First Epistle of John Applied Part 1, Lecture 2

First Epistle of John Applied Part 1 · Lecture 2

p. 19THE FIRST EPISTLE OF S^t JOHN.

CHAP. 2. VERS. 4, and part of the 5.

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.

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 p. 20knowledg 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.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.

p. 211. 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.Titus 1:16know 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.Isa 58:1Isa 58:2his 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.Hos 8:1Hos 8:2to 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.Matt 7:22Matt 7:23thy name caſt out Devils, and done many wonderfull works, whom yet he cals workers of iniquity? Whence it appeareth p. 22that wicked men may not only ſay it to others by profeſſion, but within themſelves by their opinion, yea may not onelyonly 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… themſelvesCalvin 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, whomActs 26. 18.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 p. 23ſpoken by the Philoſopher, foreign, 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 theſe2 Theſ. 2. 12.2 Thess 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 notethLor. 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 onelyonly 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 p. 24wit, 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 onelyonly 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 p. 25vera tamen imperfecta, though true yet defective, that is, nec vera nec perfecta, not perfect nor yet true accordingRom. 2. 20.Rom 2:20 to a Theologicall notion: it is only foreign, 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 withoutPſal. 119. 66, 111, 10.Ps 119:66Ps 119:111Ps 119:10 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.Jer 22:16poor 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 p. 26the 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.Hos 4:2Belial, which know not the Lord God, where the one phraſe is expounded by the other, becauſe Sons of Belial that1 Sam. 2. 12.1 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.Jer 2:8Jer 2:4Jer 2:22know 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) p. 27thy 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 theſeCalv. 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 p. 28Deut. 14. 12▪Deut 14:12doth 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.Matt 22:38Matt 22:39precepts, 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.John 14:21The 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; andIllyr. 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 p. 29men, 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 thatAug. 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, p. 30cannot 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 thoughMat. 7. 19.Matt 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, to1 Cor. 13. 2.1 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 foreign 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 p. 31ratio 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 foreign 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, becauſe1 Pet. 2. 2. Lor. ibid.1 Pet 2:2 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 afterwardsExod. 20. 1.Exod 20:1 Chriſts Words, for ſo begins the Sermon on the Mount, Mat. 5. 2.Matt 5:2he 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 foreign but foreign 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. p. 32In 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 foreign but foreign, 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.Ps 118ſaith, 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.

p. 332. 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.Ps 119:167lift 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.Rom 10:17may 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.Exod 37:1and 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 inMatth. 5. 6.Matt 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 p. 34numeros 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 degreesLor. 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; p. 35to 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. foreign, 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 foreign, ſeemeth to be a corrective of foreign, 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 foreign by foreign, and giveth this as theOecumen 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 p. 36weakneſs, it no doubt intends no more but that it is diſcovered to be perfect; and when Abrahams Faith is2 Cor. 12. 9.2 Cor 12:9 ſaid to be made perfect by works; Aquinas giveth thisJam. 2. 22. Aquin. ibid.Jas 2:22 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 p. 37and 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.John 14:13John 14:15man 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.