Christ the Fountain of Life, Sermon 12
SERMON XII.
1 John 5.13.
Theſe things have I written unto you that beleeve on the name of the Son of God, that ye may know that ye have eternall life, and that ye may beleeve on the name of the Son of God.
WEE are now come to enter upon the beginning of the concluſion of this whole Epiſtle, wherein the Apoſtle rehearſeth the intention and ſcope of the whole fore-paſt Epiſtle; the perſons and ſubjects to whom he writes, and the end and ſcope of his writing: Theſe things have I written unto you; To whom? To you that beleeve on the name of the Sonne of God. And he intends a double end:
Firſt, That you may know that you have eternall life.
Secondly, That you may beleeve on the Name of the Sonne of God.
Now to encourage to this latter end that John aimes at; beleeving on the name of the Sonne of God, he propounds three motives, in the 15, 16, 17. verſes; amongſt which the laſt of them is a promiſe of prevailing with God for pardon, and a prevention of falling into the great ſinne, and ſo propoundeth certaine incouragements to the end of the Chapter.
Now at this time, we ſhall treat of the firſt part of this concluſion, which is an expreſſion that John here makes, or a deſcription of the perſons here ſpoken to; to them that beleeve on the name of the Son of God; from the perſons to whom John dedicates this Epiſtle, to them that beleeve on the name of the Son of God; obſerve,
Doct. This Epiſtle of John was written, or directed to beleevers on the name of Ieſus Chriſt.
This is evident in the text, which may be gathered from the beginning of the Epiſtle▪ in Chapter 1.4. he writes to ſuch, who by reading this Epiſtle might attaine to fulneſſe of joy, and thoſe are only beleevers, who are capable of that mercy and bleſſing; you may gather the ſame from the three ſorts of Chriſtians, to whom he writes in particular, verſ. 12. in chap. 2. I write unto you little children, becauſe your ſins are forgiven you; and theſe little children are divided into three ſorts, verſ. 13. Fathers, young men, and babes, ſo that looke at all that Iohn writes to, they are ſuch as make a faithfull acknowledgement of God the Father, as chap. 4. verſ. 4. And looke at his ſecond Epiſtle, and that is to the Elect Lady; and looke at his third Epiſtle, and that is firſt to the beloved Gaius; and he ſhewes you what a notable Chriſtian he was, he wiſhes no further proſperity to his body and outward eſtate, then his ſoule had attained unto, his ſoule was in great proſperity, only his body and eſtate was weake, for he was the Hoſt of the whole Church of God, ſo that looke at all Iohns writings, and they are all written to them that beleeve on the name of the Son of God. And in very deed looke at all the Epiſtles of all the reſt of the Apoſtles, and they are all written to Beleevers; if you ſumme them all up from firſt to laſt, looke at the Protheſis of every Epiſtle; in the firſt, ſecond, and third verſes of every Epiſtle, and they are written ſometimes to Saints by calling, ſometimes to faithfull brethren, ſometimes to the Churches of Chriſt, naturall Sons, partakers of the common ſalvation; in a word, only to thoſe that were faithfull beleevers in Chriſt Ieſus. And when our bleſſed Saviour himſelfe writes, he writes to the ſeven Churches of Aſia, all of them ſuch as ſometime had been eminent, and glorious, and gracious, and amongſt the weakeſt he had a few names, even in Sardis, that had not defiled their garments, chap. 4.3. Now when a man ſhall conſider, that all the Apoſtles doe dedicate all their writings to beleevers and Saints, it gives us juſt occaſion of inquiry, Queſt. Wherefore hee writes to theſe, and to theſe only?
Anſw. Now for Anſwer to which, To theſe he writes in regardof the ſpeciall benefit and helpe that theſe writings might yeeld to beleevers, both to thoſe that then lived,What help Johns Epiſtle yeilds to beleevers. and to all other beleevers that ſhould ſucceed them to the end of the world.
And thoſe benefits are many and divers.
