AMong the many excellencies of this E­pistle, this is one, that it is a Sacred and Spiritual Touchststone; For as a Touch­stone discovereth mettals, so doth this, both Doctrines and Persons. By a Touchstone, the Goldsmith discerneth what is right, and what is counterfeit; and by this [Page 2] Epistle, we may know Truth from Error, and sincerity from hypocrisie. Would we be informed concerning Po­sitions, what are Orthodox, and what Heterodox; con­cerning Professours, who are sound, and who are rotten, we need go no further then this Book. If you cast your eyes on the latter end of this, and the beginning of the fourth and fifth Chapters, you may learn what is the true Christian Religion, namely to believe Jesus to be the Christ; that Christ is come in the flesh, and that he is the Son of God. If you peruse every Chapter throughout the Epistle, you shall find those markes, whereby you may know who are true Christians▪ This is that which more especially is observable in this Scripture, the chief scope whereof, is to describe a true and sincere Christian, by his conformity to Christ in his Command and Example. Hereby we know, &c.

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

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

The Subject of that Assertion, If we walk in the light as he is in the light, is here characterized by two emi­nent steps of this walk, namely obedience to, and imitation of Christ; Keeping his Commandements, and walk­ing as he walked. By which we see that verified in [Page 3] this part which I have formerly told you, is the chief design of the whole Epistle, to wit, an explication of that Proposition, as being the Message which he heard, and was sent to declare to them to whom he wrote.

In these four verses, there are four Propositions con­siderable; two whereof are Principall, and two Collaterall.

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

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

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

• The one, That a knowledg of our knowledg of, and interest in Christ, is to be endeavoured.
• The other, That an especial means of attaining this knowledg, is hereby; to wit, by keeping his Comman­dements, and walking after his footsteps. And these are couched in the beginning of the third, Here­by [Page 4] by we know that we know him; and the end of the fifth verse, Hereby we know that we are in him.

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

It is a Proposition which is true both waies, saving knowledg being both the cause and the effect, the root and the fruit of obedience, on the one hand. Keeping the Commandements, is a means whereby we come to know him that is to increase our knowledg: And on the o­ther, the saving knowledg of him, is a means inabling us to keep his Commandements. That of S ^t Paul to the Collossians, is very full to this purpose, where he pray­eth for them, that they might be filled with the knowledg of Gods wil [...] in all spiritual wisdom and understanding; that they might walk worthy of him, and please him in all things, being fruitfull in every good work, and increasing in the know­ledg Coloss. 1. 9, 10. of God: Intending thereby, to teach us that we cannot walk worthy of the Lord, unless we be filled with the knowledg of his will: and withall, that by be­ing fruitfull in every good work, we should increase in the Theoph. ibid. knowledg of God. [...], saith Theophilact aptly; one of these being, as it were constitu­tive and productive of the other: that as water engende­reth I [...], and Ice water; so doth knowledg beget obedi­ence, and obedience augment knowledg.

1. Would we then know him, let us keep his Com­mandements. Psal. 119. 100. By thy Precepts (saith David) that is, by the observance of thy Precepts, I get understanding. Joh. 7. 19. If any man do my will (saith our blessed Saviour) he shall know my Dostrine. [...], Greg. Naz. Orat. 29. Audiendo prae­cepta Dei illu­minati non sunt faciendo illu­ [...]ati sunt. saith Nazianzen; Wouldst thou be a Di­vine? do the Commandements. For action is (as it were) the Basis of▪ contemplation. It is S ^t Gregories observa­tion concerning the two Disciples, who, whilst Christ [Page 5] talked with them knew him not, but in performing an Act of Hospitality towards him, to wit, breaking bread with him they knew him, that they were inlight­ned, not by hearing but by doing Divine Precepts. Quis­quis ergo vult audita intelligere; festinet ea quae jam audire Greg. Hom. in Evang. 23. potuit, opere implere. Whosoever therefore will understand, let him first make hast to do what he heareth.

2. Again, Would we keep his Commandements▪ let us know him. These two, Knowledg, and Pra­ctice are necessary attendants the one upon the other. Those two Sisters, Leah and Rachell are fit Emblems of id. ibid. Contemplation and Action; Contemplation like Rachell is Beautifull; Action like Leah is Fruitfull. And as those two sisters were Marryed to Jacob, so are these two Graces concomitant in every Christian. Those Cherubims which the Prophet Ezekiel speaketh of, are described to have hands under their Wings. The Wings (saith S ^t Gregory,) are an Embleme of Knowledg, Ezek. [...]. 8. Quid per manus nisi activa vita; & quid per pen­nas nisi con­templativa sig­natur. Greg. in Ezek. Hom. 3. whereby we flye in our thoughts to Heaven, the hands, of Practice whereby we do good on Earth, and all true Christians like these Cherubims have hands under their Wings; That is, Operation attending Meditati­on. This that Father looketh upon as resembled by those two sisters (of whom we read in the Gospell,) Martha and Mary, whereof Ʋna intenta oper [...], al­tera contemplatio [...], the one was intent upon doing, the other upon hearing. Indeed these two are not only as two sisters, but as the Mother and the Daughter, Divine Knowledg both engaging and inabling to Obedience, so as it doth not only follow upon, but flowe from it. The true Knowledg of Divine things is not otiosa, but officiosa, a loyterer, but a labourer. As her principall Object Christ is Incarnate, so is Shee; having Eyes of Charity, Bowels of Mercy, Hands of Bounty, and Feet of Obedience. Indeed you may as well sever id. ibid. the Beams from the Sun, heat from the fire, motion [Page 6] from life, as practice from a right Knowledg: to which purpose is that note of Calvin upon the Text. He ad­monisheth Ad monet non [...] ­tiosam esse Dei notitiam, &c. Calv. in Loc. us that Christian Knowledg is not idle but active by its efficacious vertue producing Obedience. So that they who know him really, will, nay cannot but keep his Commandements.

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

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

1. The Object of this Knowledg is insinuated in that Pronoune Him; and if you ask whom, the answer is to be given from the first Verse, where we read of the Father and Jesus Christ the Advocate. Accord­ing to this it is, that our blessed Saviour maketh the Object of saving Knowledg to be the only true God, and John 17. 3. Jesus Christ whom he hath sent. It is not then that Know­ledg we have of God by his Works, by his Law, but by his Gospell, whereof S ^t John here speaketh. So Beza upon the Text. Agitur hic de cognitione Dei in Beza in Loc. Evangelio. The Apostle here speaketh of Evangelicall Knowledg, which must needs engage to Obedience. Inasmuch as it is a Knowledg of the Love of God and Christ towards us, and those choise benefits he hath wrought for us; and certainly he that knoweth how much Christ hath done for his Salvation, cannot but be ready to do whatever Christ requireth for his Ser­vice. Indeed that naturall knowledge we have of him, as a Creator, carrieth in it an Argument of O­bedience. It is the acknowledgment of the Elders, Wor­thy [Page 7] art thou, O Lord, to receive glory and honour, for thou hast created all things. It being most equall that to him Rev. 4. 11. we should return service, from whom we receive our being. Yet further, that legall knowledg we have of him as our Law-giver and Judge, is an enducement to o­bedience: Inasmuch, as the breach of his Law, cannot but provoke him to inflict the curs, but still the know­ledg we have of God as a Father, of Christ as an Advo­cate and propitiation, is both the sweetest and the strong­est Obligation, nothing being more rational then that our Father, our Redeemer should be our Lord, and that we should be wholly devoted to him, who is so dearly affected to us: Especially considering this, is the very end of his delivering us out of the hands of our enemies, that we should serve before him without fear, in righteous­ness Luk. 1. 75. and holiness all the daies of our lives.

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

1. To know, is sometimes as much as to acknow­ledg. Exod. 1. 8. Hos, 2. 8. When we read of a Pharaoh risen in Aegypt, which knew not Joseph: Of God complaining concer­ning Israel, that she did not know he gave her Corn, and Wine and Oyl: And again, of Christs answer to many at the last day, I know you not. It is plainly manifest, Mat. 7. 23. that to know, is as much as to own, acknowledg: And in this sense, that Latin word is used by the Poet, Cognoscere for Agnoscere.

This acceptation is here made use of by Tirinus, and not unfitly: If we know him, that is, acknowledg him Agnoscendo e­um. Tirin. as our Lord and Jesus, and own him as our Prince and Saviour. And thus knowing him, we cannot but account our selves obliged to keep his Commandements. It is ve­ry [Page 8] observeable to this purpose what Christ saith in St Johns Gospel concerning his Sheep, They know my voice, Joh. 10. 4. and they follow me. True Believers acknowledging Christ to be their Shepherd, and owning it to be his voice which they hear in the Scriptures, follow him by an active conformity to his Precepts. It is Gods own rea­soning in the Prophecie of Malachy, If I be a Father, Mal. 1. 6. where is my honour: If I be a Master, where is my fear. And therefore Christians acknowledging him to be their Father, their Master, cannot but give up themselves to the honour, fear, and service of him.

2. [...] is sometimes as much as [...], to know, the same with to believe. It were easie to multi­ply Instances of this kind, but one may suffice instead of all, where God saith concerning Christ, By his know­ledg, Isa. 53. 11. shall my righteous servant justifie many: Which is no doubt to be construed, by Faith in him, he shall justifie, according to that of St Paul; being justified by Rom. 5. 1. Faith. And believing is called knowing upon a double account.

1. Partly, Because Knowledg is a necessary ingredi­ent of Faith. It is the Apostles assertion concerning himself, I know whom I have believed; and his question concerning the Heathen, How shall they believe on him, of 2 Tim. 1. 12. Rom. 10. 14. whom they have not heard? thereby asserting it im­possible; and the reason is, because they cannot believe on him, whom they have not known. Indeed, Faith formally considered, is an assent, or if you will, consent. But fundamentally it is knowledg: Faith is not a bruitish captivity, but a voluntary assent, which cannot be with­out some measure of knowledg praeceding. It is true, the knowledg required in Faith, is not [...], of the cause, such as in Science, but only, [...], that it is so, upon Divine Revelation: But whilest it bridleth curiosi­ty, it also abhorreth igorance. In which respect St Hie­rom Hier. contra. Lucifer. saith excellently, Quae simplicitas est nescire, quae cre­das? [Page 9] What a fally is it not to know what thou pretendest to believe? And Fulgentius, Fides vera quod credit non ne­scit Fulgent. contr. Arrian. etiamsi non potest videre quod sperat & credit; True Faith, though it cannot see, yet knoweth what it believeth.

2. Partly, Because Faith carrieth in it as much cer­tainty as knowledg. It is the difference between opinion and knowledg, that the one is built only upon probabili­ties, but the other upon certainties; the one argueth topically, but the other demonstratively. Now Faith is not an opinionative but a scientifical assent: For doubt­less, since Faith is founded upon Divine Revelation, which is infallible, there must needs be as much certain­ty and clearness in Faith, as there can be in any knowledg, though founded upon never so strong Demonstration. Upon this account it is, that Faith is defined by the Authour to the Hebrews, to be an evidence: And the Heb. 11. 1. Joh. 6. 69. Evangelists expression is, We believe, and are sure; to in­timate that our believing is not a thinking, but a knowing.

According to this notion of Knowledge S ^t Gregory occasionally speaking of these words Expounds them, and giveth this as his Reason, Notitia quippe Dei ad fidem pertinet, because the Knowledg of God is an Appendix of Greg. M. in Evang. hom. 22. l. 2. Isa. 53. 1. Rom. 10. 16. 16. 26. Faith; and in this sence, if we know him, we will keep his Commandements. It is observable that in Scrip­ture Obeying is sometimes put for Believing, so S ^t Paul quoting that of the Prophet, who hath believed, reads it, who hath obeyed our Report; and that Obedience is called sometimes, the Obedience of Faith, Why this? But to teach us that true Faith cannot be severed from, yea puts upon Obedience. Works without Faith are not good works, in which respect Faith is wittily called the nest of good works in which they must be hatched; But withall, Faith without works is as good as no Faith, and therefore is affirmed by S ^t James to be a dead James 2 25▪ Faith, and good Works are not unfitly stiled the Pulse [Page 10] [...]f Faith, by which the state and temper of it is discover­ed. Believing is sometimes called in Scripture [...] recei­ving of Christ, and this receiving is of whole Christ, Christ John 1. 10. not onely as a Priest, to propitiate for our sins, but as a King to governe us by his Laws, In vain doth he Col. 2. 6. trust for Salvation by, who yields not Subjection to Christ: and therefore saith S ^t Paul, as you have re­ceived the Lord Jesus (by Faith) so walk in him (by Obedience.)

3. To know sometimes is as much as to have a Sciendi seu cog­noscendi sermo in Scripturâ di­vinâ praecipuè, non semper no­titiam manife­stat, nisi expe­rimentum ali­cujus rei habe­re, &c. Didym. in loc. Eccl. 8. 5. personall Experience, who so knoweth the Commandement saith the Wiseman, shall know no evill, so the Hebrew, feel no evill, so our Translation appositely, Know, being the same there with Feel. When S ^t Paul saith of Christ, he knew no sin, he is to be understood in this sence, that he did not experience any sin in himself. In this acception Beza construeth that of S ^t Paul, where he professeth to account all things losse, that he might know Christ, that is, reipsa sentire, in very deed to feel a savour and relish of Christ. And according to 1 Cor. 5. 21. this notion Oecumenius understands this Knowledge of him in my Text, to be as it were a Commixion and Com­munion Phil. 3. 10. with him. Eliphaz hath a Phrase very proper to this purpose, acquaint thy self with him. Those with whom we are acquainted, are such of whom we have had trial and experience, and thus to know Christ is to Oecumen in loc. have a sweet intimacy between Christ and our Souls, to Job 22. 22. know him not onely as revealed to us, but in us, as Preached to our Ears, but as dwelling in our hearts. And now whosoever thus knoweth him, cannot but keep his Commandements. The Reason whereof appear­eth in the forementioned Text, where the Knowledg of Christ and the Virtue of Christ are joyned together. As the Woman that touched Christ received Virtue from him to cure her Disease, so whosoever hath an Expe­rimental Knowledge of Christ cannot but Experience the [Page 11] Virtue of Christ, to wit, of his Death for Mortification, of his Rising for Vivification, both which make up San­ctification, whereby we keep the Commandements. And further, look as they who are inwardly acquainted each with other, are joyned together in a firme League of Amity; whereby it is that they Will and Nill the same things: So is it with those who are acquainted with Christ, they Will what he Wills, and Nill, what he Nills, and indeavour wholly to conform themselves to his Precepts. To summe it up then, if you would know what this meaneth to know him, I answer, it is to know God and Christ as revealed in the Gospell, and that so as to own him, to believe in him, and to have an experi­mentall acquaintance with him, and thus knowing him, we cannot but keep his Commandements.

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

1. Commandements,] That is the Object, Aretius upon the Romanes critically observeth, that [...] and [...] Aret. in Rom. 7. 12. differ as the Genus and the Species, Law taking in all sorts of precepts, but commands specially respecting those which are Affirmative, and it is that which we may not unfitly here take notice of, so much the ra­ther considering what is said at the first Verse of this Chapter, there it is that you sin not, avoid what is forbidden, here it is keep his Commandements, do what is required. It is not enough to avoid sin, but we must do our duty, as we cease to do evill, so we must Isai. 1. 16. learn to do well; as we die to sin, so we must live to 1 Pet. 2. 24. Righteousness. Finally, as we abhorre that which is e­vill, [Page 12] so we must cleave to that which is good. Pharisa­icall Religion lieth chiefly in Negatives, God I thank Rom. 12. 7. thee I am no Extortioner, but Christian Religion oblig­eth to Affirmatives as well as Negatives. As well the Matth. 25. 30. Luk. 16. 3. idle and unprofitable Servant, as the wastefull Prodigall Steward is condemned, and the barren vine is in danger of being plucked up, as well as the wilde. Indeed he that abstaineth from sinfull actions is not far from the Kingdome, but it is he that doth well shall ob­tain Vide Chrisost. hom. de virtut. & vit. the Kingdome, the first step is not to sin, to leave off those evills we have done, but the next is, to do the good we have left undone, and so keep his Comman­dements.

2. His,] Jesus Christ the righteous hath not only pub­lished promises but given Precepts, and as he proposeth comforts to stablish our confidence, so he imposeth duties which require our performance; in which regard Gal. 6. 2. it is that we read elsewhere of the Law of Christ, and here of his Commandements. If it be further enquired what these Commandements are? I answer, they are no o­ther for substance then those which are contained in those Ten words, which are usually called the Morall Law. And therefore we find our blessed Saviour in that Sermon of his upon the Mount, Expounding the Mat. 5. 6, 7. Precepts, and pressing the Practice of the Law upon his Disciples and the People. Thus as the Law, in respect of our inability of exact observance, and the rigidity of its curse upon non-observance, driveth us to Christ for comfort in the Promises, so Christ sendeth us back to the Law, as a rule still to guide us in the course of our Conversations, by a sincere indeavour to observe its Precepts, and these are here called his Commande­ments.

