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BSZSD5
AN EXPOSITION
OF THE
FIRST '■'■:■'"'''-'
EPISTLE GENERAL OF JOHN,
COMPRISED IN NINETY-THREE SERMONS.
FOKMING A SERIES ON EACH OF THE CHAPTERS; AMD ON EACH OF THI
VEIISES OF THE SAME: SOME OF THE VERSES UNITED; AND THAT IN
PERFECT CONFORMITY WITH THEIR PROPER CONNECTION,
BY
SAMUEL EYLES' PIERCE,
LATE MINISTER OF THE GOSPEL, LONDON.
'Tiiy WORD IS VERY pure: therefore thy servant lovetii it." — Fs. CXIX. 140.
VOL. L
LONDON:
JAMES NISBET AND CO., 21, BERNERS STREET;
RICHARD BAYNES, 2S. PATERNOSTER ROW;
AND MAY DE HAD OF
MR. MORE, 13, COrTHALL COUKT, TIIROGMORTON STREET.
MDCCCXXXV.
PRINTED BY U. WILLOUGHBY,
109, Goswell Street.
: PI-;, -'X
\thsologio^l/
INTRODUCTION.
It having fallen to my lot, in the Lord's holy providence, to
become the honored instrument of introducing to the christian
world, which I now do, the present highly valuable Work ; I em-
brace with truest spiritual pleasure, the opportunity of bearing, al-
though a humble, yet decided and firm testimony (while its real
and great intrinsic worth is its own and best recommendation) to
the inestimable treasure it contains — a treasure inestimable ; see-
ing in it is stored a rich sum of scripture-matter, doctrinal and
practical : because also, that in this work is manifest much of the
sacred anointing of the Holy Ghost in the gift and diffusion of
that light, accompanied by deep insight into divine Truth, with
which this distinguished servant of the Lord (the Author) was
favored — strikingly evident in the spiritual, judicious and in-
structive manner (to the God of all grace be glory!) in which he
has been enabled, ministerially, to open the contents of the im-
portant subjects discussed — alike, in faithfulness to divine revealed
Truth ; and, to the Church and people of God : — so especially
necessary in the present " cloudy and dark day," when alas ! the
glory of the simplicity and truth of the Gospel is so greatly ob-
scured, its effectual power so little prevalent ; yea, and when in
many instances " the foundations" (Ps. xi. 3) are attempted, if
it were possible, to be destroyed.
IV INTRODU( TK^N.
The present Work from the pen of this eminent minister of
the Gospel, (now in Glory*) I feel confident, cannot but prove
most acceptable to the friends and lovers of that beautiful har-
mony in doctrinal, experimental, and practical Subject, manifest
throughout the different parts, and forming the grand aggregate
of Scripture-Truth.
Very distinguishedly, through the grace of God, has this ser-
vant of Christ been assisted, in his Meltings already extant —
agreeably to apostolic exhortation, to " contend earnestly for the
faith once delivered to the saints;" nor less truly, firmly, and
warmh:-, for that vital godliness proceeding from the power and
influence of the doctrines of Grace, spiritually received. Yet will
the present ample addition to the Author's former works, be
found (I conceive) a sort of completion of system in the ministra-
tion of divine and gospel Truth, accordant with scripture method
and rule — that while true faith, which enables the soul to lay hold
of and close with Christ, exhibits the first grand lines of new-
birth feature in the child of God, and identifies in a time state,
the object of electing and everlasting love ; it is a series of holy
communion and fellowship with God the Father and with his Son
Jesus Christ, by the indwelling of the Holy Spirit, which con-
duces to and demonstrates the spiritual growth, strength and ma-
turity of the believer — his practical godliness and love in the Spirit,
both to God and to the saints, (so copiously enforced in this
Epistle, and so evangelically treated of in this Work) affording
additional and continued proof of his vital union to Christ : — con-
formity to whose Image, being the great design of predestinating
grace and love. Rom. viii. 29.
These and other important subjects will be found opened and
scriptural ly maintained in the present Work : the perusal of which,
will, I trust, through the Divine blessing, prove a sweet and sub-
stantial spiritual repast ; as well as lastingly instructive and edify-
ing. With a view to which, I beg to recommend to those who
may peruse this Ex^iosUion, particularly to notice, and well digest.
* Src " A MEMOniAL, on TninuTB or rr.Aisi:," &.C., by our Aiillior; published by tlic writer of
this Introduction, in 1829: in which a more particular reference is had to the event of the revered
Author's decease.
PRKFATORY ADDRESS. V
the weighty o])servations contained in the " Prefatory Address"
by the Author, to the Reader; in which will be found, a plain, yet
luminous introductory description and statement of the gracious
operation of the Holy Spirit on the soul, in enlightening to know,
and believe on Christ; with the fruits thereof in all that pertains
to establishing grace and vital manifest godliness— subjects form-
ing so essential a part of this Work.
That the whole may redound to the Glory of the Triune Je-
hovah ; and the benefit of the Church of God, is the prayer of
their's to serve, in all love,
in the Gospel of Christ,
WILLIAM HORE.
Islington, January, 1835.
NOTE.
[/^ is a duty wJiich the son of the sainted writer of the above " In-
troduction" considers as devolving on him to perform, with a vieiv to the
glory of the God of all grace, as also in reference to the courteous
reader, and the memory of his beloved and respected parent, to state the
remarkable circumstance as viewed in relation to this Work, of his dear
Father s decease.
IVith much labour, but with much strength from the Lord, he had read
ticice, in the original manuscript, the whole of the Sermons contained
in this Exposition, and superintended the Work in its progress through
the press ; the whole of it was in type — the above " Introduction" very
recently written, and the printer s last proof -sheet lying for typographical
correction (of which this " Introduction" formed a part) — ivhen it
pleased the Lord to remove His servant from this state of sorrow to
His bosom on high : leaving his family to joy in the midst of the deepest
affliction in Him who caused their dear relative to exult in his dying
moments in the faithfulness of his Covenant-keeping God — departing
as though falling asleep, with an inexpressible smile of glory beaming on
his cojintenance. His greatest delight on earth was the service of
his Lord, and now above, divested of mortality , he serves Him without
ceasing, day and night.]
^■■h
PREFATORY ADDRESS.
Clarendon Place, Edjicare Road
Reader,
I am this day, June 23, 1817, entered on the seventy-
second year of my age ; and am as disposed to preach, and write
concerning the Lord Jesus Christ, his Person, Love, Incarnation,
Righteousness, Sacrifice, and Salvation, as ever I was in the days
of my spiritual youth. In the month of November last, being at
the house of a friend, and joining with him in family prayer,
a thought occurred to me, whilst he was in worship, that I would
attempt to renew a lectureship at Shoe Lane, and go through
in the course of it. The First Epistle of John. Accordingly, I
soon after set forward ; and have, through the good hand of my
God upon me, continued, so as to have delivered Thirty Sermons
on the first and second chapters. I have conceived in my mind,
a design to write these out. And under the apprehension, I may,
if industrious, live to complete the whole Epistle, I have this morn-
ing begun the work, hoping it may be for the Lord's glory, and
his Church's benefit. May the Lord be with me, and guide my
mind, heart, and affections, so that all may contribute to his
praise : even so be it, O Lord.
It may not be amiss to give an outline of the whole Epis-
tle ; and the division of it : the casting the same into method and
order, may make it the more easy and agreeable to the reader.
Vlll PREFATORY ADDRESS.
The true knowledge of Christ, is the one only key, where-
by all the treasures contained in this Epistle can be opened :
for this contains a spiritual treatise on communion with Christ,
and with the Father in Him ; through the indwelling of the Holy
Spirit in us. We can have no communion with the Three in Je-
hovah, but as we have a distinct, scriptural knowledge of the reve-
lation given concerning them in the Sacred record. No man can
call Jesus Lord, but by the Holy Ghost. This Epistle written
by John, in which he asserts the Eternity of Christ's Person, His
distinct Personality from the Father, and by consequence from the
Spirit : also, sets forth the real fellowship which the apostles, and
saints in that age had with the Holy Trinity, and what all saints
in all succeeding ages are to expect and enjoy, in their measure
and degree, until the same is consummated with the Eternal
Three, in the state of eternal glory. As this Epistle begins with
this most sublime subject, so it is pursued throughout the whole of
it : in shewing the fruits and effects, which the true knowledge of,
and communion with the Lord Jesus Christ, produce in the minds,
lives, and conversations of such as know Him, and have free and
frequent accesses unto Him. Also, how such as were but pro-
fessors of the same glorious gospel, fell off from the very Truth it-
self: even into antichristian doctrine, and worship. If the Reader
attend to this in his reading the Epistle, it will preserve him
from many mistakes : and he will by that means, read the whole,
with more real advantage to himself.
I conceive, the whole Epistle may be divided in the follow-
ing manner. The parts of it may be considered Three ; and the
chapters containing these three distinct parts are, as follows : the
first, and second chapters contain the First part : the Second dis-
tinctive part, begins with the third chapter : the Third part, begins
with the fourth chapter, and includes and closes with the fifth.
The First part contains, in the first and second chapters,
the following most transcendently glorious, and important sub-
jects— An account is given of the Person of Christ — Of his
manifestation in the flesh — Of the true knowledge of his Person — Of
communion truly and personally with Him, and the Father in
Him : and every thing is delivered to promote this. Our in-
firmities, be they what they may, are not to be considered as
hindrances to our communion with the Lord ; because the blood of
Jesus Christ his Son, cleanse th us from all sin. The apostle then
PREFATORY ADDRESS. IX
enters on the subject of indwelling sin in us, who have commu-
nion with the Father and the Son ; and he administers the only
antidote to them ; which he knew to be all-sufficient. This is the
subject-matter of the first chapter. In the beginning of the second
chapter, he goes on pursuing his former discourse, giving a most pre-
cious and blessed account of the advocacy of the Lord Jesus Christ,
on the behalf of his sinning ones. After which he most freely sets
forth the true, outward evidence of such and such knowing Christ,
and giving proof thereof, in their loving the brethren. And of
such and such, though under the same outward profession, as not
loving Christ, and giving proof thereof, in not loving the breth-
ren. He then writes to saints, under these different denominations —
as little children ; fathers ; young men ; and hahes : and he express-
eth what is most suited to these, and what the perfection of each of
these states consists in. He then speaks of the antichrists which
were then prevalent in the last hour of the apostolic age. He
shews that the preservation of saints from these, was a full proof
they had received the true Unction from the Holy One. He ex-
horts them to abide in Christ, according to the truths and doc-
trines which they had received and professed concerning the Lord
Jesus Christ, the Son of God : to the end, that at the appearing of
Christ, the apostles, and others who were engaged with them in
setting forth Christ unto them, might not be ashamed ; but have
confidence before Him, that these saints, thus written unto, were
what they ought to be, in the knowledge of Christ, and in life and
conversation, agreeable to the same : as it would ever be found an
undeniable truth, that as surely and truly as they knew Christ
was righteous, it would be known that every one that doeth right-
eousness is born of Him. Here, I think, ends the First part of
this most excellent Epistle.
The Second distinctive part of this Epistle, begins with the
third chapter, and ends with it. In which saints are called upon
to behold the love of the Father, as expressed in bestowing the
title of Adoption on them. He calls them so7is of God. The
apostle would have them consider, what will, and must in the
issue, arise out of this title, and the grace from whence it origin-
ated. They were now the sons of God. They would one day
see Christ as He is. He then shews, what the true knowledge of
this produces. He expressly declares, such who are under a pro-
fession of Christ, and commit sin, are not to be considered as
X PREFATORY ADDRESS.
having any part or portion in Him. Christ became incarnate to
take away sin. Such as are in Him do not sin. Such as con-
tradict this, have neither seen Christ, nor known Him. Sin is
the devil's work. He sinneth from the beginning : he never from
that instant ceaseth ; no, not for one single moment. The Son of
God was manifested to destroy his works. Such therefore as are
born of God, can never commit the devil's sin. None of them
can ever commit the sin against the Holy Ghost, for which there
is no forgiveness, either in this world, or in the world to come.
The apostle declares the difference between the children of God,
and the children of the devil. He refers to the message, which he
and those he writes unto, had heard and received from Christ, con-
cerning loving one another. He shews, Cain was not a lover of
his brother. He gives the reason for it — he declares he was of
the wicked one. The apostle enters very freely and fully, into
the subject of brotherly love. He says, such as do not love for
Christ's sake, their brethren in Him, are murderers — That they
have not eternal life abiding in them. He expresseth the great
love of Christ. He draws his inference from it, to what an extent
the love of one another for Christ's sake, should be manifested.
He asks a question of professors of the Lord Jesus, who having
this world's good, and seeing their brother in Christ in need, could
refrain from helping them : How it could be possible the love of
God should dwell in them, if they were so unfeeling to the poor
and necessitous members of Christ. He exhorts saints to express
their love to each other ; this would preserve their hearts from
condemnation on this point : it would give them confidence to-
wards God, when they praj^ed before Him, for his favours to be
bestowed on such and such : they would hereby have ground for
the certain expectation that He would hear, and answer their
prayers offered before Him, for His, and their beloved ones : he
concludes the chapter, with saying, that the whole of Christianity
consisted, in believing on the Name of His Son Jesus Christ,
and loving one another : and that the indwelling of the Holy
Ghost in such, was the fullest evidence of their being in Christ,
and of His being in them. And here, I conceive, ends the Second-
part of this Epistle.
The Third part begins with the fourth chapter ; and includes
the fifth also. The apostle begins this last part, with warning the
brethren against false teachers, and antichrists ; who were very-
PRKFATOKY ADDRESS.
prevalent at the time he wrote this Epistle. He points out who
they were, and also how they might be known. He asserts of
himself, and true believers, that they are of God — That such also
as were of God, would be distinguished, by their hearing and re-
ceiving the true apostolic doctrine : and such as were not, by re-
ceiving the preachers of those heresies as abounded in that day of
profession. He exhorts to brother!}^ love. He sets forth the love
of God. He shews how it was manifested in the Person, gift,
mission, and propitiation of Jesus Christ. He draws inferences
from it for brotherly love. He declares the indwelling of the
Father in the saints : who expressed his love, in sending his Son
into the world to be the Saviour, and that we might live through
Him. He expresses, that God and saints have a mutual indwelling
in each other : this is manifest in mutual acts of love expressed to-
wards each other. "We, says he, have known, and believed the
love that God hath to us. God is love ; and he that dwelleth in
love dwelleth in God, and God in him. This is carrying the sub-
ject to its very summit and uttermost perfection. He then pro-
ceeds to make a very glorious, and most blessed improvement of
this. He therefore adds. Herein is our love made perfect, that we
may have boldness in the day of judgment : because as he is, so are
we in this world. He proceeds to exhort again to the exercise of
spiritual brotherly love, and concludes that this is the sum-total of
all which God hath commanded us. He pursues this subject in
the following (fifth) chapter : and shews who the true believer is,
and by what means he overcomes the world, or antichrist, viz., by
believing that Jesus is the Son of God. He brings the Three Wit-
nesses in Heaven, and the three witnesses on earth, to prove this
very essential truth — that Jesus Christ is the Son of God, and that
we have eternal life in Him. He gives the reason why he wrote
his Epistle. He shews that the Lord Jesus Christ is able to save
us ; to hear our prayers put up on our own behalf, and for others
also, and to answer them to our real satisfaction — That there is a
sin unto death, and that such as are guilty of the same, no prayer
is to be offered for them. He tells us, those who are born of God
cannot commit it. He says of himself, and includes all saints in
what he utters, we know that we are of God, and that the whole
world lieth in the arms of the wicked one. He, and they, knew
the Son of God was come, and were possessed of such a know-
ledge of the same, as to know Him, and to know they were in
Xll PREFATORY ADDRESS.
Him, and that the true knowledge of Him was eternal life. He
concludes with bidding them to keep themselves from idols.
This is the outline of the Third part of this Epistle.
As these outlines of each chapter are sermonized, and the
particulars of each of the verses in their true and proper connection
are entered on, and properly explained; we shall have most un-
doubtedly an immense treasury" of gospel grace set before us : a
great part of which will consist in opening and unfolding Christ in
his own glory, as He possessed it, with the Father before the
world was. Also the glory in which the apostles had seen Him,
during his continuance in his incarnate state. This will most
certainly take off our minds from our own natural thoughts of
Him, and give us clearly to perceive that all true knowledge of
Him, is beyond the utmost conception of the human, natural mind
— That we must be possessed w^ith supernatural minds, or we can
never receive the true and supernatural knowledge of Christ into
them, by the inspiration of the Holy Ghost. It will also be here-
by evidenced, that we cannot have communion w^ith the Son of
God, but as we are enlightened into the true knowledge of his
Person : and it will also stand most clearly connected with this,
that as we have really and truly eternal life in our souls, in the
knowledge of the Son of God ; so communion with Him, and the
Father in Him, is the very essence of all christian perfection and
blessedness. It will also most clearly appear, that communion
with the Lord, is incompatible with living in sin — That such only
as are in a state of grace, and live as such, are the persons who
have communion with God. And whilst they are in themselves
the subjects of sin, and liable to the assaults of Satan, and have
manifold infirmities — this is declared for our comfort, that the
blood of Jesus Christ the Son of God, is our present and everlasting
purification from all sin. It follows in the course and body of
this Epistle, what most blessed fruits and effects, the Holy Ghost
is pleased to produce in the minds of such as are one with Christ,
who walk not after the flesh but after the Spirit.
It may be remarked, this Epistle is not so much a doctrinal
one : it does not contain a system of gospel truths : while in fact
the whole of Truth is contained in it, yet this is delivered in a very
direct and immediate manner. We should learn from hence to ac-
knowledge the manifold gifts and graces which the Holy Ghost is
pleased to bestow on his ministering servants. There are many
PREFATORY ADDRESS. XlHl
blessed expressions, and declarations of the love of God, which
are most truly precious and heart-warming. It differs from all
other of the apostolic writings, in treating ver}^ particularly here
and there, of the distinct fellowship which the Father, the Son, and
the Holy Ghost, are pleased to hold in the souls of behevers, and
how they possess the minds of real saints with the true sense of
the same.
I conceive it will be found very profitable to understand the
whole of this Epistle, it being one grand design of the writer of it
to promote in the spiritual mind, a full and blessed persuasion, of
our personal interest in the Lord Jesus. Aft4-&«rely this is a most
blessed excitement to our having and holding communion with
Him : and "tliis follows upon our real knowledge of Him. Nor can
a real believer in the Lord Jesus Christ, be content without a
spiritual persuasion of this : neither can this be without the Holy
Ghost. He it is, whose office alone hath thi^ as His sole preroga-
tive, to take of the things of Christ, and shew the same unto us :
nor do all the evidences of grace, and the genuine fruits of faith, in
the lives and conversations of the godly, set aside this. They are
so many proofs of the same : for no spiritual affection, and holy
frame, can be produced in the spiritual mind, but by the Spirit :
which is all the fruit of His most divine and most gracious indwelling
in us. Neither can the whole of His work, as to what we see, and
feel of it, ever produce a foundation for our faith and hope in Christ.
If this were the case, it would take us off from the written word ;
which the Holy Ghost is pleased to make the alone foundation for
our faith and confidence in the Lord Jesus. It is a most undoubted
truth, that a spiritual perception of Christ, as He is revealed in the
word of grace, is the faith of the operation of God — ^That we re-
ceive Christ into our minds, from the revelation made of Him in
the written word. It is by it Christ is formed in us. It is in re-
ceiving the record which God hath given us of his Son in it, that
we believe on Him for life everlasting. All which is by the in-
spiration of the Holy Ghost. So that His Divine Agency is of the
utmost importance to us : as we can receive nothing from Christ
but by Him. Hence it becomes very detrimental to our real com-
munion with the most precious Lord Jesus, to be looking at the
fruits and effects of grace, produced in us, and manifested by us,
even though we ascribe the same to the Spirit of God, and over-
look this far greater act of His — the glorifying Christ in us, so as
XIV PREFATORY ADDRESS.
to carry us out thereby, from ourselves, and off ourselves ; and ex-
alting the Person of Christ, the love of Christ, the blood and
righteousness of the ever glorious, and blessed Immanuel in our
view, -k ig~'feom hence, Christ becomes precious to us. ^mia
hereby we have an inward knowledge, sense, and experience of
His blood and righteousness in our minds. ^-ifc4« hereby we
actually receive the Atonement, "it- ia-'froffii hence we enjoy the
peace of God, and the love of God. ""ttds hereby we have real out-
goings after the LoTd ; an*^ it is by the same, we enjoy the out-
goings of Christ's love, in the influences and manifestations of
these to our own souls. All which is the sole work of the Holy
Ghost within us, and upon us ; land it is the fruit of his revealing
Christ to our renewed minds, and shedding abroad the Love of God
in our hearts ; which He doth without leading us to view his own
work in our own souls. \t is this, therefore, I would guard
against : as I ^bsdltUely conceive, the present age is in an error in
these very important particulars — They lajipg the whole emphasis
of what they call the work of the Spirit, on internal grace, and the
fruits and elfects of the same ; >and they seem to lay the whole
stress of our knowing our interest in Christ, on these : whereas,
we must know Christ, abstracted from our personal interest in
Him : which latter is the fruit which follows on our true know-
ledge of Him. And we cannot act faith towards Him, and upon
Him, nor believe in Him for life everlasting, but in proportion to
our knowledge of Him, and his most truly complete, finished, and
everlastingly efficacious Righteousness and Sacrifice ; ;i|nd the
Father's acceptance of Him, and his glorious work, contained in
his obedience and sufferings. When the Holy Ghost is pleased to
give the regenerate mind a true apprehension of this, he draws out
the same, into act and exercise thereon : ^nd hereby we receive
Christ, believe on Christ, rest on Jesus, and centre in Him:
bereby we are led to see that we are in Christ, and that He is in
us. This leads us to say, as the Spouse in the Canticles doth.
My Beloved is mine, and I am His. This statement of the sub-
ject, makes it an act of faith, which being realized by the Holy
Ghost in our mind, makes it an act of knowledge and certainty,
drawn from the Divine word, in which Christ is revealed, and the
Father's record of His Son, is testified. Our Lord himself says, "I
came down from heaven, not to do mine own will, but the will of
him that sent me. And this is the will of him that sent me, that
PRKFATORV ADDRESS. XV
every one which seeth the Son, and believeth on him, may have
everlasting life :" John vi. 38, 40. Such persons as are thus taught
and led by the Spirit unto Christ, will always be looking out of them-
selves unto Him. Arid such who are looking at inherent grace, and
deriving all their confidence in the Lord, and comfort therefrom, will
be continually poring on the same. I would have such know, that
they are, in this, altogether wrong. They cannot live Christ so
long as it is thus with them ; and to live Christ, is the only life
worth living ; it is the very life which is only worth living out of
heaven; it is the very best preparation for the state of eternal
blessedness and glory.
I submit. Reader, to thy own consideration, what hath been
dropped. May the good Lord bless the same unto thee ! Thou
wilt find the work of God within thee, very greatly strengthened,
excited, and drawn out into open act and exercise, as the Lord the
Spirit is pleased to teach thee how to live on Christ without thee,
and without all consideration of what thou art in thyself. May
the Holy Ghost bless the following Sermons, to the praise of the
glory of his grace, and the real and spiritual advantage of his saints,
is the desire and prayer of
the least of all the servants of his Lord,
SAMUEL EYLES PIERCE.
AN EXPOS ITIO M*^' ' '^
OF THE
FIRST EPISTLE GENERAL OF JOHN,
IN A SERIES OF SERMONS.
SERMON I.
*' That which was from the beginning , which we have heard, which we
have seen with our eyes, which tve have looked upon, and our hands
have handled, of the Word of life J" — 1 John i. 1.
Tins Epistle, written by tlie Apostle John, concerns the subject of com-
munion with God the Father, and his Son Jesus Christ, through the
g-race and influence of the Holy Spirit, which is the very essence and
uttermost perfection of grace, either on earth, or in glory. This apostle
was in the New Testament church, what flie prophet Daniel was in the
Old. He was addressed by the angel, " O man greatly beloved," Dan. x.
19, and our apostle was known by the title of that disciple v:hom Jesus
, loved. He was a high favourite with our Lord Jesus Christ. He was
Lcc admitted to"4^in his bosom; ?ind like as Christ lay in the bosom of his
' Father before all time, and drew out all the love of his Father's heart
into his own, ^nd shines in the full splendour of it, and reflects the
glorious shine of it on his church ; so this apostle, being admitted to such
free and intimate converse with our Lord, drew out the very heart of
Christ into his ovni. And he was thereby most eminently qualified to
write concerning one of the greatest of all subjects — communion with the
divine Persons, in the incomprehensible essence as they stand related to
us, and are personally interested in us, according to their own sovereign
will and grace.