As firſt, Teaching,Teaching that is one benefit the Churches receive by theſe Epiſtles, 2 Theſ. 2.15. brethren ſtand faſt, and hold the traditions which ye have been taught, whither by Word, or by our Epiſtle. This was one end of the Apoſtles writing their Epiſtles, to the intent they might teach the Church of God ſundry things which elſe they had not known.
Admonition.2 Another benefit the Churches received from theſe Epiſtles, was Admonition, and putting them in remembrance of the things they had heard, things which they did know before, and which happily they had forgotten, 2 Pet. 1.12, 13. I thought it neceſſary to put you in remembrance.
Practiſe.3 And in verſe 13. there is a third benefit of them, To ſtir them up to do ſuch things, which though they wel knew ſhould be done, yet they were dul, and ſlow of heart, and ſtood in need to be ſtirred up to them.
4 Another end of their writings was this,Humiliation. That ſometimes they might Humble and bring low the ſpirits of thoſe that wer puffed up, & had not repented of the ſin which they had committed, 2 Cor. 7.8. I was ſorry at the firſt that I made you ſorry, but now I am not ſorry, for it was a godly ſorrow; ſo that it ſeemes the writings of the Apoſtles did much prevaile with the faithfull people of God, and wrought in them ſuch godly ſorrow, that it was a comfort to the Apoſtle, that he had ſometimes grieved them.
Confirmation in the faith.5 Another end was, that ſo by this meanes they might be ſtrengthened in the faith, according to what you read in the words of the Text, to them that did beleeve, he wrote that they might beleeve, meaning that they might be confirmed and eſtabliſhed in beleeving.
Conſolation,6 Alſo, to the intent that they might fil the hearts of Gods people with joy in beleeving, 1 Iohn. 4. according to what you read was effected, Act. 15.31. So that ſee how much help the Church of God hath had by theſe writings, ſo that they have found much comfort in them. And theſe writings have been the foundation of the faith of Gods people, from that time to the worlds end, they have ever yeelded matter to the Miniſters of the Goſpel, to preach and expound to the people, that by preaching they might bring on men to ſalvation, ſo that the holy ghoſt would not have Miniſters nor any other to be wiſe above what is written, 2 Tim. 4 16, 17. That when theſe are put into the hand of a faithful Scribe, taught unto the Kingdome of God, he may be able to uſe this two-edged ſword of the ſpirit, to all thoſe ends by which we come to be made perfect unto ſalvation, and this is the ſcope of the ſpirit of God in Scripture.
Reaſon, 1. Why they are written to ſuch as beleeve, As they ſerve for thoſe benefits, ſo alſo for thoſe ends. It is taken from the little uſe which unbeleevers will make of theſe writings till they come on to beleeving, ſo little, that were it not for ſome beleevers among them, whom God had reſpect unto, none of all the Apoſtles would have vouchſafed to have written any one Epiſtle to any unbeleever of any Town or Aſſembly, none of them all writes to any, but to ſuch as beleeve on the name of the ſon of God: had there been any benefit likely to be expected from unbeleeving Nations, ſome or other would have written to them: but from firſt to laſt, look over them all, and obſerve them, whether they be written to particular perſons, or to particular Congregations, or to Churches or Nations, they are all written to ſuch as beleeve on the name of the Lord Jeſus: For it is with the Apoſtles writings, as the Apoſtle ſometimes ſpeakes of propheſie or miracles, miracles are for them that beleeve not, but propheſie for them that beleeve, he doth not deny but propheſie is for them that beleeve not, but he ſpeaks by way of oppoſition to miracles; miracles are rather for them that beleeve not; and he would have beleevers know, it is rather for them to attend unto propheſie, then unto miracles, ſo that this is the poynt: Obſerve it, as a juſt ground of the Apoſtles dealing in theſe writings, Becauſe of the little uſe that unbeleevers will make of them.
