First Epistle of John Applied Part 1, Lecture 4
THE FIRST EPISTLE OF St JOHN.
CHAP. 2.
Verſe 3. part former.
Hereby we know that we know him.
Verſe 5. part latter.
Hereby we know that we are in him.
THat rule of Divines concerning Precepts, Tota lex eſt copulativa, the whole Law is copulative, may no leſſe truly be applied to graces, which as ſo many links in a Chain of Gold are knit one to the other. The mother and root grace of all is Faith (here called Knowledg) as being that which ingrafts us into Chriſt, of whoſe fullneſs (ſaithJoh. 1. 16. the Evangeliſt) we receive grace for grace This Faith whereever it is, is attended with Charity, …or Faith (ſaith St Paul,) works by love. This love cannot reſide Gal. 5. 6.in any ſoul, but it will manifeſt it ſelf by Obedience. So much our bleſſed Saviour expreſſeth, If any man Joh. 14. 13.love me, he will keep my Commandments. This Obedience is then beſt performed when we are conformed to Chriſt in our lives, and therefore calling upon us to take his yoake he biddeth us learn of him. Finally, by this Obedience to, and imitation of Chriſt, weMat. 11. 29, 30. gain our aſſurance of our intereſt in him: whence the Apoſtle Peter requiring us to give diligence to make our calling and election ſure; preſently addeth, if you do theſe 2 Pet. 1. 10.things that is practice thoſe graces whereof Chriſt hath given us a pattern. Thus there is not only a concomitancy, but an efficiency of graces, a connexion of one with, but a dependance of one upon the other; whilſt Knowledg begets Love, and Love keeping the Commandments, and keeping the Commandments we walk … Chriſt walked, and by all theſe we come to know that we know him, and are in him; all of which are ſuccinctly and diſtinctly laid down in theſe four Verſes, Hereby we know, &c.
In theſe Verſes there are two clauſes yet remaining to be diſcuſſed, the one in the beginning of the third, and the other in the end of the fifth; the former of which referrs to the keeping of the Commandments, and the other though it may look backward, yet moſt rationally is conceived to look forward, to walking as Chriſt walked; both for ſubstance the ſame, and contain in them two collaterall propoſitions; the one whereof aſſerts the attaining a comfortable knowledg of our knowledg of, and intereſt in Chriſt: We know that we know him, we know we are in him; and the other an especiall means whereby that knowledg is attained; Namely hereby, that is, by keeping his Commandments; and again, hereby, that is, by walking as he walked; of both which in their order.
1. St John here affirmeth of himſelf and other Saints, We know that we know him, We know that we are in him. It is that indeed which not only here, but elſewhere he aſſerts, in the next Chapter, We know that we are 3. 14. 4. 13. 5. 19.tranſlated; and again in the fourth Chapter, We know that we dwell in him; and in the fifth, We know that we dwell in God. For the better opening of it, take notice of theſe enſuing Conſiderations.
1. There is a threefold Object, whereabout this knowledg is converſant; Namely, what was before all time, what ſhall be after all time, and what is in this preſent time. This knowledg looketh backward, and that as far as eternity to the decree of election, which was before the foundation of the World; in this reſpect it is St Peters advice, make your election ſure. This knowledg looketh forward at the future eſtate2 Pet. 1. 5. 2 Cor. 5. 1. of felicity; upon which account St Paul in the name of himſelf, and others ſaith, We know that we have a building in the Heaven. Finally, This knowledg looketh upon our preſent eſtate of Vocation, Juſtification and Sanctification, our Union with, and faith in Chriſt, and of this our Apostle here ſpeaketh, to which I ſhall therefore confine my diſcourſe.
