will and conscience is more sanctified then corrupt. In the state of innocence the will was the weakest, but in regeneration God hath made it the firmest and best. God hath provided, that the hedge should be stronger where it was broken.
2 The will and judgment being the most predominant faculties, do lead and rule the whole man. A clear fountain will purge it self to a clean stream; so will the will and judgment, being the fountain of all our actions.
3. If these faculties be for God, God accepts the whole man according to these. If there be a league between two Kings, though there be offenses committed by some Subjects, yet if the Rulers do punish such, the league is not broken. So is it with the godly.
1. The godly resolve against all sin.
2. They labor to mortify all sin, and quicken all grace in them, and use all good means to that purpose. In the commission they are unwilling, and after the commission they are grieved and ashamed, and take an holy revenge on themselves, 2 Cor. 7.10, 11. Thus they show themselves to be clean from the sin committed; denomination is taken from the best and greatest part.
Obj. Who doth God bitterly and sharply reprove his people for sin?
Ans. God doth this, to bring them to better sight of sin, and judgment, and sense of it in their hearts, to shake us out of a lethargy and benumbedness. But when he hath awaked us, and caused us to judge and loath ourselves for our sins, God looks at us as righteous. Thus the diseases and distempers of judgment and heart are pitied and healed. As rhe stone in the reins distempers men, so the stone in the heart distempers the heart and judgment. God looks at this as the disease of his children.
Use 1. To show a broad difference betwixt those that are born of God, and those that are not.
1. Those that sin unto death are not born of God. God keepeth his from that sin.
2. They that take pleasure in sin, and make a trade of sin. God's children do not so.
3. If men live in secret sins, against knowledge and conscience, they are not as yet born of God, their will and affections are not with God, but against him.
Use 2. To teach us all to make a favorable construction of the failings of God's people, we must not believe everyone that reports evil of them. Those that are born of God, when they commit any great sin, their repentance is as exemplary as that sin, as is seen in David and Peter.
3. For comfort to such Christians as find their judgments and wills upright, hating and abhorring the sins they commit, complaining and shaming themselves for them. If the judgment and heart be with God, and against sin, God looketh at them as not sinning. But this must not make us secure and careless of repenting, and being grieved for sin.
From the scope St. John aimeth at in this discourse, to wit, that he that is born of God, sinneth not; and therefore this ought to be a motive to such as hope to see Christ, and to be like him, to purge themselves; note thus much.
Doct. That the exemplary walking of the children of God, ought to be an effectual motive to every Christian not to walk in the ways of sin, but to purge themselves, 1 Cor. 11.16.
When the Apostle dehorts men from wearing long hair, and women from shearing their hair, the argument he useth is, We have no such custom; which argument were of no force, except the examples of God's servants were an effectual motive to stir us up to the same ways, 1 Cor. 14.33. There is a decency in all churches of God, therefore he pleads against their confusion. Let all things be done with decency, comely, and without confusion, Psal. 52.9. This is a reason why we should wait upon God, because it is good in the eyes of his Saints.
Reas. 1. God commands it, God hath set this as the royal way; Phil. 3.17. This is the high-way to heaven, God would have all to walk in the trodden path of his people.
2. It is a matter of comfort to our souls, it will excuse us from many doubts of our own hearts, and many slanders which might be cast upon us: If a member have a motion not guided by the body, you look at it as a Palsy distemper that we have.
3. From a discomfort we put upon our Brethren, when we Walk in such ways as are contrary to them; they walk in a blameless course, if we shall walk in sinful ways, we put upon them breaking of heart, Philip. 3.17, 18. When the Apostle saw men walk in ways contrary to God's, it was the grief of his heart.
Use 1. This is a notable comfort to every soul that stands in a mammering what way to take. Walk in holy ways like God's people; think not they are solitary ways, and singular ones; no, if you walk in good ways you shall not go alone, all good company have gone this way, some will go out of their way for good company. Walk in a way free from sin, so shalt thou have good company, and in this only.
2. It dissuades from sin, gird up thy loins from it. When we walk in the ways of sin, none go that way but had company, and it will be a shrewd argument against you, Mar. 7.23.
3. To guide us to a wise observation of the ways of godly men. Though there be no godly man but hath his failings, for which he blusheth before God; yet none of them, but have something in their ways, whereby you may purge yourselves. None of them, but come nearer Christ in something then you, there is something wherein they purge themselves more then you. Have respect to the generality of their ways, God hath been always wont to guide his servants into ways of innocence. If God guide them into good ways, then follow them.
Obj. May I not be deceived?
Answ. True, sometimes generally God's people go wrong, Exod. 32.19. Aaron and most of the people dance about the Calf. The people of God took up a custom of carrying the Ark in a cart from the Heathen, the shoulders of the Levites should have carried it, 1 Chron. 13.5, 6, 7. When David saw his error (for he was troubled for Uzzah his death) he said (2 Chr. 15.2.) none should carry the Ark of the Lord, but the Levites. So true it is, the generality of God's people might go wrong if they were all met together in a counsel; but though they may go astray, yet take them not at the • r starts, their ordinary courses are good. David and his people, though they went wrong, yet presently after they saw their error.
2. Look at the pattern of God's people, so as that thou weigh them in the balance of the Sanctuary. Have your wits excercised in the Scripture, that so you may discern of their ways, and that you may so far follow them, as they go right.
Doct. Whosoever sins had never any clear sound knowledge of the Lord Christ. hath not seen him.
Sight implies clearness, certainty, (know him) he speaks of such a knowledge, whose ground is experience, Word, Spirit, Phil. 3.10. whose fruit is obedience, 1 Joh. 2.3. whose end salvation, Joh. 17.3.
Reas. 1. Men that have had an experimental knowledge of God, they have a spirit within them, that they cannot sin, Gal 5.17. If they do, their conscience will so smite them, as that they shall be glad to be rid of it, the Spirit keeps possession for God.
2. From the perseverance of Saints, or else they should never have fellowship.
Use 1. To refute the doctrine of the Papists, who say, that a man that is in Christ may fall away, St. John here refutes them, If they sin they never knew him. Stella cadens, nunquam stella, cometa fuit.
2. As we would rivet this comfort in our souls, that we have known and seen Christ, let us keep our hearts innocent from sin.
3. Of consolation to such a soul as hath formerly seen Christ's death, purging sin in him. Though we be weak, and think we shall not hold out, yet God will keep us from sin, and comfort us against the aspersions cast upon Religion, by the sins of professors. Whosoever sins, never knew, nor saw Christ.
1 JOHN 3.7.
Little children, let no man deceive you: he that doth righteousness is righteous, even as he is righteous
THE Apostle had shown that all hopeful Christians do cleanse themselves from sin. It might be objected, We have false Teachers that teach otherwise, as Simon Magus was let loose at that time, and taught the free use of women. The Apostle meets with this, You say an hopeful Christian abstains from all sin, how comes it then to pass that so many teach otherwise? To this St. John answers, Let no man deceive you. Here is 1. A loving compellation (Little children) which comprehends babes, young men, and old men.
2. The exhortation, a warning against deceivers.
3. Two doctrines clean contrary unto them.
1. He that doth righteousness it righteous as God is.
2. He that commits sin is of the Devil. Which he proves,
1. From the practice of the Devil.
2. From the contrary end of Christ's coming.
3. From the conrary practice of those that are born of God.
Doct. It is the duty of all sorts of good people, to take heed they be not deceived in judging who be righteous men.
The question was, who were righteous? The false Teachers said A man may be righteous, and yet live in sin. Be not deceived, saith St. John, Phil. 3.2 We must as much beware of conterfeit righteousness, as of dogs, they are not so apt to bite men, as these to do the Church hurt.
Reas. 1. From the easiness of being deceived by the pretences of righteous men in all ages, Gal. 2 4. Under the mask of righteous men, may walk men unrighteous.
2. From the necessity that lies upon ourselves to have communion and fellowship with them, Psal. 16.3. Gal. 6.10. doing good offices to them, 1 John 4. Yea, we are commanded to walk in their steps, Phil. 3.17.
3. From the danger of walking with unrighteous men, Prov. 17.15. & 4.14, 15. This we may easily do, unless we know them.
Use 1. To reprove such as think all they live amongst are righteous; wherefore was this exhortation, how should a man be deceived, if all were righteous? Numb. 16.2, 3.
2. To teach us all to pray to God that we may grow up in a spirit of discerning. There is an inflinct in the servants of God, whereby they are able to relish the spirits one of another. A dog will sent out his way with more dexterity then all men can reason it out. A man can open the whole Law, but when he comes to discerning, he knows not who is righteous, and who not.
2. Grow we righteous ourselves, and to a great measure, so shall we the better discern of others. A woman that hath conceived, she will the more easily discern of another. So when thou feelest the work of righteousness in thine own heart, how shalt thou comfort thyself that thou ar • righteous, because thou lovest God's children?
How shall I know who is righteous?
A righteous man is known by his righteous ways. St. John speaks not here, what makes a man righteous, but what declares him to be righteous. The Jesuits grant this, 7.18, 19.21. If a tree bring forth grapes, it is a vine; if figs, a fig-tree.
What is it to do righteousness?
The contrary to what it is to commit sin. He doth righteousness; That walks in God's commandments, when his judgment and heart is for it.
2. When God's laws are his rule of righteousness.
3. Whose end is righteousness. Hallowed be thy name.
4. When we do unrighteousness, it is a burden and grief, and we recover ourselves.
Obj. But righeteousnesse doth not consist in the bulk of the work, but in the heart, and an hypocrite may have as fair an outside as a true righteous man.
Answ. True. But God hath given a spirit of discerning to a Christian, that he shall discern the main sway of a man's heart.
1. If thy affections work as well as the outward man, Psal. 51.6. his griefs, cares, desires, see with what affection they come off, 1 Chr. 29.9.17. He saw such joy when they came to offer, as if they would have offered more if they had had it.
2. See whether they they come off with some facility, forced things are not natural, John 4.34.
3. Consider the evenness and constancy of a man's way; Violent things will not last, unless there be a continual supply sent, Hos. 6.4. If when we have done good works, we kiss our hands, and sacrifice to our own nets. this is unrighteousness.
Obj. In times of religion, God's ends and ours may be level, how then shall we. know a righteous man?
Answ. Observe when those ends part, which will be at one time or other When two men walk together, a dog follows them, you know not whose it is, but let them part, then the dog will follow his Master. So it is here.
Use 3. To avoid the Doctrine of the Papists, of justification by works. He saith not that good works make a man good, but we may know a man is righteous by his righteousness, lest they should run away with this, that the habit of righteousness make us righteous. We answer, imperfect righteousness cannot make us perfecly righteous, Isa. 64.6. 1 Cor. 13.8. to 12. This which you say, will neither hold in covenant of works, nor covenant of grace. In the covenant of works, not the habits of grace, but works of righteousness do justify. And in the covenant of grace, we are justified by faith, without the works of the Law.