3. Keep,] The Act which every Christian is to performe, and which this Knowldeg whereof my Text speaketh, inableth to, is Keeping. It is a word of a [Page 13] large extent, and may have a double reference, the one to the heart, the other to the life: when Solomon Prov. 3. 1. giveth it in charge to his Son, let thine heart keep my Commandements, he meaneth no doubt a due ponder­ing, and a stedfast remembring of those precepts he gave him; thus David kept, when he saith he hid Gods Word in his heart; and the Metaphors both of keep­ing Psal. 119. 11. and hiding referre to a treasure, it being our duty as carefully to keep in mind the Commandements of God and Christ, as a covetuous Mammonist is to keep his Gold and Silver in his Chest. But that which we are here to understand is the keeping of Christ Commandements in our life. Apposite to this purpose is that Note of S ^t Austin upon those words of our Saviour, He that hath my Commandements and keepeth them, Qui habet in Joh. 14. 21. Vide Aug. ibid. memoria & servat in vitâ, qui habet in Sermonibu [...] & servat in moribus, qui habet audiendo & servat▪ faciendo, He that hath them in mind and keepeth them in life, he that hath them at his tongues end, and keepeth them at his fingers end, he that hath them by hearing and keep­eth them by doing; So that in this construction, this Me­taphor of keeping, referrs to a way which he is said to keep, who constantly walketh in it. And so keeping is the same with obeying, and the import of these words, We know him if we keep his Commandements, is, where there is a true Faith in Christ, there will be a sincere Obedience to his Precepts.

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

1. The sincere keeping his Commandements, is, a keeping them because they are his; It is one thing to do what Christ commands, and another to do it because he commands it. Pagans that have no knowledg of, do many things which are required by Christ, [Page 14] but they cannot do them because he requireth them, Hyppocrites that have no saving Knowledg of Christ performe many things which he prescribeth, but it is only out of self-respects, and if a man do that which Christ Commands, and yet know not that he com­mands it, or if he knows it to be his Command and do it not, because it is Commanded by him, it is not such an Obedience as ariseth from a right knowledg of him. It is very observable concerning David, that when he prayeth so earnestly, Oh that my wayes were so directed that I might keep thy Statutes, he premiseth this as the Reason, Thou hast commanded us to keep thy Precepts dili­gently, Psal. 119. 4, 5. thereby intimating that the ground of his Obe­dience Vers. 94. to Gods Precepts, was the Stampe of divine authority in joyning him; to this purpose it is that he saith in that same Psalm, I have sought thy Precepts, thereby imply­ing, that that which he sought in his Obedience was the fulfilling of Gods Will; indeed that only and pro­perly is Obedience which is done intuitu voluntatis divi­nae, with a respect to, and eye upon divine▪ Will. As that is onely a divine Faith which believeth a truth, not because of humane Reason but divine Revelation, so that onely is a true Obedience which conformeth to the command, not because it may consist with any self­ends, but because it carrieth in it an impression of Christs authority.

2. And further, This sincere keeping of the Com­mandement, is a keeping not some but many, nay all: So as whatsoever appeareth to be required by him, is conformed to by us. Indeed this necessarily followeth upon the former; For Quicquid propter Deum fit aequa­liter fit, he that doth any thing at anothers prescript, up­on this account, that it is prescribed by him, will not neglect to do whatsoever he prescribeth, there being the same reason of obeying him in all as in any; hence it is that as our Faith eying divine Revelation, believeth [Page 15] whatsoever is revealed, how cross soever it may be to our Reason. So Obedience eying divine Prescription ful­filleth whatsoever is required though never so contrary to our affections. And thus this keeping the Commande­ments is an Universall Obedience.

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

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

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

2. In respect of the Duration which is per totam vitam, to the end of our dayes; It is said of Christ that he was Phil. 2. 8. Vide Beza ib. Obedient to the death, and one interpretation of that is to his dying day: So must they who know Christ, be O­bedient to him throughout the whole course of their lives. S ^t Austin explaineth the phrase of keeping, Aug. in Joh. 14. not onely by doing but persevering, and indeed that is sometimes the notion of the phrase; so when S ^t Paul 2 Tim. 4. 5. Rev. 3. 10. saith, I have kept the Faith, he meaneth no doubt his constancy in the profession of the Faith: and where Christ saith, Because thou hast kept the Word of my patience, he [Page 16] intends a perseverance in their Obedience to Christs Word, notwithstanding persecution. And thus to keep Christs Commandements, as well by suffering as doing, to lose any thing rather then not keep them, and patiently to continue in well doing though we may suffer ill, is that Obedience which▪ a right Knowledg of Christ pro­duceth.

I cannot leave this without annexing one Caution, that this Universall Obedience is not to be understood in respect of an exact execution, but a cordiall endeavour. Indeed the punctuall observation of the Commandements is in this life impossible, not absolutely and in it self, for God doth not command such things▪ as are in them­selves impossible to be done; but respectively and acci­dentally, because we are by the fall disinabled, and that ability we once had is not for the present perfectly restored. The truth is in the best there is both defectus privans & affectus obstans, a defect of that measure of grace which should strengthen to full Obedience, and be­sides a continuall lusting of the flesh against the spirit, conflict between sin and grace, whereby it is that grace cannot perfectly produce its acts: Hence it is that as we cannot keep them collectively, so neither distri­butively; we cannot observe all, no, nor any so perfect­ly in every title as that there should be no deviation. But still there may be a sincere purpose of heart inclin­ing us to observe all; whereby it is that as Hypocrites may be said to break the Commandements when they keep them, because with the observance of the outward act, there is no concurrence of the minds delight, so that the good they do they would not do: So true Christians may (in a qualified sence) be said to keep the Comman­dements when they break them; because when they fail in the outward act, they have an habituall purpose in their regenerate part to performe, and so the e­vill they do they would not. Nor is this kind of Obedience [Page 17] unfitly called universall, because it hath respect to every Command, nor doth it suffer a man willingly to allow himself in the breach of any of the Precepts.

To summe it up, there is a knowledg of God and Christ, which is true and perfect, and there is a knowledg which is true but imperfect: the perfect knowledge is that which we shall have in that o­ther life, which is said to be perfect, not in respect Vide Zanch. in Loc. of Comprehension, since it is impossible that our finite understandings should fully comprehend an infinite Object; but in regard of apprehension, because it shall be the fullest degree of apprehensive knowledge, which humane nature is capable of. But the knowledg which we have in this life is imperfect, according to 1 Cor. 13. 6. that of the Apostle, we know in part: and according to this different knowledg, so is our keeping the Commandements, since the effect cannot exceed the energy of the cause: when therefore our knowledg shall be perfect, our obedience shall be com­pleat. But in the meane time as our knowing Christ, so our keeping his Commandements is defective, though withall it is sincere, and as to the intention illimited; the soul that rightly knoweth Christ be­ing ready to observe, and resolved to do whatsoe­ver Christ revealeth, as his Will, and imposeth as a com­mand.

What now remaineth, but that every one of us indeavour to expresse the truth of our knowledg of Christ by our Obedience? We have all of us (my brethren) heard much and often of Christ, but have we yet learned to know him? We, many of us are a­ble to speak much of; but have we any spiritu­all acquaintance with Christ? If so, where is our O­bedience to his Commands? True knowledg is such as may not only be heard, but seen. Sheep (saith [Page 18] the morall Philosopher) do not bring their fodder to their shepheards and shew them how much they have eaten, but they inwardly digest and outward­ly shew it by the goodnesse and quantity of the fleece upon their backs; if we will shew the reality of knowledg in our hearts, it must be by the fleece of holiness in our lives. Indeed how can it be other­wise, but that he who knoweth Christ, the autho­rity he hath over him, the mercy he hath wrought for him, and accordingly experienceth any Commu­nion with him, and dependeth for salvation on him, should account himself infinitely obleiged to the observance of whatsoever is injoyned by him, Lord what wilt thou have me to do? is the voyce▪ of Saul when Christ is pleased to discover himselfe to him. They that know thy Name (saith Act. 9. 5, 6. the Psalmist, of God,) will put their trust in thee. They that know thy Nature (oh blessed Jesus) will Psal. 9. 9. 11. yield obedience to thee. Indeed we many of us so know Christ, as that we are willing to trust in him, but yet not to serve him, believe his promises of mercy we do, observe his Commands of Duty we will not, but in vain is that confidence which is not attended with obedience, and therefore let our consciencious keeping the Precepts, give evidence of our Faith in, our knowledg of Christ, so shall we be found reall Christians; and if our knowledg of Christ here inable us to keep his Commandements, our keeping the Commandements shall bring us to the knowledg of Christ hereafter when we shall behold him face to face in glory for ever.

Amen.

KNowledg is very amiable in the eyes of all rationall Men, since as the Understand­ing is that faculty which ennobleth Man, so Knowledg is that excellency which ennobleth the Ʋnderstanding. Of all Knowledg none more precious then that of God, and of Christ. Other Knowledge may ennoble, but this spiritualizeth the mind. Other [Page 20] knowledg is needfull for us as Men, but this concern­eth us as Christians. Indeed to use Lactantius his ex­pression, Quem qui non cognoscit, licet viderit caecus, audiat surdus, loquatur elin­quis, Lact. de vero cultu, l. 6. c. 9. John 17. 3. this is that Knowledg without which he that seeth is blind, heareth is deafe, speaketh is dumb, and I adde, liveth is dead. So much our blessed Saviour implyeth when he saith. This is life eternall to know thee the only true God, and Jesus Christ, whom thou hast sent.

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

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

In which words there are two things to be consider­ed; an implicite Accusation, an explicite Aggravati­on. The one in these words; He that saith I know him, and keepeth not his Commandements: the other in these, is a lyar, and the truth is not in him. According to which Zanchy laieth down two Positions▪ the one, That there Zanch. in loc. were many in S ^t Johns time, yea, alwaies would be in the Church, who say, they know Christ and keep not his Com­mandements; and the other, that all such do most impu­dently lye.

[Page 21]1. These words, He that saith I know him and keepeth not his Commandements, plainly intimate that there are some who keep not Christs Commandements, and yet say they know him. Parallel to this is that of S ^t Paul to Titus, where he speaketh of some who profess they Tit. 1. 16. know God, and in works deny him, being abominable dis­obedient, and to every Good work reprobate. They whom both these Apostles may most probably be supposed to intend, were the Gnosticks; this phrase of knowing so fitly answering that name; which out of an arrogant self-conceit they gave to themselves, whilst they were men of flagitious lives, and licentious Conversations, calling themselves Gnosticks, and accounting them­selves the only knowing men in the matters of Religion.

Nor is it only true of these Hereticks, but is like­wise verified of all Hypocrites, who whilst they in­dulge to their lusts, and live in wilfull violation of the Precepts, pretend to great measure of illumination with divine knowledg. In which respect Aretius Aret. in loc. saith, this is vera nota simulatorum filiorum Dei, a true mark of bastard Children and false Saints. The sins of the people of Israel were so great, and their trans­gressions hainous, that God bids his Prophet to lift up Isai. 58. 1, 2. his voice like a Trumpet, and cry aloud against them, and yet they seek God daily, and delight to know his way. The same people are charged by God for transgressing his Covenant, and trespassing against his laws: and yet the Prophet saith of them presently after, they cry Hos. 8. 1, 2. to the Lord my God, we know thee; as if they were fami­liar with, and had an especiall interest in him. Our blessed Saviour in the Gospell speaketh not of a few, but many who shall at the last day take acquaintance of him, as if they had long known him: for they shall say, Lord, Lord, have not we prophesied in thy name, and in Mat. 7. 22, 23. thy name cast out Devils, and done many wonderfull works, whom yet he cals workers of iniquity? Whence it ap­peareth [Page 22] that wicked men may not only say it to others by profession, but within themselves by their opinion, yea may not onely live but die in this self-delusion, that they know Christ, and so have an interest in him whilst yet they work iniquity. It was the observati­on of Calvin in his time, that many hypocrites men of loose lives, did fidei titulo superbire, pride u [...] themselves Calvin in loc. in the title of believer, and made large profession of Christianity, nor is it less observable in the seeming Saints of this age; on the one hand their actions are ma­nifestly contrary to those commands of self-deniall, and humility, loyalty, and equity, meekness, and patience, mercy and charity, in giving and forgiving, which Christ hath imposed on all those that will come after him: and yet on the other hand, whilst their hands are leaden, their tongues are guilded; they say, they know God, yea, they are intimate with him, they talk much of the new birth, the work of grace, having an interest in Christ, and the like.

2. You see the truth of the charge, now view the hainoufness of the fault. He that saith this is a lyar and the truth is not in him. Indeed both wayes it is an un­truth, and he that saith it, deserveth to be branded for a liar. To say we keep his Commandements, when we do not know him is a lie, since if the eye be blind it is im­possible the foot should make strait steps. God never turneth any from the power of Satan to himself, whom Acts 26. 18. he doth not first turne from darkness to light. Know­ledg is the souls rudder according to which its course is steered; the Christian travellers Mercury pointing him the right way; nor can we give up our selves in obedience to his precepts, whom we know not, as our Lord, and of whose command we are ignorant. And as it is true on the one, so on the other hand. To say we know him, and not to keep his Commandements is a lie, nor can there be truth in those who say it: it was well [Page 23] spoken by the Philosopher, [...], without virtue God is but an empty name; and it is as true, without Obedience, all knowledg of God and Christ is but an empty notion, a lying vanity.

For the further illustrating of this it will not be a­miss to take notice of a threefold lye, to wit, verball, doctrinall, practicall; told, taught, acted. A verball lye is, when we tell a false tale, raise an untrue report, and so become lying witnesses, and our lips lying lips. A doctrinall lye is, when men assert that to be Gods Word, which is their own fancy, and vent their false opinions under the notion of sublime verities: to believe these 2 Thes. 2. 12. lies God threatens to give up those, who receive not the truth in the love of it. Finally a practicall lie is when a mans actions do not correspond to his profession, in which respect he is justly called a liar, whose actions are breaches of the Precepts, and yet his pretences are large of knowing Christ, since as Lorinus well noteth Lor. in loc. such an one, Non praestat quod scit, quod profitetur, quod dicit, quod promittit, he performeth not according to what he knoweth, professeth, saith, nay promiseth, and so there is no truth, not only of veracity but fidelity in him, (as that Author observeth) whilst he fulfilleth not that, which in his Baptism he promised, and by his profession he is oblieged to, the keeping the Commande­ments.

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

The answer to which objection will be easily made by distinguishing of a double knowledg of Christ, to [Page 24] wit, informis and formata, literall and spirituall, noti­onall and practicall, speculative and active. Look as there is in a man caro & spiritus, flesh and spirit, a body and a soul; in a tree cortex & succus, the rind or barke and the sap or juyce: so is there in Christian know­ledg. He whose knowledg is onely litterall, hath but the flesh, the body, the barke, the rinde of knowledge; only he whose knowledg is spirituall, hath the spirit, the soul, the sap, the juyce of knowledg.

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

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

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

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

The truth is, whereas this knowledg is, licet [Page 25] vera tamen imperfecta, though true yet defective, that is, nec vera nec perfecta, not perfect nor yet true ac­cording Rom. 2. 20. to a Theologicall notion: it is only [...], as the Apostles expression is, a forme of knowledg, not the power; a shadow, not the substance; Vide Menoch. in loc. Vide Zanch. in loc. and is not the true, because not the good knowledg of God: since as the Psalmist saith, A good understanding have they that do his Commandements. Indeed as works without knowledg are no good works, so knowledg with­out Psal. 119. 66, 111, 10. works is no good knowledg. He that saith he believ­eth in Christ and liveth not accordingly, believe him not, he sheweth his Hypocrisie not his Faith, who maketh shew of Faith without Obedience. And as it is vain glory to boast of our keeping the Commandements, so it is in vain to boast of knowledg without keeping the Commandements. In which respect that of S ^t Gregory Greg. in Ezek. hom. 22. l. 2. is very apposite when there is time and place and ability of doing good, Tantum quis operatur, quantum Deum noverit; tantum se nosse Deum indicat, quantum pro Deo bona opera­tur. Look how much knowledg, so much doing; and so much as a man doth, for so much he knoweth of God, and no more.