2. There is a double knowledg attainable by a Chriſtian, to wit, direct, and reflexe; The direct knowledg is terminated in Chriſt who is its Object; The reflexe in the knowledg itſelf which is the act, both theſe kinds of knowledg our Apoſtle here expreſly ſpeaketh of when he ſaith we know that we know him; where the latter, we know, is that ſcientia knowledg which immediately looks on Chriſt, and the former is that conſcientia knowledg which immediately looks upon the act of knowing. Indeed it is the choice priviledg of the rationall ſoul, that it can reflect upon its own acts, whereby it is that a man not only underſtandeth and willeth, but knoweth that his ſoul doth exerciſe thoſe functions: this is that which accordingly a Chriſtian improveth in reſpect of his ſpirituall actings, ſo that he doth not only put forth the operations of his graces, but is in ſome meaſure aſſured that he doth put them forth; for as when I look in a glaſs, I look upon my ſelf looking in it, when I touch my body I feel my feeling of it; In like manner the ſoul by reflex knowledg apprehends her own apprehenſion, judgeth of her own judgment, and believes her beliefe. Suitable to which is that of devout Anſelm, Qui fidei ſenſum in corde habet, hic ſcit Chriſtum Jeſum in ſe eſſe, A Chriſtian having an experimentall Anſelm in Corinth.ſence of Faith in his ſoul, knoweth himſelf to be in Christ.
3. This Knowledg of Knowing Chriſt, and being in him, is only i… respect of our ſelves, not others; we know him ſaith the Apoſtle, not that you know him, or that you are in him, but that we, every one attaineth this knowledg in reſpect of himſelf. Congruous to this purpoſe is that of St Auſtin, Fides eſt in intimis noſtris; Aug. de Trin. l. 13. c. 2.nec enim quiſquam hominum videt in alio ſed unus quiſque in ſemitipſo. Faith is inwardly ſeated in the heart which one man cannot diſcern in another, but only in himſelf. Indeed Negatively we may conclude concerning thoſe whom we ſee wallowing in prophanneſs, living in wickedneſs; that for the preſent they are not in Chriſt, nor have any ſaving Knowledg of him. Poſitively, we cannot concerning any though never ſo holy in appearance, that they are in Chriſt. Since whereas men may give undoubted ſigns of their badneſs, they cannot of their goodneſs; Indeed this new name is ſuch as no man knoweth but he who receiveth it; and that only in himſelf who doth receive it; and as to know it in our ſelves is very difficult, ſo to know it in another is impoſſible. True, we muſt here diſtinguiſh of a double knowledg, to wit, of Charity, and Certainty▪ the former is only a probable opinion (improperly called knowledge) and is that which we may have of others being in Chriſt by their external converſation. Thus the Author to the Hebrewes wasHeb. 6. 9. perſwaded better things of them to whom he wrote; and St Peter calling Sylvanus a faithfull brother, addeth, as 1 Pet. 5. 12.I ſuppoſe: nor are we to underſtand any more by St Pauls phraſe concerning the Theſſalonians, knowing your 1 Theſ. 1. 4.election of God, ſince not the Apoſtles themſelves (except by ſpecial revelation) could infallibly know any particular perſons to be the choſen of God, and members of Chriſt.
4. Laſtly, This knowledge of our own interest in Chriſt, on the one hand is not barely conjectural but infallible; and yet on the other hand it is not perfect and compleat.
1. This knowledge is not, cannot be perfect; for by the ſame reaſon that one, and every grace may be perfect in this life: whereas full perfection of grace is the priviledge of that other life. Indeed one of the names by which this grace is called in Scripture is foreign, full aſſurance, but that is onelyonly in a comparative notion, ſince none ever had an abſolutely full aſſurance. There are indeed ſeveral degrees and meaſures as of others, ſo of this grace; and the higher degree may be ſaid to be full in compariſon of the lower, but the higheſt is not altogether perfect: True it is ſometimes, and in ſome perſons this knowledge may be ſo clear and firme, that there may not be any ſenſible ſtirrings of infidelity, the concluſion which ſuch an one maketh of his union with Chriſt, may be peremptory without actual haeſitation; but ſtill there are ſome remainders of unbelief in the heart, whence it is that their knowledge is not alwayes in an equal height, but hath its ebbings as well as flowings.