Now a sign of trial of our own righteousness and others, is, when in ordinary course we give God and man his due, when we go about good duties in God's name, and for his glory.
Obj. It may be I do it for the stopping of conscience, and that I may be well thought of.
Answ. So may you do, and yet be sincere. I may please men, and my own conscience. What if you please men, will you not still stick to God? If you do good duties freely, constantly, and humbly, though you do them to satisfy your conscience to please men, yet are you righteous. So may you judge of other men. It is not enough to do good duties, but to see with what affection they do them; if they cleave to God, though for their own ends, they are righteous.
1 JOHN 3.8.
He that committeth sin is of the Devil; for the Devil sinneth from the beginning; for this purpose the Son of God was manifested, that he might destpoy the works of the Devil.
AGainst the wicked principles of false Teachers, the Apostle arms them wi • h these two principles of Christian religion.
1. Who doth righteosnesse is righteous.
2. Who doth commit sin is of the Devil.
He that makes sin his work, makes himself the child of the Devil. So in the Original.
Q. What is it to commit, to work sin?
Answ. Jam. 3.2. In many things we sin all. Yet a man is said to sin whose ordinary course is not sin, but a righteous and good way.
1. When a man makes his course a trade of sin.
2. He allows himself in sin, justifies, and excuseth himself, doth not hate his sin, nor himself for it.
In proper sense a man is said to commit sin;
1. When he imagineth, deviseth, plotteth sin, as a Poet his fictions.
2. Acts it.
1. By travelling in birth, as a woman with child.
2. By bringing it forth in due time, Psal. 7.14. He that doth not righteousness is not of God. Of whom then? John 8.41. of the Devil. To be of the Devil, is to be of him as a Father, to be begotten of him. So Elimas, when he would have kept the Deputy from the faith.
Reas. 1. From the imitation of the Devil, which those exercise and put forth in such works. When a man is freely carried into evil, he imitates Satan, and so is his child, Gen. 4.20. So they were called Fathers, who were first in any act of all them that imitate them.
2. By spiritual propagation begotten of his seed, those are called the seed of Satan. There is a seed of Satan which stirs them up to this imitation. Gen. 3.15. The seed of Satan expresseth itself in obstinacy and efficacy in sin. When a man is willing to take pains in sin, John 8.44. Ye are of yur father the devil. How will that appear? his work ye will do. So the Devil, 〈 in non-Latin alphabet 〉 takes pains and is industrious in sin. Elimas sought to pervert the Deputy who attended to the Word.
Use 1. Of trial; Here we may see of what parentage we are of. We may see whether we be so ill as to be born of Satan. Let us examine ourselves. What is our business in this world? if it be to follow the lust of our own hearts, to regard our profits and pleasure, and we delight in sin, and what crosseth us, we malign, and are at enmity with it. The Scripture doth not call a man the child of the Devil, when he is but merely natural, deprived of grace, and prone to sin; men are then called the children of the devil, when as they are in the bosom of the Church, and see the way they should walk in, and that their estate is not good, and yet are resolved to do evil, to take pains in it, and if any cross them, they will be at enmity with them; there will be private grudges between many, but when it is for righteousness sake, then they are of the seed of Satan.
Now such men as are the children of the devil, may possibly become better 2 Tim. 2. two last verses. They may be delivered out of the snares of Satan. But this God never doth, but with such conflicts, as it may be seen there hath been strife between Micael and his Angels, and the Devil and his angels. Take a man merely natural, and it is an easy matter to bring him home, Jude verse. 22, 23. shows, that when we are merely natural, tenderness of compassion prevails much.
There is less opposition against grace, then when the Devil is come into the heart, and joins with sin. The Devil cast a thought into Judas heart to betray Christ, John, 13.2. he did not presenly consent to it, but • after he had eaten the sop Satan entered into him, verse 27. The Deill had possession of him before, setting his heart in a course of covetousness, but now he had a farther possession of him, now he resolves to betray Christ and now he spies a time to bring it about. The Devil finds us flesh and blood at the first, then he tempts us to sin; if we begin to run to him, then he enters, and sets us in that way. When a new temptations comes, and we consider whether we shall do it or no, when we break off, we are the better, and get strength against sin. But if we yield, and commit sin willingly, then we are the children of the Devil. Take we heed of pleasing ourselves in any sinful estate. If we have committed sin willingly, and the Devil come with full sail into our souls; if we now lie down in peace, we shall be the children of Satan. This is to give our souls and hearts to the Devil, 1 Sam. 15.15, 16. Sin of rebellion is not of ignorance, but through depravation of will. when out of resolution a man will sin against God, he will make bold with God, this is a sin of witchcraft. As in a sin of witchcraft a man or woman give their souls to the devil; so when a man commits sin willingly, he gives his foul to the Devil. You would think it a strange thing to be called a Witch, therefore rest not in this condition.
How shall we get out of it?
1. Henceforth resolve, that through the strength of God's grace, you will never commit any sin again.
Listen more diligently to the Word of GOd, give up your heart to God and his word, 2 Cor. 8.5.
Lay open all your rebellion, confessing your sins and rebellions to God, tell him of those passages of your lives wherein you have rebelled against him 1 John 2.9.
Use 2. To magnify the freeness of God's grace, that hath delivered you out of darkness into light from Satan to God, when you have sinned against knowledge and conscience.
Doct. The devil keeps a constant and continual course of sinning from the beginning to this day.
The word 〈 in non-Latin alphabet 〉 signifies an accuser, yet that is not his only word, for he is sometimes called Satan an adversary, this is one of his ordinary works to accuse the brethren. Sometimes he doth accuse God to us, as he did God to Adam.
He accuseth God to the conscience of a poor sinner, that God hath cast him off forever.
2. Sometimes he doth accuse us to God as he did, Job 1.9, 10. Doth Job fear God for naught?
3. He accuseth them to those that are instead of God, as to the Magistrates, and he accuseth them to other men, he puts slanderous speeches in the mouths of others, without any ground or cause.
How is he said to sin from the beginning?
It implieth that he transgresseth the law, and that by a constant act, he sins daily, and provokes others to sin, that hath been his constant course from the beginning; (from the beginning) is not meant from his first creation; for it is evident that he stood till the sixth day, else God would not have said, Omnia valde bona.
There are five things wherein Satan hath sinned from the beginning, wherein he transcends all sinners besides.
1. He was the eldest sinner, the first in sin.
2. He is the most industrious painful sinner, he comes from compassing the world, 〈 in non-Latin alphabet 〉 .
3. He is the Father of sin, John 8.44. If a man can utter any vain word, any sinful practice, it's from the devil, because generally he doth so watch over the ways of men, and he is casting in blasphemous thoughts against God, and envious thoughts against our Brother.
4. Every sin he hath committed, hath been a sin against the Holy Ghost. For to that sin is required illumination, and malice of heart.
5. He transcends others in the perpetuity and constancy of sinning. He is called an unclean spirit, 2 Cor. 1.1. when he lies, he speaks of his own accord, John 8.44. If at any time he speak true, it is by the over-ruling hand of God, 1 Sam. 28.19.
Reas. As is the tree, so is the fruit, Mat. 7.18.
Use. It shows us, that Satan hath the Law of God in his heart; else he could not sin, for sin is the transgression of the Law; Satan at first had the image of God stamped upon him, he was created in holiness and righteousness, having all the Commandments of the first and second Table written in his heart, Job 1.6. They are called the Sons of God, but sinning against holiness and righteousness, they did transgress the Law of God.
2. It confutes the Anabaptists, that say, by the parents sin enters into the world, not by propagation, but by imitation only; whence it follows that children sin not tiill they are capable of imitation. But why doth David then complain he was born in sin?
3. It exhorts us all to a threefold duty.
1. It teacheth us for to walk more circomspectly against Satan, for he knows all the ways and methods of the Sons of men, therefore we had need pray daily, deliver us from evil, and lead us not into temptation.
2. It teacheth us to loath sin, and all the ways of it. You cannot walk in a way of sin, but you have Satan for your companion.
3. Take heed especially of continuing long in any sin. Many there are who not only now and then fall into sin, but ever (from the beginning to the end) walk in sin. Are they not herein truly patterns of the devil.
Use 4. This may teach God's servants never to be weary of well-doing. The Devil is not weary of sin, he is always employed therein, and yet is not weary. It is his meat and drink to sin, to draw in others to sin. And if Satan find such pleasure in sin, then you may much more find comfort in well-doing. If he be not weary to aggravate his own sin and misery, be not you weary in getting grace and peace to yourselves and others. As he is industrious in sinning and accusing the brethren, so let God's servants take heed of accusing their brethren. Take heed of slander, do not believe Satan, he is a deceiver, he is an accuser, he is your enemy.
In the former verses, seducers were crept into the Church, now to prevent the seducement of the people of God, to prevent future delusion, and withdraw them from present errors, St. John sets down two principles of Christian practice.
1. He that doth righteousness is righteous.
2. He that sins is of the devil.
First, because the devil sinned from the beginning.
The second argument is from the contrary end of Christ coming.
Thirdly, from the practcie of every child of God, verse. 9.
From the second argument, taken from the end of Christ's coming; note,
Doct. The end of Christ's coming into the world, was to dissolve and loose the works of Satan.
This was expressly foretold, Gen. 3.15. The seed of the woman shall break the Serpents head; that is, the projects and plots of Satan. When as the devil did plot to bring our first parents into sin, and so into eternal misery, and fellowship with him therein. Head is taken for dominion and power, which he hath in our hearts.
What is it to loose and dissolve?
It implieth that the work of the Devil was knit in divers hnots. A threefold knot.
1. He had tied our nature to sin, that you cannot draw mere nature, but you must draw his corruption, Gen. 6.5. John 3.6. Rom. 7.14.
2. There is a binding of one sin to another. Draw one sin, and you draw all, Deut. 29.19.
3. If we draw sin, we shall inevitably draw punishment, Rom. 6. ult. Gen. 2.17. Gal. 3.10.
What is a curse?
That is a curse, that sets us further off rom God, Heb. 2.14. Prov. 1.32. Christ came into the world to loose these knots.
But how did Christ coming into the world loose works of Satan?
By Christ's manifestation, you must understand the whole work of Christ's meditation. Christ by his innocent birth, holy life, righteous and holy suffering, hath procured pardon of sin, and having gotten it, sin and punishment is dissolved.
But may not our natures be corrupt, though our sins are pardoned? Gal. 4.4, 5. The same Spirit that makes us cry Abba Father, Rom. 8.14, 15, 16. leads us into all ways of holiness righteousness. Hence our ways are healed, and our course of sin broken off.