John was a witness for Christ. He saw him in the flesh; he beheld
him on the mount of transfiguration, when he shone forth in majesty and
glory, such as carried its own evidence with it, that he was the only be-
gotten of the Father. — He saw him transfixed on the cross. — He saw him
in his agony and blood-sweat. — He saw him as he hung a breathless
corpse on the tree. — He saw him pierced in his side by a soldier, when
blood and water flowed out, in consequence of the bag which surrounded
the heart being touched by the spear which entered it. — He saw and
conversed with our Lord after he was risen from the dead, and during his
continuance in his resurrection state. — He saw him when he left our world,
and ascended up on high, and sat down at the right hand of God. — He
saw him after his entrance and coronation in heaven, in a vision in the
Isle of Patmos, at which time he was so struck with the glory, majesty,
dignity, and shine of his visionary appearance, that he says, " And when I
saw him, I fell at his feet as dead. And he laid his right hand upon
2 1 JOHN 1. 1.
me, saying;, I am the first and the last ; I am he that liveth, and was
dead; and, beliold, I am alive for evermore, Amen; and have the keys
of hell and of death." Rev. i. 17, 18. When we consider all this, we
cannot but see, that this apostle must have been in an especial manner
qualified to write on the subject contained in this epistle now before us,
which he begins with speaking- of the Person of Clirist ; the eternity of
Christ ; the reality of Christ's incarnation : the ocular proofs and
demonstrations he, and tlie other apostles and disciples, had of this
greatest of all truths, God manifested in the flesh. " That which was
from the beginning, which we have heard, which we have seen with our
eyes, which we have looked upon, and our hands have handled, of the
Word of life." Thus he begins the first chapter of this epistle. The
word beginning is the same with Moses' beginning — the same with which
this apostle begins his gospel — the same of which the God-Man speaks,
when he says, " The LORD possessed me in the beginning of his way,
before his works of old." The gospel of John begins thus, " In the
beginning was the Word, and the Word was with God, and the Word
was God. The same was in the beginning with God. All things
were made by him, and without him was not any thing made that was
made." The professed design of John in writing his gospel, is ex-
pressed by him thus: "These are written, that ye might believe that
Jesus is the Christ, the Son of God ; and that believing ye might have
lifvi through his name." John xx. 31. His end and design in writing this
/^ epistlei^ thus declared by him, "These things have I written unto you
" ' that believe on the name of the Son of God; that ye may know that ye
have eternal life, and that ye may believe on the name of the Son of God."
1 Jol:n V. 13. Tliis sacred memorial of the apostle, is to show how all
saints may come to undeniable certainty, land have clear and undubitable
evidence of their own personal interest and salvation in the Lord Jesus
Christ; and thus going on in renewed and reiterated acts of faith on him,
might also have increasing communion with him. As liis gospel was to
confirm saints in the knowledge and belief of the distinctive Personality
of Christ, of his being co-equal and co-essential with the Divine Father;
of his being tlic true Messiah; of his having performed the whole work and
office for wliich he became incarnate ; so this was written by the same
apostle, to show the whole church, it was their high calling and privilege,
to have, and hold communion with this most adorable Person, and with the
Father in him ; and to express to tliem, the blessed fruits and cfiects pro-
duced in tlieir minds herefrom, through the in-dwelling of the Holy
Ghost, some of which were openly expressed in life and conversation.
This is an outline of the wdiole of this sacred apostolic letter, which
is entitled. The First Epistle General of John. It is not directed to any
particular person, nor to any particular church. No. It is a Catholic
epistle. It belongs to all saints, and that from the time it was written,
down to us, and throughout all generations. It may not be amiss, as it
may assist the memory, to divide these words before me, into the follow-
ing particulars.
1. To consider Him of whom John is speaking. Tltat 2vhich teas
from the beginning.
2. What he says of Him. lie had been heard, he had been seen,
he had been handled.
3. The persons who had thus seen Him.
I JOHN I. 1. 3
4, The title he gives this most wonderful one. The Word of life.
"That which was from the beginning-, which we have heard, which we
have seen with our eyes, which we have looked upon, and our hands
have handled, of the Word of life."
I am 1st. to consider Him of whom John is here speaking, That
7chich tvus from the beginning.
Beloved, the subject is deep. It is altogether divine. The Lord
keep me from saying anything hereon, but what the clear scripture will
justify me in. Of all mysteries contained in the revelation the Lord
God hath given us in the word of his grace, that which concerns his own
nature, and existence, must be confessed to be the deepest and most
sublime. In this revelation, Jehovah hath made known himself, as ex-
isting as Father, Son, and Spirit, distinctly and Personally in one and the
same ineffable Essence, so that the one is not before, nor after the other,
neither greater nor less than the other; but they are co-equal and co-
eternal in the one self-existing Essence ; which is the fountain of the
persons. That which distinguishes the Persons is as essential as the God-
head itself. What God is in his nature, persons, life, blessedness, glory,
immortality, and eternity, is, and ever will be, incomprehensible. " Canst
thou by searching find out God ? Canst thou find out the Almighty unto
perfection ? It is as high as heaven ; what canst thou do ? Deeper than
hell ; what canst thou know ? The measure thereof is longer than the
earth, and broader than the sea." Job xi. 7, 8, 9. The whole scripture
openly expresses the self-existence, life, being, blessedness, eternity, and
glory of God ; and the same scriptures express the Father, the Son,
and the Spirit, as co-existing by essential union in the Essence, as
b?ing the one only true and living God. The first term by which
the Divine Majesty is expressed in the Bible is an evidence of this.
" In the beginning God created the heaven and the earth." It is
acknowledged by the learned, both Jews and Christians, the word
God is plural : and it fully appears to be so, as in Gen. i. 26,
we read. And God said, .let us make man. As the nature of God
is an infinite fountain of blessedness to the Father, the Son, and
the Spirit, so the Three in Jehovah needed not go forth into any acts
to complete their blessedness. Yet out of the immensity of good-
ness which is contained in the incomprehensible Essence, it pleased the
Eternal Three to manifest and make known their nature, persons, perfec-
tions, and blessedness, openly and visibly, the foundation of which in the
divine mind was by the joint will of the essential Three, to set up one of
the Persons in the essence to be God-Man, in one Person, in whom the
essence, persons, and glory of the Godhead should shine forth to the
uttermost manifestation. and display thereof. The Son of God, of the
same essence with the Father and the Spirit, was fixed on to be predes-
tinated to be God-Man, in whom all the glory of the Godhead should be
manifested, so far as they possibly could, consistent with God's incom-
prehensibility, to the uttermost. It should be carefully attended unto,
that the foundation of all this, was laid in the Son of God. He, as a
Person in the Godhead, was the Person who was chosen to be the image
of the invisible God. He was predestinated to take into Personal union
an individual humanity, consisting of body and soid, by which he gave
Personality to it. Thus, he became God-Man from before all time.
This great and glorious mystery, contained in the inspired volume, the
4 1 JOHN 1. 1.
first hint given of it, is in these words, And God said, Let us make man in
our image, after our likeness. This image of God was Christ, God-
Man. It was after the pattern-likeness of him, Adam, the first man, was
formed : and Christ himself is expressly styled the image of God, and
tliis as God-Man. " Who is the image of the invisible God, the first-
born of every creature: for by him were all things- created, that are in
heaven, and that are in earth, visible and invisible, whether tliey be
thrones, or dominions, or principalities, or powers : all things were
created by him, and for him : and he is before all things, and by him all
things consist." Colos. i. 15, 16, 17. Tlie God-Man was chosen for
God himself to delight in ; therefore the Divine Father speaks of him
thus: Behold mine elect, in ivhom vnj soul delighteth. He is revealed
as the first and the last, in all the will, thoughts, purposes, decrees, as the
one object of God's infinite complacency. In the 8th chapter of Pro-
verbs, he there says, " The LORD possessed me in the beginning of his
way, before his works of old. I was set up from everlasting, from the
beginning, or ever the earth was." He concludes this subject at the 30th
verse, saying, "Then I was by him, as one brought up with him : and I
was daily his delight, rejoicing always before him." Prov. viii. 22, 23.
30, As Christ, God-Man, was set up from everlasting, as the image of
the invisible God, in whom the whole glory of the divine Essence, and
the Persons in the same, were manifested to the uttermost, so far as God
willed, and to the uttermost of tlie capacities of intellectual creatures, SQ
God chose the church in him, and created the heavens and the ef\rth, in
the intuitive knowledge he had of him. He engaged him to be the Saviour
of the elect; revealed him inmiediately upon the fall as such ; promised
to give him, and send him into the world, clothed with our nature^ to save
his people in himself with an everlasting salvation. The greatest promise
which was ever given, concerned the coming of our Lord Jesus Christ into
our v.orkl. He was to be incarnate. Before which he appeared in.
Person, in such glory and majesty, as to be testimonials of his eternity
and divinity. He was seen by Adam, Noah, Abraham, Isaac and Jacob,
He was seen by Moses, Aaron, Nadab, and Abihu, and seventy of the
elders of Israel. He was seen by Joshua, Solomon, Isaiah, Ezekiel and
Daniel, and that as wearing the insignia of God-Man. And his saints
embraced the promise of his open incarnation with unspeakable joy and
delight. Wlien the period was full up, God sent forth his Son, made of
a icoman, viade under the laH\ God so lored the world that he gave his
only begotten Son. This was one of the greatest events which ever took
place, or ever can. Our apostle, and others with him, saw this great
sight ; God incarnate. God in our nature. God manifest in the flesh.
Imnianucl God with us. And of this he is here speaking. That \c hick
was from the begiyining. The humanity of Christ was not a Person, but
a thing; it is so called by the angel Gabriel, who speaking to Mary, the
mother of it, says, "The Holy Ghost shall come upon thee, and the
power of the Highest shall overshadow thee: therefore also that holy
thing which shall be born of thee shall be called the Son of God." Luke
i. 35. The Person of Christ was from the beginning. He was as God-
Man before the world, and had a glory with the Father before the world
was. He says to the Jews, " Verily, verily, I say unto you, before
Abraham was, I am." John viii. 58. This most glorious one, who was
(jrod-Marj before the world was ; who became incarnate in the fulness*
I JOH^ I. 1. 5
of time; who took hold of our nature, and became true and very man,
God and man united in one Clirist, He was seen by our apostle, who
says, "And the Word was made flesh, and dwelt amon^ us, (and avb
beheld his glory, the glory as of the only begotten of the Father,) full of
grace and truth." John i. 14. John lived in the days of Christ's incar-
nation ; he had the honour to see Christ, the IMessiah, and was favoured
with his company and communion with him. This was grace and glory
inexpressible. Such as we can have no tolerable conceptions and ideas of.
Were we but to carry this thought with us, in our reading his writings, that
he was one of those persons who actually saw Christ in the flesh, I conceive
it would stamp what we read in him, with eternal importance and weight
on our minds. I proceed to consider what he says of him.
2. He had heard, he had seen, he hud handled him. So had others
also. " That which was from the beginning, which we have heard, which
we have seen with our eyes, which we have looked upon, and our hands
have handled, of the Word of life." These various terms of hearing, seeing,
looking, handling, are designed to express the reality of our Lord's incar-
nation. Tliat he had a real body. It was a palpable one. It was seen.
It was touclied. It was heard. Our Lord spake; his voice was heard.
He was looked upon and seen with tlie bodily eyes of those who con-
versed with him ; he was felt and handled, and found to be as really and
truly man, as he was really and truly God. The truth of this was denied
by some heretics in the apostolic age. To refute which the apostle ex-
presseth himself as he here doth. There was satisfaction given, and
such demonstration given to every sense of body and mind, that Christ
had a body like our own, that no greater proof could be given. He was
made in all things like unto his brethren. It was in our nature he
obeyed. Bore the sins of many, in his own body on the tree. It was
in his human soul, he felt and sustained the whole curse and righteous
displeasure of his Father's wrath, due to the sins of the whole election of.
grace. — It was in his body he died the death due to sin. — -It was in his
body he was crucified. — It was in his body he rose from death to life im-
mortal. He appeared to his disciples in the very same body in which he
had been crucified. In the same body he ascended. In it he is glorified
at the right hand of the Majesty on high, angels and authorities and powers
being made subject unto him. In the same body he will appear the
second time, without sin, unto salvation. The apostle Paul says, " God
hath appointed a day, in the which he will judge the world in righteous-
ness by that man whom he hath ordained ; whereof he hath given assur-
ance unto all men, in that he hath raised him from the dead." Acts xvii.
31. The apostle says, "That which was from the beginning, which we have
heard, which we have seen with our eyes, which we have looked upon,
and our hands have handled, of the Word of life." To realize to
those to whom he then wrote, and to the Church of Christ, down to
the end of time, the certainty, reality and importance of our Lord's
incarnation. All that Christ was from everlasting, he hath manifested
it in time. When he became one with his people, by his open incarna-
tion, all the everlasting love of God, in him, to them, shone forth in all its
radiancy and glory ; in all its majesty and splendour. Christ in laying
aside the glory which he had with the Father, before the world was, and
taking on himself the form of a servant, fully proved his delights were
\vith the elect sons of men. He hereby became what he was not before.
He was in tlie form of God. He now laid it aside. He was found in
fashion as a man. He humbled himself and became obedient unto death,
even the death of the cross. All which John saw, in the views he had,
of the Person of the Lord Jesus Christ in his incarnate state. It is one
of the greatest mysteries in the word, next to that of the doctrine of the
ever blessed and glorious Trinity, the person of Christ. Which, for the
substance of it is this, a Person in the Godhead dwelling personally in
the human nature which he took into personal union. Our nature was
not, is not taken up into union with the Godhead, but into personal
union with a Person in the Godhead. To declare the grace of this, and
.set forth the full glories of God-Man, of God the Son, dwelling personally
in the Man Christ Jesus, and his personal incommunicable glory, which
is the very result and consequence of this, is impossible. Neither can
his grace expressed in his incarnation, be ever fully explored. The
mystery of the incarnation is the wonder of elect angels, as it is and
ever will be the Avonder of elect men. That the God-Man, in whom dwell-
eth all the fulness of the Godhead personally, should come forth from
the Father, '^nd come into our world, and take a body prepared for him
by the Father, which was accordingly formed, articulated, and framed by
the Holy Ghost, is one of the greatest displays of grace, which the mind
of God was ever engaged in. Hereby the Son of God, the heir of all things,
the brightness of glory, the Lord of glory, the King of glory, was in our
world in his open incarnate state. Thus heaven was opened ; God was
seen ; and this great promise made good to the elect church of human
race upon earth. " Unto us a child is born, unto us a son is given : and
the government shall be upon his shoulder : and his name shall be called
Wonderful, Counsellor, The mighty God, The everlasting Father, The
Prince of Peace." Isaiah ix. 6. The incarnation of God-i\Ian, was
symbolically set forth by the Tabernacle and the Temple. To live there-
fore when all this, and the glory contained in these figures, was realized
by the manifestation of Christ in the flesh, must have reflected a glorious
blaze of supernatural light, upon the enlightened minds of saints, to whom
the glory of the Lord was revealed, as he was to the Apostles. "That
which was from the beginning, which we have heard, which we have seen
with our eyes, which we have looked upon, and our hands have handled,
of the Word of life." The Person of Christ is a most trancend-
antly excellent subject. The incarnation of Christ, a deep and most
momentous subject. It may be, in no human writings, these are so fully
opened, as in the second volume of Dr. Goodwin's folio works, with
one or two other authors. For him, who had been in the form of God,
and shone forth to the delight of the Holy Three, as the object of their
infinite delight, to veil his glories, to suspend the shine of them, to
appear in the likeness of sinful flesh, to become a man of sorrows,
and acquainted with grief, and for the riches of everlasting love and
grace to be manifested and displayed to the church of the first-born
whose names are written in heaven hereby, is grace worthy of God. We
can only cry out, when we haye the real apprehension of it, 0 the depth !
I proceed to consider,
3. The persons who had thus seen him, " Which we have heard,
which we have seen with our eyes, which we have looked upon, and our
hands have handled, of the Word of life." They were the apostles them-
selves. He speaks in their and his own name here. Not but other
1 JOHNT t, 1. 7
saints beside them saw the Lord in liis incarnate state ; yet they were
not called and appointed to be witnesses of this, as the apostles were.
So that here we are to conceive the apostle, by the words he here uses,
to include his fellow-apostles, when he says, " Which we have heard,
which we have seen with our eyes, which we have looked upon, and our
hands have handled." Not that they all saw so much of Christ as he
did. There were but two beside himself, who were pjresent when our
Lord raised the daughter of Jairus from death to life. There were
but the same two, with himself, who saw Christ shine forth on the holy
mount, and " were eyewitnesses of his majesty when he received from
God the Father honour and glory," when " there came such a voice
to him from the excellent glory. This is my beloved Son, in whom
I am well pleased." His brother /ames, and Peter, v/ere they, who with
himself, were witnesses of our Lord's agony and bloody-sweat. When he
says in the 14tli verse of the first chapter of his Gospel, " We beheld his
glory, the glory as of the only begotten of the Father," he refers to
our Lord's transfiguration ; a sight reserved for him, and his brother James,
and Peter. These, with all the rest of the apostles, heard Christ's voice,
they saw his Person, they beheld his miracles, they heard his sermons,
they looked stedfastly on him, they touched his sacred Person, they
handled him: ^^^r^B-i^a^ they had the utmost satisfaction their minds
and senses, both mentally and by sight, hearing, feeling, and handlmg,
could give them, that our Lord had really and truly a palpable body.
This the apostle therefore bears his, and their, testimony unto. This was
tli^^O^ is tavthe presQit> and ever will remain ttfVk a matter of the
utmost importance. The evidence the apostles had of his Person, and
incarnation, was difterent from ours. We receive ours from them :''^d
'^t^ttt in a way of believing; X^'het el^"^ we receive into our minds, from their
holy and sacred writings, which tliey have given us, through the inspiration
of the Holy Ghost, the true spiritual and supernatural knowledge of the
Lord Jesus Christ into our minds, and are. thereby led to believe on him
to the salvation of our souls. They had the evidence of sense as truly as
we have the evidence of faith. They saw with their corporeal eyes the
Lord Messiah. * lt..vr?»k-by faith they believed in their minds, from the
scriptures of truth, and by the power of the Holy Ghost, they received,
believed, and acknowledged him to be the Son of God, who was to come
into the world. Yet the sight they had of Christ, and^which John is
here speaking 1^, is quite distinct and different from that which we
shall ever be favoured with. They saw him with their bodily eyes ; they
heard him with their bodily ears ; they looked on him in the days of his
flesh ; ^d they bore their testimony to the truth of this. True believers
hear the voice of Christ in his word, and in hearing it their souls live. They
see Christ in the light of the gospel, and behold salvation and everlast-
ing life in him; but this is with the eyes of their mind. They touch, they
taste, and handle Christ mystically and representatively, at his holy table,
in their fellowship with him in his holy supper, yet this is quite distinct
and different from what the apostle is here speaking. Yet it is as effectual
to us for our souls' benefit, as theirs was. Yet notwithstanding this, the
different ends answered by the same are so essential, that they ought to
be distinguished. The period of our Lord's incarnation was the centre
of the close of the Old Testament, and the beginning of the New. Per-
sons were chosen by the Lord, and called to be witnesses of Christ's ap-
8 1 JOHN 1. 1.
peaiing in the flesh. They were to recortl His life. His words. Hisimracles.
His threatenings. His promises. His prophecies. His holiness. Hisright-
ouseness. His passion. His death. His burial. His resurrection. His ascen-
sion into heaven. His session at the right hand of the Majesty on high. His
coronation in glory. And his sending down the Holy Ghost from heaven,'
to prove him to be the Lord's Messiah, the Saviour of the world. Now
the apostles who were to be w-itnesses of all this unto the people, and
who actually did eat and drink with him after he rose from the dead,-
could say, as one of them does for all the rest, "That which Avas from
the beginning, which we have heard, which we have seen with our eyes,
which we have looked upon, and our hands have handled, of the Word of
life." For they saw God incarnate'-^a^l conversed with him, and were
his companions in his incarnate state. He who shone forth between the
cherubim of glorv, in the Holy of Holies; whom Isaiah saw in a vision,
and of whom he said, Mine eyes have seen the King, the Lord of Hosts.
This most adorable Person the apostles saw with their bodily eyes, in
his incarnate state. A sight we shall never behold. It is everlastingly im-
possible we should. That state being past. We shall see God incarnate.-
God-Man, in heaven — we shall see him face to face, in the resurrection
state — we shall see him as he is — we shall see him in the state of ulti-
mate glory, as he will there shine forth in his personal glory. We see
him now, in the glass of the everlasting gospel, as truly and efficaciously
as the apostles did, in our measure and degree, though not as they did
with their bodily eyes. We see him with the eye of faith, as certainly
as those persons did with the eyes of their body, and as truly, yet not sa
clearly and fully, as saints in heaven do by sense and vision. I would
observe, Sjke as all the apostles w^ere not alike favoured with a view of
their Lord's glory, when his face shone as the sun, and his raiment was
white and glistering, so all saints in their present militant state, are not
equally favoured, and shone upon by our Lord Jesus Christ, with his
manifestative, and influential presence. There is a holy variety the Lord
Jesus is pleased to exercise here. Skae^ac^te some saints so far surpass
other saints, in the communications Christ imparts to them, and the com-
munion he is pleased to hold with them ; that there isS^iaSeiji avast difter-
ence in the experiences of the one, and the other.
4. I come to the title John gives this most wonderful One. He styles
him. The Word of life ; " That which was from the beginning, which we
have heard, which we have seen with our eves, which we have looked
upon, and our hands have handled, of the Word of life." Our Lord
bears in various ])arts of the inspired volume, the title of the Word. In
the Old Testament it is recorded of him, that God said. Let there be
li(/ht : and there was lujht. Which is thus explained, " By the word of the
LOUD weretlie heavens made; and all the host of them by the breath of
his mouth." Psalm xxxiii. 6. We read the wordof the LORD came unto
Abrum in a vision, saying. Fear not, Abram ; I am thy shield^
and thy exceeding great reicard. Gen. xv. 1. David says, "For thy
word's sake, and according to thine own heart, hast thou done all these
great things, to make thy servant know them." 2 Samuel vii. '21. In all
these passages our Lord bears the title of the Word. I mention it, be-"
cause some conceive it is our apostle alone who styles him so. It is a
truth he begins his gospel, with calling Christ, the Word. The reason
of the title is generally explained thus. The word is the index
1 JOHN I. I. 9
of the mind. By it wliat is contained in tlie mind is expressed. So
Clirist as one in tlie self-existing- Essence, speaks out the mind of the
eternal Father. ^^^'^ by his Ahnighty fiat, the heavens and the earth
were created, and all the host of them. ]i(b«*w«s by him, all the secrets
of the Most High were spoken out and proclaimed, and the invisible God
brought out of his invisibility. So says our evangelist in the first chapter
of his Gospel, " No man hath seen God at any time : the only begotten
Son, which is in the bosom of the Father, he hath declared him."
18. ^Ij^is in him the full revelation of Godhead is made known. •SP
4| by the personal union of the Son of God, with the man Christ Jesus,
there is the clearest evidence given us, of the Trinity in Unity, which
we can possibly receive, 'itfaite in the essential word all the mind of
God is opened, all the love of God expressed, the whole of God de-
clared, -^^ as this essential word, and only begotten Son of God,
'shines forth as God-Man, in his most glorious person, mediation, work,
grace, and salvation, in the everlasting gospel, and enlightens his Church
^jiSBi^&^ith., that they in his light see light. The following scripture seems
to be very properly produced ; and which I conceive may be looked on
as a confirmation of this vast, deep, and most glorious subject. " For
God, who commanded the light to shine out of darkness, hath shined in
our hearts, to give the light of the knowledge of the glory of God in the
face of .Jesus Clirist." 2 Cor. iv. 6. 4!txi« in the person of Christ, God-
Man, all of God shines forth.— ^ij^is in his person the fullest display of
Godhead is made manifest; stj that he is the light ; the true light ; the
light of everlasting life; and • as he is styled by the apostle Paul, the
word of God's grace, he being the gift of the Father's love to the Church ;
'©jitd all the grace of God \sB»sli^ revealed in him, and the whole fulness
•»feit treasured up in him, that out of his fulness we might receive grace
for grace ; ^ our apostle gives him this title here, the Word of life.
"That which v/as from the beginning-, which we have heard, which we
have seen with our eyes, which we have looked upon, and our hands
have handled, of the Word of life." The words of Paul which I
have referred unto, are his surrender of the elders of Ephesus to the
Lord. " And now, brethren, I commend you to God, and to the Word
of his grace, which is able to build you up, and to give you an inheritance
among all them which are sanctified." Acts xx. 3'2. It is not the written
word he here speaks of, but the same of whom he says, " For the word
of God is quick, and powerful, and sharper than any two-edged sword,
piercing even to the dividing asunder of soul and spirit, and of the joints
and marrow, and is a discerner of the thoughts and intents of the heart.
Neither is there any creature that is not manifest in his sight : but all
things are naked and opened unto the eyes of him with whom we have to
do." Heb. iv. 12, 13. The Word of life, the title John gives here to
Christ, as God-incarnate, is very emphatical ; he is life essentially; he
is life manifestatively ; he is life communicatively ; he is the very fountain
of life, as the head of his body, the Church, from whence the very apostles
themselves received all their spiritual life, and who would be to them
life eternal in the kingdom of glory. Christ might well be styled by the
apostle the Word of life, he being the life of the whole creation, whether
visible or invisible; the life of all creatures is in him, as it is also from
him. — He is the life of all the elect angels of his presence in glory.— He
c
10 . I JOHN' I. 1 .
is the life of glory to all his saints, who ure in the state of glory. — He is
their everlasting Light, and their everlasting glory.— 4853is the life ct this
whole church upon earth. He lives in all his called and regenerated
members; fe continues and maintains life spiritual, and life eternal in
their minds ; and all the life they will ever enjoy is alone in him. When
Christ our life shall appear, then (says the apostle to the saints at
Colosse) shall ye also appear ivith him in f/lori/. The title, the Word of
life, is glorious. It is worthy of Christ. He is called the Prince of life.
Acts iii. 15. It is Peter who there gives our Lord that title; *^^;JliijA!