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

That expression which the Prophet Jeremy bring­eth in God speaking to Shallum concerning his Father, is very observable to this purpose; He judged the Jer. 22. 16. poor and the needy: was not this to know me saith the Lord? and why is righteous judgment a knowing the Lord, but because it was a fulfilling of his command? Upon this account it is, that these words of the same Prophet, they shall not teach one another, saying, know the Lord, are read by the Caldee, saying, feare the Lord, which [Page 26] the wise man joyneth with keeping his Commandements: and those of the Prophet Hosea, there is no knowledg of God in the land, are rendred by the Caldee, there is none that walketh in the feare of the Lord. Hence it is that the Sons of Eli, though Priests are said to be sons of Hos. 4. 2. Belial, which know not the Lord God, where the one phrase is expounded by the other, because Sons of Belial that 1 Sam. 2. 12. would not stoop to the yoke of Obedience, therefore branded as guilty of ignorance. Yet more clearly God saith by his Prophet Jeremy, they that handle the Law Jer. 2. 8, 4, 22. know me not. And this is annexed as the reason because they transgress his Law: a strange expression. Hand­ling the Law, supposeth knowing it and yet not keeping: they are said not to know even the Law which they han­dle: and in the same prophesie God complaining of his people of Israel, saith, my people are foolish, they have not known me, they have no understanding: and why thus? but because to do good they have no knowledg. Some know that they may know, this is curiosity: some know, that they may be known; this is vain glory: but some know, that they may do; this is piety. And because the Jews had not knowledg to do good, they are said to have no knowledg; by all which it appeareth an undeniable truth, that for them who break this Commandement, to say they know God and Christ is an odious lye.

To winde up this, David acknowledgeth I said in mine haste, all men are lyars; but S ^t John was not guilty of any such rashness, in saying all Hypocrites are liars: and therefore Credamus & cedamus veritati, Lor. in loc. Ne quaquam mens fallat & se existimet Deum cognosce­re, &c. Aug. de fide & oper. c. 12. nosque fateamu [...] esse mendaces: in a sence of our Hypo­crisie, let us assent to this verity, acknowledging our selves to be liars; nor let us any longer believe a lye, and so cheat our selves into Hell. Do not think a few barren notions, drie sapless opinions, airy frothy spe­culations to be a saving knowledg: let not (saith S ^t Au­stin) [Page 27] thy foolish heart deceive thee, by imagining thy self to know God, whilst thy Faith is a dead Faith without works. Who would fraught his ship with such drossie Oare, or stay for that gale which cannot waft him to Heaven? Nay, knowest thou not (oh man) that all such know­ledg will only serve to make thy mittimus to Hell, and aggravate as thy sin, so thy torment, in that day, when all naked empty Knowledg shall vanish a­way? Where will be the Scribes? Where the Disputers? Where the Wise? Shalt thou not then have cause to cry out with the Poet, Cur aliquid vidi? or with Job, Qua­re misero lux data est? Woe is me that ever I knew any thing of God or Christ. Oh that I had been born a Pagan, an Ideot, and never so much as heard the sound of the Gospell! for then would my Condemnation have been less. In a word, what shame will at that day sit upon thy face, when thou shalt be found before God, Angels, and Men a liar; and he whom thou saist thou knowest shall say to thee, I know thee not?

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

Last particular in this first proposition, Namely, The Argument, by which it is proved, laid down in these words, Who so keepeth his word, in him verily is the love of God perfected. Calvin indeed conceiveth these Calv. in loc. words to be annexed, as a description of Obedience, so that if we would know, what it is to keep the Command­ments, the answer is; It is to have the Love of God per­fected in us, to this purpose is it that Moses saith, What Deut. 14. 12▪ [Page 28] doth the Lord thy God require of thee, but to love him? And Christ summeth up all the Commandements in those two Matth. 22. 38, 39. Vide Voss. Pe­lag. Histor. S. 2. precepts, of love towards God, and our Neighbour; yea S ^t Paul saith expresly, That love is the fulfilling of the Law, not only effectivè, because it inableth us to keep it, but reductivè, because the whole Law is reducible to that of love.

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

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

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

1. That which is here implyed is, that where there is a Knowledg, there is also the Love of God and Christ. Joh. 14. 21. The Love of God may admit of a double reference; either Charitas quâ amat, or quâ amatur, actively, the love whereby God doth love; or passively, the love whereby he is beloved. Illyricus understandeth the former; and Illyr. in loc. no doubt it is a truth, that Gods love is fixed on him, who keepeth his Word. He that hath my Commandments and keepeth them, saith Christ, my Father will love him. Yea, whereas God vouchsafeth a generall love to all [Page 29] men, he hath a more speciall favour to obedient per­sons; but if we thus understand the Love of God in this place, the phrase of perfected will sound very harsh, since there is nothing in God, but it is absolutely and infinitely perfect, and therefore I reject it.

More generally and probably Expositors here under­stand, that love which we have to God, and so it is an undoubted truth, they who know him, cannot but love him. The truth is, therefore is divine knowledg ef­fective, because it is affective; it commands our acti­ons, because it commands our affections; and if we know him, we keep his Commandements; because if we know him, we love him. It is a rule among the Hebrews, that verba notitiae connotant affectus, the phrase of knowing noteth such an act of the understanding, as carrieth the affections along with it. And indeed it is impossible but the affections should be carried on toward the Object, when it is rightly known. It is a saying of S ^t Austin, Qui vult habere notitiam De [...], amet: he that Aug. man. c. 20. will know God must love him, since love causeth ac­quaintance: and it is as true, Qui vult habere amorem Dei noscat, he that will love God let him know him. The necessary connexion between these two appeareth upon a double ground.

1. The one in respect of Gods Nature, which is good and goodness it self. The proper Object of love is good, Fer. in loc. and it is impossible, Ʋt quis bonum cognitum non ama­ret, that good known should not be beloved. Be a thing never so good, if the goodness of it be not known to us, it cannot be loved by us; and if our understandings are fully and clearly convinced of its goodness, it can­not but draw our love towards it: now God is good, the chief good, a full Universall Originall good. There is no goodness in any Creature, which is not from him, and after a more eminent way in him; and therefore he that knoweth him apprehending him infinitely good, [Page 30] cannot but be enamored with him. Indeed he that rightly knoweth God, knoweth him to be justice it self, and therefore cannot but fear him. Truth it self, and therefore cannot but trust him. Goodness it self, and therefore cannot but love him.

2. The other in respect of the Spirits efficacy and o­peration. Idem spiritus qui illuminat, inspirat conformem affectum, the same spirit is both a spirit of Knowledg and Love. Like the fire which giveth both light and heat, and wheresoever the spirit worketh savingly, there is not only an illumination of the minde, but a sancti­fication throughout, whereby the will is inclined to the love as well as the judgment enlightned with the knowledg of God. Content not thy self then with a sapless, heartless Knowledg. Though Christ as God knoweth all persons and things, yet he knoweth not them whom he loveth not; and therefore he saith himself to the workers of iniquity, I know you not; and though Mat. 7. 19. a man (as S ^t Paul specifieth in his own person) have all knowledg, yet if he have not Charity it is nothing, to 1 Cor. 13. 2. wit, in Gods account; and though it may be profita­ble to others, yet it can neither be acceptable to God, nor beneficiall to himself.

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

The Subject of this clause, whoso keepeth his Word, is the same for substance with that in the third verse, If we keep his Commandements, and therefore need not be a­gain handled, only the different term of ( Word) would not be passed by. The word [...] hath especially a double signification, both of which may be here made use of, to wit, ratio and sermo, reason and speech. According to the former acception Christs Comman­dements are so called, because in them, is set before, us [Page 31] ratio vivendi, the way to order our Conversation aright. And there is nothing in them but what is rectae rationi consonum, most agreeable to right reason. According to this Notion, it is that [...] in S ^t Peter, is ren­dred by the Vulgar Latin, Lac rationale, and that for this reason, quia rationem tradit credendi & rectè vivendi, because the word set down a just rule, but of a right belief, and a good life, and this (by the way) may be a strong Obligation to the keeping of what Christ requireth, because he requireth nothing, but what is just and reasonable. According to the latter constru­ction Christs Commandements, are so called, because 1 Pet. 2. 2. Lor. ibid. they were first uttered by himself, vivâ voce with his own lips, in those Sermons which he preached to the people, that especially upon the Mount, and it is that which doth both advance the dignity of the Comman­dement, and engage our duty in keeping them. When a King shall not send his Herald to proclaime his pleasure, but declare his will himself, and give his Commands with his own mouth to the people; ought this not to be received with the greater reverence, and performed with a more ready Obedience? These Commandements they were first Gods Words, for so runs the Preface of the Morall Law. God spake these words and said, they were afterwards Exod. 20. 1. Christs Words, for so begins the Sermon on the Mount, Mat. 5. 2. he spened his mouth and spake; so that whereas all the Scripture is Christs Word, because dictated by his spirit, the Commandements are his Word, because immediately Ideo verbum quia respicit le­gem dilectionis. Aug. Serm. 39. de Trin. spoken by him. And in that it is not [...] but [...] words but word, perhaps our Apostle might have re­spect to a particular command given by Christ, namely the Law of love, of which he chiefly treateth in this E­pistle.

To let this goe, pass we on to the predicate of the Clause as being that which here is eminently conside­rable. [Page 32] In him who keepeth his word, verily the love of God is perfected.

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

1. On the one hand in him who loveth God the keeping of his word is verily perfected. It is the excellency and perfection of Obedience when it springs from Love. There is a threefold Obedience, to wit, Necessitatis, Cupiditatis, Charitatis. Of Compulsion, when a man obeyeth no further then he is forced; that is the Slaves, whom nothing but feare enduceth to the performance of his Masters Command. Out of expectation, when a man obeyeth for the hope of reward, that is, the servants who serveth his Master for his Wages. Out of affection, when a man obeyeth because he loveth him, who commands; that is the Sons, whom deare re­spect to his Father, engageth to serve him: and this last is the most ingenuous and perfect Obedience. Indeed it is love that enlargeth the heart not only to creep but go, nor go but run, nor run but flye at Gods call. It teacheth us to obey, not [...] but [...], grudging­ly, but chearfully; nor is any Obedience more free then that, to which the Love of Christ constraineth. The truth is, Malus miles qui imperatorem gemens sequitur, Sen. Ep. 107. Plin. l. 18. c. 5. he is a base Souldier that followeth his Generall with tears. Malus est ager, cum quo Dominus luctatur, that is bad ground which bringeth forth nothing unless it be forced; that Obedience is not worthy the name which is only extorted from us; and such is all service where love is absent. In this respect, it is that S ^t Am­brose Ambros. in Psal. 118. Serm. 21. saith, Plus est diligere quam custodire, it is more to love God then keep his Word, since this may spring from force and feare, but that only from Charity. Indeed this Charity is that which perfects all graces and duties, nudae sine Charitate omnes virtutes, said Leo, Leo Quinqua­ges. Serm. 10. truly all even our best actions are naked if not done in love.

[Page 33]2. And as thus it is our love that perfects our Obedience, so withall it is our Obedience that perfects our love; I will Ps. 119. 167. lift up my hands (saith David) to thy Commandements which I have loved. It is not the lifting up our eyes to the reading, no nor of our ears to the hearing, but of our hands to the doing of the Com­mandements, which argueth our love. Hearing may be a means to perfect our knowledg: the Eare being the Bucket, whereby we draw the water of spirituall knowledg out of the Well of Gods Word. Hearing Rom. 10. 17. may be a means to perfect our Faith; and therefore the Apostle saith, Faith cometh by Hearing; both the inchoation and the perfection, the rise and growth of it; but still the keeping of Gods Word, is that which per­fects our love, whoso keepeth his Word, in him verily is the love of God perfect.

But it may be here objected, What meaneth our Apostle to use this phrase of perfecting: nay, to use it in the Preterperfectence? For so the word Grammati­cally is to be rendred; in him the Love of God hath been perfected. Can any grace, which we have in this life be perfect? The measure of the Arke was an imperfect measure, two Cubit and an half was the length, a Cubit Exod. 37. 1. and an half the breadth, and a Cubit and an half the height of it. Such is the measure of all our graces in this life. One qualification of Christs blessed men, is, that they hunger and thirst after Righteousness, alwaies in Matth. 5. 6. desiring, because never in full fruition.

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

For the solution then of this doubt, be pleased

1. In generall, To distinguish with the Fathers of a double perfection, Alia absoluta, alia quae competit fra­gilituti Hiereme adv. Pelag. nostrae: so S ^t Hierom; Alia media, alia ple­nos [Page 34] numeros habens, So S ^t Ambrose; the one absolute and compleat, the other limited and comparative; Ambrose de of­fic. l. 3. c. 2. in which sense, he that attaineth to great measures of grace, yea, far above others, is said to have grace perfected in him, to wit, such a perfection as man in this life can attain unto: or again, we may distinguish of a perfection of parts, and of degrees; the one whereof refers to the sincerity, the other to the exactness of grace▪ We call a child which hath all the essentials and integrals of a man, a perfect man, though he is not grown up to the strength, and stature, and wis­dome of a man. It were easie to instance in many Scriptures, where perfect is put for upright; and accord­ing to this notion, grace may be said to be perfected in them, in whom it is found to be sincere.

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

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

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

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

4. Lastly, To love God, Quantum nulla alia res di­ligitur, so much as no other thing besides is loved by us; [Page 35] to love God above all, and all in and for God. This is that to which every true Christian attaineth even in this life, and is called a perfection of sincerity.

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

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

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

2. Because he that keepeth Gods Word doth hereby plenè manifestare, fully declare and manifest that his love to God is sincere; in this respect the Greek Scholiast renders [...] by [...], and giveth this as the Oecumen in loc. reason, because by our good works our love appeareth to be perfect; nor is this an unusuall acceptation of the phrase. When Gods strength is said to be made perfect by [Page 36] weakness, it no doubt intends no more but that it is discovered to be perfect; and when Abrahams Faith is 2 Cor. 12. 9. said to be made perfect by works; Aquinas giveth this Jam. 2. 22. Aquin. ibid. as the reason, because these were the Operations, and so the manifestations of his Faith. Thus the keeping of Gods Word perfects our love, because it doth discover the perfection of it. By this it appeareth to be true and not fained, since though fained love may shew it self by words, it is only sincere love that expresseth it self by works: and were not love deeply rooted in the heart, it would not bring forth good fruits in the life. Nay, indeed by this it appeareth to be strong as well as true; look as it argueth nature to be strong in a man when he can perform with vivacity the operations of na­ture; so it manifesteth grace to be strong, when a man doth readily performe gratious actions. The fire which flameth forth, is not only kindled, but is fervent; and our love manifesteth it self, not only sincere, but strong, when it breaketh forth in our observance of Gods Word, throughout the course of our Conversa­tion.

And now what remaineth, but that every one of us approve our love to God by keeping his Word. Love to God is that, which we all pretend, and which is the riddle: even profane wretches are ready to say, He that loveth not God, is not worthy to live; but in vain is love to God professed by us in our words, whilst it is not perfected in us, by our deeds. How canst thou say thou lovest me (said Dalilah to Sampson) since thy heart is not with me? It may no less truly be objected, how can we say we love God, whilest our hands are not lift up to his Precepts? The truth is amori cedunt omnes affectus, all the affections attend on love: it is full of fear, of grief, of joy, of desire. He that loveth God cannot but be grieved when he offends him, glad when he pleaseth him; fearfull to do anything which may provoke; de­sirous [Page 37] and carefull to do whatsoever may delight him; and no wonder if where these affections are active, there be an endeavour to avoid what he forbids, and perform what he requireth. I end all: let every one of us conceive that Christ saith to us in those words, which he is pleased to ingemminate to his Disciples; If you love me, keep my Commandments; and again, If any Joh. 14. 13. 15. man love me, he will keep my word; and therefore let us at once both testifie and justisie, the truth of our love by the reality of our service, ever remembring what this blessed Disciple asserts in conformity to his Ma­sters lesson, Who so keepeth his Word, in him verily (and none but him) is the love of God perfected.

IT is an amiable excellency in any supe­riour, to become a precedent of that whereof he giveth a Precept, and shew himself an Acter in that whereof he is an Exacter from others. It was the praise of Caesar, that his Word to his Souldiers was not Ite, but Venite; go, but come. Nor much unlike was that of Gideon to the people; Jud. 7. 17. Look on me, and do likewise. Indeed by this means a Governour layeth a double, and so a strong obligation [Page 39] upon the Inferiours, whilst he doth at once both en­joyne by his commands, and invite by his pattern. For this reason no doubt it is, that the Captain of our Sal­vation as he hath prescribed us Laws, so he hath gi­ven us an Example; not imposing that on us, to which he did not some way or other expose him­self.

To this purpose are those phrases which are used by Matth. 16, 24. 16▪ 24. him in the Gospel, of coming after him, and learning of him; and for this reason his beloved Disciple here en­joyneth these two together: and as in the former ver­ses, he calleth upon us to keep his Command­ments, so here to walk as he walked. Hereby we know, &c.

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

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

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

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

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

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

That which is intended by both is, the spirituall and mysticall Union, which is between Christ, and a Christi­an, [Page 40] that which is peculiar in either is, that by being in, is noted the neerness; and by abiding in is intimated the firmness of this Ʋnion.

