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 Epistle , we may know Truth from Error , and sincerity from hypocrisie . Would we be informed concerning Positions , what are Orthodox , and what Heterodox ; concerning Professours , who are sound , and who are rotten , we need go no further then this Book . If you cast your eyes on the latter end of this , and the beginning of the fourth and fifth Chapters , you may learn what is the true Christian Religion , namely to believe Jesus to be the Christ ; that Christ is come in the flesh , and that he is the Son of God . If you peruse every Chapter throughout the Epistle , you shall find those markes , whereby you may know who are true Christians ▪ This is that which more especially is observable in this Scripture , the chief scope whereof , is to describe a true and sincere Christian , by his conformity to Christ in his Command and Example . Hereby we know , &c.

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

The Predicate of that assertion , We have fellowship with one another , is here explained by two Phrases ; the one in the third verse , We know him ; and the other in the fifth and sixth verses , We are , and abide in him . These being ( as it were ) the Springs of that fellowship , since our Communion is founded in our Vnion ; 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 this part which I have formerly told you , is the chief design of the whole Epistle , to wit , an explication of that Proposition , as being the Message which he heard , and was sent to declare to them to whom he wrote .

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

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

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

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

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

2. Again , Would we keep his Commandements ▪ let us know him . These two , Knowledg , and Practice are necessary attendants the one upon the other . Those two Sisters , Leah and Rachell are fit Emblems of id . ibid. Contemplation and Action ; Contemplation like Rachell is Beautifull ; Action like Leah is Fruitfull . And as those two sisters were Marryed to Jacob , so are these two Graces concomitant in every Christian . Those Cherubims which the Prophet Ezekiel speaketh of , are described to have hands under their Wings . The Wings ( saith St 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 Vna 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 from life , as practice from a right Knowledg : to which purpose is that note of Calvin upon the Text. He admonisheth Ad monet non ●tiosam esse Dei notitiam , &c. Calv. in Loc. us that Christian Knowledg is not idle but active by its efficacious vertue producing Obedience . So that they who know him really , will , nay cannot but keep his Commandements .

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

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

1. The Object of this Knowledg is insinuated in that Pronoune Him ; and if you ask whom , the answer is to be given from the first Verse , where we read of the Father and Jesus Christ the Advocate . According to this it is , that our blessed Saviour maketh the Object of saving Knowledg to be the only true God , and John 17. 3. Jesus Christ whom he hath sent . It is not then that Knowledg we have of God by his Works , by his Law , but by his Gospell , whereof St 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 art thou , O Lord , to receive glory and honour , for thou hast created all things . It being most equall that to him Rev. 4. 11. we should return service , from whom we receive our being . Yet further , that legall knowledg we have of him as our Law-giver and Judge , is an enducement to obedience : Inasmuch , as the breach of his Law , cannot but provoke him to inflict the curs , but still the knowledg we have of God as a Father , of Christ as an Advocate and propitiation , is both the sweetest and the strongest Obligation , nothing being more rational then that our Father , our Redeemer should be our Lord , and that we should be wholly devoted to him , who is so dearly affected to us : Especially considering this , is the very end of his delivering us out of the hands of our enemies , that we should serve before him without fear , in righteousness Luk. 1. 75. and holiness all the daies of our lives .

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

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

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

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

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

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

According to this notion of Knowledge St Gregory occasionally speaking of these words Expounds them , and giveth this as his Reason , Notitia quippe Dei ad fidem pertinet , because the Knowledg of God is an Appendix of Greg. M. in Evang. hom. 22. l. 2. Isa. 53. 1. Rom. 10. 16. 16. 26. Faith ; and in this sence , if we know him , we will keep his Commandements . It is observable that in Scripture Obeying is sometimes put for Believing , so St 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 St James to be a dead James 2 25 ▪ Faith , and good Works are not unfitly stiled the Pulse ●f Faith , by which the state and temper of it is discovered . Believing is sometimes called in Scripture ● receiving of Christ , and this receiving is of whole Christ , Christ John 1. 10. not onely as a Priest , to propitiate for our sins , but as a King to governe us by his Laws , In vain doth he Col. 2. 6. trust for Salvation by , who yields not Subjection to Christ : and therefore saith St Paul , as you have received the Lord Jesus ( by Faith ) so walk in him ( by Obedience . )

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

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

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

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

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

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

1. The sincere keeping his Commandements , is , a keeping them because they are his ; It is one thing to do what Christ commands , and another to do it because he commands it . Pagans that have no knowledg of , do many things which are required by Christ , but they cannot do them because he requireth them , Hyppocrites that have no saving Knowledg of Christ performe many things which he prescribeth , but it is only out of self-respects , and if a man do that which Christ Commands , and yet know not that he commands it , or if he knows it to be his Command and do it not , because it is Commanded by him , it is not such an Obedience as ariseth from a right knowledg of him . It is very observable concerning David , that when he prayeth so earnestly , Oh that my wayes were so directed that I might keep thy Statutes , he premiseth this as the Reason , Thou hast commanded us to keep thy Precepts diligently , Psal. 119. 4 , 5. thereby intimating that the ground of his Obedience Vers. 94. to Gods Precepts , was the Stampe of divine authority in joyning him ; to this purpose it is that he saith in that same Psalm , I have sought thy Precepts , thereby implying , that that which he sought in his Obedience was the fulfilling of Gods Will ; indeed that only and properly is Obedience which is done intuitu voluntatis divinae , with a respect to , and eye upon divine ▪ Will . As that is onely a divine Faith which believeth a truth , not because of humane Reason but divine Revelation , so that onely is a true Obedience which conformeth to the command , not because it may consist with any self-ends , 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 whatsoever is revealed , how cross soever it may be to our Reason . So Obedience eying divine Prescription fulfilleth whatsoever is required though never so contrary to our affections . And thus this keeping the Commandements is an Universall Obedience .

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

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

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