John entitles him, the Word of life : and says, he and his brethren had
found and proved him to be such. Our hands have handled of the
Word of life. It would be well for us to consider this title ; according
to it, we can have no true spiritual life in our souls ;' we receive it all
from him ; we live it all to him ; graces and comforts are but the etiects of
it; our communion with God, either on earth or in heaven, is not this life,
it is only the effect of it. These words of Christ are great ; we can take
in but a very small apprehension of the same ; He says, " For as the
Father hath life in himself, so hath he given to the Son to have life in
himself." John v. 26 ; which I conceive to concern Christ, as God-Man,
who lives a life of independent blessedness as such; who is over all, in
all, and through all, God blessed for ever. Rom. ix. 5. He is the King
eternal, immortal, invisible, the only wise God ; the blessed and only
potentate, the King of kings, and Lord of lords ; who only hath immor-
tality, dwelling in the light which no man can approach unto; ivhom no
man hath seen, nor can see : to whom be honour and power everlasting .
Amen. As the whole fulness of the Godhead dwelleth injhe humanity,
which is one person with the Son of the living God, so the fulness of
that gfbry must be everlastingly too great, fully to shine forth on saints,
even in glorv ; so that none can ever fully conceive of it, nor be ad-
mitted to the full blaze thereof. I hope I have made no mistake in what
I have been deliveriuiz; on this subject. I do not mean concerning the
subject itself. It is fully revealed in the word of revelation ; yet the
mystery is so transcendently great, it requires very great supernatural
light and teaching, rightly to apprehend it. If, therefore, I have not been
so clear on these momentous truths, may the Lord pardon me ; and by
the light and teaching of his holy Spirit, bless what in it is acceptable in
his sii^ht. Amen.
11
SERMON II.
(For the life was manifested, and we have seen it, and bear witness,
and shew unto ijou that eternal life which xvas with the Father, and
was manifested unto us). — 1 John i. 2.
We have a continuation of the former subject in the foregroing verse, in
which the Person, Eternity, and Incarnation of the Lord Jesus Christ,
and knowledge given of the same, were bv the apostle declared. This
most divine Person sustains the title, The Word of Life. The apostle
had in his s^ospel entitled Him, The Word. The Light. The True
Light. In the words of our present text, he speaks of Him, by the
titles of. The Life. Eternal Life. He is in the former, and in this
verse also, speaking of Christ, as the Christ of God. Of what He is
in himself — in his Person, abstracted from ail consideration of what He
is to his church, as their Head, their Lord, their Bridegroom, their
Mediator, their Saviour, their Wisdom, their Righteousness, their Sanc-
tification, their Redemption. The whole of my text is included in a
parenthesis ; the reason for which I cannot say, unless it be to distin-
guish the peculiar sight and knowledge the apostles had of our Lord
Jesus Christ, in those particulars mentioned in both the verses, beyond
the rest of saints. Like as in the 14th verse of the first chapter of
Johns gospel, he includes the following words in a parenthesis. " We
beheld his glory, the glory as of the only begotten of the Father." As
this sight was peculiar to Peter, James, and John, it referring to our
Lord's transfiguration ; so it may be, the same may be here made use of,
thus to distinguish the apostles, and their sight, and witness concerning
the Dignity, Majesty, Glory, Honour, Incarnation, Life, and Death,
from all others. In the words before us, the apostle speaks of Christ's
manifestation in the flesh — of his being the Life — of his being The
Eternal Life. He declares Him to liaveMjeen with the Father before
his open incarnation — that himself, and the other apostles, saw Him in
his incarnate state : they bear witness of Him ; they shewed this truth
concerning Him to the people. Yea, they declared most freely this, as
the very essence of truth, that he was manifested unto them, which is
almost the same with the former verse, which for the sake of its connec-
tion, and to preserve the same, I will recite. " That which was from
the beginning, which we have heard, which we have seen with our eyes,
which we have looked upon, and our hands have handled, of the Word
of life; (For the life was manifested, and we have seen it, and bear
witness, and shew unto you that eternal life which was with the Father,
and w-as manifested unto us)." As we read these verses together, the
one seems to explain the other. He who was in the beginning, was the
Word of Life. This Word of Life was manifested. He was that
Eternal Life which icas with the Father. He was manifested unto us,
says the apostle. This is what He was. The Word of Life. The Life
manifested. He was that Eternal Life ichich was with the Father.
What He was. He is the same now, and will remain the same to all
eternity. He says, " I am Alpha and Omega, the beginning and the
ending, saith the Lord, which is, and which was, and which is to come,
]'2 1 .loiix I. '2.
the Almighty." Rev. i. 8. And Paul says of Him, " Jesus Christ the
same yesterday, and to day, and for ever." Heb. xiii. 8.
In considering the words of my text, I will cast them into this
division.
1. I will consider the Person spoken of; the titles given Him ; and
what is here said of, and concerning Him. For the life ivas mani-
fested, that Eternal Life 7vhich was tcith the Father.
2. That the apostles had seen this great sight, God-Incarnate. We
have seen it, or rather, we have seen Him, as manifested in the flesh.
We have seen, and bear witness, and shew the trutn of this unto you; in
our ministry.
3. What they declared of Him, was from tlie divine knowledge
which they had of Him. They knew He was that Eternal Life, which
was with the Father.
4. This was a very particular part of the witness which they bare
of Him — that He ivas manifested unto them. Whilst in reading any
text in this Epistle, 1 sliail not leave out the supplementary words, yet I
shall not always use them ; neither shall I altogether reject them : in the
text before us, I shall, however, omit the word it, as being improper,
as what is said concerns the Person of Christ. Let this be remem-
bered. I mention this here, as once for all, and now proceed to enter
on my discourse, by attending to the divisions already given. And 1 am
ist. To consider the Person spoken of — the titles given Him, and
what is here said of, and concerning Him. S^^ Christ, God-Man, is
the Person spoken of. The titles here in this verse given Him, are. The
Life: that Eternal Life. AVhat is here said of Him, is, that He was
with the Father. That He was manifested in the Jlcsh. I hope to
speak to each of these distinctly, yet 1 shall begin with giving one
general account of this most wonderful and adorable Person, once for
all, and afterwards proceed to His titles; of His being with the Father,
and of His manifestation by His open Incarnation. For the life was
manifested, and we have seen Him, and bear witness, and shew unto
you that Eternal Life ivhich 7vas with the Father, and was manifested
nnto us. The Person spoken of is Christ, who is God over all blessed
for ever. Amen. In Him all the essential glory of the Godhead shines
forth, in the uttermost display, and open discovery of the same ;-«<w3
the uttermost of Divine blessedness, so far as it can be made evident,^
and be apprehended by the supernatural faculties of elect angels, and
elect saints of the human race. We must not go higher than this.
Whilst the Glory of the Son of God is essential to Him, as one in the
divine Essence, yet the Personal Glory of Christ is distinct therefrom ;
this being wholly of gift. We have the glory of this subject reflected
on the church, ^d it shines forth in, and throughout every part of the
word of Truth which the Lord hath given us, yet it is not the Glory of
the divine Nature which is the subject ; but it is the Glory of Him, who
is in the Godhead, One with the Father and the Spirit, who shines forth
in the full Glories of the Godhead, in that individual humanity to which
lie was predestinated ; i^H which, by his Personal union, he is one
Person with; «pVl in which lie dwells with all the fulness of the God-
head bodily, is the subject here. Which glory is a given glory. Our
Lord speaks of it thus in the intercessory prayer recorded in the 17th
cliap. of John. I will select from it what I think should be brought
r JOHN- I. 2. 13
forward on such an important occasion, as when the Personal Glories of
Christ are set forth. " I have glorified thee on the earth : I have finished
the work which thou gavest me to do. And now, O Father, o;lorify thou
me with thine own self, with the glory which I had with tliee before the
world was. And the glory which thou gavest me, I have given them.
Father, I will that they also whom thou hast given me, be with me where
I am ; that they may behold my glory, which thou hast given me : for
thou lovedst me before the foundation of the world." John xvii. 4, 5,
22. 24. In which it is evident, Christ liad a glory with the Father before
the world was. This glory he prays for. " And now, O Father, glorify
thou me with thine own self, with the glory which I had with thee before
the world was." It could not be the essential Glory of his Godhead.
This was as essential to the Son of God, as to the Father, and the Spirit.
This was not given to Him. It was his as God the Son, who though
distinct in Personality from the Father and the Spirit, yet Re, as one in
the incomprehensible Essence, was as truly God, as the Father and the
Spirit, being one in the same self-existing Essence. He says, The glory
which thou gavest me I have given them. Which could not be the glory
of the divine -nature, it being wholly impossible Christ, as God-Man,,
should receive this, or impart it. He further says, " Father, I will that
they also, whom thou hast given me, be with me where I am ; that they
may behold my glory which thou hast given me : for thou lovedst me
before the foundation of the world." The glory, therefore, which our
Lord here speaks of, is not his essential glory, nor his acquired glory.
It is a given glory, which he had with the Father before the world was.
In which he had shone forth, and been glorified with the Father, in an
unspeakable way, and to an inexpressible degree, before the world was.
It may be a mean of opening this vast subject for the improvement of
our minds, if some questions are asked, and answers returned to the
same, to reflect light on so sublime a point as that which is before us.
As 1 . What are we to understand by the Person of God-Man ? 2. What
are we to conceive by the expression, his Personal glory ? 3. What by
the gift of this to Him ? Tliis will most assuredly make way for my
laying before you my own inward thoughts of this high mystery, con-
cerning the Person of Christ, who is God manifest in the flesh. And
1 . What are we to understand by the Person of God-Man ? To which
I reply. The Essential word, or co-equal, co-essential Son of God^
united to an individual human nature, consisting of body and soul,
which the Son of God was personally united unto, and set up in from
everlasting. The Son of God was personally united to the humanity
taken into Personal union, Christ is therefore, and thereby, denominated
God-Man, because in Him, our nature is united to a Person in the
Godhead. Not to the Godhead, but to a Person in it. The 2nd. ques-
tion is, what are we to conceive by the expression, his Personal Glory?
The reply is this. Tiie glory which is due to that individual Nature
which is exalted into Personal union, so as to be one Person with the
only begotten Son of God. The 3rd. question is, what is to be con-
ceived by the gift of this glory on Christ ? To tliis the reply is, there
was nothing but grace in the whole of this, to confer this high honour
and dignity on this individual thus exalted. And the God-Man, beino-
the fellow of the Lord of hosts, his glory must be a Personal Glory,,
■which was wholly bestowed out of free grace, and everlasting favour : so
14 1 .oiiN I. -2.
that the whole is of gift. Tliis is tlie statement wliich the ajinstl? give?
of it, " Who being tlie brightness of liis glory, and tlie express image
of his Person, and nphoUiing all things by the word of Iiis power, when
he had by liimself purged our sins, sat down on the right hand of the
Majesty on high ; Being made so much better than the angels, as he
hath by inheritance obtained a more excellent name than they. For
unto wiiich of the angels said he at any time. Thou art my Son, this day
have I begotten thee ?" Now as to my own views of this most profound
subject, I conceive from Christ's words, " And now, O Father, glorify
tliou me, with thine own self, with the glory which I had with thee before
the world was," that He must have been with the Father from ever-
lasting, as God-Man : that He must have been glorified with the Father
as such : that He must have lived the life of God-Man, the man of God's
right hand from everlasting. I do not mean his human soul existed from
everlasting. I believe his whole Person existed from everlasting. I
would convey my ideas on this deep subject thus — The Second Person
in the Essence, was with his ow-n will, and the will of the Father and
the Spirit, predestinated into creature being and existence. In con-
junction with this. He was conceived and brought forth, in the vast, ^d
eternal designs, councils, purposes, and will of all the Persons in God-
head, before the foundation of the world was laid. The Second Person
was set up to be God-Man, in Ids whole Person. I conceive He was as
truly God-Man, then, as He is now. He wore the glory due to Him;
who was one Person with the only begotten Son of God. He says him-
self, " No man hath ascended up to heaven, but He that came down
from heaven, even the Son of man which is in heaven." John iii. 13.
" For 1 came down from heaven, not to do mine own will, but the will
of Him that sent me." John vi. 38. " I came forth from the Father,
and am come into the world: again, I leave the Avorld, and go to the
Father." John xvi. 28. " And now, O Father, glorify thou me with
thine own self, with the glory which I had with thee before the world
was." John xvii. 5. From all these passages, I think there can be
nothing more clear than this, ^y^lJlg^gpablusion of them — that Christ was
God-Man in heaven, before the world was — that He was glorified as
such, and had the Glory due to his Person bestowed on Him — that He
shone forth in the full splendour of it, as the man Jehovah's fellow —
that He laid aside this glorv, when He liecame incarnate, and was made
in all things like unto his brethren. The glory of Christ's Person is
essential to Him. It may, therefore, be well entitled his Personal Glory.
It wholly resides in Him. It is incommunicable. It is impossible He
sliould be divested of it. He could and did suspend it. He could and
did empty himself of it, so as to humble himself, and take on himself
the form of a servant ; yet his Person was ever one and the same, though
not in one and the same state. He was in his non-incarnate state in
heaven, in the bosom of the Father. He had a glory with Him. He
was in his Incarnate state in this our world the suliject of all sinless
infirmities. The apostle says, " Ye know the grace of our Lord Jesus
Christ, that though he was rich, yet for your sakes he became poor, that
ye through his poverty might be rich." 2 Cor. viii. *).
I will next glance at the Titles given Him in the words before us.
He is entitled. The Life. He is so most emphatically. He is the Life.
He being the Son of the living God. " Thou art Christ, the Son of the
I JOHN I. 2. 15
living- God." This was Peter's confession of him, and unto liim. Matt,
xvi. ](j. He is expressly called the living God, by the apostle. Heb.
iii. 12. He is life essentially. — He is life communicatively. — He islife
spiritually. — He is life eternally. This is what Christ is. There is no
"'Tife out of Him. AH life is in Him. He is the life of the whole crea-
tion. The life of grace. — The life of glory. And He is all this as God-
Man, the Lord, the Creator, the Proprietor of every creature. He is
eternal Life. His life never decays. He lives in all generations, and
his Name and memorial are from everlasting to eveilasting. " Thy
years are throughout all generations. Of old hast thou laid the founda-
tion of the earth : and the heavens are the work of thy hands." Ps. cii.
" They shall perish, but thou shalt endure : yea, all of tliem shall wax
old like a garment; as a vesture shalt thou fold them up, or change
them, and they shall be changed. But thou art the same, and thy years
shall have no end." v. 24 — 27. When our apostle here says. For the
life was manifested, and we have seen Him, and bear ivitncss, and sheiv
unto you that eternal life which teas tvith the Fathir, and was mani-
fisttd unto us, he means to set forth Christ as He really is, The Christ
of God, abstractedly from what He is to his Church, under any con-
sideration whatsoever. It is a real blessing to understand it so — what
Christ is in his own Person, — what He is in his essential and original
Titles, — what He is in his relation to the divine Father, — what He is in
His view and esteem, these are subjects of eternal moment : of infinite
importance. These are the deep things of God. The knowledge of the
same will be our food in heaven : our feast throughout the ages of
eternity. I could wish this to be attended unto, and thought deeply on.
Christ as the Son of the living God, is the Life, and " that Eternal Life
which was with the Father, and was manifested in the flesh in the
fulness of time." This is the wisdom of God in a mystery. Our
spiritual and eternal life, cometh from Christ only. He is the fountain.
Sf^. 'Jj4Ai^the Head in whom it wholly resides. The knowledge of
Him is our eternal life. Communion with him is the mean whereby the
blessedness contained in the knowledge of Him, is imparted to us, and
enjoyed by us. It is so, even with the angels, and saints in glory.
Christ the Life, Christ, " that eternal life which was with the Father,"
came down from heaven, by his most mysterious and wonderful incar-
nation. I proceed
2. To the apostles' having seen this great sight, God-Incarnate.
We have seen it, or rather Him. We have seen Him as manifested in
the flesh. We have seen, and bear icitness, and shew the truth of this
in our ministry of the gospel unto you.
As in the former verse he had said, "That which was from the be-
ginning, which we have heard, which we have seen with our eyes, which
we have looked upon, and our hands have handled, of the Word of life ;"
he here says, concerning the same most adorable Person, as follows in
the words of my present text, (For the life ^vas manifested, and we have
seen him, and bear vntness, and sheiu unto you, that eternal life, which
was with the Father, and teas manifested unto us.) The manifestation
of Christ in the flesh, included the substance of all the Scripture promises,
and prophecies contained in the Old Testament, and may be styled the
accomplishment of them. The manifestation of Christ in the flesh was
ihe greatest event which ever took place in our world. Yet we are not
16 1 JOHN I. -2.
so deeply sensible of this in our minds, as we most certainly ought to be.
The sufferings, agony, and ])loody-s\veat of Clirist, with his bearing- our
sins in his own body on the Tree, and his sustaining tlie very curse due to
our transgressions, seem to fix a deeper impression of his love upon our
minds, than his Incarnation doth. Yet there is more love expressed in his
taking our nature, and being made like unto his brethren in all things,
than we can ever possibly conceive. Out of it the whole execution of our
salvation proceeded. He could love us in Heaven with as great a degree
of love, as he will to the ages of eternity. But he could not be made sin,
and a curse for us in heaven. He undertook on the behalf of his church,
before all time. He therefore came into our world in the fulness of time.
His coming into it was by his open incarnation. The wliole mystery of
■which, is, I conceive thus expressed by the apostle. " And without con-
troversy great is the mystery of godliness : God icas manifest," or as it
is in the margin, " manifested in the fie sh.'' The Sim of God, the Life,
that eternal life ichich icas ivith the Father, was personally united to
that body which the Father had prepared for him, and whi^h the Holy
Ghost framed and articulated in the womb of tlie Virgin. The Son of
God was liereby manifested in our nature, and born into our world. At
which time, we generally refer the following words of the apostle, " And
again, when he bringeth in the first begotten into the world, he saith,
And let all the angels of God worship him." Heb. i. G. There are those,
who, from the marginal reading, which is this, " When he bringeth
again, the first begotten into the world, he saith, And let all the angels
of God worship him," conceive the words concern the second advent of
our Lord. It seems to me, both senses may well belong to each part of
the subject. The Incarnation of Christ, was a most astonishing proof
of his love. He was pleased to manifest himself to his disciples. They
saw his glory, and believed on him, as the glorious Messiah, the Anointed
of God. Hence one of them said, to his friend, in the name of several
of the rest, " We have found him, of whom JMoses in the law, and tlie
prophets did write, Jesus of Nazareth, the son of Joseph," this is the very
identical Person. John i. 45. Another said, " We have found tlie
Messias, the Anointed one." John i. 41. John here speaks for himself,
and joins the rest of the holy apostles, saying, we have seen God-In-
carnate, For the Life was muniftstcd. And we have seen Him. And
we bear witness of Him, that He hath been in our world — that He was
found in fashion as a man — that He was nailed to a cross. He was
crucified without the gates of Jerusalem. He is risen from the dead.
He is gone into heaven. He is at the right hand of God, crowned with
honour and majesty. We shew unto you that eternal life ichich was
with the Father, and icas manifested vnto us. Tlie truth, reality, and
importance of all this, twkis the subject of their ministry : and they were
most peculiarly fitted and qualified for the same. They had seen the
Lord. — They had heard what he had declared concerning Himself. —
They had received their commission from Him. He said unto them,
when he opened their understandings to understand the Scriptures, and
shewed them how it was written in them, that Messiah was to suffer, and
to rise from the dead the third day, " And ye are witnesses of these
things." Luke xxiv. 48. Ye have seen all written in the scriptures
concerning the Messiah realized in me. These, and none but these,
except the seventy disciples, and other holy brethren, who lived whilst
1 jojiN I. *2. 17
Christ was in his Incarnate state, could be outward witnesses of his
Incarnation, and what he said, and did in his Incarnate state. The
apostles were most eminently qualified for this. When they declared
that Christ the life was manifested, that tliey had seen him, when and
where they bare witness to the truth of his Incarnation, to the reality
of his Peraon, to the truth of his word, and miraculous acts, " God
also bearing them witness, (and, by them of the same) both with signs
and wonders, and with divers miracles, and gifts of the holy Ghost,
according to his own will." See Heb. ii. 4. To have seen Christ, God
manifest in the flesh, must have been a great sight. To retain the true
sense and apprehension of what thev saw in Him, and heard and re-
ceived from Him, must have been to them life everlasting. Their whole
ministry was filled up, with giving a simple narrative of the Person,
Incarnation, Life and Actions, Crucifixion, Death, Burial, Resurrec-
tion, Ascension and Exaltation of the Lord Jesus."'-;,This they were
called to bear their immediate testimony. t^ntp. This forms the founda-
tion of the four gospels. And whilst it is by the spiritual apprehension
of Christ, as set forth therein, we live, and in which is the life of our
souls, yet what hath been expressed concerning the ministry of the
apostles, contains the Truth as it is in Jesus. Nor must the history,
nor the mystery of Christ be rejected, nor neglected by us. The one
being the foundation of the other. Therefore the one must be of as
great importance as the other. We have seen him, and bear witness,
and shew unto you that eternal life, which was with the Father, and
was manifested unto us. Which sight of Him, had influenced their
whole minds ; swallowed up their whole hearts ; fixed their whole affec-
tions ; engrossed the whole of their intellectual faculties; and fitted
them most truly and completely to bear their witness for Him. — To shew
Him forth in their ministry and writings. — To declare Him to be that
Eternal Life, which was with the Father, a distinct Person from Him,
yet co-equal and co-eternal with Him, " the Son of tlie Father, in
Truth and Love." This brings me to my next partindar head,
3. What they, i. e. the apostles, declared of Him, which was what
they knew, from the divine knowledge which they had of Him, that He
was that Eternal Life, which was with the Father.
This must be the fruit of divine revelation and inspiration : by
which, their minds being renewed by the Holy Ghost, they were, under
his further illumination, enabled to receive true and proper apprehen-
sions of the Person, Incarnation, Mission and Commission of the Lord
Jesus Christ into their minds. To know Christ as a Person in the
incomprehensible Essence, as one in it with the Father and the Spirit,
this is beyond all that nature, or natural religion can ever attain unto.
This is altogether supernatural and divine. The apostles were under
the immediate influences of the Holy Ghost. Their conceptions of
divine Truth were immediately from Him. Especially after his descent
upon them on the day of Pentecost. They were, as taught by Him,
infallible in the Doctrines of the everlasting gospel. It was clearly
apprehended bv them, the distinction of Persons in the Essence, Sub-
sisting, and Seif-Existing. They knew the Personal Existence of Christ
in the Godhead was the foundation of his having been set up, as God-
Man, from everlasting. They therefore declared Him to be the True
God and Eternal Life. That He Avas the Life, and that Eternal Life,
D
18 I JOHN 1. 2,
Aviiich was co-existent with God from everlasting. That in Him, and
by Him, God had shone forth on his church and people in Him. That
by the incarnation of this most adorable Person, and in Him, the Father
had expressed his love and grace to the very uttermost. Now all they
knew of the love of the divine Persons, in Christ, they declared : with
all the acts, and outgoings of tlie eternal Three towards them in Him.
Yea, our apostle goes beyond this here. For he declares what Christ
is, in Himself. This is necessary for us to know. Or how can we de-
pend on Him for everlasting life ? We must most assuredly know Him
to be life, and life eternal; or how can we trust in Him for the bless-
ings of the same? But whilst- the true knowledge of this is everlasting
life to us, yet the aim of the apostles extended beyond this : even to
what Christ was, inherently, and of Himself, and that in his own Per-
son, as God-Man, the beginning of all the ways and works of God.
As that Eternal Life which was with the Father before the world was.
This was what the apostles declared concerning Him, who is here styled
the Life, and that Eternal Life, ivhich icas with the Father, that the
man Christ existed in Personal union with the Son of God, from the
beginning, before all worlds. That He lived as the Life, and as that
Eternal Life, which was to be manifested in the fulness of time, by his
open visible Incarnation. That He and the Father had fellowship in,
and with each other, in that society which none but the God-Man, will
ever be admitted unto. That the apostles knew Jesus of Nazareth, was
the Life, and that Eternal Life xchich was with the Father. They
had seen Him, as Incarnate, in the days of his flesh, when he had a
body like their own, some of them once, and but once, shine forth,
. as none could bear tk«-6igh.t of, or could pdssibly bear tj^^ tender, but
j3»>>f>.s»»ol>-Mftg were supernaturallv snsinincd In ilie Holy Ghost, as the
apostles were at that time. Yea, Xxtnw *iiar shine they were fully
convinced, he could only be seen as He w.i -, l)v saints in glory. His
glory being as the only begotten of tin Vnilnr. ■Wji£«.^J,*«ay, the
apostles declared ^ ijinj, wliat they kii' w (oinrining Him, from the
divine knowledge wliich they had,^^ J^iij. Titwt they knew He was
that Eternal Life v:hich was with the Father, and teas manifested unto
them, what proof shall I give you of this ? Beloved, I can only refer
you to their writings, in which you will find very satisfactory evidence
.i^fljgiil tikis, so far as the Holy Ghost shall be pleased to shine upon the
same, and reflect the knowledge of what is revealed, and contained in
the same upon your minds. They found real blessedness in the subject.