1. Every true Christian is in Christ, Accident is esse est inesse, saith the Philosopher, the being of an accident is to be in his Subject. Christiani esse est inesse, saith the Divine, the Being of a Christian is to be in Christ. In­deed all Creatures have their Being in God, and are Act. 17. 28. Col. 1. 17. said to consist in Christ, in a generall notion, because of their necessary dependance upon him, as their Pre­server [...] but all Christians are in Christ after a more pe­culiar notion: because of that neare and close Union which they have with him, as their Redeemer. The intimacy of this Union cannot be expressed by a fuller phrase then this of being in; it is one thing adhaerere, and an other inhaerere: it is more to be in, then to be with, by, or about a thing. We do not only belong to, but we are in Christ; not that there is any confusi­on or transfusion of the substance or person of a Christian, into the Substance or Person of Christ; but that there is a solid, substantiall, and personall Conjunction between them. Indeed it may seem strange, how Christ being in Heaven, and we on Earth, we should be in him; but it will be easily understood, if we consider that it is not a locall or corporall, but a Spirituall Union, which no distance of place can hinder. We have an Embleme of this, in that of Marriage, the knot whereof is indisso­luble though the Husband be in the Western, and the Wife in the Eastern part of the World. No wonder if this spirituall contract unite Heaven, and Earth, Christ and a Christian together. The nature and quali­ty of this Union, is that which the holy Ghost hath been pleased to represent in Scripture by various similitudes. When S ^t Paul speaketh of putting on the Lord Jesus Christ; he implyeth, that a Christian is in Christ, as the Body is in the Garment, which covereth and in­compasseth [Page 41] it, but this is the most remote allusion, the same Apostle useth a fitter metaphor, when he Rom. 13. 13. Ephes. 1. 22. 1 Cor. 12. 12. Orig. Aug. de verb. dom. Serm. 61. compareth Christ to the Head, and Christians to the Members; for as the Head and Members are so neerly united, that they make but one Body; so is it with Christ and the Church, in which respect the very Name of Christ is given to the Church, in those words of the Apostle, so also is Christ. For which cause O­rigen saith, Per unum Christum, multi Christi; by one Christ, many Christs are made: and S ^t Austin, Caput & Corpus unus est Christus, the head and the body, Christ and the Church, make but one Christ. Parallel to this is that comparison our Saviour himself maketh use of, when he saith, I am the Vine, you are the Branches; look as the Branch is in the Vine, so as that its very being de­pends upon its being in the Vine, without which it Joh. 15. 1, 5. dyeth and withereth; so is a Christian in Christ. And therefore he telleth his Disciples a little after, without me you can do nothing. Not to multiply similitudes, of Ephes. 5. 32. all carnall Unions, that between a Man and Wife is near­est, and by that is this Union shadowed; in which re­spect S ^t Paul cals Marriage a Mystery: and let us see that even this resemblance cometh short of expressing this Union; for whereas the Man and Wife are but 1 Cor. 6. 17. one flesh, He that is joyned to the Lord, is one spirit.

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

1. The excellency of Faith, Inasmuch as it is by Ʋt doceret ar­ [...]iorem esse communiorem Christi nobis­cum, quam viri cum [...]. Calv ibid. 1 Joh. 3. 14. Faith, we come to be in Christ: sometimes we read that Christ is in us, and sometimes that we are in Christ. If we would know how Christ is in us, the answer is by his Spirit which he conferreth upon us; and therefore saith our Apostle, Hereby we know that he a­bideth in us, by the spirit which he hath given us.

Again, If we would know how we are in Christ, [Page 42] the answer is, by believing: so much our Apostle in­timateth here; for these two clauses, Hereby we know that we know him; and hereby we know that we are in him, Verse 3. seem to be Synonymous, and plainly intimate that we are in him by knowing (which is believing him:) indeed both the graces of knowing and loving him before menti­oned, concurre to our Union with Christ. Inasmuch as the morall union of hearts is by love, and the mysti­call of persons by Faith; Oh how efficacious is this grace which tyeth the knot between a Christian and Christ, and maketh them one.

2. The felicity of Believers, A Christian besides his naturall, hath another more noble being, to wit, in Christ, it is that which is both magnum privilegium, and mag­num solatium. A great priviledg it is to have so near a relation to Christ: As it is the honour of Christ as God, that he is Ens independens, hath his being of himself. So it is the honour of a Christian, that he hath his im­mediate dependance on, and being in Christ; nor is there only honour but comfort in it: Since we being in Christ, have thereby a participation, as of his person so of his merits and benefits. That fellowship with Chap. 1. ver. 3. Christ whereof the Apostle speaketh in the former Chap­ter, and all the comforts attending on it, whence flow they but from this spring? Our Union with Christ, by being in, we have a title to, Communion with, and so Wisdome, Righteousness, Redemption, Sanctificati­on, yea all through him.

That grand Objection against the comfortable Do­ctrine of the imputation of Christs Righteousness; How can a man be made righteous by another mans Righteous­ness? is hereby answered, and the riddle of it unfold­ed; we are in him, and one with him, by whose Righteousness we are made Righteous. And as the husband marrying the wife endoweth her with all his worldly goods, so Christ uniting the Christian to him­self, [Page 43] invests him with his spirituall goods. Look as [...] all men being naturally in Adam, have the guilt o sin., so all Christians spiritually in Christ have the me­rit of his righteousness imputed to them, so much the rather, because that whereas we were but virtual­ly in Adam, we are actually in Christ. Adam was on­ly a publick person, representing; Christ was not only our representative, but surety, by whose payment we must needs be discharged, yea, indeed it were Blasphemy to imagine there should be more demerit in Adams sin to condemn, then merit in Christs Obedi­ence, to justifie those who are in him. Hence that mellifluous Aphorism of S ^t Paul. There is now no con­ [...]mnation Rom. 8. 1. to them that are in Christ Jesus. How happy is that person who is free from condemnation, and he that is in Christ, having the merit of his satis­factory Righteousness, by imputation communicated to him, must needs be free from the guilt of his sins, and so out of all feare of Condemnation. He that dwelleth in the secret of the most high, shall be quiet from fear of evill, saith the Psalmist. He that lyeth in the Bosome of Christ, is safe from fear of danger. Oh who can sufficiently prize this amiable priviledg, this choise comfort of being in him! And so much for that phrase.

2. Every true Christian abideth in Christ. The Phi­losophers Psalm 91. 1. distinguish of two sorts of accidents, the one Separable, the other Inseparable. Those may both adesse, and abesse, be present, or absent, but these cannot be severed from the Subject wherein they are; Such is the being of a Christian in Christ: and this is intimated in the phrase of abiding, which to inheren­cy addeth permanency; in this all those fore-mention­ed resemblances are discrepant, the body is in the gar­ments; I but they may be put off, the branches are in the Tree, and the Members knit to the [Page 44] Head, but they may be cut of; The Man and the Wife are joyned together, but they may be parted, whereas this Union is indissolvable, inseparable, and they who are truly grafted in­to abide in Christ; nor yet doth this truth altogether want its resemblances. That phrase of dwelling which this Apostle else where useth, is very significant to this purpose, it is one thing for a man to lodg as a guest, Eph. 3. 17. to sojourn as an inmate, and another thing to dwell as an inhabitant, where a man dwels it is the place of his setled and fixed residence. The true Believer dwelleth in Christ, as in his house, surely united to him. Suitable hereunto is that which learned Bp Davenant hath observed upon those words, Roote [...] Col. 2. 12. Daven. ibid. and built up in him, a Tree that is rooted in the ground stands fast against the feircest blasts, an house that is built upon a good foundation endureth wind and weather; thus Believers being rooted and built up in Christ, are able to withstand temptations, corrup­tions, afflictions.

How greatly doth this Meditation advance the comfort of a Christian? Indeed in this respect mans re­newed estate is better then his created, and a Christian in Christ, happier then Adam in innocency: Adam might eat of the Tree of Life; but we are branches of him, who is truely the Tree of Life. Adam might and did lose his right to the Tree, we cannot our inter­est in Christ. Adams standing was as it were by him­self, so that he became Subject to a miserable fall, our being is in Christ, by whom we are preserved from such falling. Oh let Believers rejoyce in this ho­ly and stable comfort, it was far more easie for David, to pull the prey out of the Bears mouth, then it is for Satan to pluck us out of Christs Arms. If we be in him we are his Members, and can we imagine that Christ will suffer one of his Members to be rent from [Page 45] him, indeed (be it spoken with an holy reverence) Christ himself would be imperfect if any of his Mem­bers should be defective, a thing inconsistent with the Glory and Honour of Christ: no wonder if as we are in him, we are said to abide in him; and surely such a priviledg carrieth with it an engagement, and that is it which next followeth:

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

The phrase of walking is such, as the holy Ghost de­lighteth See ch. 1. v. 7. frequently to use, we have already met with it in this Epistle; and therefore shall not here need to enlarge. Know in brief that we are all in this World travellers, and Heaven is our Country, so long then as we are here, we must not sit down, but go forward. One Sect among the Philosophers was called the Peripa­teticks; such must all Christians be, keeping as it were an holy preambulation in this walk. The Word of God is our light; The Angels are our guarde; The spirit is our strength; and Christ is Dux itineris the guid to go before us, and therefore we are here called up­on to walk as he walked.

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

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

[Page 46]2. In speciall, We are to consider Christs walking, according to a threefold reference. Tria sunt operum Zanch. in loc. genera quae inter homines praestitit Christus, saith Zanchy, there are three sorts of works which Christ wrought a­mong men; to wit, as God, as God-Man, as Man.

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

1. Imperij, of authority and soveraignty, by vir­tue of which he sent his Disciples for the Colt, without asking leave of the owner; for so God himself saith, Every beast of the forrest is mine, and the Cattle upon a Psal. 50. 10. thousand hils; and therefore he may command them when he pleaseth, but this is not imitable by us, in whom it would be no other then theft. Indeed supe­riour Magistrates may give command in some cases for the ablation of mens goods without their leave; but this not in imitation of Christs practice, but by the depu­tation of his power, he having given that authority to his Vicegerents on earth, for the better administration of Justice and Judgment.

2. Miraculi, of might and omnipotency, doing things which were not only besides but above, nay, against the course of nature: These we are to admire but must not attempt to imitate; and though they are the sup­porters of our Faith, yet no rules for our practice. To this purpose is that of S ^t Austin upon this place, Forte Aug. in loc. hoc nos monet ut ambulemus in mari, some may imagine that we are required to walk on the Sea a [...] Christ walked; but far be this from our thoughts, which as it is impossible to performe, so it is presumptuous to attempt. Upon the same account it is that that holy Father in Aug. de sanctâ virgin. c. 35. another place thus paraphraseth upon those words of Christ, Learn of me; what should we learne of him, to make a World, to tread upon the Water, to raise the Dead? noe; but to be meek and lowly: it was the [Page 47] itch of our first Parents, they would have been as God in knowledg, and we their unhappy Progeny, are trou­bled with the same distemper; we would trace the footsteps of divine Power, and Knowledg, and Wisdome, but alas all such indeavours will prove vain and cursed, fruitless, and sinfull. Indeed we find Christs Apostles working miracles, but not in imitation of Christ; rather Christ wrought signs and wonders by them, for the pro­pagation of his Gospell, and this was only a personall, and that a temporary priviledg.

2. Christ as God-Man, Mediator undertook many Offices, in the exercise of which he was pleased to walk; as a Prophet, he walked up the Mount, and from thence gave Laws and Precepts to the People; as a Priest, he walked to Mount Calvary, whereby suffer­ing Death upon the Cross he merited our Redemption. He walked from the Grave to Heaven, where he ma­keth Intercession, as King and Head of his Church; he walketh in the midst of the golden Candlesticks, defend­ing and governing his People, conquering his ene­mies, giving Laws, conferring guifts: And in these walks we are not directed to follow him, it is an hor­rid presumption in the Romanists, who make a meer man head of the Church, who attribute to Saints and Angels a power of interceding in our behalf; and therefore we justly assert with the Apostle Paul, he hath given him (to wit, exclusively) to be head. And again, There is one Mediator (namely both of Redemption and Intercession,) between God and Man, he who is God and man the Man Christ Jesus. Indeed an Analogicall imitation may here be allowed as Christ is Head of his Church, so the King Eph. 1. 22. 1 Tim. 2. 5. is Head of his Kingdome, the Master head of his Fami­ly. As Christ walketh in the midst of his Church, so the King in the midst of his Kingdome, and the Master in the midst of his house: Christ as a Prophet doth give [Page 48] Laws, so his Ministers are Prophets to interpret his Laws to the People, and all Superiours must be Pro­phets, to instruct those who are under them; as Christ intercedeth in Heaven for us, so we must pray one for another on earth. As Christ offered a propitiatory reall Sacrifice, so we must by him offer gratulatory spiri­tuall Sacrifices. Finally, to performe the Office of a Mediator he `dying on the Cross, rose again from the Grave, ascended into Heaven; so we must dye to sinne, live to righteousness, and seek the things which are A­bove. Thus we are allowed, nay obliged indirectly and allusively to follow Christ in his walks as Mediator but not directly.

3. Consider, Christs walks as he was Man, and so we shall find the actions he performed, reducible to three heads, Ceremoniall, Circumstantiall, and Mo­rall.

1. Christ walked in a way of Conformity to the Cere­moniall Gal. 4. 4. Law, and therefore he is said to be made un­der the Law: On the eight day he was Circumcised, and thereby became obedient to the whole Law of Moses, but in those walks we must not trace him. Though he was pleased to fulfill the Law in himself, that it might have an honourable Buriall; yet he hath abo­lished it as to us; it is not, ought not to be observed, and thereby as it were revived by us.

2. Many things which Christ did were Circumstan­tiall, in some of which it is unlawfull, in others pos­sibly, it may be inconvenient, and in neither of both it is needfull to imitate him. The Duration of time in which Christ fasted, to wit, forty daies, and forty nights, is such as being miraculous, we ought not to follow; we are indeed to fast as he did, but not so long, since thereby we should be guilty of self-mur­der; though withall it was not imprudently but piously appointed by the Church, that so long time as Christ [Page 49] fasted a toto wholy from food, we should a tali & a tan­to, from some kind of food, and from our usuall mea­sure of eating. Christs choosing of such persons as Publicans and Sinners, to eate and drink and converse familiarly with, inasmuch as he came to call them to Repentance, and was not capable of pollution by them, is no warrant for us to be familiar with wicked men, from whom the best may more easily receive evil, then do good to them; though yet withall it giveth Mi­nisters leave to Converse with those under their charge, (though wicked) that if by any means they may bring them to God. Those circumstances of place and time which Christ observed in Prayer, when as one time we read he withdrew himself into the Wilderness to Pray, and at another time he Prayed all night, though the one direct to choice of private places for private Pray­er, and the other intimate long Prayer in some cases not to be unlawfull; yet nether doth the one oblige us to leave our houses and run into a Wilderness, nor the other to debarre our selves of a whole nights sleep, for the exercise of our devotion. That gesture of sitting which Christ was pleased to use when he Preached to the People, would be though not unlawfull, yet inconvenient for us his Ministers to follow; since whereas he taught Magisterially, we but Ministerially, and so a more humble posture (except in case of necessity,) best befits us. Finally, The time at which our Lord Ad­ministred the holy Communion, Namely, in the night after supper: The posture in which (as it is imagined) he participated it: to wit, That of lying, which he used (after the common custome) at his other meales are no patterns necessarily oblieging us to follow them: for as to both the time and gesture it appeareth they were only occasionall, it being most suitable that the time of the first Administration of that which was to come in the Roome of, should be imme­diately [Page 50] after the Passover, and if he did use (which yet no Evangelist ex [...]resly affirmeth) that gesture, the probable reason is, because he had used it before at the Pasover, and so being neerly inoidentall was not inten­ded for our imitation. The truth is this, on the one hand if it at all oblige, it bindeth not only to a, but the table gesture (since the custome of a coun­trey is no dispensation, for what is of religions and necessary concernment) and so even they, who pretend in this to imitate Christ, are defective. But on the other hand in reallity, it doth no more bind Ministers and People to conform to it in that holy Administration, then that gesture he used in his Sermons doth bind the Ministers in their Preaching; and if (as by the practice of all sorts it seemeth to be gran­ted) it be more decent for the Minister to stand Preach­ing though Christ sate; I see no reason why it may not be more decent for the Ministers and People to re­ceive kneeling, notwithstanding Christ did it in the u­suall posture of his meales: though to all this it might be added, that since the posture there used, was humi discumbere, to lye down upon the ground, this of kneeling cometh nearer to it, then either that of sitting, or stand­ing. In fine the Summe amounts to thus much; Christs ceremoniall actions being in conformity to a law abolished, are not; and his circumstantiall actions be­ing not commanded nor forbidden by any law, need not be imitated by us: nor doth this walking as he wal­ked extend to them.