But though God hath broken off the wicked course of a man's life, Luke 19.48. Yet we are still bittery entangled with the corruptions of our own hearts, Hos. 4.8, 9.
Use 1. To teach such as live in any sin, or are the Authors of any sin, that this is a sign that they are of the Devil, because they tie those knots, which Christ came to loose.
2. Of trial, whether we be indeed born of God, or not. Would you know whether Christ came effectually for you? if he did, then he hath untied those knots and snares.
3. This may be a ground of exhortation to two or three several duties.
1. Take heed of all sin, and allow not yourselves in any. If you do the work of Satan, you dissolve the work of Christ.
2. This exhorts all that find their souls so entangled, to labor to dissolve the work of Satan. Now, none can dissolve it but Christ, he came for this end, therefore make we our moan to him. And because this will not serve, unless we give up ourselves wholly to be ruled by him, therefore let us resign up our souls to him, wholly to be wrought upon by the Word of God.
3. To exhort us to comfort ourselves, who have given up ourselves to Christ. If we see that Christ hath begun to pardon our sins, to cut us off from sin, and to mortify it, he will perfect this good work, Deut. 32.4. Rom. 16.22.
1 JOHN 3.9.
Whosoever is born of God, doth not commit sin; for his seed remaineth in him, and he cannot sin, because he is born of God.
THE third argument whereby St. John proveth that he that committeth sin is of the Devil, is taken from the common practice of God's children, who are so far from gratifying the Devil by commission of sin, that whosoever is born of God sinneth not.
In the Verse there are three things.
1. The course of a child of God, He doth not commit sin.
2. The cause of it, The seed of God is in him.
3. This is amplified from an impossibility of sinning, which is in regard of his new birth.
Doct. The seed of God in the hearts of God's children, preserves them not only from sin, but from possibility to sin.
To be born of God, is the same with the seed of God.
What is this seed of God? 1 Pet. 1.23. The Word of God is an immortal seed, and that not in the letter, but in the spirit.
To be born again, is when the Word and Spirit hath framed a man to the image of God. A man is then born again, when the Word and Spirit hath done the work of seed. For many a man knows the Word is true, the Devil knows the Word well enough; but the Word is then seed, when the soul of a man doth not only receive the Word, but conceives of it, and is framed to the will of God, and being born of God, he is always his child. When a man is transformed into the image of God, his judgment and heart stamped with the image of God, he delights in God and his ways, and children, his judgment and heart are carried that way, they are all for God: repentance is called 〈 in non-Latin alphabet 〉 , his mind is then changed, Prov. 23.26. My Son give me thy heart, his heart is given to God. The seed of God's Word was not in Herod, John 2.24. Psal. 119.11. 1 John 2.27. The seed of God remains in the children of God both Word and Spirit.
Reas. 1. From the mighty power the Word hath had in his soul, when he was first begotten and born of God. It was such as did so affect and terrify, as no earthly comfort was able to satisfy his heart, he hath been so overwhelmed with fears and doubts, as that he will be afraid to sin as long as he lives.
2. From the strong possession that the Word and Spirit have in the heart, as they do abide in the whole man, so especially in the conscience and will. I do not allow what I do, but what I hate, that do I; which shows, that the Word hath taken such fast hold of his judgment and will, that both are for God, Jer. 32.40. Psal. 119.161.
3. From the great change this seed makes in the heart of a child of God. It makes him from a wild olive, to be a sweet olive. A good tree (Mat.18.) cannot bring forth evil fruit. Every thing brings forth fruit according to the seed.
Obj. There is a seed of corruption, cannot a man bring forth according to that?
Answ. There is an old man, but he is crucified, if we sin, we do not trade in sin, our judgments and hearts are against it. When some lawless lusts have carried us captive, and we complain of them to God, and desire that they were cast out, God looks at them, not as ours, Rom. 6.14. Psal. 110.28.
Use 1. To refute all such doctrines as teach the apostasy of Saints. They say such as are born of God may come to sin totally and finally. This error fights against a double doctrine of the Apostle. He saith, Whosoever is born of God, the seed remaineth in him. If a man can shake out the Spirit, how doth it remain? 2. The Text saith, there is no possibility of sinning; they say, he may sin.
Obj. They say, Whilest he is a child of God he cannot sin, but he may cease to be a child of God.
Answ. 1. He cannot sin, whereby he should be made no child of God.
2. There is a doctrine of the Papists and their Divines, that teach, liberty of will cannot be nisi ad opposita, that a man may will a thing or not.
I ask whether a child of God forbears a sin willingly or not. We say, willingly. If a child of God walk in innocence from sin, he can do no otherwise. Whereas their doctrine is, a man's will is not free, unless a man may do a thing or not to do it. What do they think of Saints and Angels in Heaven, or God himself? whether have they free-will or no? I hope none of them can sin, yet do they good most freely. Wherein stands liberty? Not only that a man doth a thing without constraint, but that he follows the counsel of his own will, he follows his own judgment and reason.
2. For trial of our own hearts, whether we be born of God or no. If we be, our ordinary course is good, we dare not sin, know not how to go about it, that seed which is in us, sets our hearts and judgments aright, Gen. 39.9. Other men may think it strange, that we cannot do as they do. This is a good evidence that thou art born of God.
3. See what to judge of those that have made a profession, and yet fall away. They were never born of God▪ for then they could not have sinned.
4. This may be a ground of much comfort to every child of God. He will preserve us spotless and blameless. Here is a double comfort,
1. He looks not at thy course as sin, if thou be humbled for it, and he will take a course to mortify it.
2. You can never lose the favor of God, because if you be once begotten, you can never be unbegotten. You are begotten of an immortal seed, and therefore cannot die.
Obj. This may seem to be a doctrine of presumption, for then a man may live as he list.
Answ. Suppose a Physician could give us the apple of the tree of life, that so we should never die, but yet bids us take heed to a diet, for although we could not die, yet we should have such pangs, stone, gout, strangury, as that we would wish death rather then life. So God will make the best of his servants know what it is to wax wanton against him, and make them curse all the occasions that lead them to sin.
5. This should teach us that have received any seed of God, to take heed that we sin not, and therefore inform the judgment aright, out of the Word of God, 2 Tim. 1.3. that so you may come to sound judgment and wisdom. One error of judgment will shake you much in your way, 1 John 5.18.
1 JOHN 3.10.
In this the children of God are manifest, and the children of the Devil: whosoever doth not righteousness is not of God, neither he that loveth not his Brother.
HErein is a manifest difference between the children of God, and the children of the Devil.
The signs of difference are twofold.
- 1. General, do not righteousness.
- 2. Particular, do not love the Brethren.
Doct. The children of God, and the children of the Devil, are not so alike one to another, but that there may be found a manifest difference betwixt them, even in this world, Gal. 5.10. Mat. 7.20.
Were there not a manifest difference, it were not so necessary for God to charge his Ministers, Jer. 15.19. to walk with a divided affection towards them, Ezek. 13.22. If a difference had not been so manifest, God had not so justly blamed them.
If you say, this is peculiar to Ministers, Levites; they must judge who are clean, who are not, and not private Christians.
Answ. That God makes it a badge of them that shall inherit Heaven, and have fellowship with God there, Psal. 15.4. Jude v. 20, 21, 22, 23. which shows we should put a sign of difference, not only between good and bad, but even between bads. Some sin ignorantly, others more absolutely.
How doth this manifest difference apear?
A double sign of it, 1 Cor. 12.10. It is a spiritual gift of discerning. He speaks of discerning what gifts, and what measures a man hath, and wherein the strength of a man's gifts lies, 1 Cor. 2 15. Although he cannot discern every man's special gifts, what he is most fit for, yet plain and manifest things he discerns, and also between moral and spiritual, between things of God, and Satan, and the World.
The second manifestation of this difference is the inclination of the end of the one and of the other. By their fruits ye shall know them, Mat. 7.20. Gal. 5.19.
Obj. Cannot an hypocrite pass so as that he cannot be discerned? What say you of Judas, he was not discerned of a long time, Mat. 26.22. for every of the Disciples began to suspect themselves, 2 Cor. 1.13, 14, 15, 16. Again, God's people carry things so weakly, and the pulse of God's grace beats so weakly, as if no life and strength were in them, 1 Kings 19.17, 18. Psalm 12.1.
Answ. Sometimes hypocrisy is spun with so fine a thread, and it is so well died, as that you can hardly discern any difference. And sometimes grace is so low in the heart, as that you cannot discern it. This is true, but it is but for a time. Judas at length was plainly known to have been but a thief, 2 Tim. 3.8, 9. Jannes and Jambres can do miracles as well as Moses and Aaron, but in time they shall be discerned, 1 Tim. 5.22, 45. Lay hands suddenly on no man; for if he prove not pure, thou shalt be partaker of his sins, and all the hurt he doth. Some men's sins lie open before hand, i. e. before the judgment of the Church, others follow after, they cannot be hid, God will have them made manifest in due time, Luke 12.2. There is nothing so secret but it will be discovered. If you put leaven into five pecks of meal, it will not always lie hidden, but in time break forth.
Use 1. An argument of just reproof to good men and bad. If after a while we know not ourselves, 2 Cor. 13.5. As if it were a dangerous sign of a man's separation from God, if after so long a time of the Apostles preaching, they knew not what was in them.
2. This reproves the Popish Doctors, that say no man can discern his own estate. They allege that place, Eccl. 9.1, 2. A man cannot know by outward things whether he be in God's favor or not. If a man come in a sheep-skin, I shall take him to be a sheep, Mat. 7.16, to 20.
3. To teach everyone to take heed of a devilish spirit, or any unrighteous course of life; for though a man may hide it long, yet at length it will be known. It is as impossible that a man's want of love should not be known, as for a man to keep fire in his bosom, and it not to break out, Psalm 36 2, 3, 4.
4. Of exhortation to all that are born of God, not always to smoother grace; God will have your grace manifest, and that to edify withal, 2 Cor. 12.7. Do not content yourselves with close and household Christianity, but manifest of what spirit you are. It was commendable in Elizabeth, to hide her self six months, Luke 2.6. When she was stirring with child, then she visited her Cousen Mary. So if God have wrought any conception of grace in our hearts, it doth well to be concealed a while, lest like the stony ground, in time of persecution it should fall away. When thou art sure there is a manifest work of God's Spirit in thy heart, then manifest thyself.
Doct. Not only commission of sin, but negligence of a Christian course of life, is a manifest sign, not of a child of God, but a child of the Devil.
Mat. 3.10. Every tree that brings not forth good fruit, is cut down, and cast into the fire, Psalm 36.1, 3, 4. There is no fear of God before their eyes. How shall this appear to David? He hath left off to do good, he doth not shun evil, but if an evil matter comes in his way, he sets himself to work it, Psal. 116.12. He doth not study as David did, What shall I render unto the Lord for all his benefits? He that sets not himself in a good course, is not the child of God, but of the Devil.