2. But though it be not perfect ſo as altogether to expell doubting; yet it is infallible ſo as to exclude deceit; it is not onelyonly we thinke, or we hope, but we know. It is true, as all other graces, ſo this hath its counterfeite; there is a preſumption which looketh like this perſwaſion, whence it is that a man may be deceived about it, but ſtill the knowledge it ſelf is ſuch as doth not deceive. To this purpoſe are thoſe ſimilitudes which the learnedDaven. determ. 4. Davenant maketh uſe of; a man that is drunk, may think himſelf ſober; a man that is in a dream may imagine himſelf to be awake, and both are cheated in their opinions; yet this hindereth not but that a ſober man may know that he is not drunk, a man that is awake may know that he is not aſleep, and this knowledge of theirs is infallible. Thus whileſt Hypocrites have a deceitfull preſumption of their union with, it hindereth not but that regenerate perſons may and do attain an infallible knowledge of their knowledge of, and intereſt in Chriſt.
To apply this: What remaineth but that every one of us labour to be among the number of this We, to know that we do know and are in Chriſt? Indeed they who take upon them the profeſſion of Chriſtianity may in this reſpect be fitly ranked into three ſorts
1. Some there are who are in Chriſt, but know it not, like children who live in their mothers belly, but are not themſelves ſenſible of it. As Jacob ſaid of Bethel, God was in this place and I knew it not; ſo may itGen. 28. 16. be ſaid of many Chriſtians, Chriſt is in them, and they in him, and they are not aware of it; of whom we may pronounce in Virgils words, O fortunatos nimium bona ſi ſua norintVirgil. Agricolas!— How happy were they did they but know their happineſs, for want of which their jealous mindes paſs unrighteous cenſures upon themſelves, as if they were miſerable.
2. Others there are who pretend to know, and be aſſured of their intereſt in Chriſt, when yet they have no tru… right or title to him; their ſelf-flattery fils them with this vain ſelf-conceit, and their blind ignorance cauſeth them to preſume that they know Chriſt; and whereas the condition of the former ſort is in their apprehenſion only, the eſtate of this ſort is really miſerable. Indeed as one ſaith excellently, they are eo magis desperati, quò minus desperantes, their caſe is ſo much the more desperate, becauſe they are ſo farre from despairing, that they preſume; ſince by this preſumptuous opinion of having already attained, they are hindered from labouring after an intereſt in Chriſt: and as the Philoſopher ſaid of one who had been ill taught, that his task was double, both dedocere and docere, to unteach and then teach ſuch an one; ſo may we ſay of ſuch perſons, they muſt firſt be taken off from their ſandy foundation, and then fixed upon the true rock, whereby it is that they are brought with more difficulty into the ſtate of ſalvation.
3. But laſtly, Others there are who both truly know Chriſt, and know that they know him; are by faith ingrafted into Chriſt, and have an inward ſenſe of that faith, and ſo of their being ingrafted in him. Among this number was St John, and not he only but many others, as well Chriſtians as Apoſtles; in which reſpect he uſeth the plural number, and indeed an endeavour after this reflex knowledge, is that, to which every Chriſtian is bound. It is St Peters counſell, giving all diligence to make your calling and election ſure; 2 Pet. 1. 1. 10.and if you pleaſe to view the begining of his Epiſtle, you ſhall find thoſe whom he puts upon this work, to be all that had obtained like precious faith with the Apoſtles, (to wit for quality though not quantity) that is all believers who being choſen and called, muſt ſtrive for an aſſurance that they are ſo.
Among others, there are two Conſiderations which may ſerve as spurres to quicken our endeavours, and wings to accelerate our purſuit after this knowledg; namely the poſſibility of attaining it, and the utility of it when attained.