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

1. Our Lord Christ is (to speak in Ennodius his phrase) Clara Epitome virtutum, an exact Epitome of Ennod. [Page 51] graces, in S ^t Bernards language, Cardinalium virtutum exemplum, a spotless example of the Cardinall virtues; Bern. in Cant. Serm. 12. Tertul. in Marc. l. 4. c. 18. Cres [...]de Virtut. or if you will in Tertullians stile, cumulata perfecti­onis massalis summa, an accumulated heap of spirituall perfections. Suitable hereunto it is, that Cresolius cals him, a Seminary of graces, Temple of Religion, Ta­bernacle of goodness, and Habitation of Virtue. In­deed there is no grace nor duty, either towards God, or our selves, or others, whereof Christ hath not set us a coppy. Those graces of trust, feare, love and obedience, which we are to exercise towards God; those Virtues of loyalty to Kings, Subjection to Parents, equity and Chari­ty, which are due to man. Finally, those Ornaments of Humility, Temperance, Patience, by which we possess our selves, were all eminent in him, as it were easie to demonstrate, would the time permit, or did the Text require it. What he in Lucian said concern­ing Lucian Dialig. Solon, [...], In seeing Solon you see all that is good, may more truly be affirmed of Christ, in whom are all treasures of graces, as well as knowledg. That of the Apostle concerning himself and the rest of the Saints, our Conversation is in Hea­ven; may not unfitly be applied to this duty of the imitation of Christ: he hath his Conversation in Hea­ven, who leads it according to Christs example, and good reason, since as Athanasius excellently, Christ whilst Athanas. orat. contra gent. on earth did [...], carry Heaven about with him. This Sun of Righteousness went through the Libra of justice, Leo of fortitude, Virgo of chastity, Taurus of industry, Gemini of love to God and man. Indeed the Firmament is not more full of Starres, then he is of Graces. It is a rule in Philosophy, Primum in unoquo­que genere est mensura reliquorum, that which is the first in any kind is to be the measure of the rest, and Christ being the first, the grand exemplar of virtue, no wonder if we are required to walk as he walked.

[Page 52]2. One singular end of Christs comming into the world was, that he might become a pattern of duty. Indeed the chief and primary end of his advent was to be a Saviour, but a Secondary was to be an example. Upon this account is it that S ^t Basil saith, one end of Bas. ascet. Christs coming was, that in him [...], as in a pi­cture we might behold the lineaments of all virtues, and Joh. 13. 15. accordingly learn to order our Conversation aright. When Christ had washed his Disciples feet he saith to them, I have given you an example: and truly for this 1 Pet. 2. 21. cause he lived that he might give; yea, according to S ^t Peter, for this end he dyed, that he might leave us an example that we should follow his steps.

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

1. Of an Extent, As, that is in all those morall steps wherein he walked: thus Tertullian saith, To Tert. de Resur. l. 2. c. 44. walk as Christ walked, is to observe the Discipline of that Piety, and Patience, Justice, and Wisdome, which flou­rished Prosp. Sent. in Christs life. And Prosper putting this Questi­on, What is it to walk as Christ walked? returneth this Answer, it is Contemnere omnia prospera quae contemp­ [...]it, non timere adversa quae pertulit, libenter facere quae fe­cit, &c. To contemn what he contemned, suffer what he suffered, and do what he did. Indeed to imitate Christ but in some things, is only to step as he stepped, but to walk as he walked is to imitate him in all; not onely to be lowly, but holy, just, but charitable as he was; go about doing good, but suffering evill as he did; it is to imitate him in his active, and in his passive O­bedience; to follow him in his Life, yea in his Death. For as S ^t Austin observeth, when Christ was fixus in Aug. in Ep. cruce, fast nailed to the Cross, he walked in the wayes [Page 53] of constancy, courage, patience, charity towards his e­nemies, which we must practice when at any time we are called to suffer; we cannot have a better Ex­positour of the Disciple then the Master; and Christ saith to follow him, is to deny our selves, and take up our Cross.

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

I end this, Naturale homini alium imitari, Man is naturally a Mimicke, and loves to follow; and what fuller, fitter, better pattern can be made choyce of then this here set before us? Oh then as Moses did all things in making the Tabernacle accor­ding to the pattern which God shewed him in the Mount, so let us order all our actions according to the pattern Christ taught in the Mount; and as he taught, so did in the course of his life. I [...]s the command of God to Abraham in the Old Testament, walk before me, it is [Page 54] the voice of Christ to his Disciples, in the New, come after me, and both very usefull; we must walk be­fore Jer. 17. 1. Matth. 16. 24. God, by a continued remembrance of his eye, we must come after Christ, by a due observance of his steps, and so walking as having God to be our Spectatour, and Christ to be our guide we cannot wander. This is that Ephes. 6. 1. Paulin. Ep. 12. which hath still been the practice of holy men, to set Christ before them as their example; this did S ^t Paul who adviseth others to follow him as he did Christ; thus did Martianus of whom Paulinus saith, Caelestis homi­nis imaginem perfectâ Christi portavit imitatione, he bare the Image of the Heavenly Man, by a perfect (that is, sincere) imitation of Christ. Oh let it be so with us in every thing we go about! let us consider with our selves what Christ did, or what we have reason to believe he would do in the like case: in case of injury, Christ would forgive; of contention, Christ would be a Peacemaker; of miseries, Christ would shew mercy; of reproaches persecutions, Christ would suffer patiently: let us do likewise; Christ is the Sun, and then only doth the Watches of our lives move right, when they are set by the Diall of his motion: Christ is the Book of life, and then only is the Book of our Conscience faire, when it is written according to that Coppy.

To this end, learn we according to the counsell of the Author to the Hebrews, to look unto Jesus. We (saith Heae. 12. 2. S ^t Paul) beholding the glory of the Lord are changed into the same Image; and we beholding the graces of Christ 2 Cor. 3. ult. are transformed into the Image of them. Look as a Painter (to use Macarius his similitude) can draw a Mac. hom. 30. mans Picture to the life if he sit before him, and sted­fastly look upon him, but if he turn away his face, the Painter can do nothing: So then doth Christ draw the Lineaments of his Virt [...]s upon our Souls, when we diligently look upon him: Indeed who can seriously [Page 55] view Christ, and the waies wherein he walked, and not be in love with them, and desire to walk in them? All his waies (as Solomon [...]aith of Wisdome) are waies of pleasantness and peace. No cleanness or purity, no safety or security, no peace or tranquility, no delight or pleasure, like to that which is to be found in Christs waies. True indeed they are narrow waies in re­gard of their difficulty to flesh and bloud; they are sl [...]bby waies in regard of the afflictions which accompa­ny those that love godly in Christ Jesus; but they are clean waies without the mine of filthiness; for they are safe waies fenced with the hedg of divine Protection, they are pleasant waies in which we have alwaies the Sun of Gods favour shining on us; yea they are blessed waies, for they lead to life and and glory; who can behold them and not be allured to go in them?

Look we therefore with a serious and spirituall eye upon Christ and his waies, and that so long till, accord­ing to S ^t Pauls advice, the same mind be in us that was in Christ Jesus; and then having the same mind, we Phil. 2. 5. shall do the same works; so easily is the life con [...]orm­ed, where the heart is inclined: In one word, if our eye be fixed, and our heart willing, the foot will be ready to run the race that is s [...]t before us. I shut up with Leo de Resur. l. 2. c. 3. that of Leo, Imitamini quod operatus est, diligite quod dilexit; love what he loved, so will you do what he did: to which we should be so much the rather induced, con­sidering the necessity which our profession layeth upon us of so doing, and that will appeare if you,

Joyn both parts of the Text together which is the Consid. 2. other Consideration, and cometh now to be handled. He that saith, ought; it is not onely (as Zanchy well observeth) utile but debitum, that which he may do, or that which is best for him to do, but that which he ought to do.

This will the better appear, if you consider both the [Page 56] relations which they who are in Christ have to him, and the influence they have from him.

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

2. There is a singular influence which Christ hath upon all those who are in him, enabling them to walk as he walked. It is true our blessed Saviour speak­eth of branches in him that beare not fruit: but there he meaneth those who are in him, [...] not [...] onely in appearance, not in reality; who in respect of their Christian profession seem to be, and in others, per­haps their own opinion are in him, not of those who are in him by a reall, substantiall, and spirituall Union with him; since all that are so in him, cannot but receive grace from him, to become fruitfull in good Works. They that are in Christ are his Members, and [Page 57] as the Members whilst united to the head have sence and motion derived from it, so is it with those who abide in Christ, to whom he impartes that motion whereby they are able to walk as he walked. They that are in Christ are his branches, and as the living branches re­ceive Joh. 15. 3. sap from the root, yea, the sap that is commu­nicated to the branches, is of the same nature with that in the root, and the fruit according; so doth every one that is in Christ partake of grace from Christ, yea, that grace which is in Christ is in­fused into the Christian. Finally, He that is joyned to the Lord is one Spirit; if any man be in Christ, he hath the Spirit of Christ, and look as when the Spirit of Eliah came upon Eli­sha; he was enabled to do the same miracles which he did: So in whomsoever Christs Spirit dwel­leth, it strengthens them to do the Works of Christ, and become like to him. Very observable to this purpose is that phrase of sealing with the spirit of promise; for as the Seal maketh the impression of Eph. 1. 13. its own stampe upon the Wax, whereby it is that the Characters upon the Seale are to be discern­ed in the Wax; so doth Christs Spirit stamp his own Image upon the soul: whereby it is that the graces of Christ appear in the life of a Chri­stian. Hence it followes that whosoever saith he is in Christ, ought to walk as he walked, or else he is a lyar, and saith he is, what he is not: In which respect Leo excellently, Falsae professionis Leo Serm. 5. de jejun. 7 ^mi men­sis. imagine utimur si cujus nomine gloriamur, ejus insti­tuta non sequamur, If we conforme not to his precepts and pattern, in whose name we glory, and of whose rela­tion we boast, all our profession is in vain, nay a meer lye.

To end therefore, Explora teipsum infaelix qui baptisatus es in Christum, whosoever thou art that being Baptised into Christ, professest to put him on, [Page 58] and calling thy self a Christian, faist thou art in him, try thy self by this mark? dost thou walk as he walked? nay, rather dost thou not walk contrary to him? He was holy, thou art profane; he was humble, thou art proud; he was meek, thou art contentious; he was charitable, thou art malitious: thou saist thou art in Christ, and yet thou livest like a beast in sensuality, nay, like a Devill, in hatred and envy, but let no man deceive himself with such a vain profession. Nec Aug. de vitâ Christianâ tr. 8. c. 14. quisquam se Christianum judicet nisi qui Christi doctrinam sequitur & imitatur exemplum, nor let any man esteem himself a Christian who doth not resolve to follow Christs Commands and Example. Indeed what Alex­ander said to one of his name who was a Coward, Aut depone nomen, aut fortiter pugna; either shew thy self valorous, or do not call thy self Alexander; that Christ saith to all loose Christians; either live according to my pattern, or renounce my name: let then every one that nameth the name of Christ expresse the nature and do the works of Christ. Pythagoras instructing the women in Jamblien. Py­thag. l. 1. c. 11. a grave Oration told them, that many of the Names which were given to them in their conditions both be­fore and after Marriage, were the Names of God­desses; and thence exhorted them to imitation of those Goddesses. The Name (beloved) which we all have ta­ken upon us is the Name of Christ, and therefore let us account our selves engaged to conforme to him. This, This is that which will both justifie the truth of our present profession, and make good our future expecta­tion. There are many as S ^t Bernard observeth, who Bern in Cant. Serm. 21. would Christum consequi, and yet not sequi, be where Christ is, sit down in his Throne, as he is in his Fa­thers, and yet will not go where he went, and walk as he walked; but alas it cannot be: There is no coming to the same place but by the same path, sequi servatorem Iren. l. 4. c. 28. est participare salutem, saith Ireneus elegantly: The [Page 59] way to partake of Salvation, is to follow our Saviour; and therefore he that saith he is now in Christ, and hop­eth hereafter to be with him, must so walk as he walk­ed: In a word, live as Christ lived, holily, justly, soberly, dye as Christ dyed, believingly, charitably, patiently, so shall you raign as Christ raigneth, gloriously, trium­phantly, eternally.

Amen.

THat rule of Divines concerning Precepts, Tota lex est copulativa, the whole Law is copulative, may no lesse truly be ap­plied to graces, which as so many links in a Chain of Gold are knit one to the other. The mother and root grace of all is Faith (here called Knowledg) as being that which ingrafts us into Christ, of whose fullness (saith Joh. 1. 16. the Evangelist) we receive grace for grace This Faith [Page 61] whereever it is, is attended with Charity, [...]or Faith (saith S ^t Paul,) works by love. This love cannot reside Gal. 5. 6. in any soul, but it will manifest it self by Obedience. So much our blessed Saviour expresseth, If any man Joh. 14. 13. love me, he will keep my Commandments. This Obe­dience is then best performed when we are conformed to Christ in our lives, and therefore calling upon us to take his yoake he biddeth us learn of him. Finally, by this Obedience to, and imitation of Christ, we Mat. 11. 29, 30. gain our assurance of our interest in him: whence the Apostle Peter requiring us to give diligence to make our calling and election sure; presently addeth, if you do these 2 Pet. 1. 10. things that is practice those graces whereof Christ hath given us a pattern. Thus there is not only a concomi­tancy, but an efficiency of graces, a connexion of one with, but a dependance of one upon the other; whilst Knowledg begets Love, and Love keeping the Command­ments, and keeping the Commandments we walk [...] Christ walked, and by all these we come to know that we know him, and are in him; all of which are suc­cinctly and distinctly laid down in these four Verses, Hereby we know, &c.

In these Verses there are two clauses yet remaining to be discussed, the one in the beginning of the third, and the other in the end of the fifth; the former of which referrs to the keeping of the Commandments, and the other though it may look backward, yet most rational­ly is conceived to look forward, to walking as Christ walked; both for substance the same, and contain in them two collaterall propositions; the one whereof as­serts the attaining a comfortable knowledg of our know­ledg of, and interest in Christ: We know that we know him, we know we are in him; and the other an especiall means whereby that knowledg is attained; Namely hereby, that is, by keeping his Commandments; and a­gain, hereby, that is, by walking as he walked; of [Page 62] both which in their order.

1. S ^t John here affirmeth of himself and other Saints, We know that we know him, We know that we are in him. It is that indeed which not only here, but elsewhere he asserts, in the next Chapter, We know that we are 3. 14. 4. 13. 5. 19. translated; and again in the fourth Chapter, We know that we dwell in him; and in the fifth, We know that we dwell in God. For the better opening of it, take notice of these ensuing Considerations.

1. There is a threefold Object, whereabout this knowledg is conversant; Namely, what was be­fore all time, what shall be after all time, and what is in this present time. This knowledg looketh backward, and that as far as eternity to the decree of election, which was before the foundation of the World; in this respect it is S ^t Peters advice, make your election sure. This knowledg looketh forward at the future e­state 2 Pet. 1. 5. 2 Cor. 5. 1. of felicity; upon which account S ^t Paul in the name of himself, and others saith, We know that we have a building in the Heaven. Finally, This know­ledg looketh upon our present estate of Vocation, Justifi­cation and Sanctification, our Union with, and faith in Christ, and of this our Apostle here speaketh, to which I shall therefore confine my discourse.

2. There is a double knowledg attainable by a Chri­stian, to wit, direct, and reflexe; The direct know­ledg is terminated in Christ who is its Object; The re­flexe in the knowledg itself which is the act, both these kinds of knowledg our Apostle here expresly speaketh of when he saith we know that we know him; where the latter, we know, is that scientia knowledg which imme­diately looks on Christ, and the former is that conscientia knowledg which immediately looks upon the act of knowing. Indeed it is the choice priviledg of the ra­tionall soul, that it can reflect upon its own acts, where­by it is that a man not only understandeth and willeth, [Page 63] but knoweth that his soul doth exercise those functions: this is that which accordingly a Christian improveth in respect of his spirituall actings, so that he doth not only put forth the operations of his graces, but is in some measure assured that he doth put them forth; for as when I look in a glass, I look upon my self looking in it, when I touch my body I feel my feeling of it; In like manner the soul by reflex knowledg apprehends her own apprehension, judgeth of her own judgment, and believes her beliefe. Suitable to which is that of de­vout Anselm, Qui fidei sensum in corde habet, hic scit Christum Jesum in se esse, A Christian having an experi­mentall Anselm in Corinth. sence of Faith in his soul, knoweth himself to be in Christ.