In declaring the same. — In bearing their witness and testimony to the
truth thereof. — In shewing forth the eternity, the dignity, the Personal
Glories of their, and our Lord .lesus Christ. — In shewing and proving
Him to be that Eternal lAfc which was with the Father, before the
incarnation of the Word of life took place. Who in the days of his flesh
was manifested unto them.~Nl30- as thiit they had been eyewitnesses of
his Majesty. AW which was a peculiar honour put upon them. This
leads me to my last Head of this discourse.
4. To shew that this was a very particular part of the witness which
they bare of Him — that He was manifested unto them. ^f,.f^i
A very singular favour. "SiQ^Ji^ as«10'MNiUi(»h'e we can form no ade-
quate ideas. ^ How should we ? That age is past. It will never
return. All the Lord's ministers and people, ^ig^JtUt. to the end of
1 JOHN 1. 2. 19
time, will be witnesses for Him, and shew forth the Truths of his gospel,
some in a greater, some in a less measure and degree, yet not in the
same way, nor to answer the same end, for which the apostles were
appointed. Our Lord prayed the divine Father, that from his ascension
down to his coming in his kingdom and glory, all the election of grace,
might believe on Him, through their word. Jolm xvii. 20. The churcli
is said to be " built upon the foundation of the apostles and prophets,
Jesus Christ himself being the chief corner-stone." i'ph. ii. 20. JA^^
in the account given by the prophet John, he says, " And the wall of
the city had twelve foundations, and in them the names of the twelve
apostles of the Lamb." Rev. xxi. 14. I only mention this here, to shew
they were singular men. Such as were chosen witnesses. Appointed
by God. Nor will their places, nor offices ever be supplied. No. Nor
are they needed. Their peculiar blessing was to see Christ in the flesh.
To know him Personally, and so to converse with Him, as to be fully
persuaded that " He was the Christ, the Son of God, who was to come
into the world." These lived when Christ made good his promise of
sending down the Holy Spirit, and they were hereby endued with power
from on high. So that they knew Christ more fully than the whole
church without them. They received no part of their knowledge of
Christ from the church, but the church received the whole from them.
And it may be so said of us, upon whom the ends of the world are
come. Vm the apostolic writings are the foundation of our faith.
Every article of which is contained in the same. JmA by them it is we
are led, through the inspiration of the Holy Ghost, into that knowledge
of Christ, which is life eternal. To the apostles our Lord said, speaking
of tlie Holy Ghost, " Howbeit when he, the Spirit of truth, is come, he
will guide' you into all truth: for he shall not speak of himself; but
whatsoever he shall hear, that shall he speak : and he will shew you
things to come. He shall glorify me : for he shall receive of mine, and
shall shew it unto you. AH things that the Father hath, are mine :
therefore said I, that he shall take of mine, and shall shew it unto
you." John xvi. 13 — 15. All which was most completely fulfilled unto
them. And a very special and particular witness which they bare, and
held forth concerning Him, was, that " He was manifested unto them."
So that they could not but give a most correct and divine account of
Him, in every particular which they declared »%t»i»4 concerning Him.
This consideration adds weight, and stamps dignity on all they have
declared, and set before us, in the New Testament scripture. We have
in our apostle's gospel, as also in his epistles, his witness and testimony
of Christ. When we read the first chapter of his gospel, he in effect
says to us, " For the life was manifested, and we have seen, and bear
witness, and shew unto you, that eternal life which was with the Father,
and was manifested unto us." Which he very fully and freely expresses
in ver. 14, of that chap. thus. " And the Word was made flesh, and
dwelt among us (and we beheld his glory, the glory as of tlie only
begotten of the Father) full of grace and truth." The Incarnation of
Christ, hath enlightened the pages of the New Testament with some
glorious rays and reflections of his Personal, Inherent, and Ancient
Primordial Glory. Yet wiiat John says at the close of his gospel, which
he declares is true of our Lord, to which he adds, '' And there are also
many other things which Jesus did, the which if they should be written
^0 1 JOHN I. 3.
every one, I suppose that even the world itself could uot contain the
books that should be written. Amen." John xxi. 25. It may be said
of the Personal Glory which Christ shone forth in from everlasting — it
surpasseth the uttermost which the reflection of it on our minds, even
from the scriptures themselves, can give us any comprehension of. May
the Lord bless what hath been delivered. Amen.
SERMON HI.
That which we have seen and heard declare we unto you, that ye also
may have felloivship tcith us ; and truly our fellowship is xcith the
Father, and with his Son Jesus Christ. — 1 John i. 3.
The apostle in the two former verses had been speaking of Christ,
and of the Father, as being in each other, as one in each other, and as
having communion with each other. For if Christ was from everlasting
with the Father, if He was that Eternal Life which was with the
Father, and was manifested unto the apostles by his open Incarnation,
then what hath been expressed is most certainly deducible tlierefrom.
So he here in the words before us, informs the saints to whom he writes,
concerning his end and design in his writing on this subject unto them.
That which we have seen and heard, declare ive unto you, that ye also
may have felloivship with us ; and truly our fellowship is tvith the
Father, and with his Son Jesus Christ. In the vast designs of Jehovah
concerning Christ, God-Man, and by the Personal Union of the Essential
Word, and Son of God to the Man Christ, a foundation was laid in the
infinite mind, for an union and communion of all the elect in Christ, t»d
by Him, and through Him. So that as the Father dwelleth in Christ, and
He dwelleth in the Father, and by this most blessed incomprehensible
union, the Father is in Christ, and Christ is in the Father, so there
follows from it, that communion which is only known to them, and en-
joyed by them, and which is wholly incommunicable, and ineffable.
Yet as a pattern and evidence of it, the union of Christ as the head of
the whole election of grace, with his whole social body, the church, is
the foundation of all the coinmunion Cln-ist hath with each, and every
member of the same. rAnwl fri)m this union, all the blessings of Christ
being their eternal head flow down to them. Our Lord saith, " I am in
the Father, and the Father in me: the Father dwelleth in me." John
xiv. 10. Of his church he says, " At that day, (viz. when the Holy
Ghost should be given unto them,) ye shall know that I am in my
Father, and ye in mo, and I in you." v. '20. Again, "As the living
Father hath sent me, and I live by the Father: so, he that eateth me,
even he shall live by me." vi. 57. Wiiere there is union there cannot
but be communion. Aiid it is according and in proportion to the union
which is the cause thereof. In the words before us, which are a con-
tinuation of the former subject, we have the following particulars.
1. The declaration of the apostles, delivered by them, through the
mouth of an individual, who spoke for them all. That which wc have
seen and heard declare wc unto you.
I joiiy I. 3. 51
2. The end tiiid design of the apostle Jo^/i in this. That ye also
may have fellowship with Hi".
3. Who they were with whom they had fellowship. With the
Father, and with his Son Jesus Christ.
4. The truth and reality of this, which is thus confirmed. And truly
our fellowship is with the Father, and ivith his Son Jesus Christ. That
we iiave this fellowship with the Father, and his Son Jesus Christ, is
infallible truth. I set my seal to it as such, says the apostle John.
I an»
1 . To set before you the declaration expressed in my text : which
confains the whole subject of the apostles ministry. Beyond which they
could not o'O. Nor could greater things be expressed. It being the
wisdom of God in a mystery. The hidden wisdom of God. The mani-
fold wisdom of God. The unsearchable riches of Christ. The true
knowledge of which, in the hand of the Spirit, is the means of comforting
the hearts of saints, of " knitting them together in love, and unto all
riches of the full assurance of understanding, to the acknowledgement of
the mystery of God, and of the Father, and of Christ; In whom are hid all
the treasures of wisdom and knowledge." Surely all this, was contained
in the preaching of the true doctrines of our Lord .Jesus Christ by the
holy apostles of the Lord and Saviour. This most assuredly is, for the
essence of it, contained in this declaration before us. That which we
have seen and heard declare we unto you. They could not declare more
than they had seen and heard, in Christ, and from Christ, with whom
they had personal converse in the days of his flesh. --A**! all which they
had seen and heard, in Him, and from Him, they made a full declaration
of, in their ministry unto the people. They were his witnesses unto the
people. They had seen Him, whom many prophets and righteous men
had desired to sec, yet had not their desires granted. They had heard
Him speak, who spake as never man spake, whom prophets and kings had
desired to hear, yet were not admitted to have their ears thus favoured.
They saw Him, heard Him, conversed v^itji Him, who was the power of
God, and the wisdom of God. Even Him, v, ho said, " I came down from
heaven," " I came forth from the Father, and am come into the world."
" Before Abraham was, I an;." They had heard our Lord Jesus Christ
speak out all his heart. So that they were most abundantly qualified to
bear their testimony of, and concerning Him. Our apostle using the
plural number, shews that the whole testimony borne by all the apostles,
was one and the same. It was one and the same gospel in each of their
mouths. What they knew of Christ, tliey set forth. AVliat they had
received of Him, and from Him, they fully expressed. The communion
they had with Him, they made known. They did not keep the knowledge
of it within themselves ; to themselves : and amongst themselves. The
declaration which they made of this, was to saints. Not to others. No.
That which we have seen and heard declare %ce unto you. Who are holy
brethren, partakers of the heavenly calling. Who are with us partakers
of Christ. A most noble instance of spiritual generosity. Worthy of
imitation by all the servants and ministers of Christ, in every age, and
throughout all generations. They should be as so many mouths, engaged
and employed to speak out his whole heart. To sound fortli his most
glorious praise. To declare his glorious acts. To talk of his power. To
shew forth his salvation from day to day. To speak of the glorious honour
22 I JOHN 1. 3.
of his Majesty, and of his wondrous Avorks, To utter forth the memory
of his great goodness, and to sing of his righteousness. They will do so.
They cannot but act thus, if they have seen Him : if they have conversed
with Him : if they have heard Him : if they have been taught by Him as
the Truth is in Jesus. They and we cannot but speak what we have seen
in Him : received from Him : and been taught by Him. And to whom
will they make their declaration of Him ? To sinners, and saints. To the
former they will sound forth this most solemn declaration, " This is a
faithful saying, and worthy of all acceptation, that Christ Jesus came
into the world to save sinners ;" which, when received by the power of
the Holy Ghost into the heart, they will add, " God so loved the world,
that he gave his only begotten Son, that whosoever believeth in Him
should not perish, but have everlasting life :" and these words also,
" Verily, verily, I say unto you, he that believeth on me hath everlasting
life :" then the ministers of Christ will proceed to shew them what they
are in Christ. How they stand in him. What views the Father hath of
them in Christ. How he loves them in his Son. How he hath accepted
their persons in Him the Beloved. How j^ompletely saved they are in
Christ. That they are blessed in Him with all spiritual blessings. And
are called unto the fellowship of his Son Jesus Christ our Lord. The
apostle here speaks for all his brethren, and in their names he speaks to
all saints. Let them be distinguished as they might, by their age, and
state in Christianity : fathers, babes, or young men in Christ. That
tc/iich we have seen and heard declare ive unto you. As they had them-
selves been feasted with a sight of Christ, with his having opened his
heart unto them, with the words which he had spoken in their hearing,
and personally unto them, so they make in, and by their writings, a free,
full, and clear discovery of the same, for the universal benefit of the whole
church of God. That iv/ilc/i ice have seen and heard declare ive xmto
you. This brings me
2. To speak of tlie end and design of the apostle John in this.
That ye also may have fellowship with us.
Church fellowship, which is the communion of saints, is an inexpres-
sible blessing. It consists in imparting to each other an account of what
the Lord hath done for our souls : how he opened our eyes to behold
Him : how he made way for us to receive Him, by giving us to hear his
voice in the everlasting gospel, and by that very means entering our
hearts, and possessing, dwelling, and continuing to abide in them. We
receiving the same truths, enjoying the same spiritual apprehensions of
Christ, and loving each other in Christ, by the same Spirit, who revealed
Christ in us, and to us, it is hereby we are one spirit with each other in
the Lord. We have fellowship with each other in the same Spirit ; with
the same Christ; in the same salvation : with the same God and Father :
in tlie same ordinances. We are one family to the Lord. The apostle
sets this forth most sweetly to the saints at Ephesus, whom he thus ad-
dresseth. " I therefore, the ])risoner of the Lord, beseech you, that ye
walk worthy of tlie vocation wherewith ye are called, with all lowliness
and meekness, with long-sutlVring, forbearing one another in love ; en-
deavouring to keep the unity of the Spirit in the bond of peace. There
is one body, and one Spirit, even as ye are called in one hope of your
calling ; one Lord, one faith, one baptism, one God and Father of all,
who is above all, and through all, and in you all." iv. 1 — 6. It is said
I joHx I. 3. 2.3
of the members of the first apostolic church, " And they continued sted-
fastly in the apostles doctrine and fellowship, and in breaking of bread,
and in prayers. Acts ii. 42. Saints are not all of them embodied into a
church state. Yet as saints they have fellowship with each other in
Christ, at the Throne of his grace ; in praying for each other ; in praising
and blessing God for what he hath done for each other; and in con-
versing with each other. And sometimes without having the least know-
ledge of each other. As they are importunate before the Lord, for his
blessing on his church universally. Tlie fellowship our text is speaking
of, it is wholly and altogether supernatural and divine. It is with the
Father, and the Son. It is with the apostles in their fellowship with the
Father, and with his Son Jesus Christ. -A*^ this is his very end and
design in his writing unto them. That which ice have seen and heard
declare ice unto you, that ye also may have feUoics hip icith us: and
truly our felloicship is icith the Father, andicith his Son Jesus Christ.
John and the rest of the apostles, being of one spirit in the Lord, he
brings them in, as uniting with himself, in what he here inserts. We is
the term he uses. So it was in the former verses. That ichich was from
the beginning , ivhich ice have heard, ichich we have seen with our eyes,
which ice have looked upon, and our hands have handled of the Word of
life. For the life was manifested, and we have seen, and bear witness,
and shew unto you that Eternal Life, which was with the Father, and
was manifested unto us. That ichich we have seen and heard declare
we unto you, that ye also may have fellowship with us: and truly our
fellowship is with the Father, and with his Son Jesus Christ. Most
assuredly, his design in declaring to the saints, all he, and the rest of the
apostles knew of Christ, in his Person, as from everlasting He was
with God, and was God — of what He was, as God and Man in one Christ
— of what he was in his Incarnate state — of what he spake and did in
our world, in the days of his flesh — of what He did, and spake in his
Resurrection state — and of what they knew of Him, and the communion
which they had with Him ; now that He was in his exalted state — with
the fellowship he continued to hold with them, and which He was
most graciously pleased to admit them to hold with Him, must be
very interesting to the saints. If it had not been so, it had not been
declared by him to them. It is well therefore here to remark, that the
Holy Ghost intended by this very epistle, to admit real saints, into
proper views and perception of this great subject, and what is contained
in communion with God, in all his Persons. And this as suited to the
relation they stand in to us. It is a personal communion. It is the
very perfection of grace and glory. We cannot reach higher this side
heaven. We cannot go beyond it. No, not in glory. It is the very
perfection of the life of faith. It is the utmost blessedness of the life of
glory. On earth we enjoy it by faith. In heaven by sense. Now, by
spiritual perception, then, by supernatural sense and vision. That
which we have seen and heard, declare we unto you, that ye also may
have fellowship with vs. We cannot enjoy God the Father, and his.,
_Son Jesus Christ, any further than we have the true knowledge of them.
The saints to whom John wrote and declared these important truths,
might know them as truly, and intellectually in their own renewed
minds, as the very apostles themselves did. Yet they did not know
them so comprehensively. This being the case, the one could impart a
24 I joHX 1. 3.
knowledge of these vast subjects, so as thereby to be improving- to the
mind, and lead them further and more apprehensively into the subject.
Hereby way would be made, for real saints, to be led to apprehend the
blessedness, of real, free, open, manifestative communion with the
Persons in Godhead, in all their glorious acts of grace, and outgoing's
of their love, to the church in Christ, from everlasting. This therefore
was the great and gracious design of the apostle to ett'ect by this epistle.
As also by his gospel, and the whole of his ministry. He, and the rest of
his brethren, had but this one end and design. That as they knew Christ,
the church might know Him too. As truly, fully, and comprehensively,
as to all true spiritual communion as they did. That the saints with
them, might have the same hcly fellowship, with themselves^ and that
they might also enjoy amongst themselves, with each other, and in their
own souls, the same blessed fellowship with the Holy Ones, which the
apostles did. It being their birth-right, their one common privilege, as
being of one and the same spiritual community. -AirI God in all his
Persons, love, salvation, and Glory, being their portion and inheritance,
he would have them to have clear apprehensions of the same, and know
themselves as truly invested into right and title to all these blessings, as
any of the apostles vv'ere. These being the ends and design of the
apostle towards them, in his saying, That ivhich we have seen and
heard declare we unto you, that ye also viay have fellowship with us,
is very expressive of the generosity and greatness of his mind unto
them. That you, to whom I write may have fellowship with us, in all
the mysteries of grace: in all the communicable blessings of everlasting-
love : in ail the riches of Christ's most glorious mediation : in all the
efficacy of his most perfect righteousness, and most precious blood-
shedding. In his fulness. That there may be a free access to Him,
and to the Father in Him, through the gracious guidance and influxes
of the Holy Ghost, Avithin you, and upon you. <')u ftc^ that what we
have said, concerning his Person, in every particular, may have its
inbeing and indwelling in your minds ;-ee-tt« to operate within you, and
upon you, -m^ be the very means of drawing out your hearts, aifec-
tions, and desires after Him, who is the very centre and circumference
of all our desires : and of yours also, so far as our account of Him, and
declaration made, and given by us concerning Him, have been received,
-flmtl are embraced, and believed by you. I conceive we may distinguish
the real fellowship the apostles had with Christ, from what other saints
have. They were favoured with personal converses with Christ. They
received their knowledge of Him, more immediately, and intuitively
from the Holy Spirit. In consequence of which, their laith was more
simple. It was always, at all times, in every case, and circumstance,
in act and exercise, after the descent of the Holy Ghost upon them.
All other saints, and we with them, receive the grace of faith and the
subject of faith from the written word. That is the glass, and the ordi-
nance of worship, in the which we behold the Lord. It is but at the
best, but through a glass darkly. ^Vhilst their sight of Him was most
clear. And whilst in his incarnate state, ihey took in but very imperfect
conception of Him ; yet when the Holy Ghost came in upon them fully,
after our Lord was fully invested with eternal glory, they were then so
enlightened into the true knowledge of what they had seen, and heard
of Him, as led them into such personal fellowship in a way of com-
1 joHX I. 3. '25
munlon with Him, as I should conceive, none beside were ever favoured
with in a time state. Tliere was an absolute necessity it should be thus
with them. They were to speak and write on every article of faith, and
state the same, as exactly as it was stated in the mind and will of God.
They were to express everlasting love, in all its glorious fruits and effects,
and in all the gracious discoveries made of the same by God himself, to
the hearts of his people, in the real communion he is pleased to hold with
them, and in the gracious manifestations of Himself to their minds.
Their writings were to be immutable records of what God is in Christ, and
to his Church in Him. And the very way and manner in which it pleases
Him to make tlie same known unto them. Now most assuredly, in pro-
portion to their knowledge of Christ, such must have been their faith in
Christ. Such also must have been their confidence in Clirist. Such
their enjoyments of Him. Such their aspirations after Him. Such their
high prizings of Him. Such their valuation of Him. Such their
cleavings unto Him. Such their communion with Him. They knew Him
to be their supreme life. Whilst we who acknowledge Him to be our
life, scarce apprehend what is contained in the very expression. They
obtained many blessed interviews with Him,' in a way of personal com-
munion with Him, in an immediate and direct way : whilst we are gene-
rally looking to our own inherent graces, to encourage, and bring about
this holy com^munion between Him, and us. As they could write fully
and freely on this subject, so they had a very large and comprehensive
knowledge of the sarne. The end of John, as an apostle of Jesus Christ,
in writing as he did, which was altogether under the influence and imme-
diate unction of the Holy Ghost, was, that all the saints in Christ Jesus,
throughout the whole world, might have fellowship with Him, and the
rest of the apostles in this blessedness, which consisted in fellowship with
the Father, and the Son. This brings me to my
3d. Particular, to consider those with whom the apostles had fellow-
ship. I ask, who were they ? the reply is, the Father, and the Son. And
truly our fellowship is with the Father, and ivith his Son Jesus Christ.
This is now to be particularly discoursed on, to be opened, and explained.
May the Lord assist herein. It being a point of vast importance. It
may be best in going through this part of my discourse, to speeik in a
distinct manner on the same. In the first place, the apostle speaks in a
very positive manner, and asserts for himself, and the other apostles;
Truly our fellowship is with the Father, and ivith his Son Jesus Christ.
This is here to be observed. The sacred writers speak in very positive*
terms on the most important subjects. They do not go about to' explain
the subjects they declare. But they utter the same, and there lea;ve it,'
setting their apostolic seal thereto. Communion with God — it mustbethef
supreme corner-stone of Christianity. Yet our apostle does not say what
it is, wherein it consists, nor by what means he, and the we in whose
names he expresses this great truth, enjoyed it. He only says. Truly our
fellowship is tcith the Father, and ivith his Son Jesus Christ. I should
apprehend, the ice spoken of, enjoyed communion with the Father,- in the
knowledge they had of his everlasting love, which they had clear appre-
hensions of in the Person of Christ. In the views they had of Christ, as
the gift of the Father's love. As his salvation. In whom was all his
delight. In whom he shone forth in all the glorious beams of his ever-
lasting love. This they had a real knowledge of. And so they had of the'
26 J JOHN 1. 3.
Personof Jesus Christ. They knew liim to be the Son of God. The
God -Man, the Head, the Life, the Husband, the Saviour of his church
and people. And so they had of tlie real and actual blessedness of liaving
communion with Him. So that they could most truly say, Truhj our
fellowship is xcith the Father, and with his Son Jesus Christ. As this
was declared for the benefit of the whole cliurch, down to tlie very end of
this present time state, and the blessed fruits and eifects of the same will
remain in the minds of saints in heaven to all eternity, it may not be amiss
to open this truth which is here asserted concerning fellowship with the
Father, and his Son Jesus Clirist, and point out what it consists in. It
may here be asked, is not the Holy Ghost a Person in the Godhead equal
with the Father, and the Son? Is it not by Him, we have communion
with the Father and the Son ? Why then is he not named by the apostle ?
The reply to each of these particulars is this. The Holy Ghost is a Person
in the Godhead. He is spoken of by our Lord Jesus Christ as such, again
and again in the 14th, 15th, and 16th chapters of John's gospel. It is by
Him as the sole efficient cause, we have communion with the Father,
and the Son, and we read of the communion of the Holy Ghost, in the
apostle's benediction. 2 Cor. xiii. 14. And the reason why He is not
here named by the apostle is this. The Father, and Christ are the Persons
on whom our faith is exercised, and with whom we converse. The Holy
Ghost his work is all within us. He is an indweller in our souls. It is
by his indwelling in us that He puts forth his life and power within us.
He reveals Christ to us. He sheds abroad the Father's love in our hearts.
He leads us into fellowship with the Father and the Son, therefore it is.
He being the author of all this, He is not mentioned. -fe«-as that thereby
the subject of communion with the Father, and his Son Jesus Clirist
might not be broken in upon, or interrupted. I would here ask, what is
communion with the Father, and his Son Jesus Christ? The answer is
this. It is an unity of mind. «J!»e^-»6 for God to let in Himself upon our
minds, as to give us such apprehensions of his love, as afibrd us a real,
spiritual knowledge of and acquaintance with the same, so as for us to
partake of the reality thereof. Our fellowship with the Father, consists
in having spiritual sensations of his love imparted to our minds. Our
Lord expresses himself on this great subject thus. "He that hath my
commandments, and keepeth them, he it is that loveth me : and he that
loveth me, shall be loved of my Father, and I will love him, and will
manifest myself unto him." And again, " If a man love me, he will keep
my words ; and my Father will love him, and we w ill come unto him, and
make our abode with him." John xiv. 21 — 23. Tlie Father, and the
Son, possessing the renewed mind, with thoughts of their great love, and
this to such a degree, as for the child of God to enjoy the real apprehension
of the same, this is for the Father and the Son to have and hold com-
munion witli us. Aim! our fellowship with the Father and his Son Jesus
Christ, is the blessed fruit and cfiL'ct of this. Our minds being thus
spiritually enlightened and enlarged towards the Father for his love, and
towards his Son Jesus Christ for saving us in Himself, with an everlasting
salvation, we liave free and blessed accesses to the Father and the Son,
in tlie which we have real fellowship with them in our prayers, praises,
and acknowledgements of them, in their everlasting favour and good will
towards us. It may here be observed that the union we have with the Per-
son of Christ, is tlie foundation of all the communion we have with Him
1 JOHN I. 3. 27
and the Father in Him on earth, or shall be admitted to in heaven, and
the Holy Ghost is the manifester of this unioa unto us. So says our Lord.
He had been speaking of his giving his apostles the Holy Ghost. And he
adds, " At that day ye shall know that I am in my Father, and you in
me, and I in you." John xiv. 20. There is a variety of unions in which
Christ and his church are related to each other. There is first an election
union, which is tliat comprehensive one, by which Christ and his church
were united together from everlasting. He the Head, and they his mem-
bers. Christ was not chosen for the church. But the church was chosen
for Him, and the church was chosen in Him, and this was the first act of
everlasting love towards her, and this was before the foundation of the
world. This is election union. On this followed a marriage union.