1. If we ſtrive after it, we ſhall not labour in vain. Indeed God hath appointed to every Chriſtian his meaſure of ſpiritual ſtature; yet ſo as that no Chriſtian who is not awanting to himſelf, but may attain ſo farre as to have ſome degree of this knowledge; where St Peter in the fore-mentioned Scripture requireth all believers to give all diligence to gain this aſſurance, what doth he but imply at once both a difficulty and a poſſibility of gaining it? ſince, were it not difficult, there were no need of all, and if it be2 Cor. 13. 5. not poſſible, it will be in vain to uſe any diligence. When St Paul calleth upon the Corinthians to examine themſelves whether they be in the faith, what is his deſigne but (as the following words [know you not that Jeſus Chriſt …s in you) intimate] that they might come to know their intereſt in Chriſt? And ſurely it were in vain to bid us ſearch for that which cannot be found; examine whether we be in the faith, if we cannot know whether we have faith, or no.
2. Poſſible then it is, and not only ſo, but profitable, as conducing very much to the exerciſe of many duties, and the participation of many comforts.
1. Chriſtians are called upon in Scripture to cry Phil. 3. 1. Tit. 2. 12.Abba Father, to rejoyce in the Lord, to be thankfull, to love the appearing, and look for the coming of Chriſt. Now theſe are ſuch duties as are to be performed by none but them who know that they know Chriſt, and are in him. How can we call God Father, unleſs we know him to be ſo? nor can we be aſſured that he is our Father, except we know our ſelves to be in Chriſt, through whom alone he becometh a Father. Gerſon Gerſ. par. 2. comp. Theol. de delect.hath well obſerved, that to joy there muſt three things concurre, objectum delectabile, applicatio ad appetentem, & cognitio applicationis: a delightfull object, an application of this object to him who deſireth it, and a knowledge of that application; it is ſo in ſpiritual joy, Chriſt is the delectable object, our knowing him, and being in him is the application of this object; and though theſe two be preſent; yet if there be not a knowledge of this application, there can be no rejoyceing. How full of teares and deſpair is Hagar, when yet a well was byCen. 21. 16. her? How ſad, and penſive are thoſe two Diſciples whileſt yet Chriſt draweth near to them, and walketh with them? How bitterly doth Mary weep at theLuk. 24. 15. 17. Sepulchre, whenas he for whom ſhe weepeth, is riſen from the grave, and ſtandeth by her? and why all this? Alas Hagar ſeeth not the well, the Diſciples and Mary knew him not to be Jeſus! Thus as it is impoſſible Joh. 20. 14, 15.to deſire that we know not to be good, ſo to delight in that good whereof we know not our ſelves poſſeſſed. And as we cannot be joyfull in, ſo neither thankfull for thoſe benefits, whereof we have not a ſenſible fruition; he only that can ſay, God of his abundant mercy hath begotten me again, can ſay, Bleſſed be the God and 1 Pet. 1. 4.Father of our Lord Jeſus Chriſt. Finally, Chriſts coming at the laſt day ſhall be in flaming fire, rendering vengeance on them that know him not; only to them that are in him, he will ariſe a Sunne of righteouſneſs with healing in his wings; ſo that whileſt we are uncertain of our being in Chriſt, we cannot with comfort expect or with deſire long for his coming.