Reas. 1. His ways bear the image of Satan, he was set in a good estate, but he ceased to do good, and set himself in a course now, not good.
2. From the necessary fruitfulness of the seed of God wheresoever it is, Psalm 1.2, 3. A child of God is working in his mind and heart, and always doing good.
3. From the hindrance which such put upon others that would do be • r, if such were removed, Acts 13.10. The Devil is always an impediment of good, Luke 13.7, 8, 9. A man if he can do good, and do not, he cumbers the ground, therefore cut him down.
Use 1. To reprove the ignorance of such people that conceive, if they do nobody any harm, they hope God will accept them; but if it go badly with them, what will become of whoremongers and adulterers, &c. Can you say you have devised good, and watched your opportunity to be doing good? This is a comfort to you. But do not comfort yourselves merely in your innocence from evil, without doing good.
2. To teach us all, as ever we desire an evident mark to ourselves that we are children of God, to turn Poets of righteousness, it is the seed o • God that sets you a work. God requires that we should be doing good with our estates, that when we go hence we may say, as John 17.3, 4. Father, I have finished the work that thou hast given me to do. 2 Kings 20.31. 2 Chron. Rehoboam did evil in the sight of the Lord, because he prepared not his heart, he studied not to do good.
Neither he that loveth not his Brother.
Doct. Not only the hatred of our Brother, but the want of love to our Brethren is a sign (not of a child of God, but) of the devil, John 13.35. 1 Kings 18.17, 18:
Reas. 1. From the constant practice of God. Is there any one of them which he hath adopted, whom he loves not? Mat. 10. ult. And observe the contrary practice of Satan; there is no child of God but he is estranged from, and sits loose from.
2. From the want of knowledge of God, 1 John 4.8. He knows not, &c.
Here is a double reason.
- 1. He hath not experience of God's love.
- 2. God is love.
When the Sun shines upon a stone wall, though it be cold, yet it reflects the heat back again upon every person. So there is none that hath felt the warmth of God's love upon his soul, but though his heart were cold before, yet he reflects it upon all.
2. God is love; It is a property inseparable from the nature of God, he love • to communicate good.
3. From the like condition of all Brethren. He that loves not his Brother, because he is a Brother, he loves none at all. He that loves not one of a man's children, because he is born of such a man, loves none of them. A man may hate a Brother for some sinister respect, as Joseph's Brethren; it was a certain sign they were not born of God, though afterward they came to good. And they that did not love Joseph for his goodness sake, could not love Jacob nor Abraham. A man may hate and distaste some injury offered, but if once the corruption of any child of God shall prevail with me to hate him, more then his goodness to love him, it is a sign there is a distemper in my heart.
Use 1 See a manifest difference between the children of God and of the Devil. If there be any Brother thou lovest not, from whom thy heart is girded up, whom thou canst not affect, thou art not born of God. I know provocations may be such as may weaken affections, and turn the streams, as that it shall not run so fully, nor strongly, yet a child of God dares not allow himself, but he doth take a course to remove matters of enmity, and he takes himself as much bound to hate himself for neglect of his Brother, as he found cause to neglect his Brother. A man may be angry towards those he loves, without sin. But this want of love will do more injury to your spirit, then the injury that is done to you. A man may be angry, but when his passion is over, his love returns again,
What is it not to love any brother?
There are two things in love.
- 1. A Communion with them.
- 2. A communication of good to them. In some things a man desires communion with others; other things there be, wherein though a man desires not communion with them, yet he desires communication of good to them.
Use 1. This should exhort us to stretch our love universally to every soul. You were better bestow your love upon some base hypocrite, then restrain your love from some poor Christian. You cannot neglect one Christian, but it will hazard your whole general estate; In judgment of Charity, if they abstain from gross sins, and do good duties, we think well of them, and we had better lose our love upon them; then neglect a child of God, Psal. 35.12, 14. And indeed it is not lost, for it shall return into his bosom. It is a sign I love a man, if I love his picture; so though a man should be an hypocrite, yet if we love the show of grace, it is a sign we love grace indeed. Never say thou lovest a Christian, unless thou lovest the picture of a Christian. What a miserable thing is the want of this? such a man is not born of God, but of the Devil. And what a poor case is a man in, that makes his spirit the spirit of Satan?
1 JOHN 3.11.
For this is the message that ye heard from the beginning, that we should love another.
THe Apostle in the former verse, had given us two manifest differences, between the children of God and of the Devil. The latter mark the Apostle proves to be a manifest difference. It is a message, and an ancient one which we have received of God; as who should say, He that is born of God, will hear the Word of God, But this is a message. The duty of brotherly love is set out by a message, and that by its adjunct, from the beginning.
Doct. That when we read or hear the Word of God, we should look at it as a message sent from God.
This Phrase is nowhere used, but in 1 John 1.5. And what saith Saint John of it? showing what Christ delivered at large, The Apostle sets the stamp of message upon it.
Reas. 1. From the scope of all the Scripture; Whatsoever is written, is written for our instruction, Rom. 15.4. There is not in Scripture something for some men of parts, and other things for meaner men, but all things are for our comfort and instruction. If we read the Magistrate to be called to such and such duties, it is for our instruction, for our comfort, that we may know what care God hath of us; no calling but redounds to our benefit, Whether I read threatenings, commandments, promises, they are all a message to me; though every threatening belong not to me, yet thus far it doth, to keep me from such and such sins, and terrify others. And so, though promises belong not to thee, because thou art not in the state of grace, yet 'tis good for thee to know them, that those promises may break thy heart, to see what mercies thou neglectest.
2. From the office and calling of the Pen-men of Scripture, Mal. 2.7. 2 Cor. 5.10.
Use 1. Of direction to those that either hear or read the Word. Deut. 17.14. God calls the King to read it once a day. If thou takest up the Book of God, thou takest a bundle of messages; as if God should round thee in the ears, Understandest thou what thou readest? Thou shalt read it in vain, if thou look not at it as a mess a ge. We are wont to receive the message so much the better, by how much it comes from great men or friends.
2. In hearing or reading the Word of God, we must be led on to a twofold duty.
1. To receive all with reverence, Judge. 3.20. Acts 10.33.
2. Whensoever thou hearest the Word of God, consider how far it pertains to thee; though all Scripture be for my comfort, to know, yet I must apply it to myself, so far as it concerns me, receive it as bread of my portion, chew upon it, Heb 4.3. God requires of us, that we do mix the Word with faith.
Obj. The Minister doth not know the frame of my heart, therefore how should he know what to say to me, I am a stranger to him?
Answ. It is true. If he speak out of his own mind and fancy, many times we think that things are spoken by suggestion from neighbors, true, ofttimes it is so, but God knows better how such a thing is useful to us then we do, 2 Kings 9.5
3: This should teach us conscionably to obey the Word, it is a message sent from God, therefore take it not ill at the messengers hands, nor cavil at it. For a Prince is not so to do, though an Herald of Arms come and pronounce open Wars against him, he comes and goes peaceably, telling the message of his Prince. The Lord makes this a cause of captivity, 2 Chron. 36.15, 16.
4. This should exhort all to get them Bibles, if they have none, and if they have them, every day to read something. There are two ways of parley between God and ourselves.
1. When we speak to God in prayer.
2. When God speaks to us in his Word. It is a fearful thing, when there is such strangeness between God and us, that he should seldom hear of us, and we seldom hear of him.
Doct. The love of another, is an ancient message that God hath sent us and hath continued to send us, from the beginning.
He saith not in the beginning, but from the beginning, which implieth a continuance of it, I Theff. 4.9. Rom. 15.10. Writing a Law, he wrote nothing else but a Law of God, Gen. 4.6. Thus God complains of Cain, why dost thou lowre upon thy Brother? Gen. 13.8. When Abraham and Lot's Heardsmen were ready to fall out, this message from heaven was sent by Abraham a Prophet, we are brethren. This continued to Moses, Lev. 19.18. Our Savior is instant in preaching this love. John 13.34. Paul is earnest in this, Rom. 13.8, 10. 1 Cor. 1.6.14. 1 Pet. 1.21, 22. & 18.4, 8.
Reas. 1. From God's love to us. He walks in tender love to us, and therefore he never writes a letter to us, but he bids us love one another, Gen. 45.24. See that ye fall not out by the way, 1 Joh. 4, 8. It is an argument we are born of God, if we love one another.
2. From the great use of this grace. It is necessary above all graces, it is the band of perfection, knits all together in a family, in a congregation, Psal. 133.1, 2, 3.
2. Love covers a multitude of sins, both in me and thee, 1 Pet. 4.8. Cant 8.7, 8.
3. The excellency of love, it is the fulfilling of the Law, Rom. 13.20. When a man walks in love, there is no good duty but love will carry him through with cheerfulness and comfort.
Use 1. Reproves all strangeness and enmity amongst members of a family or congregation. If God ever send this message, and we receive it not, there is no fellowship between him and u • , a spirit of strangeness, or the breach of the whole Law. If a man come not to Church in love, all is lost; he never profits by anything, neither Word nor Sacraments.
2. This exhorts us, whatsoever we learn, let us learn this lesson so anciently taught us, so often pressed upon us. If we should see a child that hath not learned a lesson, which he hath been a long time plodding upon, we would say, he were a Non-proficient. If love have this efficacy, that it covers a multitude of sins, that it is the fulfilling of the Law, we shall have this comfort to ourselves, that we are born of God, and not of the devil.
1 JOHN 3.12.
Not as Cain, who was of that wicked one, and slew his Brother: and wherefore slew he him? because his own works were evil, and his Brothers righteous.
IN the tenth verse, the Apostle makes it a manifest difference between the child of God, and of the Devil, want of love to the Brethren. This he proves, First, because to love our Brother is the message os God.
2. Because he that wants love is of the Devil. This he proves by the pattern of the eldest Son of the devil, as he did, so will his younger Brethren do. Here is a pattern of hatred of our Brother, Cain, he is described by his spiritual original, of the Devil.
3. By the clause of his hatred, Because his Brothers works were good and his evil.
Doct. The example of any not loving his Brother, should be an effectual motive to us, to love every Brother.
Consider what was the hatred of Cain to his Brother.
1. It was causeless, Gen. 4.7: John 15.15. They hated Christ without a cause. So Cain Abel, Psal. 69.4.
2. It was impious and wicked, he had just cause to love, and against that just cause he hated him for his righteousness.
3. It was a deadly hatred, such as would not be slacked but with blood.
4. It was implacable, Gen. 4.8. for no counsel would abate the mood of his malice. God parlyes with Cain, Why is thy countenance cast down? &c. The good counsel God gave him, was as bellows to blow up his wrath.
5. It was an hypocritall hatred, for it is likely upon God's speech he had smoothed over his countenance and speech, yet when he gets him in the field, and had opportunity, he slew him.