Christ and his Bride were set up in Heaven from eternity. The one was
given to the other, and solemnly married before the Three in Jehovah
before the world began. Hence you have Christ, God-Man, the Bride-
groom of his church, thus expressing himself in the viii. chap, of the
Proverbs. " Then I was by him, as one brought up with him : and I was
daily his delight, rejoicing always before him : rejoicing in the habitable
part of his earth ; and my delights were with the sons of men." v. 30, 31.
There is also a representative union between Christ and the Elect. He
represented them, and acted for them, as their Head, and Surety, in the
everlasting covenant. This He gave full evidence of in the fulness of
time, when he came into our world, and became thereby one with his
people, so that " both he that sanctifieth, and they who are sanctified are
all of one;" that is of one nature. " Forasmuch then as the children are
partakers of flesh and blood, he also himself likewise took part of the
same ; that through death he might destroy him that had the power of
death, that is, the devil." Heb. ii. 1 1 — 14. There is also a grace union.
Mr. Joseph Hussey says, " There are three unions in Christ, suited to
the three operations of all the three persons in God. I mean three unions
of God's children, and all of them before faith. Viz. Election Union,
Representation Union, and Regeneration Union. Out of all these
ariseth a fourth union which is a union with Christ, distinct from union
in Christ, this consists in union and cleaving to him by faith." There
is also a Glory Union of which our Lord speaks thus ; " And the glory
which thou gavest me I have given them ; t hat they may be one even as
we are one. I in them, and thou in me, that they may be made perfect
in one ; and that the world may know that thou hast sent me, and hast
loved them as thou hast loved me. John xvii. 22, 23. This glory union
will break forth upon the church in her resurrection state. Now in con-
sequence of all these unions, there is a proportional communion with all
the Persons in Godhead, in the Person of Christ, with the Church. An^'
as these unions are made known to the spiritual minds of the saints, so
they have likewise in proportion to the light and knowledge of the same,
by the indwelling of the Holy Ghost, real communion with the Father and
the Son. §U>-«s-th«t they may say as truly as the apostle here doth, Truly
our fellowship is ivith the Father, and with his Soti Jesus Christ. I
would here recite the end of the apostles writing this. It was that saints
might know what they had a right unto, what they should seek after, and
expect. That tvhich 7ve have seen and heard declare ive unto you, that
ye also may have fellowship tvith us, in all the truths, mysteries, grace
and glory of the everlasting gospel, which contains a glorious revelation
28 I joiix 1. 3.
of the Fatlier's everlasting love, and the Essential, Personal, Relative,
Mediatorial Glories of Christ, of his Headship to his Church, as her Grace
Head, and as her Glory Head, as we the apostles of the Lord and Saviour
have. And truly our felloiv ship is with the Father, and with his Son
Jesus Christ. We saw him with our bodily eyes, in his incarnate state.
We saw him also with the eyes of our minds. We had fellowship with
Him, and tlie Father in Him. This was the case with us, and the blessing
bestowed on us, in his resurrection state. Now that He is ascended, and
lives in heaven after the power of an endless life, we have further and
more spiritual communion with Him. He hath made good his promise
to us. " At that day ye shall ask in my name ; and I say not unto you,
that I will pray the Father for you : for the Father himself loveth you,
because ye have loved me, and have believed that I came out from God.
I came forth from the Father, and am come into the world ; again I leave
the world, and go to the Father." John xvi. 26, 27, 28. By virtue of
this having been realized unto us, we know the Father more clearly and
as Personally distinct from the Son than heretofore. We have real com-
munion with Him. We can and do declare unto you. Truly our fellow-
ship is icith the Father, and with his Son Jesus Christ. This is the
greatest honour, dignity, and blessing which we can possibly be favoured
with on Earth, or in Heaven. It was the highest attainment to which the
apostles themselves arrived. As hereby the Father's love, and Son's
salvation were most distinctly and spiritually realized in them, and unto
them. The knowledge of God the Father and of his Son Jesus Christ,
went first, and communion with them in real personal fellowship followed
after. So it will in heaven and glory everlasting, "■ftw tlmt to keep every
thing in its proper place, the knowledge of God the Father, and his Son
Jesus Christ, is the first and greatest blessing, either in earth or heaven.
'And communion with the Father and the Son, is the very next unto it,
both on earth, or in heaven. All which originate in us, and we receive
the same into our minds, from tlie indwelling of the Holy Ghost. That
tchich we have seen and heard declare ice unto you, that ye also may
have fellowship icith us : and truly our fellowship is ivith the Father,
and icith his Son Jesus Christ. This was the blessed state to which the
apostles were advanced. John was one of tlsese. He as well as they,
had fellowship with the Holy Trinity. This must have been in the right
understanding of the glorious display made of grace, in their everlasting
love to the persons of the elect. In the union of each of the divine
Persons unto them in the Person of Christ, God-Man. In the true
knowledge of all those spiritual blessings bestosved upon them, as the
fruit of God's everlasting love to them, in the Person of Christ. And
into clear distinct fellowship with the Father, in his love to their persons
in Christ, God-Man, in whom they were accepted. And with Christ
Jesus the Son of the Father, in his love to them, and salvation wrought
out for them. In whom they were everlastingly complete. In whose
work they were everlastingly saved. In whom they shone with lustre,
dignity, arid majesty, and glory, in the sight of their heavenly Father.
This brings me to my last head of this discourse, in which I am
4. To consider the truth and reality of this, which is thus confirmed.
And truly our fellowship is with the Father, and icith his Son Jesus
Christ. It is of great importance to us, and we do well to consider ir,
th^t our Lord Jesus Christ, scaled every truth he delivered all through-
I joiiK 1. 3. 29
out ills incarnate state, with his own blood. The apostles set their seals,
to the truth of all which they heard, and received from Him. And
there are a variety of important matters, in their writings, which they
have not only sealed, but have left their seals on, to express the immu-
tability and importance of the same, in every age, and throughout all
following ages, and generations. There can be nothing of greater im-
portance, than what concerns the Person of Christ. His Incarnation in
the fulness of time. The truth and reality of this. Next to it, there
never was any thing of more importance to the church of Christ, than
the testimony given concerning all this, by these very persons who were
eye and earwitnesses of the same. It is from their writings, through
the light and teaching of the Holy Ghost, we derive all our true knowledge
of the Lord and Saviour. We therefore find their positive assertions
concerning the eternal and immutable subjects of the everlasting gospel,
very supporting- to our minds. As they are expressed by apostolic
authority. So we also do, when they in their own persons, and from
their own knowledge and experience, set their seals to confirm the Truths
they have been declaring. Communion with the Father, and his Son
Jesus Christ, by the Holy Ghost, who dwells personally in the saints, is
a most glorious mystery of grace. Nature cannot apprehend it. Sense
must have nothing to do with it. None can have the least conception
of the nature, the importance, the excellency, the blessedness of the same,
but such as are born from above. No. Nor these either, but as enlight-
ened, inspired, and supernaturally lifted up into the true knowledge and
enjoyment of the same. .Spiritual Life is a great mystery. The whole
essence of which consists in communion with God. The apostles were
favoured with it. Therefore one of them for all the rest, says in the words
before us. Truly our fellowship is ivith the Father, and with his Son
Jesus Christ. This is, says he, an immutable verity : wliich we can
each of us set our seals unto : and which I declare for your spiritual
benefit and advantage also. That which ice have seen and heard declare
we unto you, that ye also may have felloivship with us: and truly our
fellowship is with the Father, and with his Son Jesus Christ. This
then is made known by the apostle, and declared to the whole church of
Christ, for their benefit and advantage, which they should also seek for,
and aim at the attainment of — real and distinct fellowship, with the Person
pf the Father, and of his Son Jesus Christ. They should not look at
the privilege as being so supremely great, and so far beyond them, that
they have no right to expect so inestimable a blessing. They were to
look on it as a blessing of free grace, which they should look on them-
selves as interested in, and had a right and title unto, as truly as the
apostles had. And if they did not enjoy the same, it was because their
faith had not attained the true conception and knowledge of it. They
were not to expect it in the same way, nor to the same degree as the
apostles had it. They having been favoured with fellowship with the
Father, and with his Son Jesus Christ, in such a way and manner, as
was personally peculiar to them, and them alone. They could say,
each of them, and one for all the rest, truly our fellowship is with the
Father, and icith his So7i Jesus Christ. They could freely and fully,
from their own enjoyment of this, confirm the truth and reality of it to
^11 other saints. Yet they would they also should know, the way for
their having and holding fellowship with the Holy Trinity, was clearly
30 1 JOHN I. 3.
set before them also. That they wrote on this subject unto tliem, to
express their love to Christ to them. To excite them to the enjoyment
of the same inestimable favour. That the apostles and all the church
of Christ, might most blessedly share, and partake of this blessing of
gospel grace. That which ice have seen and heard declare we unto you,
that ye also may have fellowship with us. In all the blessings, benefits,
gifts, and graces bestowed on the whole church, in her eternal Head,
the Lord Jesus Christ. Which belonged to each and every one of them,
as real members in Him. And truly, says the apostle, our felloio ship is
with the Father, and icith his Son Jesus Christ. It is without doubt
the case with some saints, not clearly to apprehend and discover this
blessed fellowship, carried on by the Holy Spirit in their souls. -Amd
even when they do conclude it must be thus with them, that they have
some real fellowship with the Lord, yet it most certainly is the case, they
have not clear and distinctive perceptions of real personal fellowship with
j the Father, the Son, and the Spirit. Yet there can be no communion
[/with the Father without the Son, nor with the Father and the Son
If without the Spirit. The Son of God, Jesus Christ, is the medium of
communion. The Holy Ghost is the efficient cause of this communion.
The Father is He with whom we have this communion. The God-Man,
is the Mediator of all our union and communion with God. The more
therefore we eye Him, and have our hearts drawn out after Him, and
fixed on Him as our centre ; so we the more clearly understand the grace
of fellowship with God. What it consists in : how it is enjoyed: what
our conceptions of it are: and how we have in our souls at times, clear
personal communion with the Father, and with his Son Jesus Christ,
through the grace of the Holy Spirit, who liveth, dwelleth, and abideth
in us. May the Lord accompany what hath been delivered, so far as
agreeable with his truth, with his own blessing. Amen.
31
SERMON IV.
And these things ivrite we unto you, that our, or, your joy may he
full. — 1 John i. 4.
I CONSIDER these words conclude the first grand subject of this chapter.
The next particular subject begins with the 5th, and closes with the 7th
verse. Then the 8th, 9th, and 10th verses have a distinct subject.
Yet as all stand connected together, they form one whole most glorious
system of everlastingly precious and glorious truth. Let it be here
observed, as in various Bibles, I read my text in them differently, as
thus. And these things write we unto you, that our joy may be full.
In others, And these things write ive unto you, that your joy may be
full, so I have included both words, our and your, hoping thereby to
give the fullest sense of the apostle's meaning and design in the text
itself. The text stands entirely connected with the three former verses,
which connexion as I greatly value, and always love to preserve, it most
certainly reflecting a great light upon the whole, so I consider it is par-
ticularly necessary throughout the whole exposition of this very impor-
tant epistle. The apostle had been speaking of the Eternity of Christ's
Person, of his having been visible unto them, so as for their outward
and spiritual evidence, of his real and open incarnation. They had
heard Him : they had seen Him with their eyes visibly before them :
they had looked on Him : they had handled Him the Word of Life. He
w^as manifested to them. They knew Him to be that Eternal Life,
which was with the Father from everlasting. In whom was all His
delight. He being the Son of His love. One in the same Essence with
Himself, and Spirit. Who as God-Man, was essentially, immutably,
and invariably in his Person, the Image of the invisible God, the
brightness of glory, who was in the form of God, the Fellow of the
Lord of Hosts. In whom as one personally with the Son of the living
God, all the fulness of the Godhead dwelleth. He was with the Father
all this, before the world was. He became incarnate in the fulness of
time, and in his incarnate state, was manifested unto his apostles, and
others, whom he had chosen. That which John and his fellow-apostles
had seen in Him, heard from Him, enjoyed in fellowship with Him, they
declared to the whole church at large. Their end in the same was most
noble and most truly generous. Their end was, that all saints might be
the better for it : that they might improve by it : and have the same
fellowship, in all the blessings, and reality of it which they themselves
had, with the Father, and the Son. All which was written to the whole
church of Christ, and to every individual saint therein, that the joy of
the apostles might be full. They having communicated unto them, all
they themselves knew of these glorious mysteries of grace. And that
the joy of these saints, and all saints to the end of the world might be
full. As directed into an increasing knowledge of the Person of Christ
and God the Father, and into an acquaintance in what way, and by
what means, they were to look for, and expect to participate in the
same. Thus you have the outline of these first four verses ; which I will
now recite, that you may view for yourselves their real coherence and
32 I JOHN I. 4.
Connexion. That which was from the beginning, tchich we have heard,
which we have seen with our eyes, which we hare looked upon, and our
hands have handled, of the Word of Life. (For the life was inani-
fested, and we have seen it, and bear ivitness^ and shew unto you
that eternal life, which teas tvith the Father, and teas tnanifested unto
us.) That which Hie have seen and heard, declare tee unto you, that
ye also may have fellowship with us : and truly our fellotvship is tcith
the Father, and ivith his Son Jesus Clirist. And these things icrite we
unto you, that our joy may be full. So it is in the Bible before me ; in
others it is, that your joy may be full. The words of my text may be
thus divided ; and considered as containing tlie following particulars.
1. The things which were before written.
2. The end and design of writing the same.
3. What the joy was whicli could not but result therefrom, both to
the apostle, and to saints. And these things write we unto yoU,- that
our joy, your joy may be full.
4. What this fulness of joy consisteth in. These are the particulars
I am to treat on, that I may till up the division into which I have cast
my text. I Jim then to begin
1. With the things which were before written. Aiid these things
write ice unto you, that our, your joy may be full.
It does not appear any where concerned with our apostle, in writing
this epistle. It seems the Holy Ghost called him, and influenced him
to write it, and that under his immediate influence and direction. How
then does he say, And these things 7vrifc ice unto you, that our joy may
be full ; or, that your joy may be full? My reply to this is, the apostles
were filled with, and possessed with one and the same spirit, respecting
the whole church of the Lord Jesus Christ. There was nothing they
knew of Him, but they were of one heart and one soul, in the
imparting the same. What they saw in Christ, what apprehensions
the Holy Ghost had given them of his worth, and transcendent ex-
cellency, they were all of one mind in this very particular, to commu-
nicate the full knowledge of, so far as words could possibly convey the
same. This being their one desire, our apostle might well use the term,
we. There being in this but one soul possessing each of them, i^gain
the subject they every where declared was one and the same. Their testi-
mony of Him was one and the same. Their witness and setting of Him
forth differed not a whit. Nor did their aim and end vary. It was to make
Him known. To gain Him a glorious Name. To spread his fame and
renown. That sinners under the operation of the Holy Ghost might be
led to believe on Him, they preached Christ crucified. When any of these
persons wrote to the churehes of the saints, their one view was their real
and spiritual good. And all the difference with respect to their par-
ticular, and distinct gifts, lay here. They neither of them wrote, but
as they were moved by the Holy Ghost. He directed thehv to' write
as seemed good in his sight. There is no difference in their writings,
but this — One is called to write on one particular subject. Another on
what the others were not to meddle with. Every epistle is on a different
subject, let it be written by Paul, James, Peter, John, or Jude. I
would add, with a particular end and design also. In these their epistles,
there is a difference, just agreeably to what they were influenced by the
eternal spirit to engage on. But in their personal testimony of Christ,-
I JOHN I. 4. 33
tliey differed not a whit, their end being in the whole, whether by their
preachings or writings to glorify and exalt their, and the one only, and
common Lord of all the churches of the saints, they therefore sometimes
use the term we, and us to enforce their writings on the minds of saints.
You have an example of this in Peter. " This second epistle, (beloved,)
I now write unto you ; in both which I stir up your pure minds by way
of remembrance. That ye may be mindful of the words which were
spoken before by the holy prophets, and of the commandment of us the
apostles of the Lord and Saviour." 2 Epis. iii. 1, 2. And Peter and
John before the senate at Jerusalem, said one for the other, " For we
cannot but speak the things which we have seen and heard." Acts iv. 20.
It was the will of the eternal Spirit, our Jo/m should write on the most
important of all subjects, which concerns inward, vital, experimental
Christianity. This is communion with God. He had the true blessedness
of it in his own mind. He knew by what means it was begun in his own
soul. How it had been maintained therein. That it was still carried
on. He was well persuaded all the holy apostles, together with himself,
were favoured with having real fellowship with the Father, and with his
Son Jesus Christ. That they would most cordially join with him, in
aiming to promote this, ministerially, amongst all saints. That, were the
end obtained by this means, it would afford them, and himself, joy : and
it would increase the joy of saints also. He therefore says in the words
before us, A)id these things write we unto you, that our joy, that your
joy may he full. It may Ije here asked what are these things which he
wrote to attain this end ? And what are those special and peculiar sub-
jects our minds must be conversant with, that we may attain this most
blessed end, viz. fellowship with the apostle, and with the Father, and
with his Son Jesus Christ? I refer to the words of the preceding verse.
That which we have seen and heard declare we unto you, that ye also
may have fellov^ship with us : and truly our fellowship is with the
Father, and with his So7i Jesus Christ. And these things write we
unto you, that our, your joy may be full. It is the utmost end and
design of the ministration of the gospel, to bring believers into a state of
fellowship with the Father, and with his Son Jesus Christ. This was the
state of blessedness into which the apostles were brought. That other
saints might enjoy the same blessedness, was John's aim and design in
writing to the saints, this " First Epistle General," which will be con-'
tinued down to the second coming of our Lord Jesus Christ. The things
which the apostle had written to attain this blessed end which he pro-
posed to himself, concerned Christ. Who he was. What he was. The
Person of Christ, and the Incarnation of Christ, are the glory of the
sacred page. The love of Christ is the spring of life to us. The salva-
tion of Christ is our foundation to hope in Him. And to expect most
blessed communications from Him. It is from his immutability, and
his inexhaustible fulness of grace and glory, we are encouraged to expect
to receive supplies suited to all our wants, equal to all our spiritual
desires. Grace, now, and evermore, to the closing of a time state with
us. And glory everlasting, out of the same immensity of blessedness,
contained in the fulness of Christ, God-Man, to constitute us glorious to
the ages of eternity. Christ as God-Man, is the Head of his Church.
The Life of his Chvirch. The Perfection of his Church. The Glory of
liis Church. The blessedness of his Church. He is her Treasure. He
1'
34 I JOHN 1. 4.
is her Portion. Her Rigliteousness. Her immutable Holiness. Her in-
effable Purity. What the apostle had been expressinij concerning Him,
as the word of Life, as that eternal life, which was with the Father before
all time, who became incarnate in the fulness of time, which the apostles
w^ere witnesses of, could not but shed its influence on spiritual minds,
through the grace of the Holy Spirit. It had this very efi'ect on this
apostle himself. Therefore he expressed the communion he had, and the
reality of the same, with the Father, and his Son Jesus Christ. Which,
says lie, I write unto you, that ye may have fellowship with us, in the
same unspeakable blessing and blessedness. I would next take up the
question, what are those special and peculiar subjects, that our minds
must be conversant with, that we may attain this most blessed end, viz.
fellowship \vith the apostles, and with the Father, and with his Son Jesus
Christ ? To this I cannot but reply, they must for the subject and sub-
stance of them, be the same with what the apostle has been setting forth
in the former verses. He had been treating of fellowship with the Holy
Trinity. It is through the God-Man, Christ Jesus, we have blessings
inconceivable. These arc made known to our minds, as the Holy Spirit
is pleased to open our understandings, to know the Father's love to us,
in Him, the Son of his love. It is tluough Him, we have fellowship with
the Father, in all the blessings of his everlasting love. All which we
enjoy through the indwelling of the Holy Ghost. It is he alone, who is
the manifestor of our union to Christ — of our interest in Christ — of our
title in Him to all the blessings of grace, and glory. It is He who is
the efficient of all our fellowship with the Father, and the Son, in all
contahied in the realization of grace and glory, either in earth, or
heaven. From hence a joy, yea, a fulness of joy abounds. God himself
is the object of this joy. It arises from the knowledge we have of the
Holy Three, being the fountain and spring of our exceeding joy. Our
Lord says to his disciples, " These things have I spoken unto you that
my joy might remain in you, and that your joy might be full." .John xv.
11. And John, speaking after his Lord and master, says. And these
things write lue unto you, that your joy mail be full. So we the Master
and the disciple are of one heart in this. The one spoke out the whole
of his heart most fully, that his beloved might have the fullest participa-
tion of fulness of joy. And the other wrote what he did, concerning
fellowship with the Holy Trinity, that they enjoying the same fellowship,
might also have a fulness of joy. But to the question. What are the
subjects the mind must be engaged on, and conversant with, that we
may attain this most blessed end, viz. fellowship with the Father, and
with his Son Jesus Christ ? To this I reply. They must be the glorious
truths and doctrines of the everlasting gospel. Such as concern the
Person of Christ. The Three in Jehovah, as revealed and manifested in
Him. The everlasting love of God, to the persons of the elect in Him.
His union unto them, and with them, founded on their election in Him,
and settlements of grace : with his Personal interest in them ; salva-
tion of them, and his presentation of them in his Person, before the
Majesty in the heavens : These are the Truths with which the mind
must be spiritually occupied, and conversant, that we may attain this
most blessed end, viz. fellowship with the apostles, and with the Father,
and with liis Son Jesus Christ. Then it must follow, the ministry of
the gospel in our presLMit day, is not calculated to promote, or attain
I joiiN 1. 4. 35
tliis end. The general stream of all, goes no further than to reach the
minds of the hearers, with an apprehension of their sinful state, and
the necessity of a chang-e. If some go beyond this, yet it is not suf-
ficient to fix the mind on Christ. Those Avho are looked on to be the
greatest in our times, they express the terms of " Jesus Christ," and some
doctrines of grace, more than they even attempt to open and explain his
most glorious Person, or explain one single doctrine of the gospel.
They may be said to name him, and some gospel truth. But it cannot
be said with Truth they preach Him, neither can it ever be proved,
either in this world or in the world to come, they ever were the means of
establishing one real saint on Christ, or directing Him ministerially into
real fellowship with the apostles, into clear views of the doctrines of
God our Saviour, and into fellowship with the Father, and Avith his Son
Jesus Christ. It is owing to this, many who are saints wander from
one congregation to another. Yet with all their goings from one to the
other, they do not meet with that which does their souls any real good.
They want guides to go before them. Pastors after God's own heart, to
feed them with knowledge and understanding. The mysteries of the
gospel must be opened and explained, the Personal Glories of Christ
unveiled, the love the Holy Trinity love the elect in Him with, and the
communion they have with the elect in Him, these are the subjects which
the called of God in Christ Jesus must have their minds fully possessed
with, that they may be disposed to seek after real, distinct, and personal
communion with the Father, and with his Son Jesus Christ. But I M'ill
proceed
2. To the apostle's end and design in writing on this subject :
These things write we unto you. What for ? The words of the text
say, that your joy may be full. If we quote the words of the former
verse, which may be done with safety, and iDring them into this, then the
end and design will be this. He aims these, and all saints down to the
end of time, might freely and fully partake in their measure and degree,
of all the blessings of Christ, and salvation, with themselves. He would
they should know it a real privilege and blessing which they were in-
terested in, as truly as the apostles were, to have and hold fellowship
with the Holy, blessed, and glorious Trinity. They were not to look
into themselves for any worth or worthiness, to entitle them to this in-
estimable grace, but to look to the grace, and in the views of the same,
seek for the blessedness contained in this holy, personal fellowship with
the Persons of the Father, and his Son Jesus Christ in real, experimental
accesses to, and fellowship with them. Assuring them of the reality
there was in all this, by saying, That tchich ive have seen and heard, de-
clare we unto you, and truly ojir fellowship is with the Father, and
u'ith his Son Jesus Christ. And these things write we nnto you, that
your joy may be full. This was most noble. It expresseth their spirit
towards the saints. They want them to be as truly blessed as themselves,
so far as it was possible, in their knowledge of the Father, and the Son,
in their acts of grace towards them, in their relation and union with them,
in their love to them, into that fellowship they had most blessedly opened
for them, for their satisfying their souls with holy and divine joys, such
as were truly foretastes of Heaven and Glory, as might give them the
best experience of what those joys will consist in, they would be the real
partakers of, when they should Idc admitted into the kingdom of glory.
36 1 Jons' I. 4.
All this could not be elfected in their minds, but by this as the medium
thereof. The supreme and transcendently excellent truths, which con-
cern the deep things of God, The Person, and Glories of the Lord Jesus
Christ, how he stood in the Father's sight before all time ; how he was
conceived in the divine mind, and laid as the foundation of all the
eternal decrees, will, council, purposes, ends and designs of Jehovah
respecting all things visible and invisible. How he was brought forth
openly in his incarnation, as the first-born of all God's vast ends and
designs, and He is God's Alpha and Omega, his beginning and ending,
in all his displays of love, grace, and glory towards the elect. Now, if
these are the subjects which alone can feed a spiritual mind, and
increase the spirituality thereof; and if it is by means of the same, the
mind is drawn forth towards the Father and his Son Jesus Christ, so as
to breathe after, and really to enjoy distinct fellowship, in an appre-
hensive way, with the Father, in clear scriptural views of his everlasting
love to his Church in Christ, God-Man ; and s»-as also to have such
blessed scriptural apprehensions of Jesus Christ, the Son of God, in his
Person and salvation, as to worship Him, by acknowledging his distinct
Personality with the Father, whilst we confess his coequality m Godhead
with the Father and the Spirit, this is that knowledge of the subject^ .y,
alone can draw out the renewed mind into real aftections and desires "^
after communion with the Lord, «o.-<(i£ to partake of this inestimable
blessing — distinct and personal communion with the Father and the Son.