Take you men that beleeve not, and let them read the Word of God over again and againe, and yet they receive little inſtruction from what they read, little admonition, little ſtirred up to any goodneſſe: And you ſhal not at all find any bleſſing, no ſaving gift of God, can be wrought in the heart without faith, and becauſe faith comes not by reading, but by hearing, therefore the Apoſtle writes not to them that beleeve not, but to ſuch as are beleevers. If ever God had intended that the reading of theſe writings had been effectual to the begetting of faith, ſurely he would have followed them with mighty works, as he bleſſed the preaching of the Goſpel, in the primitive times, with miraculous workes; but you ſhal not read in any Scripture, that ever God ſo farre bleſſed the Word read to any man, or that he ever wrought a miracle to confirme the Word read, where the word hath been taught: God magnified it much in the firſt publiſhers of it, til the whole world was convicted. And had God been pleaſed at any time to thinke that theſe writings ſhould be effectual to convert men to grace, ſurely, it had been a notable meanes for the Apoſtles to have ſent ſundry Epiſtles to many Churches, to whom they ſhould never perſonally come: But this was their care, to goe all over the world, to preach here and there, all the world over, round about the world, as much as in them lay, which they needed not to have don, in caſe the ſending of an Epiſtle would have ſerved the turne. Notable is that ſpeech, and famous in this kind, Rom. 10.14, to 17. Faith comes by hearing, &c. So that in very truth, becauſe the Apoſtles did not ſee, of what uſe their writings might bee to any unbeleevers, becauſe all the work that reading could reach unto, could not reach to beget and worke ſaving faith, which is the principall ſcope of preaching; therefore they did never addreſſe themſelves to write any of their Epiſtles, to any unbeleever, but onelyonly to ſuch as beleeve on the name of the Lord Jeſus.
Object. You ſay, But ſometimes God hath been pleaſed to bleſſe in old time the reading of the Word to the converſion of ſoules; and therefore why may we not expect the like bleſſing upon the reading of the Goſpell in theſe dayes, as well as the Law in former times? in Deut. 31.11, 12, 13. (A place much ſtood upon in this caſe) it was commanded there that the people ſhould come up to Jeruſalem, and there the Law should be read before them, verſ. 11. that they may heare, and learne, and feare, verſe 12. and their children that knew not the Lord, may learne to feare the Lord their God: Where you ſee, God bleſſed the reading of the Law, not only for the benefit of them that knew it before, but their children alſo, that knew not any thing, may learn to feare the Lord: And if God did ſo bleſſe the reading of the Law in former times, as a notable inſtrument to bring on them to beleeve that never knew any thing of Gods word before? Surely one would expect that the Goſpel, which of the two, is rather the miniſtration of the ſpirit then of the letter, or then the Law, that it ſhould be as mighty this way for the begetting of Gods fear in men, as ever the Law was.
Anſw. You ſhal not read, that this was the benefit or bleſſing that God did accompany the Law withal, in ordinary reading of the ſame; But this was a ſolemn reading, once in ſeven yeares, and no oftener, or once in fifty years. It was a reading at the feaſt of Tabernacles, in the yeare of ſolemnity, as verſe 10, 11, to 13. In a time of ſolemne releaſe, that was once every ſeven yeares; And what was the reaſon that then it ſhould have ſuch a more then ordinary bleſſing? Why, this year of Releaſe, was the acceptable year of the Lord, which typed out to them, the year of releaſe by the Lord Jeſus Chriſt: For he was crucified in one of theſe ſeventh years.Note this. In the year of Jubilee; And to make it a type and ſhadow of what benefit we ſhould have by reading the Word, when we ſhould be releaſed from our ſinnes by faith in his blood.