Use 1. This dissuades us from the hatred of any one Christian soul. If there be but one Abel whom we hate, it will translate us into the Brothrhood of Cain. Therefore, either love your Brethren, or be as Cain.
Obj. But we do not slay our brother, though we hate him.
Answ. That is no thank to you, that is because your malice is curbed and restrained.
Use 2. To teach us all, as ever we desire to be free from hating our Brethren, to love goodness for goodness sake, Rom. 16.4, 5. Aquilla and Priscilla would lay down their necks for Paul, 2 Pet. 1.7. If we say, a man loves the light well, it is a sign of good eyes: So, if we love to see many lights about us, it is a sign our eyes are good, Acts 11.22, 23. If we were evil, we could not but wink, and shut our eyes.
1 JOHN 3.13.
Marvel not my Brethren, if the world hate you.
THe Apostle having told us of Cain's hatred to his Brother, he takes away an objection. It might be said, It was a wonder, there were but two Brethren, and Abel so innocent, it is a wonder he should slay him. But he bids them not wonder at it.
Doct. The world is given to hate God's children.
By world he means worldly men:
- 1. Because their original is the world, John 8.23. & 15.19.
- 2. Because they are the greater part of the world, 1 John 5.19.
- 3. Because they are wholly conversant about the world, minds, hearts, speeches, actions, Phil. 3.19. Col. 1.3, 4. They serve the god of this world, 1 Cor. 4.4, 5. They have their portion in this world, Psal. 17.14. such men hate God's children, Mar. 13.13. Luke 6.22.
Reas. 1. Ignorance of them, 1 John 3.1. The world knows you not. For a man to be discourteously used when he is unknown, though he be a Prince, it is no great matter, John 16.2.
2. The separation of God's people from the world, John 15.19. I have chosen you out of the world.
3. Because God's servants are desirous to draw others out of the world, which they cannot endure, whan a man will be saving all that he can.
Use 1. To reprove the unthankfulness of the world, that will requite evil for good, and hatred for good-will. They run not with the world into the same excess of riot, Heb. 11.38. 2 Pet. 3.9. 1 Cor. 3.22. The world hath its standing for their sakes, 2 Kings 3.14. Acts 18.9.10, 11. If your worldly estates prosper, it is for the sakes of God's people, Gen. 30.27. & 39.5. Psalm 106.23. Gen. 19.22. God would have poured out his wrath, had not Moses stood in the gap.
2. To teach us not to enter upon Christianity, if we cannot swallow bitter pills, the hatred of the world; if it be too churlish for your stomachs, keep your hearts and hands from it, Luke 14.26.
3. Comforts to God's people, that though the world hate them, yet they are but the world, they have no higher breath then the world.
Marvel not.
Doct: God's people are wont to marvel at this.
Reas. Three causes of marvel.
- 1. Ignorance of the cause.
- 2. Some eminent and good thing, Mat. 8.10.
- 3. Some rare and new thing, 2 Sam. 26: Mat. 1.27.
- 1. Because they know not the cause, Psal. 69.4.
- 2. The hatred sometimes is extreme and deadly.
- 3. It is new and rare, because they have been wonted to no such thing.
Use: Let the world know that God's people have more cause to think strange of the world, then the world of them, they give the world no cause to hate them, Acts 17.6.
Doct: God's children are not to marvel at the worlds hatred, 1 Thess. 3.3.
Reas. 1. God hath appointed you to it, you must take notice of it, God hath done it for many ends, How else should you show forth your patience? how should you be kept off from bad company? God will lay bitter pills to the breasts of the world, that so you may be weaned from it, Psalm 119.115.
2. The world many times doth it out of ignorance: The world knows it not, therefore we may take it the better that we are ill dealt withal. A King takes it not ill to be badly dealt withal at strangers hands.
3. The world hated Christ, therefore no marvel if it hate us.
4. It is no new thing, it hath continued from Cain.
5 From the inclination of your own hearts, if you were in the worlds case, you would do the like. Therefore marvel not, Tit. 3.2, 3.
Use 1. Of instruction to such as live in places of Religion. If we be hated, wonder we not at it. We shall condemn the generation of God's people. The cause is partly from the tempter, partly from the wickedness of the world.
Use 2. Do not lay down Religion for fear of the worlds hatred. This is not the way, fear not the hatred of the world. Some Subjects will not fear the body of a State, so they may have the Kings favor. Much less should God's servants fear though the whole body of a Country should fall foul upon them.
3. This should teach God's servants to walk so much the more circumspectly, humbly, lovingly. If a man were to walk amongst his friends, he would care the less, but if he live among his enemies, he will look to every step; so soon as you trip, you shall have mouths enough open against you. Therefore Daniel's course was notable, he so walked that they could not tax him, Daniel 6.1, to 7.
1 JOHN 3.14.
We know that we have passed from death unto life, because we love the Brethren: he that loveth not his Brother abideth in death.
THe Apostle lays down this as a second reason why they should not marvel; implying, that they that know they have passed from death to life, need not marvel though the world hate them.
Doct. God's people have passed from death to life.
God's people are opposed to the world, they are translated out of the world, John 5.24. They are redeemed out of the world by death, he means a contrary state to life: Death and Condemnation are Synonymaes. By death is meant death for sin, and death in sin; the natural estate in which a man lives whilst he is in this world, which is called a state of death in a fivefold respect.
1. All death presupposeth life to go before. We do not say that a stone is dead. Death is a privation of life. A man that hath no life but what the world gives, he is dead, because he had a life at least in possibility, in the loins of Adam, Ephesians 2.3.
2. Death in the proper notion of it, is a separation of the soul from the body. We are said to be dead, Gal. 2.20. because our souls and bodies which are capable of life, are separated from the Lord Jesus the fountain of life, Eph. 4.17, 18, 19. & 2.12.
3. From the definition of life, which is a power to move it self in it's own place. When we see a thing to move it self in it's own place, we say, it is quick, and hath life. A man may do many things, yet not from an inward principle, as Judas and Jehu, Matth. 27.18, 19. 2 Kings 10.15, 16. is this life? There are some motions from common grace, but it is not spiritual life, unless it aim at spiritual ends, and upon spiritual grounds. As if a man be humbled for sin, because it is displeasing to God. Judas was troubled in his conscience, not for sinning against God, for then he would not have grieved God by hanging himself; It was not an inward motion and voluntary; so Jehu, he did it to establish his own Kingdom, he regarded not the commandments of the Lord, 1 Kings 10.30, 31.
4. In regard of the binding over to eternal death, as a condemned man is counted a dead man, John 3. ult.
5. From the power required to make such a man alive, 2 Cor. 5.17. There must be a new a breathing power.
The state of grace is called life.
1. Because we have received fellowship with Christ, he lives in us, and we in him, Gal. 2.20. John 15.1.
2. We have an inbred power in ourselves to move upon spiritual grounds, and for spiritual ends, Rom. 8.2. Mat. 5.3, to 10. Passed from death to life, from the hatred of our Brethren, to the love of them. There are these steps of it from one to another.
1. A man is a poor man; and that,
- 1. In debt.
- 2. Hath nothing.
- 3. An hard creditor.
- 4. No surety.
2. He begins to mourn bitterly for this his estate.
3. He becomes meek.
4. He hungers, and thirsts, and prays for grace, and cannot be satisfied without it.
5. He begins to be merciful, he pities every soul that is in a state of nature, and under a spirit of bondage.
6. He is pure in heart, abstains from sin, doth God's commandments.
7. He is a peace-maker, he is at peace with God, and with his own conscience, and now he labors to make others at peace.
8. He will now suffer persecution for righteousness sake.
Use 1. This convinceth all the works of the Heathens, as dead works. Some are famous for courage, justice, &c. But all these are but dead works. God's pure Martyrs have suffered not for any glory of theirs, but God's glory.
2. It refutes a main ground of Popery, the doctrine of Free-will, which gives a man power to be converted when he will. If a dead man can rise from death to life, then may a dead man in sin come to the life of grace.
3. Gather hence how our estate stands. We come to Church, it may be repeat Sermons, and do many good duties. Would we know whether our life be a dead life, or no? Consider we upon what principles we do good duties; if we do good duties because they are pleasing to God, if we have respect to all God's commandments, if there be a change in our hearts, which makes us willing; this is a sign we are passed from death to life.
4. To teach us not to rest in our natural condition, for then thou art but a dead man, although thou hast all moral grace, 1 Cor. 13.2, 3.
5. This may be a comfort to every soul that hath passed from death to life, God is his God, and he shall never come into condemnation, Math. 22.23. John 5.24.
Doct. The love of our Brethren is a known and undoubted evidence that we are passed from death to life.
What is it to love our Brethren?
Love is an affection, whereby we desire communion one with another, and communication of good one to another. A man in nature prizeth his Brethren, and will do more for them then any other: So it is in grace. Acts 4. ult. & 2.42, 44. Phil 1.2. We must affect to be of one heart▪ Eph. 3.3, 4. There must be brotherly equality, if we be Brethren. You are of the same Father, Gal. 6.26 one Mother, one Seed, 1 Pet. 1.23. one Inheritance, 1 Pet. 1.4. We will desire to communicate brotherly offices to the inward man, Rom. 2.11, 12. and to the outward man, if need be, Acts 2 44.
Reas. 1. From the natural proneness which is in our nature, to strangeness, envy, &c. We do not naturally seek any man's good but our own, or so far forth as reacheth our own ends.
2 From the affection of every man's heart to liberty. Now a man delights only in such company as are like himself, because otherwise he is restrained: If God's people be the men of your delight and counsel, you were never so well as with them, Psal. 115.115. & 16.3. This is a sign we are passed from death to life.
3. From a man's backwardness of communication of brotherly offices, Gal. 6.10.
4 From the great distance that is between us, and the love of our Brethren, and how many steps there are before we come to it, Matth. 5 3. to 9.
Use 1, Of trial of our own estates, whether we are in a state of death or life. It is one of the plainest notes in Scripture and most evident, Gal. 6.10. If our love run in an equal channel to all men; if we know not God's people, we know not Christ, 1 John 3.1, 2. If you know them, how do you affect them? Do you think it were good if the Town were cleansed of them? Gen. 49.4, 5 Psal. 101, we are not as yet born of God.
Obj. Do not many love God's children, and honor them, and yet are not the children of God? Gen. 27.29. Acts 5.13. That they did not join with them, was a sign that they were not born of God, Gen. 39.1, 2, 3.
2 To convince the doctrine of doubting Papists, who say a man cannot know himself to be in a state of grace, Eccl. 9.1, 2. No man can know it by outward things They say here, by knowledge is meant conjectural knowledge, not certain knowledge.
Answ. This is a contradiction. A man lies, if he saith he knows a thing, and is not certain of it. There is no peace of conscience in this Religion.