I ■ai^cuii repeat it, that to fit the mind for this, there must be a pro-
portionable light, let in from the Lord on the same, to give it a holy
relish for it, and draw out the desires after it. Hence it follows, that
. that preaching which suits this, must be wholly supernatural. It is not
/ preaching Christ's salvation, and how complete we are in Him, is suf-
' ficient to effect this great end. No. It must be preaching what God is
to us in Christ, above and beyond all consideration of the fall. It must
be settjcg Christ fortlr in, his ancient aiid primordial g^lones, and then
commg down to liis sub-lapsarian state, is the preacnTiig which alone, in
the hand of the Spirit can produce this. For a proof of which I only
refer you to the three former verses, which issue in our text, in which
the apostle says, And these things write tve unto you, that our joy,
your joy may be full. It follows then, the utmost the gospel produces,
in the minds of the saints of the most high God, is, communion with
him. liTidrAkat this is the uttermost of its blessedness — personal fellow-
ship with the Father, and his Son Jesus Christ. These things write tve
unto you, that our joy may be full. To see the gospel as set forth by
us unto you, hath produced this, which is the very essence of all its
blessedness. That you and we, have real fellowship with the Father
and the Son. These thinrjs write ive unto you, also, that your joy may
be full. As thereby you, and we, will liave matter and cause for in-
creasing joy. I come
3. To speak of what the joy was, which could not but result from
the same blessed fellowship with the Father, and with his Son Jesus
Christ, both to the apostles, and to saints. And these things write we
unto you, that our, your joy may be full.
Spiritual joy in God, is a most inestimable blessing. It flows from
God himself. Tiie people of God are the partakers of the same. -Aiwi
on many and various occasions their souls are filled through and through
1 JOHN I. 4. 37
with it. The joy which could not but result from being partakers of the
same blessed fellowship with the Father, and the Son, the apostles had,
must of necessity fill them with the same joys, in a measure, with which
they themselves were filled. Arid this was a fulness of joy. These
things write u-e unto you, that our joy may be full. Here I will open
what I conceive may be considered, as the joy which would result to the
apostles themselves, from the saints having their minds fully possessed
with the knowledge of those truths set forth. Which as the saints fully
knew, received and understood them, would yield real joy even to the
apostles themselves. For I am not willing to omit the word our any
more than the word your. So that here I am altogether on the joy the
apostles themselves would be the partakers of, by the saints enjoying joy
to the full by the things which were here waitten unto them. This is a
reality, that there is a mutual joy, in such as communicate knowledge,
and those who receive the same. The end proposed by such as are the
conveyers of it to others, is their benefit. Those who receive cannot but
convey their satisfaction of the same, back again on those from whom
they received it. The apostles were the conveyances of the best of all
knowledge to the churches. They most highly rejoiced and delighted
therein. So that it was an increase of their own personal joy, when
they found they had been in their writings, and by them, the means of
their increasing the spiritual joy of others. So that John might well say.
And these things write we unto you, that our joy may be full. This may
receive confirmation from what Paul saith to the saints at Thessalonica,
" For this cause also thank we God without ceasing, because, when ye
received the word of God which ye heard of us, ye received it not as the
word of men, but as it is in truth, the word of God, which eflfectually
worketh also in you that believe." And again, asking this question,
" For what is our hope, or joy, or crown of rejoicing?" he answers by
another question. " Are not even ye in the presence of our Lord Jesus
Christ? for ye are our glory and joy." 1 Epis. ii. 13, 19, 20. He thus
addresseth himself also to the saints at Phillijjpi, " Therefore, my
brethren, dearly beloved and longed for, my joy, and crown, so stand
fast in the Lord, my dearly beloved." Chap. iv. 1. Which I conceive
is equal with what our apostle says in these words, These things write
we unto you, that our joy may be full. And again, " I have no greater
joy than to hear that my children walk in truth." 3 Epis. 4. So the
saints were partakers of the joys of the apostles, and they of theirs, as
there was an enjoying the one and same glorious grace of the gospel.
Ami this in a very special and peculiar manner, as they had fellowship
with the Father, and with his Son Jesus Christ. It was hereby that their
joy was full. They having such personal fellowship with God, and with
his Son Jesus Christ, as was as real and true, and so substantiated in their
minds as ever it would be even in glory. It might be more highly raised,
it might be more enlarged, it might be increased: but it could not be
more real and personally enjoyed, either in this world, or that which is to
come. The joy, the fulness of joy, which must have resulted herefrom,
must have been of the same kind, yet not to the same degree, as what
the apostles themselves, in their own souls, were the partakers of. The joy
flowing into their minds in their fellowship with the Father, and with
his Son Jesus Christ, must have been purely spiritual, supernatural, and
wholly divine : arising from the apprehensions created in their renewed
38 1 joiix I. 4.
minds, by the eternal Spirit, oftlie everlasting love of the Fatiier unto
them in his beloved Son. This was opened unto them in their fellow-
ship with the Father, as it could not but be, by all they heard and
believed concerning it : because the Father shining manifestatively and
influentially on them, in the Person, and mediation of the Lord Jesus
Christ,*^ gave them hereby such intuitive apprehensions of his love to
them in his beloved Son,>s gave themX? true inward evidence of his love
to them, as the gift of Christ to them, and for them did. In these inter-
courses, the Father opened all his heart. Poured out of Himself upon
them, in such communications of it to their minds, as they had a real
enjoyment of the same. The apostle says, "The love of God is shed
abroad in our hearts, by the Holy Ghost which is given unto us." He
says, " we also joy in God, through our Lord Jesus Christ, by whom we
have now received the atonement." Rom. v. 5, 11. In communion
with the Father, and with his Son Jesus Christ, the glories of Christ's
Person breaking in upon the minds of saints, in real personal communion
with Him, must be matter of joy unto them. His opening his heart
unto them, his causing his goodness and his glory to pass before them,
his giving them glorious views of his righteousness, sacrifice, salvation,
perfection, blessedness, and his delight in them, all this must afford joy
unspeakable, and full of glory to the minds of saints. Their joy must
arise herefrom. It was the same joy the apostles themselves were the
subjects and recipients of. They wrote as they did, and as John had in
the former verses, to the intent that this joy in God and Christ, might
be promoted and increased in the saints. This reminds me, of what I
once dropped in the pulpit at Chard in Somersetshire. Including the
person vv'ho was then the Pastor, who is now with God, I said, we preach
Christ, exactly and precisely as we do — to answer and attain two ends.
The first is, that Christ shining forth in his glory in the ministration of
his everlasting gospel, and that light being reflected on your minds
through it, you may be attracted and drawn, from a true spiritual appre-
hension of Him, to trust, and centre in Him alone. And our second end,
in our preaching Christ precisely as we do, is that you may have clear,
personal communion with Him. So that our ultimate end is to promote
fellowship with the Holy Trinity. That you attaining the same, may
know, in yourselves, and for yourselves, the blessedness which the apostle
Jo/m speaks of, Truly our fellowship is with the Father, and ivith his
So7i Jesus Christ. I would add, every ministration of the gospel and
its ordinances, which does not aim at this, falls far short of what the
Lord himself, hath instituted and appointed these for. -Amti it becomes
both the ministers, and churches of Jesus Christ to attend to this, and
seek to the Holy Spirit, that they in their own persons, be brought to
this. Iftlie apostles were of one heart, and were one in imion with what
our apostle wrote, then this is suflficicnt proof of what 1 have asserted
being right. His words are, That which 7ve have seen and heard declare
we unto you, that ye also ynay have fe/lowship with us ; and truly our
fellowship is with the Father, and xcith his Son Jesus Christ. And
these things write we unto you, that your joy may be full. As there was
a mutual joy, resulting from the apostles, and the saints to whom they
wrote, in their fellowship with each other, in this inexpressible dignity
and privilege-communion with the Holy Trinity, so I proceed to my last
particular which is to shew and express,
T JOHN 1. 4. 39
4. What this fiihiess of joy consisted in. That your joy may be
full. And these things lurite ice unto you, that your joy may he full.
We read of joy, of exceeding great joy, of joy unspeakable, of joy
which is full of glory, in various scriptures. And here we read of a
fulness of joy. The Psalmist says, " Rejoice in the Lord O ye righteous,
for it becometh well the just to be thankful. Let the righteous be glad :
let them be glad before God, yea, let them exceedingly rejoice." There
must be good reason and ground for all this, or the Psalmist had not
excited others unto it. We have sundry expressions of holy joy in God,
one of them is uttered by way of a title given to God himself, who is the
fountain of all holy joy and gladness. " I will go," says the Psalmist,
" unto God my exceeding joy." It is in God all the fountain of spiritual,
and everlasting joy originates. From Him it all flows forth. This was
acknowledged by the church of old, who said, " All my springs are in
thee." The prophet Isaiah expresses an exuberancy of joy, when he
breaks out and savs, " I will greatly rejoice in the Lord, my soul shall be
joyful in my God." Pe^er speaks of the saints being "filled Avith joy
unspeakable and full of glory." His words are these. " Whom having
not seen, ye love; in whom, though now ye see him not, yet believing,
ye rejoice with joy unspeakable, and full of glory." 1 Epis. i. 8. John.
speaks of a fulness of joy. Which implies it must contain the very per-
fection of it. He took up what he here expresses from the Lord .Jesus
Christ himself. He had in one of his last interviews with his apostles
delivered these words, " These things have I spoken unto you, that my
joy might remain in you, and that your joy might be full." John xv. iT.
He had been delivering "mtt, the following truths — that he was the true
vine — that his divine Father was the husbandman — that his members were
as truly united to him as the branches were with the vine — that there
was a real union and communion between Him, and them — that these
persons present were clean through the word which he had spoken unto
them. He exhorts them to abide in Him. He asserts of Himself, to be
the vine, and they to be branches. He informs them as the Father hath
loved Him, so he hath loved them. And concludes this part of his dis-
course with these words, " These things have I spoken unto you, that
my joy might remain in you, and that your joy might be full." More
comfortable truths could not be delivered. No. Not by the Lord
himself. These entering into their minds, and dwelling in their hearts,
could not but produce a fulness of joy : yea, the joy of the Lord : so-
-4» for the joy of his mind to be their joy, as they would hereby be possessed
of it, agreeably with his most holy word. " These things have I spoken
unto you, that my joy might remain in you, and that your joy might be
full." The apostle says. And these things write we unto you, that your
joy may be full. Our Lord spake as he did, that his joy might remain
in the minds of his beloved, and they might derive a fulness of joy from
the same. His beloved disciple who always appears very greatly delighted
to express his Lord's Avords, says, And these things tcrite we unto you,
that your joy may be full. This fulness of joy then, must consist, in
having such clear and blessed increasing knowledge and enjoyments of
the love of God the Father, and his Son Jesus Christ, in real fellowship
with them, as could not but feed, and fill, feast, and satisfy the mind to
a holy satiety. Which as abiding in them, would at all times be a per-
manent source and fountain of joy to their mind. And these persons
40 I JOHN I. 5.
knowing the love of God was immutable, and the relation between Christ
and them indissoluble, might derive a fulness of joy from the real know-
ledge of thi3. As also from the consideration of their being as truly
interested in the Father, and his Son Jesus Christ, and as the elect of
God, as truly the objects of his love, as the apostles were. So that under
every spiritual consideration of the subject, there was matter for joy : for
great joy: for holy and spiritual joy : for a fulness of joy. All which
consisted in their fellowship with the Three in the incomprehensible
Jehovah, Father, Son, and Holy Ghost, in the person of God-Man, Christ
Jesus. This is the medium of this fulness of joy. It is hereby enjoyed.
•jL»d in the enjoyment of the same, the joy of tlie saints is full. AtRl
that it might be thus with them, the apostle wrote just as he did. I here
conceive the first part of this chapter ends. These four verses are closely
connected -teged^r : so are all the following : yet they do not all contain
the same subject with these : I should style them the foundation of the
whole epistle : the others, so many glorious fruits and consequences
flowing from the same. May what hath been delivered by way of
explaining them, be followed with a divine blessing. The Lord grant it
for his great Name's sake. Amen.
SERMON V.
This then is the message which we have heard of him, and declare unto
you, that God is light, and in him is no darkness at all. — 1 John
i. 5.
The apostle here begins a new subject, which extends itself, and is
carried on, and ends with the close of the seventh verse : after which
another new period begins. He here reminds those to whom he wrote,
of the message which he, and his fellow apostles had received from the
Lord Jesus, and which they now were in the act and habit of delivering
unto them. It was in its own nature, and also in its consequences of
the utmost importance, both as it regarded the Person from whom they
received it, and the doctrine contained therein. They heard and received
it from Christ himself. It was in his Name, and from his command, and
his own authority, they declared and delivered it. What they declared
respected the purity of the divine Nature, and the incomprehensible glory
and dignity of the same. God is iif/ht, and in him is no darkness at all.
He cannot be tempted with evil, neither tempteth he any man. This is
an essential Truth of the everlasting gospel. The apostle James intro-
d\ices it thus. "Do not err, my beloved brethren. Every good gift,
and every perfect gift is from above, and cometh down from the Father of
lights, with whom is no variableness, neither shadow of turning." chap,
i. 16,17. Tills TrutJi, that God is light, and in him is no darkness at all,
the apf)stlos, wlio were willi Christ, alninst at the very commencement of
las ministry, received fromliim. This tlioy received as a message to be
1 JOHN i. 5. 41
delivered. This tliey did to the saints. This then is the message which
we have heard of him, and declare unto you, that God is light, andin him
is no darkness at all. This lie begins with here, to shew there is every
thing- in the revelation God hath been pleased to make of, and concerning
Himself, to give full evidence of this. There is not a Truth in his most
holy, and written word, but is suitable with the Dignity, Majesty,
Holiness, Purity and Perfection of his Essence. Every truth and doc-_^
trine of grace, hat+t an immutable and an inexpressible purity in rtt.>'
Every purpose and decree of God,'^"equal to the perfection of Godhead.
He cannot will any thing contrary to his Essence and Holiness: so that
all his thoughts, will, council, acts, purposes and decrees, his ends and
designs towards all thhigs visible and invisible, are all holy, just and good.
In his sovereign will in Christ, towards the whole election of grace. He
shines forth in the full blaze of light inexpressible. The Essence of God,
the Persons in God, the perfection of God, may well be conceived ofj
as contained in, this expression, God is light. The word God is some-
times expressive of the Essence, and sometimes of a Person in the Essence,
who is Personally expressed in the text or context. I conceive here, it
may be understood both of the Essence, and of a Person in the Essence.
As the Essence is one, and the Persons are distinguished by their relation
to each other, and their distinctive personal properties, so I should con-
ceive here, the Essence in the first place may be thus expressed, and a
Person in the Essence also. Then it must follow the divine Father is
here to be understood, as appears by what follows. I will give you the
whole connection of these verses. Then you may judge for yourselves.
This then is the message ivhich we have heard of him, and declare unto
you, that God is light, and in him is no darkness at all. If tve say
that we have fellowship with him, and walk in darkness, we lie, and do
not the truth. But if tee walk in the light, as he is in the light, we
have fellowship one ivith another, and the blood of Jesus Christ his
Son cleanseth us from all sin. From which it appears to me, it is the
Divine Nature in the Person of the Father we are to understand here.
And the Son and Spirit being equally possessed of the Divine Nature,
they are the one true and living God, in the incomprehensible Godhead.
So that they are coequal and coeternal. In the words of my text we
have the following particulars, and which I shall aim to set before you
under the following Heads. As,
1. The reason why this message, or declaration, is here introduced.
2. The assertion contained in it concerning God. In which we have
a positive and negative declaration concerning Him. God is light, and
in him is no darkness at all.
3. How Light and Darkness are made use of in Scripture, to point
out prosperity and adversity. The state of sin, and the state of grace.
The blessings and benefits of the one, and the tremendous evils of the
other. Also heaven and hell.
4. The apostle's end and design in these words. This then is the
message which ive have heard of him, and declare u?itoyou, that God is
light, and in him is no darkness at all. Of these as the Lord shall be
pleased to assist. And that in the order as laid down ; as I conceive
thereby we shall have the substance of the words laid open before us.
And
1. The reason why this message, or declaration is here introduced.-
G
42 1 joiix I. 5.
It appears on the very face ot" it, to be designed to prevent all
mistakes, which might arise in the minds of any, who were nnder a pro-
fession of Christ, and his gospel, concerning communion with the Father,
and his Son Jesus Christ. That whilst ii was open and free for all who
were partakers of the Spirit of the Lord, to enjoy this most high and
inestimable favour, yet unregenerate professors could not. He therefore
says. This then is the message which we have heard of Him, the most
adorable God-Man, and which we go on still to declare unto you, without
adding any thing unto it, or diminishing any thing from it. That God
is light. Holiness and Purity itself. Such as is Essential, incompre-
hensible, and unspeakable. Let this, says he, be carried in your minds,
throughout your reading this whole epistle. Let this be ever remembered
in all accesses at the throne of grace, That God is Vujht, and that in
Him is no darkness at all. So that you mistake if you conceive him to
be the author and cause of sin. The words. This is the messar/e which
we have heard of him, and declare unto you, are as if he had said. This is
the doctrine which he delivered to us, to give out and preach unto you —
that God is light. Our Lord had said of Himself, / avi the light of the
world. And he came from the bosom of the Father to reveal Him, «o as
tj^^ ir> the light of Christ reflected on the apostles minds, they knowing tlie
Father, from the revelation Christ had made of Him to their minds, might
well say to those to wliom they wrote, This then is the message which
we have heard of him, and declare unto you, that God is light, and in
him is no darkness at all. Therefore whatsoever we write to you of, and
concerning Him, must be pure and perfect. If it be not so, it is not the
message which we received from our Lord. Therefore we acknowledge
it not. Neither in whole, nor in part. It is our will and practice to
deliver unto you, that which the Lord hath delivered unto us. And this
is the whole subject and substance of our message from Him, which we
have heard from our Lord, and your Lord, and whicli in his most adorable
name we deliver unto you, That God is light, and in him is no darkness
at all. I proceed
2dly. To the assertion contained in my text concerning God. In
which we have a positive and negative. 1. What God is. 2. Wliat he
is not. He is Light. There is no darkness in Him. By the one the
Purity of the Divine Essence is declared. By the other the denial of all
sin is made. He is light without darkness. He is Essentially, invariably,
and incomprehensively, Light, Purity, Holiness, Blessedness, Truth and
Goodness; such as can never be comprehended but by Himself alone.
As this is what God is, and wliilst it here seems as hath been before hinted,
to belong Personally to the divine Father, yet it belongs equally to
the Son, and Spirit; they having one and the same glorious Essence:
Hence it follows what God is Essentially, He is Personally : for the
Persons are one and alike in the Essence. When it is here said, God is
light, and in him is no darkness at all, it contains a declaration of what
God is. The light is invisible. It is one of the agents of nature. It
is extended over the whole creation. It is the manifester of all things.
Without it we could see nothing. It penetrates to the very centre of tlie
globe. It is in every direction. It is separated from darkness. It is
wholly incomprehensible by us. We know the effects of it. And that
is all we possibly can know of it. God himself asks this question of
Job. <* Where is the way where light dwellcth? and as for darkness.
I JOHN I. 5. 43
where is the place thereof?" xxxviii. 19. Light is air in motion. Dark-
ness is air motionless. We read, " In the beginning God created the
heaven and tlie earth. And the eartli was v, ithout form and void ; and
darkness was upon the face of the deep. And the Spirit of God moved
upon the face of the waters. And God said, Let there be light : and
there was light. And God saw the light that it was good : and God
divided the light from the darkness." Gen. i. 1 — 4. Thus light and
darkness were divided. Tliey cannot be joined, so as to become one.
Neither can the Purity and Holiness of the divine Majesty be tarnished
with the evil expressed by the term, sin. The Psalmist addresseth the
Divine Majesty thus, " Bless the Lord, O my soul. O Lord my God,
thou art very great ; thou art clothed with honour and majesty. Who
coverest thyself v/ith light as with a garment." civ. 1, 2. Daniel said,
" Blessed be the name of God for ever and ever : for wisdom and might
are his : And he changeth the times and the seasons : he removeth kings,
and setteth up kings: he giveth wisdom unto the wise, and knowled"-e
to them that know understanding : He revealeth the deep and secret
things : he knoweth what is in the darkness, and the light dwelleth with
him." ii. 20 — 22. The apostle expresses the Divine Majesty as " the
blessed and only Potentate, the King of kings, and Lord of lords ; Who
only hath immortality, dwelling in the light which no man can approach
unto ; whom no man hath seen nor can see : to whom be honour and
power everlasting. Amen." 1 Tim. vi. 15, 16. Another apostle speaks
of Him, as tlie Father of lights. James i. 17. As light is invisible
and incomprehensible, such is the nature of God. Hence the question
originated, which was expressed by one of old. " Canst thou by search-
ing find out God ? Canst thou find out the Almighty unto perfection ? It
is as high as heaven ; what canst thou do ? deeper than hell; what canst
thou know ? The measure thereof is longer than the earth, and broader
than the sea." Job xi. 7 — 9. Whilst the works of the Lord, in this our
world, and in the visible heavens over our heads, and by tii^ which we
are surrounded on every side are " great, sought out of all them that
have pleasure therein ;" yet these cannot be comprehended by the most
acute searcher, and researcher into them ; the outward works of God
will never be, fully : and God Himself in his Essence, Persons, and
Perfections will never be comprehended. It is wholly impossible. We
may know God in all his Persons in Christ, and enjoy everlasting felicity
with them in our own souls, but this is not to comprehend the Eternal
Three, nor their self-existence in one glorious Godhead. As God is
expressed under the term Light to express the Majesty, Holiness, Purity,
and transcendantly glorious Perfections of God : our text asserts ; That
God is light. Which is the positive part of the assertion. The negative
part is this. And in Him is no darkness at all. By which is to be
understood the darkness of sin. This is not in God. Neither can it
ever tarnish the Holiness and purity of God. He is Light Essentially
and immutably, and incomprehensibly so. Sin can have no place in
Him. Nor can it detract from Him. Hence the propriety of the fol-
lowing questions. " Look unto the heavens, and see ; and behold the
clouds which are higher than thoii. If thou sinnest, what doest thou
against him? or if thy transgressions be multiplied, what doest thou
unto him ? If thou be righteous, what givest thou him ? or what receiveth
he of thine hand ? Thy wickedness may hurt a man as thou art, and
44 I JOHN I. 5.
thy righteousness may profit the son oi" man." Job xxxv. 5 — 8. Tlie
creatures were once, all of them without sin. Holiness was their hap-
piness and perfection, in their creation state. Yet even then, what is
said by Eliphaz in the book of Job expresses, what was true of all the
angels of the divine presence, with all the excellency of their nature and
faculties, as well as of man, created once for all, and all men in Him,
created in the image of God ; there was no immutability in them. " Shall
mortal man be more just than God ? shall a man be more pure than his
Maker? Behold, he put no trust in his servants; and his angels he
charged with folly : how much less in them that dwell in houses of
clay, whose foundation is in the dust, which are crushed before the
moth?" Job iv. 17 — 19. The angels of God's presence were created
to continue in being and existence for ever. But they were not immu-
table. This is the Perfection of God. Jt is essential to the Divine
Nature to be immutable. Their wills therefore were liable to a change.
This the Divine Majesty saw. Therefore in his' sight they not being
impeccable. He was not as their Creator, and they the work of his hands,
bound to bestow this favour on them. He could not in their very crea-
tion state, with all their holiness and purity put any trust in them. — He
could not but charge them with comparative folly, as knowing if he left
them to their own wills, they would fall from that state in which he had
placed them. What the scriptures style sin came in at this door^the
i nuitability of creature free wiU. God was pleased to display liis sow-
^ * ireignty towards all the angels created by Him. He secured some of
these to himself, so as to render it impossible they should ever fall from
him, by appointing Christ to be their Head of union and communion
with Him, and by so guiding their wills as to render them impeccable :
whilst it pleased Him to leave all the rest of the then angels of his pre-
sence to the mutability of their own wills. Thus sin received its being
and existence. The non-elect angels fell : not through any act of God
witliin them, compelling or inciting them so to do ; but from their own
free will as creatures : by which exercise of their wills, they rejected
God's will in setting up the God-Man, to be the one Lord between God
and the whole creation. This was open rebellion against the Divine
Majesty. For this they became what they now are. They acted thus
as left to the free exercise of their wills. And in the very first instance
of the same, it was their free will act. I ground this on the following
scripture. " And the angels which kept not their first estate," or prin-
cipality, " but left their own habitation." Does not this iniply tlieir
own free will ? They " left tiicir own habitation." This most certainly
was their act. Not the Lord's. What follows upon it was the Lord's
act towards them. " He hath reserved in everlasting chains under dark-
ness, unto the judgment of the great day." Jude v. 6. I might add this
scripture also out of Peter. " For if God spared not the angels that
sinned, but cast them down to hell, and delivered them into chains of
darkness, to be reserved unto judgment." 2 Epis. ii. 4. Observe, sin
was first committed in heaven, or these sinning angels could not have
been cast out of it. Their being cast out of it, was an act of God's
righteous displeasure against sin : which is a transgression of the law.