2. And as this knowledge enableth us to theſe duties, ſo it is that which enlargeth our comforts; true it is, he is an holy man who hath grace without peace, but he is the happy man who hath grace and peace. The knowledge of our intereſt in Chriſt is not neceſſary to the end it ſelfe, as if there were no Salvation without it, but it is needfull to Solace us in the way to the end, ſince there is no Conſolation without it. What is it that heighteneth our Fellowſhip and Communion with God, that giveth us boldneſs of acceſs to the Throne of Grace; that cauſeth the ſoul to converſe with God as a Favourite with his Prince, a Son with his Father, a Bride with her Bridegroome, but this knowledg? How amiable is the Meditation of Chriſt, in his Perſon, Natures, Offices, Merits, to him who knowing himſelf to be in Chriſt, knoweth all theſe to be his? Every thing of Chriſt is ſweet to ſuch a Soul, it doth him good to view his Wounds; nay with Thomas to put his hands in the hole of Chriſts ſide, whilſt he can ſay, my Lord▪ and my God. With what gladneſs doth he receive the Word of God in every part of it; ſince the very threatnings do not affright him, becauſe he knoweth they belong not to him? This Knowledg of our intereſt in Chriſt is that which multiplyeth the ſweetneſs of all temporall enjoyments, inaſmuch as by this means we look upon our ſelves as having not only a civill, but a spirituall right to them, we look upon them as the fruits and pledges of speciall love; yea, the earneſt of a better inheritance▪ Indeed mercy looketh like mercy, and every bleſſing is doubly beautifull in the eye of ſuch a Chriſtian. One being asked what was the beſt Prospect? returned this Anſwer, To ſee a greatway in his own land? He who knoweth he is in Chriſt may look both on Earth and Heaven as his: according to that of St Paul, All 1 Cor. 3. 22.things are yours.
Finally, This is that which contents us in all eſtates, ſupports us under all afflictions, and armeth us againſt the fears of death. He muſt needs be willing to want any thing elſe, who knoweth he hath Christ, who is All in All, he need not, cannnot be troubled at any evils, who knowing that he is in Chriſt, knoweth all things ſhall work for his good; nor can the ſeparation which death maketh be terrible to him, who is aſſured of that Union with Chriſt, which admits of no ſeparation, Rom. 8. 28, 38.no, not by death it ſelf; yea, which death is ſo far from hindering, that it haſteneth to a fuller perfection.
To end this therefore, Let our firſt care be to kn…w Chriſt, and by knowing to get into him; and then let our next endeavour be, to know that we do know him and are in him. The former will give us a right to, but it is the latter will give us the comfort of all thoſe glorious priviledges, and benefits which Chriſt hath purchaſed; and if we would know how to attain this reflexive knowledg, paſs we on to the
2. Next and laſt Propoſition, which diſcovereth the means of attaining it; Namely, hereby by keeping the Commandments, we know that we know him, and by walking as Chriſt walked, we know that we are in him. Look as if the queſtion be put, how we ſhall know the true Church, the anſwer is, by its eſſentiall marks; ſo if you ask how ſhall we know that we are true Chriſtians, our Apoſtle anſwereth hereby, by the Characteriſticall properties.
To elucidate this Aſſertion, obſerve theſe following Particulars,
1. That knowledg which we have of our being in Chriſt, and knowing him by theſe Characters is, not à priori, but à posteriori, not by the cauſes, but by the effects; our Obedience is not the root, but the fruit of Faith, and we are not in Chriſt, becauſe we walk in him, but we walk in him becauſe we are in him. To this purpoſe is that note of Beza upon the Text. Bona opera Beza in loc.nos non inſerunt Chriſto, ſed inſitos conſequuntur, good works do not ingraft us into Chriſt, but our being ingrafted into Chriſt enableth us to performe good works. As therefore the Tree is known by its fruit, and life is known by breathing and motion, which are the effects of it; So we know our Faith in, and Union with Chriſt by our Obedience to, and imitation of him.