In that ſolemne reading, God gave a more then ordinary bleſſing to little children thoſe poore ignorant things that uſually come to the Congregation, and heare much, but learn little, yet even they in the year of Releaſe, when the time comes that God would ſhadow out to them their releaſe by Chriſt; even then little children, that know not any thing, ſhal get ſome knowledge, and fear of God, by hearing of thoſe words then read, ſo that it was ſuch a reading as was upon ſuch a ſolemne year of releaſe as typed out Chriſts Redemption; to ſhew you, that men that are come to a yeare of releaſe from all their ſins by Chriſt, they ſhall heare and know, and though they know nothing before, now they ſhall never read but with ſome profit, and ſome growth in Gods feare.
And another anſwer may be this; That when he there ſpeakes of reading, he ſpeakes not of bare reading, reading is ſome times put for all that expounding and applying, that did ordinarily accompany their reading at ſuch a time, for it was at the ſame feaſt that Nehemiah ſpeakes, chap. 8. laſt. It is ſaid, chap 8.4. to 8. there was a Pulpit of Wood; and in verſ. 8. it is ſaid, They did read diſtinctly in the Law, and caused the people to underſtand the meaning of it; ſo that it was not a meere outward and bare reading of the letter, but an opening of the ſence, and ſuch a kinde of applying it to the hearts of the people, that the people went away much rejoycing, becauſe they underſtood the Law that was read unto them, and many of them could not but joy and rejoyce in it, as you ſee from verſ. 8. to the end of the 12th. and when they had ſo done the people went away rejoycing, and he ſaid to them, Goe your way home, eate the fat, and drinke the ſweet, &c. verſ. 10. So that this you ſhall finde to be true, that God hath either never ſo farre forth bleſſed the reading of the Word, as to bring on unbeleevers to Chriſt, either never, or if he have, it is at ſome ſolemne extraordinary feaſt, once in ſeven, or once in fifty yeares, which was their great Jubilee, to make knowne to his Church what in after times it ſhould be, when they knew Chriſt.
Vſe, It may ſerve firſt, to let us ſee a reaſon why ſo many Writings of godly men to ſo good purpoſe, and by ſuch holy men, and ſo effectually by many, have ſo little prevailed againſt the Papiſts, and Hereticks in any kinde, a man would wonder to read ſo many Writings of ſo many holy men, and to ſee ſo few of the Church of God brought on to God by this meanes; Why what's the reaſon? ſurely it is no wonder, the Apoſtles themſelves, though they ſhould never proſper in writing to men that beleeved not, but to ſuch as beleeved, that they might have joy in beleeving, they knew reading would not prevaile; It is true, it may be ſome meanes of conviction, and leaving men without excuſe; and their Writings have not been in vaine, to eſtabliſh them in the truth that beleeved it before, and for ſatisfying the judgements of them that are ſtudious in the truth, to ſeeke out the truth of Gods will; but for men that are unbeleevers, and ſetled in the dreggs thereof, never any Writer in England, France, or Germany did any good, ſome have come over that have pretended, that this and that mans learned Writings hath been of much help to them, but thoſe who have profeſſed ſuch conviction, have been but meer counterfeits, and deluders of the State, and did it only to provide for their honour and credit here in this Country; and as little hath been done by the Writings of godly men, againſt the adverſaries in this kinde; So in very deed, The bane of congregations that have no meanes of preaching.if you ſhall looke at all the good that hath been done by reading in poore Congregations, that have had no meanes of preaching, the people are as ignorant as thoſe that never heard of the name of Chriſt, as empty of faith, and of the knowledge of Chriſt, and of every grace of his, as thoſe that never heard of them.
Object. But you ſay, This is marvellous uncharitable, to ſay, that they who have but reading fall ſhort of faith in Chriſt, and of the fruits of faith that accompany ſalvation?