The angels were created under a law. Tlioir obedience to which would
have been the perfection of their natures. They sinned against it. That
•yyas their crime. Damnation for it, was the righteous and holy expres-
I JOHN I. 5. 45
sion of God's indignation and wrath against them for it. So that there
is no unholiness in Him. Tlie fall of man was brought about, and
effected by the old serpent called the devil. Adam and his wife, were
perfectly holy and happy by creation, and in their creation state. They
being left to the mutability of their creature free wills, fell from God, on
the first temptation, a»^corrupted themselves, and all who shall ever
descend from them. And here it may be proper to ask some questions,
which may be relieving to our minds. As 1st. Is not all which hath
been delivered to declare God is the author of sin ? To this it must be
replied, some of our greatest Divines have asserted this. Yet not with
the least intent to detract from the Holiness and Purity of God. In the
2nd place it must be asked, What is sin? The answer is; the least
variation from the will of God revealed and made known. It is a
mental evil. It originates in the mind. All the evils it farther pro-
duces, are but the fruits and effects of the same. But say all this, How
could sin originate in a pure mind ? To which the reply is this. The
creatures with all their created holiness and purity, could not continue
so, jf left one moment to themselves. The Lord God never created one
individual, either angel, or saint, let the creature be created either in
heaven, or earth, to exist of itself: or, to be a centre to itself: or, to
derive happiness from itself: yet all creature Avills, in all intelligent
rational agents are inclined to seek for all their enjoyments and happi-
ness in themselves alone, ii is freftt hence *he-WT^fi*--©f' sin, derived its
being and existence. The mind of those bright intellectual beings in
heaven, being left to think of happiness to be enjoyed by them, out of
God himself, and it being his declared good pleasure, they should enjoy
all blessedness and good out of the fulness of the God-Man, in whom it
pleased the Father all fulness should dwell — they not assenting and
consenting to this, immediately sought out happiness for themselves.
This occasioned the loss of their original purity and holiness : A»«Wi^>m
fc^irce, out of this as the fountain and original, all their actual begin-
nings and sinnings began, ftttti are and ever will be continued. They
one and all sinned in an Head. Mankind all sinned in an head. Let
what hath been expressed be rightly understood, it will appear, nothing'
in all this reflects on the glory of God's Holiness, nor does it by any
means tarnish it. This truth remains immutable. God is light, and in
him is no darkness at all. Sin is in the creatures. Not in God. Sin is in
the nature of the creature as fallen from God. It is no part of what the
Lord God hath created in it. Sin is a privation of all good ; and a posi- \
tive inclination to all evil. The whole of which consists, let it be in I
angels or men, in self love. In the pursuit of those gratifications and j
desires, as make self, our chief end, and aim. It is the principle from |
whence all these proceed which makes us exceeding sinful. The exist-
ence of which is within us. Now God is not the author of all this. Yet
God willed all this : or it could not have been. Therefore those great
Divines who say, God is the author of sih( very accurately distinguish on
it. They say, God willed not sin, as sin. But he willed it for his holy
pleasure, and for holy purposes. When they say, God is tlie author of
sin, they mean the fall both of angels and men, from the state in which
he created them. Which they make out to be an holy act in God. So
that what they say, does by no means set aside what our apostle says in
the words before us, when he asserts, God is light, and in him is no
46 I JOHN 1. 5.
darkness at all. They shew there was a necessity for it. Tliat the
Holiness, purity, and excellency of what God is, as God, mi^ht appear.
That the Personal union of our nature to the Son of God, was the alone
foundation of knitting the elect, both angels and men to God, as alone
could preserve them from sin, or raise them out of it, when fallen by it.
That Christ God-Man, was the only foundation, for union and communion
with God. That all the blessings of supercreation grace, were to be
manifested in the alone and glorious Person of the Man, The Fellow of
the Lord of Hosts. In whom, and by whom, and as in union with Him,
the Elect angels were preserved from sinning, and whose wills are now
rendered so impeccable, &§ that they cannot sin to eternity. -<!ft!^ the
elect of mankind, are so secured in Christ, and b^ Christ, and their sins
are all so completely atoned for by Christ, and they so completely just-
ified thereby,-^ that the Holiness of God, shines forth in its fullest
raanifestative effulgency and glory. Thus the Truth of our text remains
invincible. God is light, and in him is no darkness at all. God did
not will sin, as sin. Yet without his will it cannot have existence. Nor
can it be whilst it hath existence, but in a rational subject. It is only
now to be found, in fallen angels, and fallen men. And all proves no
creature, can for a single moment, stand before the Holy Lord God, in a
state of purity and perfection, on their creation bottom. Neither the
Elect angels now in Heaven, nor any of the election of grace, belonging
to Adam's posterity, could ever have been beheld by God with immu-
table pleasure and delight ; if he had not chosen them in Christ, and
beheld them in Him with delight, i^md it is only as we are brought by
the Lord the Spirit, into the true knowledge of this, from the word of
Truth, we renounce all our vain hopes ; and glory in the Lord. Here it
seems very necessary to introduce the following passage. " But of him,
are ye, in Christ Jesus, who of God is made unto us, wisdom, and right-
eousness, and sanctification, and redemption : That, according as it is
written, He that glorieth, let him glory in the Lord." 1 Cor. i. 30, 31.
Having as well as I could, set forth what is contained in the solemn
assertion in my text, respecting God, of whom John says. That He is light,
and in him is no darkness at all ; I proceed
3dly. To show how the terms. Light, and Darkness, are made use
of in scripture, to point out prosperity and adversity. The state of sin,
and the state of grace. The blessings of the one, and the tremendous
evils of the other. Also Heaven, and Hell.
Light is a very marvellous and delightful substance. Its motion is
said to be extremely quick. It is said to move about ten millions of
miles in a minute. It renders other bodies visible and agreeable. Hence
Solomon says, "Truly the light is sweet, and a pleasant thing it is for
the eyes to behold the sun." Eccl. xi. 7. The Lord God, after he had
formed the Heavens, and the substance of the earth, he formed Light.
It may be it was, in a kind of luminous cloud, moving round the earth,
or having the earth moving round it, he divided it from the darkness. As
it was in the first creation, so it is in the new and spiritual creation.
God said, Let there be light: and there was light. Without it there
could be no discovery of any one object. So the apostle speaking of the
new creation says, " God who commanded the light to shine out of
darkness, hath shined in our hearts, to give the light of the knowledge
of the glory of God in the face of Jesus Christ." 2 Cor. iv. 6. God is
1 JOHN 1. 5. 47
light. He is essentially pure, and glorious. His nature is a fountain
of all essential blessedness and glory. He is the fountain of all being
and well-being to his creatures, both visible and invisible. He is in the
Light : that is, he invariably and incommunicably possesses his excellen-
cies, and from the full knowledge he has of the same, his blessedness is
continually maintained. Christ is the Light. He is as God-Man, the
fountain of nature, grace, and glory. He is the fountain of all light and
knowledge, and Truth, natural, spiritual, and eternal. " In him are hid
all the treasures of wisdom and knowledge." Col. ii. 3. Light is with
us, the sensation and perception and apprehension of the same. As it
respects light and darkness, as emblematical of prosperity and adversity,
the Lord himself speaks thus. " I form the light, and create darkness:
I makepeace, and create evil : I the Lord do all these things." Isa.
xlv. 7. So the state of sin, and the state of grace, is expressed by dark-
ness, and light. As also by death, and life. " For ye were sometimes
darkness, but now are ye light in the Lord : walk as children of light."
Eph. V. 8. So with respect to the state of unregeneracy, and a tran-
slation out of it into the state of grace, the apostle says, " Who hath deli-
vered us from the power of darkness, and hath translated us into the
kingdom of his dear Son." Col. i. 13. The apostle Peter, speaking of
the state the saints are in by regeneration and conversion to the Lord,
expresseth himself thus. *' But ye are a chosen generation, a royal
priesthood, an holy nation, a peculiar people ; that ye should shew forth
the praises of him, who hath called you out of darkness into his mar-
vellous light." 1 Epis. ii. 9. Our apostle says, " We know that we have
passed from death unto life." iii. 14. This is expressing the state of
sin, as death; and the state of grace, as life. The passage from the one
to the other, is by regeneration. And also by a translation " into the
kingdom of God's dear Son." Which consists "in righteousness and
peace, and joy in the Holy Ghost." Sin is a work of darkness. And
the renewed people of God are thus addressed. " The night is far spent,
the day is at hand : let us therefore cast off the works of darkness, and
let us put on the armour of light." Rom. xiii. 12. Afflictions are
expressed by the term darkness, as prosperity, either spiritual, or tem-
poral by that of light. The state to which the body is reduced by death,
as it lies in the grave is expressed to be " a land of darkness, as darkness
itself, and of the shadow of death, without any order, and where the lio-ht
is as darkness." Job. x. 22. So is Hell expressed by the same term.
" And cast ye the unprofitable servant into outer darkness : there shall
be weeping and gnashing of teeth." Matt. xxv. 30. So Heaven, glory,
and a blessed immortality, is expressed also by its opposite term. It is
styled, " the inheritance of the saints in light." Col. i. 12. Heaven is
the inheritance of the saints in light. The state of blessedness, glory,
and immortality, is expressed by white robes : by mortality being
swallowed vp of life : by their being " before the throne of God, and
serving him day and night in his temple." Rev. vii. 15. The state of
the church in the spiritual reign of Christ, is thus expressed, *' The sun
shall be no more thy light by day ; neither for brightness shall the moon
give light unto thee : but the Lord shall be unto thee an everlasting light,
and thy God thy glory." Isa. Ix. 19. The state of the church of Christ,
in the new heavens and new earth is thus expressed. "And I saw no
temple therein ; for the Lord God Almighty and the Lamb are the temple
48 1 JOHN I. 5.
of it. And tlie city had no need of the sun, neither of tlie moon, to sliinc!
in it: for the glory of God did ligliten it, and the Lamb is tlie light
thereof." Rev. xxi. 22, 23. And when the Lord addresses his church
to shine out of obscurity, He says, " Arise, shine : for thy light is come,
and the glory of the Loiin is risen upon thee. For, behold, the darkness
sliall cover the earth, and gross darkness the people : but the Loud shall
arise upon thee, and his glory shall be seen upon thee. And the Gen-
tiles shall come to thy light, and kings to the brightness of thy rising."
Isa. Ix. 1 — 3. The passages which have been quoted, are sufficient to
prove, that all good is expressed by Light, and all evil of every sort, by
Darkness. "^^Pmi-the Divine Essence and Majesty Ss declared by John
thus. God is li(jlit, and in 1dm is no darkness at all. There is nothing
but sin in fallen angels, and fallen man. Yet it is not in them as crea-
tures of God's forming, but as fallen from that state in which he created
and placed them. Their wills are tlie whole seat of their sin and sinful-
ness. ""Jtetd all their actual sin and sinfulness proceeds from the activity
of their wills. As God is light, and in him is no darkness at all, so his
word, truths, doctrines, ordinances, are all pure and holy. Every part
of the revelation he hath made of Himself, in his most holy word, is
worthy of Him. It is all light, purity, and perfection. It is as pure as
the light. His saints as they are brought out of darkness into his mar-
vellous light, t4wMf Walk in the light. They are as an apostle declares,
the children of light and of the da^j , they are not of the night, nor of
darkness. Hence the same apostle exhorts them, to walk as children of
light. Their renewed wills are the seat of all habitual grace. The
spiritual activity of their minds is the fruit of this. Their object and
subject on whom, and on wdiich their spiritual minds are exercised is God
in all his Persons, as revealed, and shining forth in everlasting Love, in
the exceeding riches of grace, salvation, glory, and Life eternal in the
God-Man, from whom it is reflected on them. And all they have the
inward knowledge of, and all they enjoy in real communion with the
Divine Majesty in the Person of the Father, everlastingly proves, and
demonstrates this immutable verity, that God is light, and in him is no
darkness at all. That he is of purer eyfcs than to behold evil. That He
is the fountain of Essential Purity. That " there is none holy as the
Lord : for there is none beside Him, neither is there any rock of salva-
tion, but Him, and the Lord our God." All the holiness of all the saints
and angels in heaven, is communicated unto them. It is not of, and
from themselves. It is bestowed upon them, and continued in them,«<W
their wills are rendered impeccable in holiness, and they cannot will to
sin, no not for evermore. Yet all this is of free favour. It is not essen-
tial and natural to their nature. But God is Essentially Holiness itself.
It is the very perfection of his Godhead. He can no more cease to be
Holy than he can his being what He is. God is light, and there is no
darkness in Him. I come
4thly. To the apostle's end and design in these words. This then
is the message ivhich ice hare heard of him, and declare unto you, that
God is light, and in him is no darkness at all.
Most assuredly one end and design tN*e, to keep up and retain in
their minds unto whom he wrote, a reverence of the divine Majesty.
That they might consider, as light cannot mix with darkness, so they
could not converse with God, but as they had a suitable frame, and proper
I JOHN I. 6, 49
ajjpreliensions of Him, as the Holy, Blessed, Glorious Lord their God,
This glorious and fearful name. The Lord thy God, was to be before
them in tlieir accesses unto Him ; which would be the means of possessing
their minds, hearts, wills, affections, and memory, witli such proper con-
ceptions of his Majesty, as would help and assist them in their worship-
ping- Him, and in their walking- before Him, and in their holding com-
munion with Him. Another end of the apostle might be, to give all, who
should come in succeeding ages and generations, and be brought to
believe and profess the truths of the everlasting Gospel, to know that the
Holiness of God shines in, and throughout every part, truth, doctrine,
and ordinance of the same. Again it might be, to anticipate to tlieir
minds, that this was a part and branch of that truth he was about to
pursue, in filling up his present subject. He therefore prepares their
minds for the farther and fuller reception of the subject. As this is con-
tained in the next two succeeding verses, which will each be separately
opened and explained, as the Lord may be pleased to assist, and impart
light, and shed his Spirit, as the Spirit of grace, in his gifts, graces, and
anointings, I shall say nothing more at this time. May it please the
Holy Ghost, to shed his sacred influences on what hath been delivered
in the present sermon, so far as will be for your profit, and His praise and
glory. This I must entirely leave with his Majesty. It being with Him
alone, to bless, or to withhold a blessing. I will therefore close with the
following Doxology. " Now unto the King eternal, immortal, invisible,
the only wise God; be hopour and glory for ever and ever." Amen.
,1 Tim. i. 17.
SERMON VI.
If we say that we have felloivship with him, and walk in darkness, Ve
lie, and do not the truth. — 1 John i. 6.
In- the former verse the apostle had expressed an immutable truth, .conr
cerning God ; which he received from the Lord Jesus Christ himself, from
the very beginning of his being admitted to be one of his disciples and
apostles, and which he was commanded to declare unto all saints : — That
God is 'light, and in him is no darkness at all. Which he makes use
of, to speak on the subject of having fellowship with him, of walkmg
before Him, of doing the truth from the heart. He here asserts m the
most positive terms, that such as say they have fellowship with God^ ancj
are in a state of sin, are liars. So are those also who live in any know);i
sin. So are they also, who walk in the course of sin. It signifies ,not
what they know: what they profess: what they are in the Cbur.ch by
office, the apostle puts in 'himself, and the rest of the apostles, mcludin^
them all in the word ive. Denying this to be a truth of them, or any
others: Avhosoever, or whatsoever they were; let them profess Christ the
Essential Word, who was constituted bv the will of the Three m the
Essence existing, to be the Mediatorial Word, in consequence of wJiicJi^
50 1 JOHN 1. G.
He became tlie Incarnate Word; yet if tlicy valked in darkness, in A
state and course of sin, it was not speaking; the truth, to say they bad fel-
lowship with God the Father, and with his Son Jesus Christ. " This was
contradictory to the message whicli the apostles had heard of Christ :
which they received from Him : which they declared in his Name. It
Avas directly and positively contrary unto the same. This then is the
message which wc have heard of him, and declare unto you, that God
is light, and in him is no darkness at all. If toe say that %ve have fel-
lowship with him, and icalk in darkness, we lie, and do not the truth.
Thus you see the introduction of the words, and from the same may have
some general insiglit into tlie true and proper meaning of them. To open
them, so as that the general and particular meaning of them may be
clearly understood, I will divide them into the following particulars.
1. We have a positive declaration, we have no fellov.ship with God,
whilst we are in a state of sin. If ice say that ice have fellowship with
him, and walk in darkness, we lie, and do not the truth.
2. What it is to walk in darkness, and what we are here to conceive
of the same. Darkness is here opposed unto light: walking is a pro-
gressive motion. It is therefore expressive here, not only of being in a
state of darkness, but of a walk according to that state. If we say that
we have fellowship with God the Father, and with his Son Jesus
Christ, and walk in darkness, we lie, even in so saying.
3. To walk in darkness, and say we have fellowship with Him, who
is light, and in ivhom there is no darkness at all. This is not to walk
according to the truth. Such do not the truth. The truth of God is not
in them, neitlier are they even externally influenced thereby. I think
these particulars if properly opened and explained, will give us a full and
clear account of the subjects contained in tliese Avords : If we say that
we have fellowship witli him, and wcdk in darkness, we lie, and do not
the truth. May the Lord himself help and guide me through each of
these particulars, so as to do justice to the text, give you satisfaction,
and glorify the Lord. To which I say Amen. For without him we can
do nothing. I am
1. To set before you, that which we have before us. A positive
apostolical declaration. Which is this : we have no fellowship with God,
whilst we are in a state of sin. If wc say that we have felkncship with
him, and walk in darkness, we lie, and do not the truth. This is delivered
by our apostle, in the name, and as the universal acknowledgment of all
the apostles, that it was wholly incompatible with the grace of God, to
have fellowship with God, whilst any remained in a sinful state. And
the Lord Christ himself had expressed the impossibility of it, when he said
to Nicodemus, " Verily, verily, I say unto thee, except a man be born
again, he cannot sec the kingdom of God." John iii. 3. But this being
a truth which seems to be universally acknowledged by all sorts of per-
sons, and our apostle using the word we. If ice say that wc have fellow-
ship tcith him, and walk in darkness, ice lie, and do not the truth, I
conceive it does not, nor is it designed, to express the state and case of
sinners in their unrenewed and unprofessing state, but it must belong to
such as made a ]irofcssion of Christ, and might make a boast of having
communion with the Holy Trinity. Which subject he had been writing
on, to this very intent, that the persons written to, might have the
same blessed fellowship with himself, and the apostles in this un-
I JOHN" I. 6. 51
speakable grace. His words are these. " That whicli we have
seen and heard, declare we unto you, that ye also may have fellow-
sliip with us : and truly our fellowship is with the Father, and with
his Son Jesus Christ. And these things write we unto you, that
your joy may be full." He could not write thus to unregenerate persons :
it could neither suit him, nor them. Therefore it must be saints, or such
as were connected with them in church communion, and by a Gospel
profession, whom he must have his eye, and design upon, when he says,
This then is the message ichich we have heard of him, ajid declare unto
you, that God is light, and in him is no darkness at all. If ive say
that we have fellowship icith him, and walk in darkness, we lie, and do
not the truth. So that such as are designed by the apostle, most cer-
tainly were under a profession of the same truths, the apostles declared
unto them. They professed the knowledge of the Person of Christ — of
his eternity — of his incarnation and manifestation in the flesh — of his
being the Essential Word — of his being That Eternal Life which was
with the Father, before all time. They also professed they had received
the knowledge of Him, and that they had communion with Him. It may
here be observed, it was in Johns time, as it now is. The outward visible
church of Christ, was constituted both of persons who were born again
of God, and who were not. The former were partakers of Christ : the
latter not: yet what they were, was with the Lord, and not known to
themselves, and others, until it was manifested by outward conduct; or
by a defection and a departure from the truth. Aficl this declaration of
the apostle contained in our text. If we saij that we have fellowship with
him, and walk in darkness, we lie, and do not the truth, might be de-
signed in the first place, to prevent real saints from being careless and re-
miss : to arouse their minds : to reach their hearts : to express how the
best of them, had need to watch their hearts : to be careful of their walk :
to avoid in themselves, and others, every thing which tended to sin ;
seeing it would interrupt them in holding and maintaining communion
with their heavenly Father. He being Light, Purity and Holiness, I
there could be no communion held with Him, if the mind was impure. |
No. Holiness becometh the house and worshippers of the Lord for
ever. As also in the second place, to declare that such persons who were
under the influence of their own sins, and corruptions, could not, so long
as this was the case, say what they might, have fellowship with the Lord.
To shew the impossibility of the same, he expresseth the subject thus. If
rve say that we have fellowship luith him, and walk in darkness, we lie,
and do not the truth. Were v/e, the apostles of Christ, to be found
walking in darkness, and at the same time were we to say, we have fel-
lowship with God the Father, who is Light, and in him there is no dark-
ness at all, we are liars : we tell lies : tec lie, and do not the truth. The
if here, is not to express it to be a possible case thus to act. No. They
were established in the immutable truths of Christ's Person and salva-
tion, and the love of the Father in Him to them. They were most im-
mutably fixed in their knowledge and evidence, that they had communion
with the Father, and his Son Jesus Christ, and had in their own souls
the evidence of the real blessedness of the same. They knew the in-
fluence and elfect which it produced in their hearts, tempers, frames,
lives, and conversations. In their walk with God, and in their holy
warfare against self, sin, the world, and devil, they knew the blessed
5^ 1 JOHN I. 6.
effects of what flowed into their niincls, from their fellowship with God.-
It was a preservative from sin: it saved them from it: their hatred
against sin was increased by it. They could therefore set, and leave
their seals on this as infallible truth, which concerned themselves, and
others also. If we say that ice have fillowship icitli him, (God the Father
is the predicate here,) and icalk in darkness^ we lie, and do not the
truth. Fellowship with God, and walking- in sin, w:ill never agree to-
gether. So that It may be here brought in by the apostle, by way of
"^discrimination, to distinguish between one professor and another. The
law of God is the holy will of God : by the which all sin is forbidden upon
pain of eternal damnation. The gospel is a revelation of pure grace :
yet it connives at no one sin. It has no provision for the commission of
any one sin, or any one act of sinfulness : whilst it contains a full, free,
and glorious pardon of all sort and manner of sin. Yet this is founded
on the sacrifice of Christ. And such as are effectually called, arc, before
they know Christ, and his salvation, brought by the omnipotent agency
of the Holy Ghost, out of the kingdom of darkness, into the kingdom of
God's dear Son. i¥iW on their being led to know Christ, and the power
of his resurrection, they hate sin with an eternal and an invincible
hatred. It is a truth somewhere expressed by Dr. Goodwin, " that the
gospel is more holy than the laiv." Not to contradict that most excel-
lent Divine, how that can be I cannot say. For the law is holy : yea, it
is immutably so : it is the will of God, and a transcript of his holiness.
The gospel is as holy as the law : it being wholly and all of it from the
Lord. Therefore the Doctor means most undoubtedly this — that there
is a greater shine and display of God's holiness in the one than in the
other, ATHi.this will be most readily admitted^ It contains the utmost
shine of God in Christ, upon an elect world : it unfolds the glories of the
Divine nature, and the Persons in God, beyond what the law doth : in it
the Father shines on his Church, in the face of his anointed : and all the
secrets of everlasting love, and divine clemency are declared. •iBOthtrt as
the grace of the Gospel is unspeakable : ^ sins committed immediately
and expressly out of opposition to it, are the most tremendous. -ABit-
even such as are under the profession of the same, should be very careful
of their walk and conversation : as should su( h as are the partakers of the
grace of the gospel. It is not impossible but the apostle might have in
his eye what is too commonly a sin committed by persons under a pro-
fession of Christ in our day. Many will be bold and forward, ihey will
put in their claim, and will insist on it, they have communion with the
Lord, when it is evident by their whole walk and conversation, they have
not. I do not here mean, such as arc actually known to live in sin : I
mean such as, as it respects outward things, are naturally religious, and
devout: yet they know not Christ spiritually. His glories have never
been supernaturallv reflected on their minds, so as to have true and
spiritual apprehensions of them : yet they will not acknowledge this.
They are so far from this, that they will presume, and venture to assert
they are as well acquainted with what is contained in fellowship with the
Father and his Son Jesus Christ, as any of the saints, be they who they
may. Now it mav be to knock off the fingers of such, the apostle ex-
presses himself as lie doth here; with an if. For there were the same
spirits in professors in Johns days, as are in ours. He might well write
such a sentence to such, as this before us. // tec say that we have f el-
1 JOHN 1. 6. 53
lowslup icith him, and ivaik in darkness, ice lie, and do not the truth.
U implies, some would confidently affirm this to be their case, who were
destitute of this grace and blessedness. They would not stand on telling
a lie, that they might pass for saints on the highest form in the school of
Christ. Yet their very want of spirituality was a witness against them :
yea, it was full proof, that they did not the truth : they neither walked in
the truth, so as to give evidence of their having communion with God the
Father, and with his Son Jesus Christ, '^o'th-a-t their affirmation was real
and substantial evidence, that the truth of this assertion could not be
proved by them. Finally I conceive, the apostle writing thus, was to
clear it to the very end of that age in which he lived, and down to the
very end of time, that no unholy sinner could have fellowship with an
holy God. Our Lord says, " Blessed are the pure in heart, for they shall
see God." Now where the Holy Ghost hath created a new and spiritual
mind, and illuminated the same with the true knowledge of God the
Father, and of his Son Jesus Christ ; by- tlii&.a*eafts. it is suited for com-
munion with the Lord ; as.jvithout this it is not : str-thfrt it remains a
truth, and an immutable one, that If we say that we have fellowship
with God, v:ho is light, and in whom there is no darkness at all: yet
walking in darkness at the same time we make this declaration, we lie,
in so doing, and the truth of Christ's doctrine is not in us. I hope I have
said enough to clear these words from any ambiguity. Therefore I will
proceed to my next particular.