3 To exhort such as know not yet that they are passed from life to death, to labor to love the Brethren, Prov. 13.20.
4 Of consolation to every soul that hath nothing in this world but this, they love the Brethren. This is such a thing, as upon which thou mayest build a certain knowledge that thou art passed from death to life, and therefore thou mayst take comfort.
He that loveth not his Brother, abideth in death.
The Apostle in the former words did imply the world was in death for want of love. And left any should think that he did but imply it, and not directly express it he sets it down expressly.
Here is a description of a man that loves not his Brother.
1 He is in death.
2 Abides in death.
By death is meant the same that was meant in the former part of the verse; Abiding implies not only a being in that estate, but continuance and residence in it.
Doct. The want of love to any of our Brethren, is a sign of abidance in the state of damnation, or in an unregenerate and carnal estate.
And he saith not, he that hates, but he that loves not; and he saith not brethren, but brother, any or every brother, Mat. 18.6. Offend not one of these little ones. Christ's little ones are such as have but little grace, and great corruption.
Reas. From the want of love that is found in such a one towards God; and that is an argument of being in a state of death. If a man love God in obedience to his commandments, he should love his brother by the same commandment. That commandment which requires me to love one Brother, requires me to love all, Jam. 2.10, 11. Break one commandment, break all, for who gave one, gave all; whoso neglects offices of love to one, performs none to any, nor to God. It is a note of sincerity, that a man hates all sin, as well as one, Psal. 119.101, 104 For it is an argument of love, when there is no Brother or Sister but we enlarge our affections towards them, Gal. 3.28. So much want of love, so much hypocrisy.
2. From the bitter or deadly root of want of love to this or that Brother. It springs from two occasions,
- 1. Either from his infirmities in himself: Or,
- 2. From spiritual injuries to ourselves.
True, a man will say, such Christians I would away with, but they have such unsavory corruptions. The first root of this is the condemnation of the generation of God's people. If a man may condemn this or that man, for this or that corruption, he may come to condemn the best of God's servants, because the best of God's servants may be in the same failings for which thou hatest such a Brother, Prov. 30.12. The greatest of God's servants have shamefully fallen, David, Peter, Lot, Noah.
The second root is from the enmity against God's free justification of sinners. Take away this, and you take away all Christian religion. If you love not a Brother, because of some infirmities, you do overthrow the free justification of God's grace of a sinner. For God that hath justified the greatest, hath justified as well the least, as freely and as fully; and wilt thou justify some, and condemn others? God condemns none, Rom. 8.1.33, 34. If Christians do believe the free justification of sinners, then let us imitate our Father which is in heaven, justify whom he justifies.
The third bitter and deadly root. If there be the least spark of grace in his heart, all his corruptions are his enemies, and he but a shrimp in grace, and hath many enemies. What good nature is this, when a man would love a man if he had no enemies? but when he hath enemies, and such as are ready ever and anon to beat him down▪ he cannot love him.
The fourth, want of a member like spirit: for the more naked, unseemly, or deformed any member is, the body is the more careful of it; if it may be, it shall be healed; if not, it shall be covered, 1 Cor. 12.23, 24. If we want this, it flows from want of a member like spirit.
2 Somtimes neglect of our Brother springs from some personal injury done to ourselves. We cannot love them. This springs from this root, want of forgiveness of our own sins; for we pray for forgiveness upon this ground, Mat. 6.12, 15. Our Savior gives a reason of this above all, there is no surer argument then this. A Christian may reason thus: If I that have but a little spark of grace, can forgive injuries, how shall not the Ocean of love much more forgive me? Mat. 18. ult. God will never have us to think, that if we cannot forgive one injury, he will forgive us a thousand. Yet a man is not always bound to express his forgiveness, unless a man come and say, it repents him; yet from his heart he must do it.
Use 1. Shewes the dangerous and fearful estate of a man that dares live in envy and malice against his brethren. A man thinks he hath cause, he will not receive the Sacrament, nor suffer them. What a poor thing is this? Thou hast not thy sins forgiven, thou lovest not God, nor any Christian soul in obedience to God. A Christian dares not allow himself in hatred of any Brother, but looks at it as an enemy to his soul.
2. It exhorts every Christian to enlarge the bowels of his affection to every Brother, Psal. 119.63. I am a companion to all them that fear thee. He doth not pick and choose, Psal. 66.16. Gal. 6.10. If to all men, then especially to the household of faith.
3. It is a ground of thankfulness to God, that hath taken care for weakest Christians; for want of love to such; God will either discharge a man for an hypocrite, or else his own corruption shall take him by the throat, and make him believe that many sins are not forgiven, and that he shall hardly get pardon of sins.
1 JOHN 3.15.
Whosoever hateth his Brother is a murderer, and ye know that no murderer hath eternal life abiding in him.
THe Apostle having said in the former verse that he that loveth not his Brother, abideth in death, he proves it by a Syllogism taken from a Murderer.
Doct. He that hates his Brother is a Murderer.
As he that looks upon a woman to lust after her, hath committed adultery, so he that hates his brother is a murderer.
Reas. 1 From the wrapping up and infolding this in the heart, as the seed of a tree in the root, though it break not forth; So sin hah its seed in the heart, Mat. 15.19. No murder could spring from the heart, if it were not there. A fountain could not flow over unless water were in it, Prov. 4.23.
2 From the foul murder hatred commits; to give offense is a destroying of our Brother; now, who hates his Brother, makes no scruple of giving offense, Rom. 14.15. 1 Cor. 8.11.
3 It is a foul murder in regard of withdrawing many good offices. A man shall be unwilling to do any good office either for soul or body. Ill will never speaks nor doth well.
Use 1 Teacheth us the spiritualness of the Word of God. It doth transcend the words of men, they never reach farther then speeches and actions; they make no Laws for the hearts of men. But the Word of God hath special regard to the heart, 1 Sam. 16.7. As it is with wise parents, they look not only to the guidance of their children's speeches, but that their countenance and carriage be well framed, Gen. 4.6. So soon as God saw hatred in Cain's heart, and expressing it self in his countenance, he reproves him for it, he will not have so much as a wrinkle in the face.
2 Hence we may see a just ground of Divines referring all sins and virtues to the ten Commandments, Mat. 5.21, 22. Before God, unadvised anger is killing, so of adultery, verse 28.
3 See the wisdom of God in putting such foul names upon the beginnings of sin, to make us afraid. He that hateth his Brother is a Murderer. As if a Father should say, Do not hate your Brother, you will be a murderer. He puts bad words upon the seeds of sin.
4 This should be a means to cleanse us from all hatred of our Brother, look at it as an ugly and loathsome vice. If there be a spirit of envy in thy heart, what though thou lift not up thy hand against thy Brother, this is murder.
Doct. That it is a known truth amongst God's children, every murderer is devoyd of eternal life, Rev. 21.8.
Reas. 1 Because of the injury done to God's image. If a man deface the image of a Prince, it deserves death; then the defacing of God's image much more, eternal death, Gen. 9.6.
2 From the seed of all murderers, verse. 12. he makes every murderer to be of the posterity of Cain, John 8.44. Now because a man kills his brother, out of the seed of the Serpent▪ a devilish and malignant spirit, therefore he hath not eternal life abiding in him.
Use 1 See the danger of such, who in their drinkings quarrel even to murder.
Obj. If there be no possibility that a murderer should be saved, what say you to David, and others in their carnal estate?
Answ. David did indeed kill, and God follows him with judgments and afflictions, 2 Sam. 12.8, 9, 10. but yet upon repentance God forgave him his sin. And as for such as have murdered in their carnal estate, if God give them hearts to be humbled, then the blood of Christ is of a louder cry then the blood of Abel, Heb. 12.24. Saint John speaks not of every murderer, for some do it against their judgments and hearts, but others, if they repent not, have not eternal life, 1 Cor. 6.8 9.
2. To stir up every Christian man, that hath his hands in blood, to have recourse to the blood of the covenant, for the pardon of their sins, and healing of them. The sin on Levi held him longest under, to bring him to repentance, Gen. 49.7.28. Jacob blessed him in a curse, God preserves us with curses, that may put us in mind of our sins, and makes us walk sensibly of them, therefore renew we our mournings for our hatred.
3 In respect of challenges, let us take heed we take them not, and that we stop them in the beginning: It is not fit that fire should burn out of its place.
4 Such as love their Brethren, are not only not abiding in death, but have everlasting life, already abiding in them; If you see any hatred spring in thee, thou art taken with a dead Palsy. You cannot bring out a good word or good countenance, so much hatred, so much death, so much want of love, so much want of life.
1 JOHN 3.16.
Hereby perceive we the Love of God, because he laid down his life for us, and we ought to lay down our lives for the Brethren.
THese words are part of the exhortation St. John useth to all Christians to love one another. He useth many arguments, verse. 14. He tells us, It is a sign we are translated from death to life.
2. From the danger of the hatred of our Brother.
3 From the exemplary and strong love of Christ.
4 From the emptiness of such hearts of grace, when there is no love of their Brethren.
These words are a notable motive to Christians. to express and abound in love, taken from the great love of God to us.
Doct. The death of Christ for us, is the manifestation of his love to us.
Such a manifestation, as makes it a certain and known truth that he loves us, Rom. 5.10. 1 Joh. 4 10. He gave his Son to be a propitiatory sacrifice, Eph. 4.5. Gal. 2.20.
Reas. 1. From the greatness of Christ's self-denial. That which commends love is this, to bestow so great matters, and to come off freely with it. Joh. 15.12. Greater love then this can no man express, then to lay down his life for his friend. But Christ did it for his enemies, 2 Cor. 3.8.
2 It farther magnifies his love, if we consider the great benefit we receive; as reconciliation, pardon of sins, 1 Joh. 4.10. Secondly, adoption of Sons, Gal. 4.4, 5. Such favor as to be accepted as his Sons and Daughters.
2. Our corruptions are deadened and mortified, Heb. 9.14. Gal. 1.14. Wc are crucified to the world; to all objects that draw us to sin, temptations and snares.
4 Christian liberty, that by virtue of Christ's death we should be delivered from the curse of the Law, Col. 2.13. from the enmity we stood in against the Church, Eph. 2.14.15, 16. from hell and fear of death, Heb. 2.14. that we should have liberty to call God Father, enter into his Sanctuary, have confidence our prayers are heard, have assurance when we die that we shall enter into the holy place, that we shall have right and liberty to the Creation. Rrm. 5.1, 2, 3. Heb. 12.19. This benefit will appear; if we consider how miserable our estate had been. If Christ had not done this, we had been in our sins, under the guilt of them, and in horror and anguish of spirit.