Anſ. Whether is it more uncharitableneſſe to let ſuch as live under ſuch meanes know their danger, that they might come to ſalvation, then to flatter them with a falſe opinion of their owne ſafety, to ſpeake peace to them, and yet they to live without God in the world; Gods people are in an unſafe condition without God, while they are without a teaching Prieſt, 2 Chron. 15.3. A long time they had been without God, why had they not the Word of God read in their Synagogues? Doe you thinke Ieroboams Prieſts did not read the Law? Was there no mention of the Law of God among them? Had they not ſo much forme of godlineſſe, as to read the writings of the Law? Yes ſure, their Civill Law, in which their civill Government ſtood, and by which they executed Juſtice, was the Law of Moſes, and did they not then underſtand the letter of the Law? doubtleſſe theſe bookes being their Law, they were knowne among the body of the people; and what did the Prieſts, if they did not read the bookes of the Law, were they only to offer ſacrifice to the Calves? I doubt not the people did not doe it, neither was it uſuall to offer any of their Oblations in their Synagogues, but at Dan and Bethel only, and therefore they were not wanting to heare the Prophets read, and yet notwithſtanding all that reading, it is ſaid Iſrael, hath a long time been without God, they had a Prieſt to read, but not a Prieſt to teach, and ſo were without God, and without the Law; that is, the ſentence God gives of the people at that time, and thinke not that God was uncharitable in ſo ſpeaking of them, for God expreſſeth his love in ſhewing the people their dangerous eſtate, Ioh. 15.14, 15.
Queſt. But is it not ſaid, Act. 15.21. Moſes of old time hath in every City them that preach him, being read in the Synagogues every Sabbath day; and is not then the reading of him preaching?
Anſw. It implyes, that when he is read, he is preached; for every Sabbath day when they read the Law, they gave the ſence and meaning of it; that ſhewes what diligence the Prieſts did uſe, when they did read they gave the ſence, and wiſely applyed it to the edification of the people; and not that reading was all the preaching they had, or that this was any preaching, that they only read the Word of God; for if they had but Moſes read, and not preached, they were then without the Law, and without God in the world. And you know what God himſelfe threatens, Amos, 8.11, 12, 13. That he would ſend a famine of hearing the Word, never was there a famine of reading the Word, ſince there was any face of a Church at all; but a famine of hearing the Word of the Lord, that men ſhould goe farre from ſea to ſea, and from place to place to heare it, but ſhould not heare it: And by that meanes, the young men, and the faire virgines ſhould periſh for thirſt, and none to ſatisfie them with the Word; and thoſe who were able to ſtirre, would goe farre and neare to heare the Word, and yet ſhould not finde it, and ſo ſhall periſh for want of that knowledge of it, which doth accompany ſalvation; ſo then, marvaile not that the Holy Ghoſt ſaith theſe things, I write unto you that beleeve; to Beleevers only was this written.Note the Miſerable caſe of Congregations that have but bare reading. Wonder not then if ſo little good be done among the Papiſts, or in any other Churches where there is only bare reading; make account of it, as the Lord ſaith, My people are then deſtroyed for want of knowledge. Was there ever any ſoul ſo deſperately ignorant think you, as to take the place of a Miniſter, and not have skil to read, no, but theſe had no knowledge to teach the people the meaning of the Law of God, whoſe lips ſhould preſerve knowledge, and at whoſe mouth the people ſhould ſeek the Law, Mal. 2.7, 8.
Vſe 3. To teach all that beleeve on the name of the Lord Jeſus Chriſt, diligently to be converſant in the Writings of Iohn, and of the Apoſtles; Shall the Holy Ghoſt have a Pen to write unto us, and ſhall not we have a hand to receive theſe Writings, and by faith to behold and beleeve them? Shall he take care to write us Letters from Heaven, from the Lord Jeſus Chriſt, indicted by the bleſſed Spirit, and written by the hands of faithfull Scribes, who were carried to all truth? and ſhall they write them to us, to continue to the end of the world, and ſhall not we attend to them? Theſe be written to every ſoule that beleeves in Chriſt; for if written to them that beleeve in Chriſt, then every beleever may ſay, Theſe writings are written to me, to thee and to me, and therefore let us carefully read, and attend to them. And therefore doe not neglect a Letter written by ſuch precious Scribes, and from the hand of a gracious God, that directed them to us; but if written to us, and for our inſtruction and learning, let us heare, and read, and obey, and looke at them as the chiefeſt bleſſings, and ornaments of God vouchſafed to us. Among all the meanes of grace, put up theſe writings as the Oracles of God, for our inſtruction, Rom. 15.4. Whatever was written aforetime was written for our inſtruction and edification, as well as for them that lived in ancient times; how much are the Church of Rome to blame, that lock up theſe Epiſtles from the common people in ſtrange Languages? and if they underſtand not Latine they muſt not read, unleſſe with licenſe, or in a ſtrange Tongue; heavie will the curſe of God fall upon them, they may as well read a Fable to them as the Scripture; yea many times the Prieſts themſelves underſtood not the Latine that they read, it was given to them as a claſped booke, they were not able to expound it, but ſay, that ignorance in the people is the Mother of Devotion, and therefore both fall into the ditch together.