3. This Knowledg of Knowing Christ, and being in him, is only i [...] respect of our selves, not others; we know him saith the Apostle, not that you know him, or that you are in him, but that we, every one attain­eth this knowledg in respect of himself. Congruous to this purpose is that of S ^t Austin, Fides est in intimis no­stris; Aug. de Trin. l. 13. c. 2. nec enim quisquam hominum videt in alio sed unus quisque in semitipso. Faith is inwardly seated in the heart which one man cannot discern in another, but on­ly in himself. Indeed Negatively we may conclude concerning those whom we see wallowing in prophan­ness, living in wickedness; that for the present they are not in Christ, nor have any saving Knowledg of him. Positively, we cannot concerning any though never so holy in appearance, that they are in Christ. Since whereas men may give undoubted signs of their badness, they cannot of their goodness; Indeed this new name is such as no man knoweth but he who receiveth it; and that only in himself who doth receive it; and as to know it in our selves is very difficult, so to know it in another is impossible. True, we must here distin­guish of a double knowledg, to wit, of Charity, and [Page 64] Certainty▪ the former is only a probable opinion (impro­perly called knowledge) and is that which we may have of others being in Christ by their external con­versation. Thus the Author to the Hebrewes was Heb. 6. 9. perswaded better things of them to whom he wrote; and S ^t Peter calling Sylvanus a faithfull brother, addeth, as 1 Pet. 5. 12. I suppose: nor are we to understand any more by S ^t Pauls phrase concerning the Thessalonians, knowing your 1 Thes. 1. 4. election of God, since not the Apostles themselves (except by special revelation) could infallibly know any particu­lar persons to be the chosen of God, and members of Christ.

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

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

2. But though it be not perfect so as altogether [Page 65] to expell doubting; yet it is infallible so as to ex­clude deceit; it is not onely we thinke, or we hope, but we know. It is true, as all other graces, so this hath its counterfeite; there is a presumption which looketh like this perswasion, whence it is that a man may be deceived about it, but still the knowledge it self is such as doth not deceive. To this purpose are those similitudes which the learn­ed Daven. determ. 4. Davenant maketh use of; a man that is drunk, may think himself sober; a man that is in a dream may i­magine himself to be awake, and both are cheated in their opinions; yet this hindereth not but that a sober man may know that he is not drunk, a man that is awake may know that he is not asleep, and this knowledge of theirs is infallible. Thus whilest Hypocrites have a deceitfull presumption of their union with, it hinde­reth not but that regenerate persons may and do attain an infallible knowledge of their knowledge of, and inte­rest in Christ.

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

1. Some there are who are in Christ, but know it not, like children who live in their mothers belly, but are not themselves sensible of it. As Jacob said of Bethel, God was in this place and I knew it not; so may it Gen. 28. 16. be said of many Christians, Christ is in them, and they in him, and they are not aware of it; of whom we may pronounce in Virgils words, ‘O fortunatos nimium bona si sua norint Virgil. Agricolas!—’ How happy were they did they but know their happiness, [Page 66] for want of which their jealous mindes pass unrighte­ous censures upon themselves, as if they were mise­rable.

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

3. But lastly, Others there are who both truly know Christ, and know that they know him; are by faith in­grafted into Christ, and have an inward sense of that faith, and so of their being ingrafted in him. A­mong this number was S ^t John, and not he only but many others, as well Christians as Apostles; in which respect he useth the plural number, and indeed an endeavour after this reflex knowledge, is that, to which every Christian is bound. It is S ^t Peters counsell, giving all diligence to make your calling and election sure; 2 Pet. 1. 1. 10. and if you please to view the begining of his Epistle, you shall find those whom he puts upon this work, to be all that had obtained like precious faith with the [Page 67] Apostles, (to wit for quality though not quantity) that is all believers who being chosen and called, must strive for an assurance that they are so.

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

1. If we strive after it, we shall not labour in vain. Indeed God hath appointed to every Christian his measure of spiritual stature; yet so as that no Chri­stian who is not awanting to himself, but may attain so farre as to have some degree of this knowledge; where S ^t Peter in the fore-mentioned Scripture re­quireth all believers to give all diligence to gain this assurance, what doth he but imply at once both a difficulty and a possibility of gaining it? since, were it not difficult, there were no need of all, and if it be 2 Cor. 13. 5. not possible, it will be in vain to use any diligence. When S ^t Paul calleth upon the Corinthians to examine them­selves whether they be in the faith, what is his designe but (as the following words [ know you not that Jesus Christ [...]s in you) intimate] that they might come to know their interest in Christ? And surely it were in vain to bid us search for that which cannot be found; examine whether we be in the faith, if we cannot know whether we have faith, or no.

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

1. Christians are called upon in Scripture to cry Phil. 3. 1. Tit. 2. 12. Abba Father, to rejoyce in the Lord, to be thankfull, to love the appearing, and look for the coming of Christ. Now these are such duties as are to be performed by none but them who know that they know Christ, and are in [Page 68] him. How can we call God Father, unless we know him to be so? nor can we be assured that he is our Fa­ther, except we know our selves to be in Christ, through whom alone he becometh a Father. Gerson Gers. par. 2. comp. Theol. de delect. hath well observed, that to joy there must three things concurre, objectum delectabile, applicatio ad appetentem, & cognitio applicationis: a delightfull object, an applica­tion of this object to him who desireth it, and a knowledge of that application; it is so in spiritual joy, Christ is the delectable object, our knowing him, and being in him is the application of this object; and though these two be present; yet if there be not a knowledge of this ap­plication, there can be no rejoyceing. How full of teares and despair is Hagar, when yet a well was by Cen. 21. 16. her? How sad, and pensive are those two Disciples whilest yet Christ draweth near to them, and walketh with them? How bitterly doth Mary weep at the Luk. 24. 15. 17. Sepulchre, whenas he for whom she weepeth, is risen from the grave, and standeth by her? and why all this? Alas Hagar seeth not the well, the Disciples and Mary knew him not to be Jesus! Thus as it is impossible Joh. 20. 14, 15. to desire that we know not to be good, so to delight in that good whereof we know not our selves possessed. And as we cannot be joyfull in, so neither thankfull for those benefits, whereof we have not a sensible fru­ition; he only that can say, God of his abundant mercy hath begotten me again, can say, Blessed be the God and 1 Pet. 1. 4. Father of our Lord Jesus Christ. Finally, Christs com­ing at the last day shall be in flaming fire, rendering vengeance on them that know him not; only to them that are in him, he will arise a Sunne of righteousness with healing in his wings; so that whilest we are un­certain of our being in Christ, we cannot with com­fort expect or with desire long for his coming.

2. And as this knowledge enableth us to these duties, so it is that which enlargeth our com­forts; [Page 69] true it is, he is an holy man who hath grace without peace, but he is the happy man who hath grace and peace. The knowledge of our interest in Christ is not necessary to the end it selfe, as if there were no Salvation without it, but it is needfull to Solace us in the way to the end, since there is no Consolation without it. What is it that heighteneth our Fellow­ship and Communion with God, that giveth us bold­ness of access to the Throne of Grace; that causeth the soul to converse with God as a Favourite with his Prince, a Son with his Father, a Bride with her Bridegroome, but this knowledg? How amiable is the Meditation of Christ, in his Person, Natures, Offices, Merits, to him who knowing himself to be in Christ, knoweth all these to be his? Every thing of Christ is sweet to such a Soul, it doth him good to view his Wounds; nay with Thomas to put his hands in the hole of Christs side, whilst he can say, my Lord▪ and my God. With what gladness doth he receive the Word of God in every part of it; since the very threatnings do not affright him, because he knoweth they belong not to him? This Knowledg of our interest in Christ is that which multiplyeth the sweetness of all temporall enjoy­ments, inasmuch as by this means we look upon our selves as having not only a civill, but a spirituall right to them, we look upon them as the fruits and pledges of speciall love; yea, the earnest of a better inheri­tance▪ Indeed mercy looketh like mercy, and every blessing is doubly beautifull in the eye of such a Christi­an. One being asked what was the best Prospect? re­turned this Answer, To see a greatway in his own land? He who knoweth he is in Christ may look both on Earth and Heaven as his: according to that of S ^t Paul, All 1 Cor. 3. 22. things are yours.

Finally, This is that which contents us in all estates, supports us under all afflictions, and armeth us against [Page 70] the fears of death. He must needs be willing to want any thing else, who knoweth he hath Christ, who is All in All, he need not, cannnot be troubled at any evils, who knowing that he is in Christ, knoweth all things shall work for his good; nor can the separation which death maketh be terrible to him, who is assured of that Union with Christ, which admits of no separation, Rom. 8. 28, 38. no, not by death it self; yea, which death is so far from hindering, that it hasteneth to a fuller per­fection.

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

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

To elucidate this Assertion, observe these follow­ing Particulars,

1. That knowledg which we have of our being in Christ, and knowing him by these Characters is, not à priori, but à posteriori, not by the causes, but by the effects; our Obedience is not the root, but the fruit of Faith, and we are not in Christ, because we walk in him, but we walk in him because we are in him. To this pur­pose is that note of Beza upon the Text. Bona opera Beza in loc. [Page 71] nos non inserunt Christo, sed insitos consequuntur, good works do not ingraft us into Christ, but our being ingraf­ted into Christ enableth us to performe good works. As therefore the Tree is known by its fruit, and life is known by breathing and motion, which are the effects of it; So we know our Faith in, and Union with Christ by our Obedience to, and imitation of him.

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

1. Inasmuch as the commands which Christ re­quireth us to keep, and the waies wherein he walked which we must follow, are clearly set down in the Word; if we faithfully compare our actions with the rule, we may know whither we keep the Commandments, and walk as Christ walked or not. True it is, many are cheated with Alchymie instead of Gold; think them­selves to have those graces, which Christ did shew forth, whenas they are counterfeit; but this is not for want of an exact rule discovering, but because of a deceitfull heart misapplying; so that were men but faithfull to themselves, they might be able to pass a right censure in this Particular. Hence it is, that whilst the Hypocrite deludeth himself with a partiall Obedience and a counterfeit imitation, the regenerate Christian being in some measure enlightned, disco­vereth what is sincere, and what is fained, and so judg­eth righteous judgment: To this purpose is that of S ^t Austin, Qui diligit fratrem magis novit dilectionem Aug. de Trin. l. 13. c. 2. id. in Ps. 149. quâ diligit, quam fratrem quem diligit; He who loveth his Brother, more surely knoweth the love whereby he lo­veth him, then his Brother whom he loveth: and hence it is that the same Father saith, Est modus gloriandi in conscientia ut noveris fidem tuam esse sinceram, ut noveris spem tuam esse certam, ut noveris charitatem tuam esse sine simulatione; this is the rejoycing, yea, glory­ing [Page 72] of a Christian whilst his conscience regulated by the word, and illuminated by grace giveth in evidence that his Faith is sincere, his hope firme, and his love un­fained.

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

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

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

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

Finally, Other effects there are which flow from Faith only, and alwaies, which it is as naturall for Faith to pro­duce, as for the Sun to shine, or the Fire to burn; such are these my Text speaketh of, a sincere Obedience, and a con­sciencious imitation of Christ: from whence we may infer both waies, and so the proposition will be recipocrally true, Every one who keepeth the Commandments knoweth Christ, who walketh as Christ walked, is in him; and every one who knoweth Christ keepeth the Commandments, is in Christ, [Page 73] and walketh as he walked.

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

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

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

3. This Knowledg which we have hereby doth not exclude the Testimony of the Spirit. It is S ^t Pauls assertion, That the Spirit beareth witness with our Spi­rits, that we are the Children of God: Yea, S ^t John in Rom. 8. 16. 5. 7. the last Chapter of this Epistle plainly ascribeth this Office of bearing witness to the Spirit, and yet it is no less true, that these graces and qualifications do beare the same witness; these two witnesses being the one subservient to the other, whilst the spirit is the princi­pall, and these qualifications are the Spirits instrument in this work. Whether there be an immediate Testimo­ny [Page 74] given by the spirit to the Soul of a Believer, assu­ring him o [...] his interest in Christ I will not now dispute. That the spirit can thus testifie is not to be questioned, and that at some times to some eminent Saints he hath been and may still be pleased to vouchsafe it, will not be denied: but doubtless the usuall way of the Spirits witnessing is by the grace of San­ctification imprinted on the heart, and expressed in the life.

To this Testimony the Spirit concurreth especially Gal. 5. 22. two waies, partly by implanting his graces in us, in which respect they are called the fruits of the Spirit; and partly by discovering them to us, in which regard S ^t Paul saith, We have received the Spirit which is of 1 Cor. 2. 12. God, that we might know the things which are freely gi­ven us of God. The truth is, as we cannot have grace without the Spirits operation, so neither can we dis­cern it but by the Spirits irradiation; and as the beau­ty of all colours is manifested by the light of the Sun, so is the truth of all graces in the heart by the Spirits light.

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

To close up this with a double consectary.

1. That assurance of an interest in Christ which ma­ny pretend to, who walk contrary to him and his Pre­cepts in their lives, is not a Christian Knowledg, but a vain confidence, a carnall security, a lying delusion, and a damned presumption. To all such therefore who hug sin in their Bosomes, and yet suppose they are folded in [Page 75] Christs arms, who sail with full speed to Hell, and yet think to cast Anchor at Heaven Gates, who live in Rebellion against, and yet promise to themselves Salvation by Christ, we say not rejoyce with trem­bling, but tremble without rejoycing; not work out your Salvation with fear, but fear without any hope of Salvation in this condition. And whereas such persons may perhaps plead an immediate Testimony of Gods spirit, assuring them that they are in Christ; we are bold to tell them, it is an hissing of the old Ser­pent, not a whispering of the good Spirit, it is the voice of the Devill, not of God. Ah my Brethren, we sometimes pity mad Persons whom we seelying in the straw, clad in rags, and yet heare them boast­ing themselves to be Kings and Queens: Have we not as great, nay far more reason to pitty our own madness, in fancying to our selves we are in Christ, washed by his Blood, and made Kings and Priests to God, when as we transgress his Laws and cast both his Pre­cepts and Pattern behind our back. Me thinketh when men who live in Adultery, Fornication, Covetous­ness, Envy, Rebellion, or any work of the Flesh, promise to themselves an interest in Christ, their sins should presently look them in the face and tell them, that they are none of Christs.

2. It neerly concerneth us all to search our hearts and try our waies, to enquire into the Obedience and Conformity of our Conversations, that hereby we may know we are in Christ. It is an excellent saying of S ^t Bernard, Quantum creseis in gratiam, tantum dilata­ris Bern. Serm. 3. in Cant. in fiduciam, according to the measure of our Obe­dience, so is the measure of our Confidence; if there­fore we would strengthen the latter, we must by due inquiry assure our selves of the former. Ah my Bre­thren, it is an easie matter for a man to say I know I am in Christ, but it is no easie matter to say, Hereby [Page 76] I know I am in him; what is it for a man to brag that such and such Lands and Lordships are his, unless he can shew his evidences? These qualifications are the eviden­ces of our title to Christ; and what will it avail to lay a claime to Christ, if we have not these to shew? Oh then what need is there of a diligent search, that we may find these qualifications in us, and because in ni­hilo facilius, & periculosius erratur, there is nothing wherein we may more easily, and yet more dange­rously be mistaken, then in this enquiry? Oh what need is there of a due care, that there be no flaw in our evidence, that our qualification be of a right stampe.

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

And now upon serious and deliberate search.

1. On the one hand, Canst thou not find these quali­fications in thee? Be not too hasty in passing a determi­nate sentence against thy self, since though these gra­ces be necessary effects, yet they are no [...] necessary signs of Faith; and therefore they may be in us, and so we truly in Christ, and yet not appear, so as we to know either that they are in us, or we in Christ. Perhaps thou art at that time clouded with some violent passion, assaulted with some virulent temptation, under spiri­tuall desertion; and no wonder if in such a case thou be not able to see those graces which yet thou hast; since though there be fire, yet so long as it is hid in the Embers it cannot flame forth, nor doth it appear to be there. Besides the operating, there must be (as you have heard) a discovering work of the spirit. By the former, Faith bringeth these graces forth as ef­fects, [Page 77] by the latter, a Believer maketh use of them as signs, and these two do not alwaies go together. In­deed if thou manifestly find the contrary vices reigning in thee, thou maist and oughtest to conclude thy self as yet to be without Christ; but though thou canst not clearly apprehend the inbeing of these graces, thou must not peremptorily conclude against thy being in Christ, but rather hanging as it were between hope and fear, wait and pray, and search for further disco­very.

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

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

IT was S ^t Pauls sage and sacred advice to Timothy, Hold fast the form of sound 1 Tim. 2. 13. words which thou hast heard of me in Faith and Love which is in Christ Jesus. Where these words Faith and Love are by some, and not unfitly referred to the manner of [Page 79] holding, these being the two hands by which we hold fast the truth; but by others and no less probably they are refered to the forme of sound words which he heard of him, the matter of the form, the substance of those words being reducible to those two heads: suitable hereunto is that Paraphrase of Theophilact, in Faith and Love, [...], Theoph. in loc. that is, My words and discourses are conversant about Faith and Love: what he saith concerning S ^t Pauls we may concerning S ^t Johns words in this Epistle, all of which tend either to the enlightning of our Faith, or inflaming of our Love; the latter of which our Apostle beginneth with at these Verses, Brethren I write no new Commandment, &c.

Our Apostle intending to spend a great part of this Gen. 1. Epistle in a discourse of Love, doth not unfitly begin it with a Preface; especially considering that the end of an Exordium is captare benevolentiam, to gain love both to the Orator and his matter.

In this Preamble there are two things considerable.