5 How freely hath God done it. We gratified God with no kindness. Some will recompense a small kindness with a great reward, Rom. 11.35. But all we have done, hath been to abuse every mercy of God to his dishonor, Col. 1.10.20
Use 1. It reproves such weakness of God's servants in time of temptations, that can see no love of God, because he doth not gratify them with something in this life. God's servants many times do want necessaries the world abounds withal; therefore David hath cleansed his heart in vain, Psal. 73. But what though God's servants never see good days? Yet here is abundant, rich, and inestimable love, that when you were enemies, strangers, children of wrath, Christ died for you. God hath shown you more love, then the Angels for he laid not down his life for the Angels, Heb. 11.14 And if he had done so, he had laid down his life for his friends, who never displeased him.
2 To teach such as abound in outward things, not to content themselves therein, Eccl. 4.2. We can perceive neither love nor hatred by those outward things, Psal. 17.14. Labor you to say that God hath laid down his life for you, •• se you cannot say he loves you.
3 It teacheth us, that the death of Christ was not the cause of God's love, God's love is more ancient then the death of Christ. Where shall we lay the foundation of God's love, but in eternity? He hath loved me, and given himself for me, Gal. 2.20. Gal. 3.16.
Obj But doth not God attribute his love to the death of Christ? 1 John 4.10. Rom. 3.24, 25. Eph. 2.14, 15, Col. 2.21.27.
Answ. In a double respect Christ's death is said to make this reconciliation. Hereby he hath slain the enemy and hatred on our part, that we might be no more enemies to him.
Obj. But Christ is sent not only to make reconciliation on our part, but propition on God's part.
Answ. 'It is true, Christ by his death hath made a way whereby God might show his love to us, whilst sin was in the way, he could not show it. Many a Father bears a tender affection to a child, yet will not seem to regard him, shuts him out of doors, and though he be entreated, yet he thinks it not meet for him to express his love; he will have his child humble himself, acknowledge his faults; and will send somebody to persuade his Son to humble himself: So God sends his Son out of love, to take a course, that he might show us favor, notwithstanding his justice.
4 Of exhortation, to take a view of God's love, that we may be able to say freely, We perceive the love of God. Rest not in any spiritual duty, nor in any common gift, till you know that Christ died for thee.
How shall I know this?
Some will say, that Christ died for all, and so all may know. True, the sufficiency of Christ's death reacheth to all, but none can say Christ died for him, till he find in his soul some fruits of the death of Christ.
5 To encourage God's servants to expect offices of love from God to us and ours all his days. He hath given his Son, what would you have more? Psal. 84.11. Lay hold on this love of God, and plead with him upon his love. All blessings are wrapped up in his Son, Gal. 4.4. As God in fullness of time sent his Son, so will he every other mercy.
6. To teach us to abound in love to God, and to his children, hatred against sin. Give up all to God, work for him, suffer for him, he loves us being strangers and enemies.
Doct. Christian men ought to be ready to lay down their lives for their Brethren.
The exemplary love of Christ in laying down his life for us, ought to provoke us in like sort to lay down our lives for our Brethren, Rom. 10.3, 4. The Apostle doth extol the love of Aquila and Priscilla: as if all the Church and himself were bound to them that were so ready to lay down their lives, Phil. 2.17. If I be poured out as a drink-offering.
R • as. From the example of our blessed Savior: He laid down his life for us. This is an imitable practice of Christ, this is none of his miraculous works but one wherein he sets forth himself as a pattern to us.
2. To this add Christ's command, which binds us to the imitation of this, John 13 34.
3. From the near fellowship of our brethren with Christ. We fulfill the sufferings of Christ, for his Body, Col. 1.2, 4. He calls them Christ's sufferings, Christ suffered in him, and he for Christ in his Saints.
4. From the subordination of God's eminentest servants to the Church of God, as Christ is for God, so Paul and Cephas for the Church, God hath subordinated the life of his servants to the Church, and the Church to Christ, and Christ to God, Christ the head of the Church, the Church the head of the Members, Phil. 2.17.
5. From the rule of love God hath given in ancient time, Levite. 19.18. We must love our neighbor as ourselves. Many a Christian will lay down his life for himself, therefore must in some cases lay down his life for the Church. A man will lay down his life for his own salvation, and for honor; therefore how much more for God and for the honor of Religion.
In what cases is a man to lay down his life?
Answ. The Apostle means, we should be ready to do it for the service of the Church, if it cannot be otherwise.
1. In heat of persecution, to confirm the faith of the people of God, who would be ready to think much if he shou • d withdraw himself, though he might escape, yet a minister or eminent person is bound to go before in sufferings. So Paul, if he be poured out as a dr nke offering, every drop of blood in his body poured out, if it be for the strengthening of the faith of weak Christians, he rejoiceth, Phil. 2.17. The stronger must lay down their lives for the confirmation of the faith of the weaker.
2. There may be a case wherein the weaker are to lay down their lives for the stronger: Aquila and Priscilla were ready to lay down their lives for Paul's life; they thought it better to expose themselves to the utmost extremity then that Paul should be hurt. I must not spare my own life, if it may be serviceable to God and the Church, Rom. 16, 4, 5. 2 Sam. 21.16, 17. & 18.3.
3. When we perceive it would much advantage the glory of God, that we should rather perish then our brethren, Rom. 9.2, 3. He could wish himself accursed for the Jews, even his soul for a sacrifice. Thus Moses, Exod. 32.33.
4. When a man doth see that the wrath of God is kindled against others for his sin, he must rather offer himself to death, then that that evil should be upon them that converse with him, Jonah 1.22. 2 Sam. 24. in David.
Use 1. Learn we from hence to justify ourselves and others. If we should be called to lay down our lives to suffer for our Brethren, here is a direction how to suffer. Phil. 2.5. God hath given us a commandment to love our Brethren as ourselves. Also, God hath subordinated the members of his Church to the body of it.
2. To teach us, that though it be lawful to fly in time of persecution, yet if it cannot be without weakening the Church wherein we live, we must in heart live and die together.
3. To teach ministers when they are called by God for the service of any Congregation, not to dispense with themselves for air or health, fearing the cutting short of his days. You must not live from your means. Either never take such a charge, or make account you must hazard your lives for the people of God, unless upon trial it appears you may do more good in some other place.
4. It reproves such as are so far from laying down their lives, as that they will not lay down their estates, nor the superfluities of their estates for their Brethren's necessities, 1 Sam. 25.11. How shall such ever persuade themselves that Christ died for them?
5. A ground of such thankfulness, that God should not only give Christ to die for us, but also would have Christians to be fitted to lay down their lives for their Brethren.
1 JOHN 3.17,
But whoso hath this worlds good, and seeth his Brother hath need, and shutteth up his bowels of pity and compassion from him, how dwelleth the love of God in him?
Doct.
THere dwells no love of God in such a man's heart, as having this worlds goods, stretcheth not out his hand to help the necessity of his Brother.
What is it to have the worlds good? In the Original it is 〈 in non-Latin alphabet 〉 , the life of this world, this worlds living, whereof to live, whereof to maintain his life.
Bowels of compassion. Because compassion is an affection of grief and love stirred up in us, by the sight and sense of one another's misery, as if we suffered with them; our compassion is stirred up as well as theirs, Heb. 13 3.
To shut up bowels, is to withdraw the affections, and the stirring of the entrails. A man many times hath little means to help, but if he have not bowels to work for him, how dwells the love of God in such a man? This is a peremptory question, utterly denying all.
Reas. 1 From the nature of love. Such is love that God dwells in it, 1 Joh. 4.26. There is no affection wherein God reveals himself more then in love, 1 Cor. 13.4. Love is bountiful, ready to be doing good, succouring others in their need.
2 Consider the nature of Brethren,
1 They are more worthy then our estate, one of their souls cost more then all our estates, yea more then all the world. How dwells the love of God in us, if we love the world more then our Brother?
2 Look at our Brother as a member of Christ, hungry, thirsty, naked harborless. We could not but love Christ wheresoever we did see him, Mat. 25.40. and they are members of our own body, 1 Cor. 12.25, 26.
Use 1. Of instruction, and rules to order our lives aright, or any work of mercy.
1 Who shall relieve his Brother?
Answ. He that hath this worlds goods, that can live, he must open his heart and hand. This therefore will reach not only to men's superfluities, but if we can but live, if we have but what we labor and sweat for, Ephes. 4.28. We must not only labor for ourselves, but give to him that hath need, 2 Cor. 8.3, 4, 5. Luke 21.34. & 8.3. Joh. 13.28, 29, & 12.6.
2. To whom must we be helpful?
Answ. He must, 1 Be a Brother, 2 Have need, 3 Every Brother. Gal. 6.10.
Beggars that are unable to labor, and would gladly labor, they must be relieved, Luke 16.20, 21. or such as though they do labor, yet cannot get a living, 2 Thess. 3.10.
2 A brother that hath need, Eph. 8.18. 1 Tim. 5.4, 5, Such are poor indeed, as have neither hands, friends, nor maintenance. A man is said to be in need, not only when he is utterly cast down, but when he is falling.
3 Every Brother, one as well as another, Eccl. 10.2. Job 31.19.
4 Consider the matter out of which we must give▪ out of this worlds good, Eccl. 10.1. When we have unjustly gotten, we must restore, Prov. 5.16, 17
5 The time when we must give; when we see our Brother hath need, that we may see it our s;elves bestowed. It is a vanity to leave alms after our death, to be bestowed by others, 1 Sam. 20.15. 2 Sam. 16.4, 19. If we give alms while we are alive, we shall have the benefit of them, the loins of the poor shall bless us; and though they have no heart to pray for us, yet the warmth of their loins will bless us. When we are dead, their prayers will do us no good, Luke 16.8, 9.
6 Give alms with compassion, give from within as well as from without, Isa. 58.10. 2 Cor. 9.7. Give heartily, let your bowels work.
7 Give alms out of love to God, fetch your love deep, even from the love of God, who hath given thee a hand to give and him to receive.
Use 2. To reprove those that are close-handed, and close-hearted. Though a man should do something for company sake, and out of vain glory, yet if he give not out of love and compassion, how dwells the love of God in such a man?
3 Comfort to poor men that are in need. God so far takes their parts, as that he thinks there is no love to God in him that loves not, and helps not his Brother; not that people should be idle, and sturdy; work a slack, and beg with a sturdy hand.
1 JOHN 3.18, 19.
My little children, let us not love in word, neither in tongue, but in deed and truth.
And hereby we know that we are of the truth, and shall assure our hearts before him.
THe Apostle exhorting to brotherly love, useth divers arguments. The third argument is taken from the security of such men's consciences that love in truth. But a man say, I may be decieved. To this St. John answers, If our own hearts condemn us not, God will less condemn us.
Doct. That the love of Christians one to another, ought not to be verbal, or in world only, but in deed, and in truth. Not in tongue, but in the truth of inward affection and deed, and performance, Psal. 16 2, 3.