Queſt. Vſe 4. Serves to be ſome direction to every carnall man; you ſay; if theſe Scriptures be written but to beleevers, will you not allow ignorant carnall men to read this part of the Word of God?
Anſ. Even they have thus much benefit by the Word, firſt,Carnall men have benefit by the Word. whatever is expounded to them from this Word, may be effectuall to bring them on to ſalvation; but faith comes by hearing.
Secondly, Theſe Scriptures when they are read, they are a profitable and helpfull meanes to get knowledge, though that knowledge I beleeve reach not to ſalvation.
Thirdly, it is a meanes to put people in remembrance of what they know, though it be not to ſalvation.
And laſtly, it kindles in them ſome deſires to know theſe things, that they might underſtand them; though that be rare, I dare not reckon the Eunuch among the ignorant and unbeleevers, Act. 8.30, 31. and that were a bleſſed uſe, if men ſhall read the Scripture, and complaine for that they cannot underſtand them, and ſhall be ſtirred up to deſire a Guide, to help them to ſee and underſtand what they before underſtood not, and ſo be brought on to ſome knowledge, it were a bleſſed uſe of the Scriptures. And beſides, they are of this uſe, they are of ſingular benefit to diſcover to people what ſinne is, and open to men what morall and common vertues be, and ſo are a meanes to preſerve people in a forme of godlineſſe: whereby they know that Magiſtrates are to be obeyed, Miniſters reverenced, Parents honoured, Murder not to be committed, the Sabbath not to be prophained, God only to be worſhipped; the body of theſe things they ſee are to be done, and theſe evils eſchewed; they are a meanes to keep people in good order, and to prepare them to a better underſtanding of the Miniſtery of the Goſpell, that ſhall at any time be bleſſed to them; ſo that ſome profit there is hence to them that want faith, but the principall thing the Apoſtle aymes at is this; I write unto you that beleeve on the name of the Son of God. But further, I ſay to you that are not yet brought on to beleeve, let this be your inſtruction, diligently to attend to what you heare from theſe words, for you may ſay, and truly you may read every day a Chapter or two, and read them over againe, and againe, and ſpend many houres about them, and in prayer too, and yet no nearer ſalvation then at the firſt; I ſay not, not nearer ſalvation, for you are ſtirred up to many duties, but when you ſee you have read much, and prayed much, and yet get little hold of the ſaving grace of Chriſt, how ſhould this provoke all that live without meanes of grace, to give diligent heed to that Ordinance of God, in which faith to ſalvation is wont to be conveyed; and that is an uſe that may be of notable efficacy to ſtirre them up to heare diligently thoſe who are deſtitute of the knowledge of God, let them be the more diligent to ſeeke after more meanes in the Ordinances of God.