2. That knowledg we have by theſe Characters is ſafe and ſure, yea ſuch as cannot deceive us. For
1. Inaſmuch as the commands which Chriſt requireth us to keep, and the waies wherein he walked which we muſt follow, are clearly ſet down in the Word; if we faithfully compare our actions with the rule, we may know whither we keep the Commandments, and walk as Chriſt walked or not. True it is, many are cheated with Alchymie inſtead of Gold; think themſelves to have thoſe graces, which Chriſt did ſhew forth, whenas they are counterfeit; but this is not for want of an exact rule diſcovering, but becauſe of a deceitfull heart miſapplying; ſo that were men but faithfull to themſelves, they might be able to paſs a right cenſure in this Particular. Hence it is, that whilſt the Hypocrite deludeth himſelf with a partiall Obedience and a counterfeit imitation, the regenerate Chriſtian being in ſome meaſure enlightned, diſcovereth what is ſincere, and what is fained, and ſo judgeth righteous judgment: To this purpoſe is that of St Auſtin, Qui diligit fratrem magis novit dilectionem Aug. de Trin. l. 13. c. 2. id. in Pſ. 149.quâ diligit, quam fratrem quem diligit; He who loveth his Brother, more ſurely knoweth the love whereby he loveth him, then his Brother whom he loveth: and hence it is that the ſame Father ſaith, Eſt modus gloriandi in conſcientia ut noveris fidem tuam eſſe ſinceram, ut noveris spem tuam eſſe certam, ut noveris charitatem tuam eſſe ſine ſimulatione; this is the rejoycing, yea, glorying of a Chriſtian whilſt his conſcience regulated by the word, and illuminated by grace giveth in evidence that his Faith is ſincere, his hope firme, and his love unfained.
2. Inaſmuch as this Obedience to, and imitation of Chriſt, are the neceſſary and particular effects of our Knowledg of, and being in Chriſt: he who findeth the one, may undoubtedly inferre the other.
To unfold this briefly, know, That the effects of a lively Faith are of three ſorts.
Some which ſo flow from a true Faith, that they are likewiſe the effects of other cauſes; ſuch are all acts of morall Virtue, and extenall duties of Religion: Hence it is, that Heathen who have no Faith at all, have performed the former, & Hypocrites who have no true faith the latter. So that though from hence we may conclude Negatively, he that doth not theſe things hath no Faith, yet we cannot Affirmatively, becauſe we do ſuch things, therefore we are in Chriſt and believe in him.
Others which are only the effects of a right faith, but yet ſuch as faith produceth not but when in ſtrength; of this ſort are the ſence of Gods Love, peace of Conſcience, joy in the holy Ghoſt, magnanimity in afflictions, and deſires of diſſolution. From theſe we may conclude Affirmatively, but not Negatively, he that can act theſe duties doth know Chriſt, but every one that knoweth Chriſt cannot act theſe duties.
Finally, Other effects there are which flow from Faith only, and alwaies, which it is as naturall for Faith to produce, as for the Sun to ſhine, or the Fire to burn; ſuch are theſe my Text ſpeaketh of, a ſincere Obedience, and a conſciencious imitation of Chriſt: from whence we may infer both waies, and ſo the propoſition will be recipocrally true, Every one who keepeth the Commandments knoweth Chriſt, who walketh as Christ walked, is in him; and every one who knoweth Chriſt keepeth the Commandments, is in Chriſt, and walketh as he walked.
Put then both theſe Conſiderations together, we may know that we keep the Commandments, and if we keep the Commandments, we may aſſure our ſelves that we know Chriſt; no wonder if our Apoſtle ſay, Hereby we know we know him. We may perceive whether we walk as Chriſt walked or no; and if we walk as Chriſt walked, we may be confident we are in him; no marvell if our Apostle ſay, Hereby we know that we are in him. The ſtrength of this Argumentation will the better appear if we reduce it to a Syllogiſm, which may be thus framed;
Whoſoever keepeth the Commandments knoweth Chriſt,
Who ſo walketh as Chriſt walked, is in him;
But I keep the Commandments, and walk as Chriſt walked,
Therefore I know Chriſt, and am in him.
The firſt of theſe, which is the Major we know by a certainty of faith, as being expreſly aſſerted in this and other Scriptures. The ſecond, which is the Minor we know by a certainty of experience, finding theſe qualifications wrought in us; and thus knowing the premiſes we inferre the Concluſion, and ſo by a certainty of Faith joyned with experience, we are able to aſſert our intereſt in Chriſt.