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

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

That which first occureth to be handled is the kind Part 1. Appellation Brethren. The vulgar Latine following the Syriack read it Charissimi, dearly Beloved: and Grotius finds [...], in one Greek Manuscript. In­deed either is very suitable, To shew that he himself was not a stranger to that love he would teach them, he might fitly call them dearly Beloved, and being to treat of Brotherly Love, he no less aptly useth the stile of [Page 80] Brethren, so that it is not much materiall which way we read it; but because the other phrase of dearly Be­loved is used afterward, and the most Greek Copies here read, [...], I shall handle that reading (which Qui de chari­tate praecepta traditurus erat à charitate non alienus. Justin. in Ep. our Translation following renders) Brethren.

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

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

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

2. Consider him as a Christian embracing the same Faith with them, which he Preached to them, [Page 81] so he and they were Bretheren. They who have the same Father and Mother, are undoubtedly Brethren; now the Apostles as Christians had God to their Father and the Catholick Church to their Mother: and therefore Brethren to all even ordinary Christians. In this respect it is that S ^t Peter, giving thanks to God 1 Pet. 1. 3. for this mercy of Regeneration, useth a Pronoune of the first person Plurall; Blessed be the God and Father of our Lord Jesus Christ, who hath begotten not me or you, or me and you, but us again to a lively Hope; thereby intimating that he and they were all the Chil­dren of God, and that by the same meanes of the new Birth: and S ^t Paul writing to the Corinthians, maketh himself one of the number, when he saith, We being many are one body; and again, By one Spirit we are all Baptized into one Body, thereby imply­ing, 1 Cor. 10. 17, [...] 3. that he and they stand in the same relation to the Church.

This Relation is that which is not between every Minister and his People. On the one hand sometimes the Minister himself is not a Brother, because a pro­phane wicked Person; yea, in this respect he may be able to say my Children, and yet not my Brethren: for since the Spirituall Birth dependeth upon the energie of the Seed, which is the Word accompanied with the Spirit, not at all upon the goodness of him that dispens­eth it; it is not impossible for an unregenerate person to beget others to the Faith, and so the Minister may be a Father and not a Brother. On the other hand ofttimes a great part of the people remain in a state of sin, and im­enitency, in which regard good Ministers have too oft just reason to complain, that when they have many Auditours, they have but few Brethren. Indeed whereas these two relations in a carnall alliance are inconsistent, in this spirituall kindred, they one make way for the other; Auditours by becoming the Chil­dren [Page 82] are also the Brethren of their faithfull Pastors. Thus when we our selves are begotten again to God, and we are Instruments to beget you again; you and we are Brethren. Happy the People who have such a Minister; happy the Minister who hath such a People; then is there the sweetest▪ Harmony when there is this spirituall Affinity between them.

3. And Lastly, Consider him as a man sprout­ing from the same root, and made of the same mould with them, so in a naturall way according to a large notion, he and they were Brethren. It was Moses Deut. 18. 15. his prediction to the Jews concerning Christ. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy Brethren like unto me, him shall you hear; and as Christ himself, so his Apostles whom he raised up to publish his Gospell, and their Successours, who are sent about this work have still been the Peoples Brethren. Moschus relateth a story of an Abbot, Mosch. de vit. patr. l 10. c. 149. who was checked by a Deacon for some errour in holy Administrations, whilst he saw Angels standing by: he supposing the Angels would have rebuked him if he had done any thing amiss, slighted the Deacons admonition. The Deacon continu­ing his reproof; the Abbot addresseth himself to the Angels, Quare vos non dixistis mihi? Why have not you checked me? to whom they returned this Answer, De­us ita disp [...]suit ut Homines ab Hominibus corrigantur, God hath so ordered it that Men should be convicted and instructed by Men, who are their Brethren.

We have a great deale of reason herein to take no­tice of Gods mercifull condescention in teaching us by men like to our selves. When God was pleased to speak by himself, it was so terrible that the people could not endure it: when God was at any time pleased to send Angels of his errand, it caused amazement in the minds of them to whom they were sent, but speaking to us [Page 83] by our Brethren Men as we are, we are comforted and encouraged. Doubtless it had been more congruous to the majesty of God and Sublimity of his message, that those glorious Angels should have been the dispensers of it; but surely it was more correspondent to our weakness, and thereby to his goodness, that men should be the Conduits to convey this water of life to us. And now Beloved let not this goodness of God be to us an occasion of contempt; far be it, oh far be it from us, to regard the message the less because they are men, our Brethren who bring it: he wanted not other waies of making himself known to the Children of men, but this was most expedient for us, and there­fore let it be matter of gratulation to us; and if at any time our corrupt hearts shall prompt meane thoughts of the word, because of the meanness of the Ambassadours, let us remember that it is verbum pa­tris, though in ore fratris; the Gospell of God, though spoken by man, the word of our Father, though in the mouth of a Brother.

2. It is a word of Humility, Brotherhood is a relation of equality; all Brethren (except the elder Brother) are alike, Christ is the Elder Brother, so that the Apostle in calling the Christians his Brethren, maketh them as it were equall to himself. Oh what humility lodged in the hearts▪ of those holy Apostles! No doubt as Apo­stles, they were above the rest in Place, and Power, Of­fice, and Dignity: in which respect S ^t John before calls them Children, a relation, that argueth a su­periority in him over them, and yet such was the low­liness of their minds that they looked upon themselves as but equall: and therefore this Apostle here, and the re [...]t frequently in their Epistles use this term Brethren; nay, as if this were not low enough, S ^t Paul menti­oneth 2 Cor. 4. 5. a relation that argueth an inferiority in the Apo­stles to the people, where he useth that religious Comple­ment [Page 84] to the Corinthians; our selves, your servants for Je­sus sake. This lowliness of mind was that which ac­cording to Christs command they learned of him. It is very observable, that though Christ was their Lord and Master, yet he calls them not servants but friends, a word of Parity; yea, he intitles them to this very relation, when he said to Mary Magdalen, go to my Brethren: and if Christ was pleased to call them, well might they call those, who were their Disciples, Bre­thren.

Oh let the same mind be in all the Ministers of the Gospell! Pride is odious in any, but especially in Christs Ambassadours. As S ^t Paul saith, though I might enjoyne, Phil. v. 8, 9. I rather beseech; so though we may challenge superiority and authority, yet let us rather condescend to a way of equality; yea, if need be, inferiority. We must keep up the honour of our office, but still express the humility of our minds: in respect of Heavenly mindedness, we must be as the hills; of lowly mindedness as the vallies: let us not think much to sit in the hinder part of the Ship, so we may steere the course of it to Heaven. How willingly should we bespeak the people as our Bre­thren, nay Masters, so we can but gain them to be Christs Servants? Only let me adde one Caution, the humility of the Minister must not be an occasion of con­tempt from the People; yea give me leave to tell you, whilst we are ready to be commanded by you, you ought readily to obey us, and it becometh you to reverence us as Fathers, whilst we call you Bre­thren.

3. It is a word of Amity, It is not unworthy our observation, that the holy Apostles are of all others most frequent in this stile of Brethren, and that no doubt for this reason, because it is a term at once both free from pride and full of love. Great is the love which hath been betwen Brethren; nor can any relation afford [Page 85] higher examples then this; Brotherly Love hath ex­ceeded parentall. A Persian that wept not for his Childs, did for his Brothers death, saying, I may have more Children, but not Brethren. So that our Apostle here calling them Brethren, no doubt intends to let them see how kindly affectioned he was towards them; such is the affection which the Ministers of Christ have ever had towards their People. Thus did S ^t Paul love 2 Cor. 6. 11. the Corinthians when he saith, Oh ye Corinthians our mouth is open unto you, our heart is enlarged; and the Thessalonians when he saith, Being affectionately 1. Thes. 2. 8. desirous of you, we were willing to have imparted unto you not the Gospell of God only, but also our own souls, be­cause Ambr. Serm. 1. de Temp. ye were dear unto us. Thus did S ^t Ambrose love his charge, when he declareth how much he was troubled at his absence from them though upon just oc­casion. It were easie to multiply instances of this nature. Oh let all Pastors take fire at these flames, and learn by these examples: indeed there is no relation in which Ministers stand to their people, but it cals for this duty, if they look on them as their Sheep, their Schollars, their Children, their Brethren; all ingage them to Love.

And surely, Magnes amoris amor, Love is the Load­stone of Love; if we love you, you must love us as Bre­thren, so did those converts who bespake the Apostles with this very title, Men and Brethren. Tell me I be­seech Act. 2. 37. you why should we be accounted as your ene­mies who watch for your souls? If you think scorne to honour us as Fathers, yet however own us as Bre­thren.

In a word, Since we are Brethren let us sweetly live and love as Brethren. Oh how pleasant a thing it is for Ministers and People like Brethren to dwell together in Ʋnity! Oh that both Priest and People when any con­tentions arise between them, or when their love to [Page 86] each other, begins to faile in them would remem­ber this relation, so should the meditation hereof be both as water and fire, as water to coole the heat of contention, as fire to kindle and cherish the heat of af­fection.

4. It is a word of dignity, That he who was in the highest office belonging to the Christian Church should call the despised Christians, to whom he wrote his Brethren; as it is a dignation in him, so it must needs be an exaltation to them. The greater the Per­sons to whom we are related, and the nearer the rela­tion is, the greater is the honour. To be a Servant, a Kinsman, but much more to be a Brother of a Lord, or Earl, but much more of a King is a very great Dignity; such honour have Christians; they may claim Brother­hood to the goodly fellowship of the Prophets, the Noble army of Martyrs, the sacred Hierarchy of the Apostles, yea the head of the Church, Christ himself: for so saith the Author to the Hebrews concerning him, He Heb. 2. 11. is not ashamed to call us Brethren.

Oh let us walk worthy of these high relations which Christianity confereth upon us, and so much the ra­ther, because by our unanswerable behaviour to these relations, we shall not only dishonour our selves, but them to whom we are related. If one that is Brother to a King should make himself a companion of Thieves, doth it not redown to the dishonour of the King to whom he is so nearly allyed? And if we who by our Christian profession pretend at least alliance to the Apostles; yea, Christ himself, shall live no better, nay worse then Turks, Pagans, Infidels, how must they suffer to whom we pretend so near a relation? And there­fore (to imitate the Apostles exhortation) Let our Conversation be such as becometh the Brethren of those holy Apostles, who were the first Publishers of the Gospell of Christ. And so much be spoken of the [Page 87] Compellation given to the Persons.

Pass we on to the commendation which our Apostle Gen. 2. here giveth the matter whereabout he was now to write, which is drawn from three heads.

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

The Authority of that which our Apostle here com­mendeth Part 1. is that which we are to begin with. And that inasmuch as it is

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

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

[Page 88]It is somewhat debated by Interpreters what our A­postle intends by this old Commandment, whilst Some understand it generally of the whole Evangelicall Do­ctrine. Others referre it to the preceding Verse, where is a speciall command of walking as Christ walked. O­thers to that particular command of Love, which im­mediately followeth. This last I incline to, and so much the rather, because I find S ^t John himself so expound­ing it in the Eleventh Verse of the next Chapter, Ch. 3. Ver. 11. Ep. 2. Ver. 5. wherein he cals loving one another, the message from the beginning, and at the Fifth Verse of the next Epistle, where he saith, Not as though I wrote a new Command­ment, and this concerning the precept of loving one a­nother.

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

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

1. Generally, That as the Law had Gospell, so the Gospell hath Law in it; and as it publisheth promises, so it obligeth by Precepts. It is the difference between pro­mises and commands, that the one importeth some good to be done for us; and the other, some good to be done by us; the one informeth us what God will do; and the other, what we should do. Now though the princi­pall end of the Gospell be to declare the one, yet so, as that it teacheth the other. For this reason it is no doubt Rom. 3. 27, 8, 2. Gal. 6. 3. Jam. 1. 25. Gal. 6. 16▪ 2 Pet. 2. 21. that the Gospell is sometimes called by the name of Law, as where we read of the Law of Faith, and the Law of Christ, and the Law of Liberty, and the Law of the Spirit of Life: and upon the same account the Apostle Paul cals it a Canon, or a rule to which our lives must be conformed, and by which our waies are to be directed: and S ^t Peter stileth it the holy Commandment, from which Apostates turn, and [Page 89] the grace of God which many interpret (by a Metonymy of the Object) to be the Gospell; is said to teach, being as Tit. 2. 11. 1 Pet. 4. 17. 2 Thes. 1. 8. well a Schoolmaster as a Comforter. Finally, In this respect it is that we read not only of believing the Gospell which layeth hold on the promises, but obeying which conformeth to the Precepts of Christ, the non performance of which is threatned with a misera­ble end by S ^t Peter, and with vengance to be rendred in flaming fire by S ^t Paul.

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

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

Our Apostle having before called upon those whom 2. he wrote to keep the Commandments, proceeds to sh [...]w them what the command was, he would have them [Page 90] especially to keep; no doubt hereby intending to prevent an Objection which might otherwise be made. S ^t John having set down keeping the Commandments as the only mark of knowing Christ, it might be inquired. Oh holy Apostle what are those Commandments which thou wouldst have us to keep? for prevention of which he lets them know what was the old and new Commandment, which they were chiefly to keep, namely, Love.

A practice deservedly imitable by all Ministers, who must not content themselves with generalities, but descend to particulars, as we call upon the people to do their duty, so we must inform them in the duties which they are to do. Thus the Prophet Micah doth Micah 6. 8. not only exhort the people to Obedience, but sheweth them what the Lord required of them; Namely, to do justice, love mercy, and walk humbly with their God. Thus our blessed Sauiour not only requireth his Dis­ciples Mat. 16. 24. to come after him, but instructs them in what it consists; Namely, the denying of themselves, taking up the Cross and following his pattern: and else where inciting them to learn of him, specifyeth in what, to wit, meekness and lowliness. The truth is, whilst we only in generall terms stirre up men to believe and repent, and serve God and do the Commandments, but instruct them not wherein the practice of those duties consists, they will be very apt to deceive themselves, and the Devill will help to perswade them that they do them whenas they are farre short of them. That Preaching is likely to be most effectuall which is most punctuall, in describing as well as prescribing: as here S ^t John doth in his writing.

Whereas the Apostle before useth the Plurall Num­ber 3. the Commandments; here he changeth it into the Singular and saith, I write a Commandment; and per­haps for this reason to imtitate that in this one, which he was now to write about, all the Commandments are [Page 91] contained, so as in keeping this one we keep all? Indeed what else are the Commandments, but Love enlarged? and what is Love but the Commandments contracted? S ^t Paul writing to Timothy saith, The end of the Command­ment is Charity; this being the finall cause to which every command tends, and the practice of this as it were the formall cause the impletion and perfection of every command: to this purpose is that of S ^t Grego­ry Greg. hom. in Evang. 27. when he asserteth, Omne mandatum de solâ dilectio­ne est, & omnia unum praeceptum sunt, quia quicquid prae­cipitur in solâ charitate solidatur, All the Command­ments are but one and that the command of Love, Love be­ing as it were the one root, out of which all other duties as so many Branches sprout forth. And surely we have great cause to take notice of Gods goodness herein, who having absolute power to command what he plea­seth, is pleased to command nothing but Love. And as Naamans servant said in another case to him, If the Prophet had commanded thee a greater thing, 1 Tim. 1. 5. 2 King. 5. 13. wouldst thou not have done it? how much more when he saith wash and be clean? so (my Brethren) if God had imposed more or harder Precepts upon us, would we not have obeyed them? how much more when he only obligeth us to Love?

This Commandment of Love about which our Apostle 4. was to write is commended from this, that it is not a new but an old Commandment, where observe

1. In Generall, The Commandment which the Apo­stle enjoyneth by writing to these Christians, is not Tert. de prae­script. adv. haer. new but old: it is Tertullians observation concerning all the Apostles, Nec ipsi quicquam ex arbitrio suo quod inducerent elegerunt, how that they did not prescribe any Commandment of their own invention to the Church; and surely then it is a fit item both for us Ministers what Doctrines to deliver, and you the People what Commandments to receive, such as are not new but old. [Page 92] The newest Philosophy may excell as having the advan­tage of new experiments, but the eldest Divinity is the best: that of Solomon, an hoary head is a Crown of Glory, Prov. 16. 31. if it be found in the way of righteousness, may in this case be inverted, it is a Crown of Glory to the way of truth, that it is alwaies found with an h [...]ary head, [...] and [...], are near of sound, and they agree in sense, new Doctrines are vain at best, yea, too often dangerous: and therefore saith Zanchy well, Nihil Zanch. in loc. novum in religione admittendum, nothing of novelty is to Vincent. Lyrin. adv. haer. c. 30. be admitted in Religion: and to the same purpose Lyri­nensis, Vitanda est novitas, tenenda antiquitas, Shun new paths, and keep the beaten track: The Christian Faith Jude 3. is not quotidie inventa, still to be newly invented, but semel tradita, once delivered to the Saints which we must earnestly contend for. Indeed new illustrations id. ibid. of old Doctrines are attainable. Fas est ut prisca caelestis Philosophiae dogmat a limentur, poliantur, non ut commuten­tur, saith the forementioned Author, it is lawfull for us to put new trimmings upon those old Garments, to handle the old Doctrines in a new method, illustrate them by new similitudes, but still the same truth for substance, must be retained and maintained by us.