Vſe laſt. It is an uſe to all thoſe that do indeed beleeve on the name of the Lord Jeſus, to be not only carefull to read, but to read theſe Scriptures, in hope of finding thoſe very bleſſings for which theſe Scriptures were written, and ſent us: Were they written that you might be taught? truly you make an il uſe of reading, if you know no more at laſt then at the firſt, you may wel ſay, you are unprofitable if you doe not obſerve ſomething from your reading, and if they were written to ſtir us up to be doing good, you make an il uſe of reading if it bring not forth ſome profitable fruits; yea if by reading theſe Epiſtles you might beleeve, and be humbled & comforted, and your joy might be full in reading, then truly you ſhould not reſt, till by reading you finde ſome meaſure of faith ſtrengthened in you, to an holy feare of God, in whoſe preſence you ſtand, and whoſe word you take in hand, and finde your hearts take comfort from what you doe read, ſince they were writen for your ſakes that beleeve, and for your ſakes onelyonly if you ſhall be negligent to read them, ſhall you not take this bleſſed Ordinance of God in vaine? and therefore read them, and read them diligently, and profitably, for the bleſſed ends for which God hath written them, that you may finde the bleſſed fruites of them.
Now we come to ſpeake of the end for which he wrote them, that you might beleeve on the name of the Son of God, and to know eternall life, only now to ſpeake of it ſo farre as it is pertinent to this place.
Doct. 2. Such as doe beleeve on the name of the Lord Jeſus Chriſt, by theſe Epiſtles of John, may know that they have everlaſting life.
Reaſon. 1 So it is in the text; Why by theſe Epiſtles? Firſt, becauſe John in this Epiſtle doth ſet before you where eternall life is to be had, as the verſe before the text, he in ſundry places ſets forth the Lord Jeſus Chriſt, as the life which we are to receive from the Father; he ſhewes where it is to be had, and where forgiveneſſe of ſinne is to be had, and by whom we have propitiation, chap. 2.7.
Reaſon. 2 Secondly, Theſe Epiſtles ſets before us, and gives us certaine meanes whereby we may obtaine eternall life, as firſt, If we confeſſe our ſins, he is faithfull and juſt to forgive us our ſins, 1 Joh. 1.9. that is one means; and ſecondly, he cals upon us to looke unto him as our Advocate, and propitiation.
Reaſ. 3 Thirdly, He doth likewiſe give you certaine ſignes, by obſerving of which you may know,Signes of grace. whether you have the Lord Jeſus Chriſt or not. This for one ſign; If we ſay, we have no ſin, we make God a lyar; and verſ. laſt, If we keep his Commandements, we know that we know him. If God give us a conſcionable care to keep his Commandements, we know that we know him. And ſome other ſignes, as Chap. 3.3. if God give us hearts to purge and cleanſe our ſelves from all ſuch ſins as hang about us, and if God give us hearts to love the brethren, &c. theſe and many more ſuch ſignes of grace he gives us in this Epiſtle.
Vſe 1. If God having thus written, and given us theſe Epiſtles, then firſt, it will be a juſt refutation of that Popiſh Doctrine, that thinke it impoſſible for a man to know that he is in an eſtate of grace. If John did write theſe Epiſtles for this end, that we might know we have eternall life, then ſure we may know it, elſe Iohn failes of his end; and for Iohn to be diſappointed were leſſe matter, but the Holy Ghoſt himſelf, for Iohn being the Pen-man of the Holy Ghoſt, the holy end he aymes at not being attainable, is to put a defiance upon the Almighty, and therefore the knowledge that we have eternall life may be attained; and whereas they tell us, we may have a conjecturall knowledge, but no certaine knowledge, but to ſay we have a knowledge, and yet but conjecturall, is as much as to eate up a mans words he had formerly ſaid; for a conjecturall knowledge is no knowledge at all.Knowledge what Knowledge is the judgement or diſcerning a man hath of a certaine thing. If a man aske you, whether he know if ſuch a man have poſſeſſion of ſuch a place, and he ſay firſt, yes, and afterwards ſaith, he conjectures ſo; his knowledge is no knowledge, it is a falſe intelligence. If you aske a man, if he knowes whether ſuch a man have ſuch a portion of ſuch a value, and he ſay, he hath, he conjectures ſo, it is no knowledge; but if he know it, then he ſpeakes of a certainty. And therefore if the holy Ghoſt ſay, We may know it, then ſurely we may have more then a conjecturall knowledge, even a certaine knowledge of our happy eſtates; and were there no more Arguments in the world to diſcourage a man from Popery, this were ſufficient, even this very doctrine of doubting, and conjecturall aſſurance of a mans eternall eſtate, which leaves a mans Conſcience deſtitute of any peace. Conſider therefore,Rome an Harlot. that the Church of Rome is an Harlot, and brings up ſtrange children; when ſhe doth not teach her children to know God to be their Father, it argues ſhe is no lawfull ſpouſe of Chriſt; but doe but hope ſuch an one is your Father, but count it preſumption to ſay, you know it. That Church that traines not up her Children to know God to be their Father; is a falſe Church; and a ſigne that the Church of Rome hath mixed her ſelfe with ſo many Idols and abominations, that ſhee cannot teach the children of her Church, to know that they are the ſons and children of God, but condemnes them to the death, if they dare preſume to ſay, that God is their Father.