3. This Knowledg which we have hereby doth not exclude the Teſtimony of the Spirit. It is St Pauls aſſertion, That the Spirit beareth witneſs with our Spirits, that we are the Children of God: Yea, St John inRom. 8. 16. 5. 7. the laſt Chapter of this Epiſtle plainly aſcribeth this Office of bearing witneſs to the Spirit, and yet it is no leſs true, that theſe graces and qualifications do beare the ſame witneſs; theſe two witneſſes being the one ſubſervient to the other, whilſt the spirit is the principall, and theſe qualifications are the Spirits inſtrument in this work. Whether there be an immediate Teſtimony given by the spirit to the Soul of a Believer, aſſuring him o… his intereſt in Chriſt I will not now diſpute. That the ſpirit can thus teſtifie is not to be queſtioned, and that at ſome times to ſome eminent Saints he hath been and may ſtill be pleaſed to vouchſafe it, will not be denied: but doubtleſs the uſuall way of the Spirits witneſſing is by the grace of Sanctification imprinted on the heart, and expreſſed in the life.
To this Teſtimony the Spirit concurreth eſpeciallyGal. 5. 22. two waies, partly by implanting his graces in us, in which reſpect they are called the fruits of the Spirit; and partly by diſcovering them to us, in which regard St Paul ſaith, We have received the Spirit which is of 1 Cor. 2. 12.God, that we might know the things which are freely given us of God. The truth is, as we cannot have grace without the Spirits operation, ſo neither can we diſcern it but by the Spirits irradiation; and as the beauty of all colours is manifeſted by the light of the Sun, ſo is the truth of all graces in the heart by the Spirits light.
By all which it appeareth, that the Spirit is the chief in this work, ſo that as if you ask how we know that we know Chriſt, and are in him? the anſwer is, by keeping the Commandments, and walking as Chriſt walked; ſo if you ask, how we are inabled to keep the Commandments? and walk as Chriſt walked? and how we are to know that we do thus walk and keep the Commandments? the anſwer is by the Spirit.
To cloſe up this with a double conſectary.
1. That aſſurance of an intereſt in Chriſt which many pretend to, who walk contrary to him and his Precepts in their lives, is not a Chriſtian Knowledg, but a vain confidence, a carnall ſecurity, a lying deluſion, and a damned preſumption. To all ſuch therefore who hug ſin in their Boſomes, and yet ſuppoſe they are folded in Chriſts arms, who ſail with full ſpeed to Hell, and yet think to caſt Anchor at Heaven Gates, who live in Rebellion againſt, and yet promiſe to themſelves Salvation by Chriſt, we ſay not rejoyce with trembling, but tremble without rejoycing; not work out your Salvation with fear, but fear without any hope of Salvation in this condition. And whereas ſuch perſons may perhaps plead an immediate Teſtimony of Gods ſpirit, aſſuring them that they are in Chriſt; we are bold to tell them, it is an hiſſing of the old Serpent, not a whiſpering of the good Spirit, it is the voice of the Devill, not of God. Ah my Brethren, we ſometimes pity mad Perſons whom we ſeelying in the ſtraw, clad in rags, and yet heare them boaſting themſelves to be Kings and Queens: Have we not as great, nay far more reaſon to pitty our own madneſs, in fancying to our ſelves we are in Chriſt, waſhed by his Blood, and made Kings and Prieſts to God, when as we tranſgreſs his Laws and caſt both his Precepts and Pattern behind our back. Me thinketh when men who live in Adultery, Fornication, Covetouſneſs, Envy, Rebellion, or any work of the Fleſh, promiſe to themſelves an intereſt in Chriſt, their ſins ſhould preſently look them in the face and tell them, that they are none of Chriſts.