He confines not his love to them, but that all is an universality of the Subject, no part in him but expresseth love to them. He loves them in his words, thoughts, carriages, in his whole man, Psal. 122. two last verses, 2 Sam. 1.26. His heart was dearly affected to David, passing the love of women, in affection, action, 1 Sam. 18.3. He loved him as his own soul.
Reas 1 From the unprofitableness of lip love, it will neither do thee good nor thy Brother, It is an empty love. Let us not love with an empty love, Jam. 2.15, 16. This will do our brother no good, to pity his nakedness will do him no good, nor us either, because as is our love to our Brother, such is God's love to us. No man can assure himself of his hearty receiving God's real love, unless he loves his brethren really and heartily,
2. From the unsuitableness of this verbal love to God's love towards Christians, Luke 1.78. Isa. 55.3. It is an hearty love, real, John 13.10. He loves his enemies, Rom. 3.8. & 8.32.
Use 1. To reprove all such love as falls short of reality. Some fall short of Lip-love, cannot afford their Brother a good word, or a good work, when they know a word in season might be of such use, for the maintaining of the innocence or honor of a man, not a blossom of love grows upon the tongue.
2. Such as give good words, but their hands are withered, and that ariseth from withered affections, Prov. 23.7.8. He saith, Eat and drink, but his heart is not with thee. 2 Pet. 1.27. He shows every man wants ability to love his Brother, if his heart be clogged with any base lust, of envy, covetousness, wantonness, &c. If there be any Kitchen lust, it will not endure this heavenly fire.
Doct The sincerity of our love to our Brethren, is the security of our consciences and estates before God.
Use 1. To reprove the Popish doctrine, That it is impossible to have a certainty of salvation. The Apostle saith here, We assure our hearts before God.
2. Of exhortation unto brotherly love in sincerity, and to grow up in it. A man may give all that he hath, and yet not know love. Get your hearts purified from all lusts. The Word of God will purify you, Psal. 119.9. You shall find a fresh spring of love bubbling up and streaming forth, and though your Brethren cannot recompense it to you, yet you shall have peace.
3. See here a means to seal confidence and belief of hearts. Cleanse your hearts from sin, that hinders brotherly love.
4. Of comfort to those that love the Brethren heartily; you may be assured of your good estates,
1 JOHN 3.20, 21.
For if our heart condemn us, God is greater then our heart, and knoweth all things.
Beloved, if our heart condemn us not, then have we confidence towards God.
THese two Verses declare the good or evil estate of a man, according to the good or evil report of our consciences.
Doct. According to the verdict or testimony of our consciences, God will save us, or condemn us at the last day.
If our hearts condemn us, God knows more by us to condemn us.
By heart here is meant conscience: For S. John here speaks an Hebraism. The Old Testament hath not conscience, only the New, Prov. 15.15. 2 Sam. 24.10. If our conscience record we are innocent, God in Heaven will record it, Titus 3.10.11.
Reas. 1. From the office of coscience, which hath a fivefold work.
1 Conscience useth to be an observer and spyer of what a man is, and what a man doth, Prov. 14.10. Another knows not what a man is, but himself doth. Conscience is a good companion of the good, the worst of the bad. Prov. 15.15. A good conscience is a feast. There is good company where a good conscience is. No man knows so well as his conscience doth.
2 Conscience is a regester of what we have done long ago. 1 Kings 2.44. Whereto thy heart is privy: He means his conscience, Gen. 42.20, 21.
3 Conscience is a witness, and will either accuse or excuse, Rom. 2.15. Excuse in well-doing, accuse in ill-doing, Heb. 13.18. Rom. 14.12. 2 Cor. 1.12.
4 Conscience is a Judge, either to clear or condemn, 1 Cor. 4.3. Gen. 20.5.
5. It is an Executioner of what God gives judgment and sentence. It goes before God's judgment, and witnesseth, Mat. 27.4, 5. But after God's sentence and his word, Conscience doth execute it, Rom. 8.15. then Conscience pours upon us horrors and terrors, which is a forerunner of hell, only differing in measure and durance. Thus Conscience doth to good men upon some occasions. So David, when he had numbered the people, 2 Sam. 24.10. I have done very foolishly, he speaks with some bitterness of heart, Acts 2.37. This is called pricking of heart, Prov. 18.14. A wounded spirit who can bear?
Why doth God put such a faculty into men?
1. That God might manifest his being. There is no stronger evidence of God's being: For to whom doth it witness? Is it not to God? Before whom doth it condemn, or to whom is it an executioner, if there were no God?
2. His own providence. And we must not think that God minds not things below; if he did not, why is Conscience afraid and comforted, if God did not look into Conscience?
3 For God's justice, that he might magnify it. God proceeds in his Judicial course, without any witness but Conscience: If God have none to bear witness, how shall he magnify his justice in condemning secret sins?
4. God's mercy. If God be angry with a man, it is an advantage to a man that he knows it, Acts 9.6. Heb. 9.14. As Conscience doth determine here, so will God in another world. Conscience is God's Vicegerent, set up in the throne of a man's heart. Conscience is our companion, God much more, Psal. 139.
Reas. 2. God is our witness, therefore when we speak soberly, we call God to witness: He is a Judge, Heb. 10.3. an Executioner; and therefore if Conscience sees cause to condemn us, God much more; if Conscience see cause to acquit us, God much more, Psal. 139.2, 3.
Use 1. A sign of our present estate, and what God will do concerning us, if we live and die thus. What saith thy Conscience, if thy heart assure thee thou lovest thy Brother, 2 Cor. 1.12. That thou savorest not sin, that thete is no good duty but thou wouldst do; thou hast been humbled for thy sins, Conscience hath been an Executioner, and yet hath come with pardon sealed to thee, with the broad seal of Heaven: If thou seest one spark of sincerity in thee, God sees more.
Obj. May not a man's conscience be deceived? Rom. 3.17. Luke 18.9, to 14 May not a man say, I have no guilty conscience?
Answ. Conscience sometimes bears false witness, Tit. 1.15, 16. If a man have a defiled conscience, it will deal falsely. A man's conscience through ignorance and partiality, doth bring a false verdict: As it is many times with a Jury, ignorance of law, and false evidence, makes them bring a false verdict; but then send them back again, and show them better evidence, and the law, &c. So Conscience doth ofttimes bring a false verdict, but its thorough ignorance of the Law of God, or partiality. Doth thy conscience speak bitter things? Consider what the grounds are. If such as do argue thee dead in trespasses and sins, then know that God doth call thee from heaven to repentance. If it tell thee thou art an hypocrite, consider what grounds it hath, Conscience may be muzzled by ignorance and partiality; the Devil puts false glasses before our eyes.
2. A ground of serious humiliation to every man's heart, whose conscience upon due examination doth accuse him.
3. To teach every Christian which hath found that he hath passed from death to life, to be afraid to commit any sin. And comfort thy soul, if Conscience do acquit thee, then will God much more.
4. Labor we always to be doing some good, for we have a companion that hears and sees all, and a register that notes every good word or work.
The Apostle instead of telling us, If our hearts condemn us, God will condemn us much more. He gives a reason of it, describing God,
- 1 From his greatness.
- 2 Knowledge.
Doct. God is better acquainted with our hearts and ways then ourselves, Psal. 19.12.
He means sins not only secret and hidden from others, but from ourselves. Psal. 139.12. Thou Lord knowest my thoughts afar off, they are ever before thee. 2 Kings 8.11, 12, 13.
Reas. 1. From God's omnisciency, his all-sufficient knowledge, Heb. 4.13. They are anatomized before him, as if every vein and sinew were laid open, he divides between the marrow and the bone, John 21.12. Rom. 15.11. Job 26.6. Though hell and destruction be both covered, yet before the Lord they be both open. Whether Hell be in the waters, or on the earth, they cover not from God. Hell and destruction are before the Lord, how much more the hearts of the children of men?
2. From the creation. God made our hearts, gave us power to affect, think, purpose. He knoweth what is in us, Job 38.36 If God give understanding to the heart, he knows much more what is in the heart, Psal 33.13. God hath fashioned our hearts, therefore he knows them, Psal. 99 10.
3. From the providence of God We have our motion in God. A Mill moves from the Miller, because he hath caused it so to do, but the motion of the Mill is not in the Miller, it can move without him. We move in God, as a supportant conservant cause, as a Mill moved by the breath of the wind, so we by the breath of the Lord; as there is not a turning in the Mill, but from the wind, so not a turning of our hearts without him. Our hearts are in the hands of the Lord, Prov. 21.1.
4. From the unsearchable depth of the deceitfulness of man's heart, Jer. 17.9, 10. Prov. 3.17. Our hearts make us believe we are rich, and have need of nothing, when indeed we are wretched, and miserable, poor, blind, and naked. Prov. 30.2, 3. Sometimes that we are more foolish than any man, and have not the understanding of a man; while we walk in a sinful way, they make us believe we are in God's favor, Luke 18.9. When we are in a good estate, and God would have us walk cheerfully in him, our hearts will cast a thousand discouragements upon us, we cannot pray or profit by the Word of God, or do any good duty; our hearts will few pillows under our elbows, that so we may sleep quietly, but when we go to try our hearts by the Word of God, then they will fall out with us indeed, 2 Sam. 15. the beginning.
Use 1. Take heed of all secret sins. Not only such as may be hid from men, but of such roots of sin as are hid from thyself, yet cannot be hid from God. Take heed of such sins as are so subtle, that thou knowest not whether they be sins or no, sins which our own souls know not of. If a man would be kept from presumptuous sins, he must cleanse the inward and hidden frame of his heart.
Q. How shall we cleanse our hearts?
A. 1. Pray to God with David, Psal. 19. to cleanse us from such sins which we know not. We have confessed such sins as we know by ourselves, and those which the world knows by us, but we must make a new reckoning for such sins as we know not.
2. Not to trust our own hearts, but the Word of God, Psal. 119.9. The Word of God saith, there are such sins in every age, therefore we must pray to God to help us against them.
3. Keep our hearts with all diligence, observe every winding and turning, and take heed of occasions that provoke our hearts any way to sin, Prov. 4.23.
2. This shows the impossibility of their good estates that look to be justified by habits and works. It is the happiness of God's servants, in that they look not to be justified by the perfection of their hearts.
3. Ground of trial. If we find that our hearts do not condemn us, let us trust our hearts no farther then we prove them by the rule of God's Word. If God hath helped you to look up to Christ for the pardon of your sins, and you now sit loose from sin, it is an argument that your sins are pardoned, because we could not else hate sin, Psal. 119.6. But on the contrary, if we find our hearts condemning us, our hearts are full of self-love. Parents are full of partiality, as that they can scarce see any evil in their children: If they see cause of death in them, much more God the righteous Judge; If they see cause of condemnation in them, the Judge much more.