Vſe 2. May refute that opinion of the Papiſts, that will not ſuffer the common people to heare this Scripture; take notice here how injurious they are to the faith of Gods people, and to the knowledge of their chiefeſt comfort, to debar them of the knowledge and meanes of their ſalvation; take away theſe Scriptures, and take away the principall meanes of the knowledge of our ſalvation.
Vſe 3. To teach ſuch as are in any doubtfull temptation at any time about their firſt eſtate and condition, who are not able to apply with comfort aſſuredly their grounded knowledge, that Chriſt, and eternall life is theirs; It may teach them among other Scriptures, to be diligent in inquiring into this Epiſtle, the Holy Ghoſt ſaith, it was the maine ſcope of his writing unto all thoſe that truſt upon the name of Chriſt, that they might know their bleſſedneſſe to lye upon him, and thoſe that did not certainely know they had found him, he writes to them to look after Chriſt, to long for him, and to deſire after him. Doeſt thou then deſire not only to beleeve eternall ſalvation belongs to thee, but to know it? for to know is ſomething more then to beleeve. A man may beleeve a thing, and upon good ground he may looke for ſalvation there, and waite for it, and deſire that he may be more aſſured of it, but to know that thou haſt eternall life; and the certainty of it, that God hath ſealed it up to thy ſoule and conſcience, of which thou needeſt doubt no more, this is a far more greater bleſſing then to beleeve in Chriſt, though by beleeving we have eternall life; and therefore if thou ſo beleeve in him as to looke for ſalvation in him, and not elſewhere, though as yet thou beeſt doubtfull of thy eſtate, yet thou mayeſt learne much by reading theſe Scriptures, read them againe, and againe, and leave not reading and ſearching into them, till thou finde even from this Epiſtle ground of aſſurance.
Vſe 4. May ſerve to teach the Children of God to know when you have made a good uſe of reading theſe Scriptures, you read much and often, and you thinke when you have done you have done God good ſervice. An uſuall vanity among Chriſtians if they have prayed in the morning, and read a peece of a Chapter, they thinke they are better bleſt all the day after for it; and wee are unquiet all that day when we have not had time to read, and pray, but if that be done, we thinke we have quit our ſelves well; but a man may read, and never conſider what he hath gotten by it; a man may pray, and never obſerve what anſwer God makes to his prayers all the day long, but God requires that you ſhould get knowledge by reading, and that not of ſmall matters, but of your poſſeſſion of everlaſting life, and therefore you read to purpoſe, when you thereby come to know that you have eternall life, and your joy is increaſed, and you are brought on to beleeve and truſt in the name of Chriſt more and more, and unleſſe you ſo read you have taken this bleſſed Ordinance of God in vaine; and therefore be diligent and converſant in reading theſe Epiſtles, and as you would ſearch for treaſure, ſo be diligent and laborious herein, that you may know you have eternall life.