2. It neerly concerneth us all to ſearch our hearts and try our waies, to enquire into the Obedience and Conformity of our Converſations, that hereby we may know we are in Chriſt. It is an excellent ſaying of St Bernard, Quantum creſeis in gratiam, tantum dilataris Bern. Serm. 3. in Cant.in fiduciam, according to the meaſure of our Obedience, ſo is the meaſure of our Confidence; if therefore we would ſtrengthen the latter, we muſt by due inquiry aſſure our ſelves of the former. Ah my Brethren, it is an eaſie matter for a man to ſay I know I am in Chriſt, but it is no eaſie matter to ſay, Hereby I know I am in him; what is it for a man to brag that ſuch and ſuch Lands and Lordſhips are his, unleſs he can ſhew his evidences? Theſe qualifications are the evidences of our title to Chriſt; and what will it avail to lay a claime to Chriſt, if we have not theſe to ſhew? Oh then what need is there of a diligent ſearch, that we may find theſe qualifications in us, and becauſe in nihilo facilius, & periculoſius erratur, there is nothing wherein we may more eaſily, and yet more dangerouſly be miſtaken, then in this enquiry? Oh what need is there of a due care, that there be no flaw in our evidence, that our qualification be of a right ſtampe.
To this end, Study carefully the directions of the word, Pray▪ fervently for the illumination of the Spirit, conſult not with fleſh and blood, hearken not to the ſuggeſtions of Satan, but deal impartially with thy own Soul, as knowing of how great concernment the right managing of this work is.
And now upon ſerious and deliberate ſearch.
1. On the one hand, Canſt thou not find theſe qualifications in thee? Be not too haſty in paſſing a determinate ſentence againſt thy ſelf, ſince though theſe graces be neceſſary effects, yet they are no… neceſſary ſigns of Faith; and therefore they may be in us, and ſo we truly in Chriſt, and yet not appear, ſo as we to know either that they are in us, or we in Chriſt. Perhaps thou art at that time clouded with ſome violent paſſion, aſſaulted with ſome virulent temptation, under spirituall deſertion; and no wonder if in ſuch a caſe thou be not able to ſee thoſe graces which yet thou haſt; ſince though there be fire, yet ſo long as it is hid in the Embers it cannot flame forth, nor doth it appear to be there. Beſides the operating, there muſt be (as you have heard) a diſcovering work of the ſpirit. By the former, Faith bringeth theſe graces forth as effects, by the latter, a Believer maketh uſe of them as ſigns, and theſe two do not alwaies go together. Indeed if thou manifeſtly find the contrary vices reigning in thee, thou maiſt and oughteſt to conclude thy ſelf as yet to be without Chriſt; but though thou canſt not clearly apprehend the inbeing of theſe graces, thou muſt not peremptorily conclude againſt thy being in Chriſt, but rather hanging as it were between hope and fear, wait and pray, and ſearch for further diſcovery.
2. On the other hand doſt thou find the truth of theſe qualifications in thee? Bleſs thy God, know thy bliſs, own thy priviledg; and labour after greater meaſures of this apprehenſion; ſince as he that only hopes he keepeth the Commandments, can only hope that he knoweth Chriſt, ſo he that knoweth and is aſſured he keepeth them, may know and be aſſured that he knoweth Chriſt.
I ſhut up all with one Caution; In your indeavours after the reflex, forget not the direct acts of Faith. Look upon Chriſt, as he who is your righteouſneſs to juſtifie you; and then look upon your Obedience as that which may teſtifie to you that you are juſtified by him; even then, when you cannot clearly diſcover inherent qualifications, caſt not away wholly your confidence in Chriſts Merits, and when you do diſcover them, reſt not in them but only in Chriſts Merits, ever remembring that it is the being in Chriſt by Faith, which intitleth you to juſtification and ſalvation, and your keeping the Commandments, and walking as Chriſt walked, is that which manifeſteth the truth of your Faith, by which you are in Chriſt; by whom you are juſtified; and ſhall at laſt be ſaved.