By this which hath been said, We may see what id. c. 26. reason there is to exclaime against the madness of this Generation. Mirari satis nequeo (said Lyrenensis of the men in his daies we may no less truly of those in ours) I cannot enough wonder at the impiety of those blind minds which not being contented with anciently received truths, are alwaies either adding, or detracting, or chang­ing, some way or other introducing somewhat that is new: that which here S ^t John sets down as a commendation, is now become an accusation; he preacheth nothing but what is old: the voice of those in the Psalms is, Quis Psal. 4. 6. ostendet bonum? who will shew us any good? the cry of [Page 93] this age, Quis ostendet novum? who will shew us any thing that is new: our proud Women are not more for new fashinos, then both Men and Women for new fancies. But surely if that which our Apostle wrote was not new but old; they who vent not old but new are false Apo­stles: upon this account it was that Ireneus inveigh­ing Iren. l. 1. c. 18. against Hereticks, maketh this one Character of them, Affectant per singulos dies novum quicquam ad invenire quod nunquam qu [...]squam excogitavit, they af­fect to broach somewhat new which was not heard of before: and to the same purpose S ^t Austin giveth Aug. opusc. de util. [...]ed c. 1. a Definition of a Heretick; He is one Qui alicujus tempo­ralis commodi & vanae gloria causâ novas opiniones vel gignit vel sequitur, Who for secular advantage or vain­glories sake, doth either invent or uphold some new Do­ctrine: and to name no more Origen observeth con­cerning Orig hom. 22. in Matth. Hereticks that they Marry themselves extra­neo verbo to a Forraign and so some new word, altoge­ther alyene from that which is conteined in the holy Scriptures.

And therefore (my Brethrer) take ye heed of Tertul. adv. Mar [...]. them who publish according to Tertullians phrase con­cerning Marcion, hesternum Evangelium, a G [...]spell that is of yesterday, who change their Faith and Doctrine, with the Moon every Moneth, and are as it were Skepticks in Divinity. Remember, (I beseech you) who it is that soweth the new Tares among the good Corn? Even Mat. 13. 25. the envious man: observe I pray you whither those men wander who (as Ghislerius his phrase is) Antiquâ­dimissâ Ghisler. in Cant. per novam gradiuntur viam, Leaving the ancient path, seek new waies: it is seldome that he who is taken of his old and sure basis, s [...]tleth any where, but is tossed to and fro with every wind of Doctrine, falling away from truth to e [...]ror, from error to heresie, from that to Blasphemy, and at last to Atheism. Remove n [...] Prov. 22. 28, 23, 10. then the ancient Land-marks: it is Solomons ingeminat­ed [Page 94] counsell, no doubt to be understood literally, but yet such as is applyed allusively, by the ancients to this present matter, Terminos antiquos dicit terminos veri­tatis & fidei quos statuerunt ab initio Catholici Doctores, he calls the old Doctrines embraced by the Chatholick Doctors, the ancient Land-marks saith Salazar, let us not Salazar. ibid. dare to remove them; yea, if an Angel from Heaven, (as S ^t Paul speaketh) shall Preach any other Gospell let him Gal. 1. 8. be accursed: In one word, let the obedience which we yield to the Commandments be a new Obedience; but the Commandments to which we yield Obedience must be not new but old, such was this concerning which the holy Apostle here writeth.

2. In Speciall, Yet further and lastly take notice that the Commandment of Love is not a new, but an old Com­mandment: many indeed are the Topicks whence this Commandment of Love might justly be commended; and among others this is not the least that it is gray­headed and of ancient institution. There are some things to which oldness is a disparagement, an old Gar­ment past mending, an old house past repairing, an old ship past rigging: but then there are other things of which oldness is a praise, old Coynes, Manuscripts, Monuments, Buildings have a face of honour upon them; it is a great dignity for a man to be descended of an ancient house, no wonder if this command of love be therefore honourable, because it is an old Command­ment.

The truth of this which is here attributed to Love will best appear by the proofe which is annexed and is next to be handled. For the present we will take it for granted, and let the improvement of it be to render this command of Love the more amiable and acceptable to us.

Indeed were it a new Precept, and the imposition of it but of Yesterday, we might have some reluctancy [Page 95] against it, Haud facilè insuetum jugum suscipimus saith Calvin well: men do not easily undertake a yoke to which they are not accustomed, but this yoke Calvin in l [...]. is no other then what was of old imposed. It is well observed by an Historian, the Laws which at first were exceeding harsh and heavy, by force of custome be­come not only tolerable but light and easie. Hereupon one compareth customes to a King, and Edicts to a Ty­rant; because we are subject voluntarily to the one, but upon necessity to the other. To this purpose Herodo­tus Herodot. Chrysost, orat. 76. Suid, in dicti. [...]. reporteth that Darius having under his dominion, certain Grecians of Asia, who had a custome of burning their dead friends, and certain Indians who used to eat them, he called the Grecians and would have them to conforme to the Indians, afterward he called the Indians and would have them to conforme to the Grecians, but found both very unwilling to leave the usage of their countrey, so tenacious are men of old customes. Oh then my Brethren, since this command is such as hath alwaies been a custome a­mong the Saints, and hath upon it the stamp of anti­quity, let it be embraced and practiced by us with the more readiness and alacrity. And so much for the Point it self; It remaineth, I now proceed to the proofe it is from the beginning. But the time being past, com­mands me to end, and reserue that to the next oppor­tunity.

EVery Scribe instructed for the Kingdome Mat. 13. 52. of Heaven (saith our blessed Savi­our) is like unto a man that is an Housholder which bringeth forth out of his treasury things new and old; an excellent similitude representing to us the properties of a good Preacher. The Housholder hath [Page 97] his Treasury where provision is laid up: The Preacher his storehouse of divine knowledg. The Housholder doth not hoard up, but bring forth what he hath in his Treasury for the use of his Family: The Preacher be­ing furnished with abilities employeth them for the Churches good. The things which the Housholder bringeth [...]orth out of his Treasury are both new and old, all sorts of provision both of the present and for­mer years growth: The Doctrines which the Preacher delivereth are either (according to Brugensis) the new and glorious mysteries of the Gospell, in old and Brug. in Mat. Hilar. in Mat. common resemblances; or (according to S ^t Hilary, and the Ancients) Nova & vetera in Evangeliis & in lege, the Legall and Evangelicall verities: accord­ing to this is that occasionall note of S ^t Ambrose upon Cant. 7. 13. Ambros. in Ps. 118. Oct. 22. those words of the Spouse, At our gates are all manner of pleasant fruits new and old which I have laid up for thee, oh my Beloved, Teneo mandata omnia novi & ve­teri Testamenti, I keep the Commandments both of the old and new Testament: for whereas the Jewish Syna­gogue neither keep the new in the letter, nor the old in the Spirit: the Christian Church observeth both, and instructeth her Children in both. Suiteble here­unto it is that this great Apostle of the Christian Church and well instructed Scribe for the Kingdome of Heaven, brought forth in his Preaching, and here layeth up a writing both old and new, chiefly pressing upon us the observance of a command, both Legall and Evange­licall, Brethren I waite no new but an old, &c. Again a new Commandment I write unto you.

2. Having dispatched the Compellation Brethren, we have entred upon the first branch of the commen­dation drawn from its divine authority, and therein the consideration of it as an old Commandment, which having been already handled in the Assertion; we are now to proceed to the Probation, as it is implicitly [Page 98] couched in these words, which we had from the begin­ning, and explicitly set forth in those, The old Command­ment is the word which ye have heard from the begin­ning.

That you may see the strength of the Argument. I shall forme it into a Syllogism thus;

• That which you heard and had from the beginning is the old Commandment. But
• This Commandment about which I write unto you, is that you heard and had from the beginning.
• Therefore. It is not a new but an old Commandment.

The Conclusion is the Assertion and hath been alrea­dy handled, the Major and Minor containe the Pro­bation, and remaine now to be dispatched.

1. Begin we with the Major, The old Command­ment is the word which was heard from the beginning. To clear this, Be pleased to know, That a thing may be said to be old, either [...], in some respects only, or absolutely. That which is not from the be­ginning and therefore is new in respect of preceding times, may yet in respect of following ages be said to be old, but only what is from the beginning, is abso­lutely old. Antiquity properly referreth to time, so that what hath the priority carryeth it in point of antiqui­ty, Tert. contr. Marc. l. 4. c. 4. and Id prius quod ab initio (saith Tertullian) That is first which is from the beginning, principium, a begin­ning being Id quo nihill prius, that before which no­thing is, else it could not be the beginning. In this sence it is we most justly say that which is true is old, for id. ibid. though error may be old, truth cannot be new: Yea, Since as that forementioned Father excellently argu­eth, Falsum est corruptio veri, Falshood is nothing else but an adulteration of truth, Truth must needs be be­fore Falshood, and so the terms are convertible, that which is true is old, and that which is old is true, for no error but is new in respect of that which is from the [Page 99] beginning, though it be old in regard of that which followeth. Upon this account it is that the same Fa­ther disputing with Marcion put it to this issue, I say my Gospell is true, Marcion saith his is. I say Mar­cions Vide Tert. contr Marc. l. 1 c. 13. Gospell is false; he saith mine is, Quis inter nos deter­minabit nisi temporis ratio ei praescribens authoritatem quod antiquius reperiretur? let antiquity end the controver­sie: that which can shew largest prescription of time, and so the eldest let it be accounted truest. Indeed Christianity stands upon holy antiquity, and there is no better way of discovering what is false, and reforming what is amiss, then by looking back to the begin­ning.

Upon this ground it is, that we contest both with the Papists on the one, and all Sectaries on the other hand, as being ready to justifie against both, that what we teach is truly old, because the word from the be­ginning.

1. As the Gibeonites cheated Joshuah with their old Shooes clouted upon their feet, old Garments, dry and mouldy Bread. So do the Papists delude many poore souls with pretence of the old Commandment, and the old Religion. It is the calumny they cast upon us Where was your Religion before Luther? we are Novelists and but of Yesterday; yea that we daily broach new Doctrines. That some (who are among us, but not of us) do so we cannot deny; but still we are ready to justifie the Doctrine of our Church to be the old Do­ctrine; nor do we desire a better Medium of proving it then this in the Text, The old Commandment is the word which was from the beginning. Take any or all of those opinions wherein we differ, and for which we separate from them, such as are Transubstantiation, half Communion, adoration of Images, invocation of Saints and Angels, the supremacy and infabillity of the Pope, and the like: And we shall find even by their [Page 100] own confessions that they were not from the beginning: Scotus acknowledgeth that till the Counsell of Later­rane See Bp Ʋshers Answer to the Jesuites chal­lenge. (which was almost 1200 Years since Christ) Transubstantiation was no Article of Faith: Cassander confesseth that for a thousand years, the holy Sacra­ment was administred in both kinds; it were easie to instance in the rest, but that learned Prelate hath al­ready done it to the full: and now let any rationall man judge whether we or they are to be charged with Novelty, when as those things wherein they and we disagree, have no primitive antiquity to establish them.

2. As in this Particuler we vie with the Papists, so are we ready to put the differences between Us and the Sectaries upon this triall. Do we contend for a Lyturgy in the Church? is it not because all Churches, Greek and Latine have had their Lyturgies from the first Planta­tion of Christianity? Yea, Christ himself hath left a Prayer upon record, to be not only a Platform af­ter which manner he would have his Disciples pray, but a Set form which they were to say when they did Pray. Do we contest for our Hierarchie in the Church, is it not because it was so from the beginning? 1 Tim. 5. 19, 20, 21, 22. Tit. 1. 5. Rev. ch. 2. & 3. S ^t Paul gave Timothy and Titus single persons, Epis­copall power of ordaining, and governing Presbyters. Those Angels of the Seaven Churches manifestly ap­pear by the Ecclesiasticall History to be Bishops: Yea, No Church since the Apostles (till Calvins time) hath been without Episcopall Government. Do we oppose the office of a Lay ruling Elder in the Church? is it not because it was not from the beginning? We can trace no footsteps of it in antiquity; nor yet any such Officer or Office described in holy writ. Finally, To name no more, do we plead for the Baptizing of Infants? Is it not because as ( Origen and Austin assure us) it is a pra­ctice Vide Eusob. Ec­cles. Hist. which the Church received from the Apostles? [Page 101] and so an Apostolicall tradition which the more plainly appeareth, because in S ^t Cyprians time though there Ecclesia ab Apostolis tradi­tionem accepit parvulis dare Baptismum. Origen. in Rom. was a Controversie about Baptizing Infants upon the Eight day, yet the thing it self is supposed as a practice then in use; and though we do not read ( totidem verbis) in the Scripture that the Apostle Baptized Infants, yet it is very probable; when as S ^t Paul cald the Children of a believing Parent holy, if he do not by the very phrase intend, (as the Learned D ^r Hammond not im­probably Consuetudo ma­tris Ecclesiae non spernenda nec omnino cre­denda. nisi apo­stolica esset tra­ditio, Aug. de Gen. ad lit. c. 23. conceiveth) yet that he did allow Baptism to those Children: and where we read that whole Fami­lies were Baptized, the Children might be among the number. In one word, It is the glory of the Church of England, that her Doctrines are exactly consonant to Universall and Primitive antiquity; nor do we de­sire any other rule to examine them by then this, which here is laid down by our Apostle, The old Com­mandment is the word which we have heard from the be­ginning.

2. To let this go, That which is chiefly to be Cypr. ad Fid. Ep. 60. Vorst. in loc. considered, is the Minor of the Syllogisme; That the Commandment of love was from the beginning. Now that which would here be enquired into is, whence this beginning taketh its date? Indeed haec vox pro materiâ substratâ varié accipi potest; this word beginning may admit of a several reference, and I find no less then four several expositions of it here; all of which are not repugnant to, but consistent with each other, from the beginning of their conversion, of Christian Religion, of the Mosaical administration, and of the Creation.

1. Some Interpreters render the sence of the Ab exordio quum Christia­ni estis effecti. Carthus. words thus; from the beginning, that is from the time you became Christians, and first gave up your names to Christ, and were called to the faith; according to which sence our Apostle seemeth to assert, that one of the first lessons of Christianity is love. S ^t Paul speak­eth [Page 102] of milk for babes, and meat for strong men; inti­mating that there are some Commandments and Doct­rines Cum primum nomina Christo dedistis Justin. which are only fit for grown Christians; but this Commandment of love, as it is meat for the strongest, so it is milk for babes. Heb. 4. 16.

2. Others give this construction of the words; from the beginning: that is, From the beginning of the Gospels Publi­cation, ever since the Faith of Christ was made known to the world. Soon after Christian Religion was re­vealed, there were many who endeavoured to bring in other Gospels, but this Commandement which S ^t John Ab mitio Evan­gelij Est. wrote of, was as old as Christianity; and what he delivered to them, he received from Christ himself. In A primo Reli­gionis ingressu, Calvin. Mat. 5. 6, 7. Joh. 13. 14, 15. that Sermon of Christ which is first mentioned by the first of the Evangelists S ^t Matthew, this Precept of love is expressed; and in the last Sermon that ever he preach­ed, this lesson of love is commended to them; and be­ing taught by Christ himself, it must needs be from the beginning of Christianity.

3. Many take the date of this beginning a great deal higher, even as high as Moses: That which you Israelites had of old in the writings of Moses delivered to you. So that we now give no other Com­mandement in charge to you, then that which Oecu. in loc. Aret. in loc. Fer. in loc. Grot. in loc. Heins. in loc. God cmmanded Moses and the Prophets to preach. It is the exposition which I most incline to. For since it is not improbable (as hath been already sug­gested) that those to whom this Apostle wrote, were (if not only, yet principally) the Jews; and the design of S ^t John by these words, being to prove that what he wrote was no new but an old Commandement, it is impro­bable that he would prove it by a date of not much a­bove sixty years, nor would it (especially to the Jews) have been any conviction of the antiquity of his Do­ctrine, that it was from the beginning of Christian Reli­gion; when as in their opinion Christs Religion was a [Page 103] new Doctrine. Upon this ground it seemeth a more rationall construction to referre this beginning to Mo­ses: and our Apostle could not use a more prevailing Argument to the Jews, then by letting them know that the command he gave them was as old as Moses, and before enjoyned by him. There is only one Ob­jection to be Answered, that if this from the begin­ning be taken so far of; how doth the Apostle say, not only which you had, but which you heard, whereas this beginning was many hundred years before they were. But the learned Grotius hath framed a fit An­swer Grot. ibid. to my hand, interpreting vos by majores vestri, you, that is, your Ancestours, according as it is to be Mat. 23. 35. taken, where it is said whom you slew, and did not Mo­ses give you the Law.