First Epistle of John Applied Part 1, Lecture 1

First Epistle of John Applied Part 1 · Lecture 1

p. 1THE FIRST EPISTLE OF S^t JOHN.

CHAP. 2. VERS. 3, 4, 5, 6.

3.

And hereby we do know that we know him, if we keep his Commandements.

4.

He that ſaith I know him, and keepeth not his Commandements, is a lier, and the truth is not in him.

5.

But who ſo keepeth his Word, in him verily is the love of God perfected; hereby know we that we are in him.

6.

He that ſaith he abideth in him, ought himſelf alſo to walk, as he walked.

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 p. 2Epiſtle, 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 theOecum. 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 p. 3this 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 p. 4by 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 theforeign. 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.Col 1:9Col 1:10of 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. foreign, 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.Ps 119:100By thy Precepts (ſaith David) that is, by the obſervance of thy Precepts, I get underſtanding. Joh. 7. 19.John 7:19If any man do my will (ſaith our bleſſed Saviour) he ſhall know my Dostrine. foreign,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 p. 5talked 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 ofid. 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 p. 6from 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.John 17:3Jeſus 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 p. 7art thou, O Lord, to receive glory and honour, for thou haſt created all things. It being moſt equall that to himRev. 4. 11.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.Luke 1:75and 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.Exod 1:8When 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.Matt 7:23that to know, is as much as to own, acknowledg: And in this ſenſe, that Latin word is uſed by the Poet, Cognoſcere for Agnoſcere.

—Dominum cognoſcite veſtrum.Ovid.

This acceptation is here made uſe of by Tirinus, and not unfitly: If we know him, that is, acknowledg himAgnoſcendo 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 p. 8obſerveable to this purpoſe what Chriſt ſaith in St Johns Goſpel concerning his Sheep, They know my voice, Joh. 10. 4.John 10:4and 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.Mal 1:6where 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. foreign is ſometimes as much as foreign, 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.Isa 53:11ſhall 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.Rom 5:1Faith. 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. 14.2 Tim 1:12Rom 10:14whom 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 foreign, of the cauſe, ſuch as in Science, but only, foreign, 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? p. 9What 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 theHeb. 11. 1. Joh. 6. 69.Heb 11 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.Isa 53:1Rom 10:16Rom 10:26Faith; 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▪Jas 2:25Faith, and good Works are not unfitly ſtiled the Pulſe p. 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.John 1:10not onelyonly as a Prieſt, to propitiate for our ſins, but as a King to governe us by his Laws, In vain doth heCol. 2. 6.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 aSciendi ſeu cognoſcendi ſermo in Scripturâ divinâ praecipuè, non ſemper notitiam manifestat, niſi experimentum alicujus rei habere, &c. Didym. in loc. Eccl. 8. 5.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 to1 Cor. 5. 21.1 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.Phil 3:10with 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 toOecumen in loc. have a ſweet intimacy between Chriſt and our Souls, toJob 22. 22.Job 22:22 know him not onelyonly 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 p. 11Virtue 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 foreign and foreign Aret. in Rom. 7. 12.Rom 7:12differ 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 muſtIſai. 1. 16.Isa 1:16 learn to do well; as we die to ſin, ſo we muſt live to 1 Pet. 2. 24.1 Pet 2:24Righteouſneſs. Finally, as we abhorre that which is evill, p. 12ſo we muſt cleave to that which is good. Phariſaicall Religion lieth chiefly in Negatives, God I thank Rom. 12. 7.Rom 12:7thee I am no Extortioner, but Chriſtian Religion obligeth to Affirmatives as well as Negatives. As well theMatth. 25. 30. Luk. 16. 3.Matt 25:30Luke 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 regardGal. 6. 2.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 theMat. 5. 6, 7.Matt 5:6Matt 5:7 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 p. 13large extent, and may have a double reference, the one to the heart, the other to the life: when Solomon Prov. 3. 1.Prov 3:1giveth 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.Ps 119:11and 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.John 14:21memoria & 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, p. 14but 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.Ps 119:4Ps 119:5thereby 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 onelyonly a divine Faith which believeth a truth, not becauſe of humane Reaſon but divine Revelation, ſo that onelyonly 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 p. 15whatſoever 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 onelyonly 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 wasPhil. 2. 8. Vide Beza ib.Phil 2:8 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.John 14not onelyonly 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. 10.2 Tim 4:5Rev 3:10ſaith, 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 p. 16intends 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 p. 17unfitly 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 reſpectVide 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 to1 Cor. 13. 6.1 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 p. 18the 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 (ſaithAct. 9. 5, 6.Acts 9:5Acts 9:6 the Pſalmiſt, of God,) will put their truſt in thee. They that know thy Nature (oh bleſſed Jeſus) will Pſal. 9. 9. 11.Ps 9:9Ps 9:11yield 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.