2. To state what it is to walk in darkness, and what we are here to
conceive of the same. Darkness is here opposed unto Light : walking is
a progressive motion. It is therefore expressive here, not only of being
in a state of darkness, but of walking according to it. If we say that
tee have fellowship ivith him, and u-alk in darkness, we lie, and do not
the truth. We lie in so saying. This therefore is to add sin to sin.
I am under this head, to set forth and state what it is to walk in
darkness, what we are to conceive of the same. I have in the former
head suggested, it is not here to be considered as. referring wholly to an
unregenerate (or unprofessing) state ; which is indeed a state of darkness :
and such as are in it, cannot but walk in darkness, "^rmi they walk on,
and proceed, they being alive to sin, cannot but so do. Bttt-as what is
here spoken, belongs to such as are in the visible church of Christ, the
darkness here is to be applied to the inherency of sin, and to the power
and prevalency of the same on the mind, so as to have its awful influence,
and produce its sad effects on the heart, life, and conversation. Yea,
this may be the case, where there are no outward evidences of the same :
for sin being a mental act, it may put forth abundance of its effects on
the mind, which are only discernible unto the allseeing eye of God, and
which the mind alone is conscious of. The best fruits and effects of
grace, which are produced in the minds of saints, by the indwelling of
the Holy Ghost, towards the Lord Jesus Christ, and God our Heavenly
Father in Him, are only known to the Lord. They are all in his sight. It
is but seldom we have the spiritual discernment of them : so with respect
to sin which dwelleth within us : it puts forth, and produces ten thou-
sand acts in our minds, which serve to damp our affections, and draw off
our hearts from the Lord, the fountain of living waters. Now tljeye
^_jnay__be_an abundance of heart departure from the Lord, wjien the out-
ward walk, and deportment, may have no irregularity in it. Yet even
54 I joii\ I, 6,
this cannot but be accompanied with a neglect of communion with God ;
which can only be maintained in us, as we give our hearts to Him. He
can hold communion with us, when we cannot with Him : but we cannot
hold communion with the Lord, if we regard iniquity in our hearts. I
would here observe in the words of our text, darkness is here opposed
unto light. So that by the term darkness here, we cannot but understand
sin : as by lir/ht, as here set in opposition to darkness, we must naturally
and necessarily understand ^rrtcc. It must be so for this invincible reason :
in the former words the apostle had said, God is light, and in him is no
darkness at all.
The darkness spoken of in my text, is the darkness of sin. It is not
in God, it is in us : it is our fallen nature : it is there it hath its sole exist-
ence. Out of it spring all the errors and heresies which ever were in the
human mind. And I conceive errors in judgment, concerning spiritual and
eternal tilings, are comprehended in the words of the apostle, who says,
If we say that we have fellowship with him, and walk in darkness, we
lie, and do not the truth. We cannot have fellowship with God, who is
light without darkness, and walk in darkness. As the darkness in the
words before us must mean sin; so the light which is opposed to it must
therefore be the light of grace, which is communicated unto us, in and
with that new birth the Holy Ghost is pleased to produce in us, by his
omnipotent power, when he brings us out of darkness, into his marvellous
light. As hath been already hinted, every doctrine of men, every thing
which is contrary to the glorious gospel of the blessed God, all such as
are derogatory to the honour and dignity of Christ's Person, and opposite
to the glory of tlie free grace of God, in Election, Predestination, Salva-
tion, Effectual calling, Perseverance in Grace, and eternal Glorification,
all such are mental errors, and are sins in the sight of the Lord and
before Him. He hath given us his truth, not for us to pass our own
judgments on the same, but for us to receive into our minds with all
submission to his own revelation thereof. And there can be no com-
munion between the Lord and us, but in the belief of the truth. When,
.and whilst at any time, we walk in the reception of any thing contrary
to the truth as it is in Jesus, we cannot have fellowship Avith God, who
is light, and in, and with whom there is no darkness of error. It «fMky
may be this darkness of error, may be designed by this phrase, xcc lie,
and do not the truth. Paul says to the Thessalonians, " But we are
.bound to give thanks alway to God, for you brethren, beloved of the
Lord, because God hath from the beginning cliosen you to salvation,
through sanctification of the Spirit and belief of the truth." 2 Epis. ii. 13.
The whole life of faith consists in living in the belief of the truth. If
we say that we have fellowship with him, and tcalk in darkness, we
lie, and do not the truth. This is fully expressive, that at sucli times
we are not walking according to the truth of the gospel, nor in the belief
.of the same. I am further to observe, that walking is a progressive
motion. It is therefore made use of here, not as expressive of a state of
darkness, but of walking according to the same. If we say that we have
fellowship with him, and walk in darkness. None can walk with God,
and have fellowship with him, who are in a state of sin : neither can such
as walk in the ways of sin : neither can such as go on, and proceed in
the commission and practice of sin. Such as are under the influence of
.sin, cannot have fellowship with God, wiio is light, and in whom is no
1 John i. 6. 55
darkness at all : nor such either as are alive to sin, for such will most
certainly live in it, and walk in it. Neither can such as live in the habit
of any one sin : nor such as walk in a course of sin, and willingly and
wilfully commit it, walking- after their own heart's lust. Nor can such
as walk, and live in any doctrine contrary to the gospel of the grace of
God. It is by the truth of the everlasting gospel, we can only live to the
Lord. It is only, as the glories of Christ's Person shine in upon our ;
minds, and the love of God is enjoyed in our hearts, we are drawn into i
communion with the Lord. It is the true knowledge of tlie same, which '
make us rejoice in the Lord. It is asJ^ie^Hoj^y Ghost is pleased to reveal
jCiiJii^st unto us, and in us, by taking of tlie things of Christ and sTiewing
the same unto us, and thereby glorifies Jesus in us, and sheds abroad the
Fatlier's love in our hearts, that we rejoice in Him and have fellowship
with God who is light, and in whom there is no darkness at all. If there-
fofe we abide in the darkness of sin ; walk in the ways of sin, secretly,
or openly, let us say, and think, let us profess and express whatsoever
we may of God's everlasting love, and concerning the Person, work, and
Salvation of our Lord Jesus Christ : yet we have not, we cannot have
any fellowship with God, and with his Son Jesus Christ, if we are not
born from above, If we are walking in darkness, this being our state,
and case, If ice say that ive have fellowship with him, who is light,
and in whom, and with whom there is no darkness at all, ive lie, and do'
not the truth. The truths and doctrines of Christ, are all like God him-
self: they are light : they are pure and perfect: they are according to
godliness : they promote it : they increase it : they administer such
motives for the true practice of it, as carry all before it. They are only
properly received, through the channel of regeneration : it is in the
regenerate mind they work effectually. It is by the truths of the ever-
lasting gospel, and those which most immediately concern the glory of
the self-existing Three in the self-existing Essence, with such as have an
immediate respect to the Person, Worth, Glory, Excellency, Perfections
of Christ, his love and salvation, which the Holy Ghost is pleased to work
most immediately by, so as to lead real saints into real and actual com-
munion with the Father, and the Son : by these he works efFectually. It
is in the true knowledge of these, he produces faith, and all " the fruits of
righteousness which are by Jesus Christ, to the glory and praise of God."
The Holy Ghost lets in spiritual and supernatural light, into the renewed
mind, so that " the path of the just is as the shining light ; which shineth-
more and more unto the perfect day." I proceed to my last particular.
3. I am to shew, that to walk in darkness, and at the same time to
say, we have fellowship with Him who is light, and in whom there
is no darkness at all ; this is not to walk according to truth : such
do not the truth : the truth of God is not in them. If we say that we
have fellowship with him, and ivalk in darkness, ice lie, and do not
the truth.
Darkness and light can never become one : they are essentially
distinct bodies : they cannot unite : it is contrary to their nature, pro-
perties, and qualities: the absence of the one, is the cause of the other.
Sin and holiness are contraries to each other : there can be no commu-
nion with each other. Purity and impurity can have no commixture.
Truth and error can never agree. There can be no walking in the truth,
and at the same time living in that which is contradictory thereunto :
56 1 JOHN 1. (i.
we cannot be true men, and at the same time utter lies. This appears
to me to be the sum and substance, of the apostle's declaration and
assertion here. Ifwesaif that tee hiwe feUoicship with him, and walk
in darkncssy we lie, and do not the truth. We neither speak the truth,
nor do we act the truth, nor according to it. As every thing which is
not true must be falsehood, it must consequently be a lie. So the apostle
avers such are liars, as make a profession of having communion with the
Lord, who walk in sin, wlio embrace erroneous and bad doctrine, and
are under the influence of the same. It might here be observed liow
clearly the apostle here speaks to the case. He is not speaking to such
as made no profession of the Lord Jesus Christ, but to such as did. — He
is not here upori the subject of free grace, but upon the glorious fruits
and effects of it. He lias been speaking on the very tendency of the
truth, and what the truth of divine knowledge produces in the soul — Joy
in God: yea, a fulness of joy. This is actually enjoyed in the spiritual
mind, in communion with the Father, and liis Son Jesus Christ : the
apostles enjoyed this : they would all the saints might partake of this
inestimable favour : it being that unto which they were called. To this
very end, and for this very express purpose, John wrote this Epistle to
the saints : well knowing, their personal purity and holiness would in-
crease and more fully appear, as they lived in real personal fellowship
with the Lord. So that the words before us, may be considered, as de-
signed to remove all impediments out of the way of real saints, which
might prevent them from this holy fellowship with the Lord, as well as
prevent such as were only professors from professing they had this bless-
edness in their souls, whereas they had not, by saying, This then is the
message %vbich rce have heard of him, and declare unto you, that God is
light, and in him is no darkness at all. If i^'e say that we liax-e fellow-
ship vrith hvn, and walk in darkness, ice lie, and do not the truth. Sug-
gesting kw«e+»y> that they should consider every unholy aflection which
might arise in their mind, if indulged, and given way noto, -ap V that
their affections might be influenced thereby ; would be a preventive to
their enjoyment of this most holy communion with Him, who is Light,
Purity, and Holiness, beyond the uttermost of our conception, and who
said to the saints under the Old Testament dispensation, and continues to
say the same, under the ])resent dispensation of grace. Be ye holy, for I
the Lord your God am Holy, "ts** it most certainly became them who
called on the Father, who without respect of persons judgeth according
to every man's work, to pass the time of their sojourning here, in this prer
sent time state, in his most holy fear. It might also be intended to put
them on their guard, ao ae they miglit be preserved from receiving into
their minds, that which might be the means of leading them ott' Christ.
As for instance, such as have not with their hearts believed unto, or into
the righteousness of Christ, as the end of the law for righteousness, can
never aim after, nor desire to have fellowship with Him, who is the Lord
our lligliteousness — with Him in whom all saints centre ; and of whom
they all say, " In the Loud have we righteousness and strength." We
are made tlic righteousness of (Jod in Him. Yet if any error in judg-
ment, arises in our minds to darken this, we cannot, so far as it prevails,
have fellowship with Christ, as Jehovah our Righteousness before the throne
of the Majesty in the Heavens. It must be so in, and as it respects all
other branches of eternal and divine truths. It can only be in the tru.e
I JOHN I. 6. 57
an-J clear knowledge of them, we are kept from those errors which are
contrary to them : ,ai«i it is by our true knowledge of them, we T5Siy can
have communion with God in tlie belief of them, by the sacred influences
which attend the reception of them into our minds. To be preserved
from errors in judgment, respecting the glorious truths of divine revela-
tion, is an unspeakable mercy. We only receive the knowledge of God ;
Father, Son, and Holy Ghost into our hearts, as we receive the same in,
and from the doctrine thereof set before us, in the word of inspiration in
the sacred scriptures. The Holy Ghost teaches us nothing contrary to
them : He teaches us nothing which is not contained in them : He neither
leads us to believe on the Lord Jesus Christ, nor into fellowship with
Him, and the Father in Him, but as he is pleased to make the written
word the mean thereof. Sw»f*ftPPtCfci hereby we are most blessedly pre-
served from sin, and error, and are more and more advanced into true
and real fellowship with the Father, and his Son Jesus Christ. Thus I
have endeavoured to open the text before us, in the most comprehensive
w^ay and manner I could ; and I am not conscious of having done any
injustice to it. <.Efi£ as it most assuredly must be confessed it must belong-
to the church of Christ, so it follows it is delivered by way of discrimina-
tion : which must be expressive here, not of saints, and open (or unpro-
fessing) sinners, nor of saints as saints, so as to make a distinction be-
tween them as such : that is not the case here. It must therefore intend
to point out some essential distinction between real saints and such as
were merely and nominally so. We generally express ourselves on such
a subject thus : we say, such are professors only : such are possessors.
By the which we mean, such are only and merely professors of the doc-
trines of the gospel : such are the actual ])artakers of the grace of the
gospel. Yet even the latter dare not say, if they walk in darkness, if they
fall into sin, if they act and transact it in their minds, they have fellow-
ship with God. He is light. So that even saints as saints, if they walk
in the darkness of sin, and error, let it be ever so transiently, cannot say,
at such times, and whilst in such cases, they have fellowship v/ith Him.
This is a truth worthy of the gospel. It sets a lustre on it. Therefore it
should be in its place insisted on : yet not in the common way in which
it is generally treated. We are generally disposed to insist, we must be
holy that we may be interested in Christ : whereas holiness is the fruit of
our being in Christ, not the cause of our being in Him. Our being in
Christ is the fruit of God the Father's everlasting love to us, in Christ,
God-Man : we being in Him, is our everlasting foundation. On this we
are immutably fixed. From Christ, God-Man, as our Head, all the com-
municable blessings of the Holy Trinity flow forth in a way of communi-
cation to us. Nothing can put a stop to this. When we clearly appre-
hend this, and fully believe this, we have the real enjoyment of the same.
When we live to ourselves in any instance, we drop our holy fellowship
with the Lord. He being light without darkness, so there can be no fel-
lowship on our parts, when we in any instance, be it in thought, word, or
deed, act, or walk in the darkness of sin ; or receive, entertain, and
maintain any thing contrary to sound doctrine, of the glorious gospel of
the blessed God. Neither by such as have not received the Lord Jesus
Christ, into their minds, hearts, consciences, and affections. To say,
profess, or preach otherwise, is to declare a lie : it is to prove to a de-
monstration, that which is contrary to the truth ; we do not the truth :
I
58 I K)HN 1. 7.
we are not acting- according to the truth : we do not agree with the truth •,
If voe say that u-e have fellowship tvith him, and walk in darkness, we
lie, and do ywt the truth. May the Lord seal and settle this as truth in
our hearts, so 'hij that at all times we may act under the influence there-
of: -se-asto be kept from every thing which may mar and interrupt our
communion with the Lord, and from acting, or saying that which is con-
tradictory to his Truth, smd so be chargeable witla a lie, and not acting
according: to truth. Amen.
SERMON Vll.
But if we tcalk in the light, as he is in the light, we have fellowship
one ivith another, and the blood of Jesus Christ his Son cleanseth us
from all sin. — 1 John i. 7.
The two former verses, as connected with this, contain one entire
subject. This is most easily perceived, and may be fully confirmed, by
the first word in the present text ; which is the word But. Which knits
it with the former verses. It will therefore be necessary they should be
recited : 'seeing, the true connection of these, will be one means, of seeing
the harmony, dependance, and influence the one hath with and upon the
other. The subject began thus. This then is the message tchich we
have heard of him, and declare xinto you, that God is light, and in him
is no darkness at all. If we say that we liave fellowship loith him, and
walk in darkness, we lie, and do not the truth: But if we walk in the
light, as he is in the light, ive have fellowship one ivith another, and
the blood of Jesus Christ his So)i cleanseth us from all sin. The whole
contains a most important text and context. Such as is no wliere to be
found, on the subject, which concerns that holy, blessed, and free com-
munion, which the apostles had with the holy and ever blessed Trinity,
and which is here expressed, by way of excitement to all saints. That
they might look out for, and have their hearts going out after, with holy
longing, to have, ^nd hold, to expect, a^d to receive and enjoy in their
own souls, fellowship with the divine Persons in the Godhead, the
Father, the Son, and the Holy Ghost, through his indwelling in them.
As this blessed intercourse with the Tliree in Jehovah, according to the
revelation which they had been pleased to make of themselves, in the
glorious gospel, was a part of their message of grace, which was delivered
by Christ to John, to be delivered to the church, so he informs them of
the same : one grand article of which was, the Essential, and Manifest-
ative Light and Purity of God. This he expresses thus. " God is light,
and in him is no darkness at all." From this it most clearly follows, that
such as have fellowship with Him, must be such as are pure : or, without
it, an holy God could never converse with them : but none of Adam's
posterity are in and of and from themselves, clean and pure in the sight
of God; where is there any purity to be found, in, or throughout any
amongst them ? The reply is, in none out of Christ. But if such as are
1 JOHN I. 7. 59
in Christ, are clean in the sight of God, why then did the apostle put in
these words, as a remora ? "If we say that we have fellowship with
him, and walk in darkness, we lie, and do not the truth." The answer
is this — It is one thing to be pure in the sight of God from all sin, by
the blood and righteousness of the Lord Jesus Christ, a»d it is a distinct
part of the same subject to know this, and to live in the belief of the
same. -A«d to live and act in the belief of this, is the effect and fruit
of believing it. Such as are professors of Christ, and such as truly
know Christ, are thus distinguished — The one walk in darkness, the
other in light. Such as walk in darkness, are such as are under the
influence of sin, and under that sort of doctrine, which is not the same
with the faith once delivered unto the saints. Such cannot have, and
hold fellowship with the Lord. No. Nor believers either, if so be they
step forth into any act of darkness. It is a saying attributed to what is
commonly called the primitive church, " Holy things belong to holy
persons." It might have been founded on our Lord's own words. He
says, " Give not that which is holy unto the dogs, neither cast ye your
pearls before swine, lest they trample them under their feet, and turn
again and rend you." Matt. vii. 6. It is an immutable truth, God holds
fellowship with his beloved people, as he brings them into a state of
fellowsliip with himself. The apostle speaking to the saints at Corinth,
says, " God is faithful, by whom ye were called unto the fellowship of
his Son Jesus Christ our Lord." 1 Cor. i. 9. And our apostle says.
If we say that we have fellowship ivith him, and tralk in darkness, we
lie, and do not the truth. But if ice walk iti the light, as he is in the
light, we have fellotcsliip one with another, and the blood of Jesus Christ
his Son deanseth us from all sin. These two verses are contrasted with
each other : they are set in opposition with each other. " If we say
that we have fellowship with him, and walk in darkness, we lie, and do
not the truth." I have opened these already, in the former sermon. But
ifweicalk in the light, as he is in the light, ice have fellowship one with
another, and the blood of Jesus Christ his Son cleunseth us from all sin.
These words are now before me to explain. It may be fully and with the
utmost confidence pronounced, these words contain as great a cordial
for the spiritual mind, as is to be found in all the Book of God. I shall
endeavour to open and explain my text, hoping thereby, to give a full
and clear outline of the whole substance of it, as contained in the follow-
ing particulars. I will propose
1. What we are to understand, by walking in the light. With the
connexion this hath with Him, before whom, and with whom we walk.
If we walk in the light, as he is in the light.
2. That which proceeds therefrom. We have fellowship one with
another. By which I understand as included in the we, the apostles,
and the rest of the saints : intimating hereby, that they had one, and
the same holy and blessed fellowship, one with the other, in the same
grace, and with the Father, and with his Son Jesus Christ. Not it may
be to the same extent and degree : but the same as to the reality of it.
If we walk in the light, as he is in the light, we have fellowship one
with another. Even with Him of whom it hath been before asserted, that
" He is light, and in him is no darkness at all."
3. I would take notice of the blessed relief for our minds, to carry
us above all our sinful infirmities, and all, and whatsoever we are the
60 T JOHN 1. 7.
subjects of". The blood of Jesus Christ his Sun cleunseth us from all
si)i.
4. How we receive and enjoy the efficacy of this iiuth into our
minds. These are the particulars I mean to pursue, which will brino; nie
to these words, and the blood of Jesus Christ his Son cleunseth us from
all sin. May the Lord most graciously guide me through the same.
Amen. I am, beloved, as the
1st. Particular of my discourse, to shew you, what we are to under-
stand, by walking in the light. With the connection this hath with Him,
before whom, and with whom, we walk. If ice walk in the light as he
is in the light.
To walk with God is an higli privilege. It is on honour which is
conferred by free grace, on some; not on all; to walk with God is a
progressive spiritual motion, which consists in going on in tlie ways of
the Lord, and abounding therein. There is a twofold walk with God.
The one is internal, the other is external. That we may walk with God
inwardly and spiritimlly, Ave must be of one mind and will with God : we
must know his truth : receive his truth : be well pleased with his truth :
•«m<l, rest in the same, and walk before Him in the belief thereof. Two
cannot walk together except they be agreed. The mind must be renewed
by the Holy Ghost. He must also enlighten it into the knowledge of
God, and his Son Jesus Christ, or we cannot have fellowship with them.
I would here observe what we are to understand by walking in the light.
It having been in the past Sermon what it is to walk in darkness, it will,
I think, be very easy for us to conceive what it must be to walk in the
light. If to walk in a course of sin, and error, is to walk in darkness, by
-tte which we are disqualified to have fellowship with God who is light,
and in whom there is no darkness at all : then it is such alone as walk
in the light of grace and truth, can walk with him. " God is a Spirit;
and they that worship him, must worship him in spirit and in truth."
John iv! 23. Such only as walk agreeably with the doctrine of grace,
-and under the influences of the same, and in concert with the truths and
doctrines of the everlasting gospel, are the persons who walk witli God.
Ajul to walk in the true spiritual knowledge and acknowledgment of the
doctrine of God, and of the Father, and of Christ, this must be to walk
in the light. The apostle writing to the Colossians, speaks of their
knowing the grace of God in truth. It is the knowledge of the grace of
God in truth, fits us for walking with God in the true light of the same.
As we walk in the true knowledge of the Father, and of liis Son Jesus
Christ, our minds are spiritualized, and raised up into communion with
them, under the sacred influences and energy of the Lord the Spirit. It
is as God shines into us, and upon us, in the Person of God-Man, Christ
Jesus, our Head, Saviour, and Lord, that we approach him with holy
pleasure and delight. It is as we have communion with Him, we walk
before Him : we are made light in the Lord. We have a spiritual inhe-
rent faculty, suited to the apprehension of the nature and grace of God,
so as to receive into our hearts the revelation He hath been pleased to give
of the same in his holy word : we have therein, and thereby comminiion
with Him. From this springs our walking with Him, and our walking
before Him, unto all well pleasing. This is an everlasting trutli, that
" God is liglit, and in him is no darkness at all." As we walk with God
in the purity of his Truth, he lets in the true knowledge of Himself, in his
t JOHN I. 7. 61
Persons, and perfections, as he hath manifested the same in the Person
of the God-Man, so as that our understandings are possessed with the
truth of tlie same. As lie gives us to know, how he stands related to us
in Christ Jesus, we are led to apprehend the fixation of his love upon us.
All this is internally, spiritually, and supernaturally. Our hearts and
affections are influenced and drawn after the Lord hereby : so that as
we go on to walk with God, and in the real light of faith, to behold the
real blessedness of walking in the light, as he is in the light, we prove to
others hereby, that we have communion with Him, " Who is light, and
in whom is no darkness at all." Our Lord saith, " I am the light of the
world : he that foUoweth me shall not walk in darkness, but shall have
the light of life." John viii. 12, Our walk with God, with Christ, with
the Spirit, is wholly from the Lord alone. It is wholly from the Three in
Jehovali. When the apostle is writing to the saints at Corinth concern-
ing church communion, he asks the following questions. " What fellow-
ship hath righteousness with unrighteousness ? And what communion
hath light with darkness ?" The answer must be, None. He adds, " Ye
are the temple of the living God, as God hath said, I will dwell in them,
and walk in them ; and I will be their God, and they shall be my people."
2 Epis. vi. 14. 16. All which belongs to the Holy Spirit: who is the
living God, equal with the Son, and with the Father, as one in the same
infinite self-existing Essence. So that He is Light without darkness, as
also the Son, and Father are : consequently such as have fellowship with
Him, a«*l such in whom he dwells, and directs their hearts into the love
of God, and into a patient waiting for Christ, cannot but be such as are
children of the light and of the day ; who have put off the works of
darkness, and have put on the armour of light. If we walk in the light
of faith, purity, and holiness, we give outward evidence that we are in
the state of grace. This //is used, as it was in the former verse. To
substantiate the truth contained in tlie assertion. Not by any means to
weaken this most solemn and positive assertion, or make it doubtful, but
to shew there can be no walking with God, who is Light, but as we
renounce and avoid every false way ; and walk in the truth, in the light
of it, and under the sacred energy of the same. This brings me to speak
of that which proceeds from this —
2nd. Which is contained in the words following, if we walk
in the light, as he is in the light — ive have fellowship one icith another.
By which I understand, as included in the ive, the apostles, and the rest
of the saints. Or, if you will, all the saints : as intimating hereby, that
they had one and the same holy fellowship, one and the same grace, and
transcendent privilege : ajad with the Father, and his Son Jesus Christ.
Not it may be to the same degree and extent ; but the same as to the
reality of it. I f ice icalk in the light, as he is in the light, ice have fel-
lowship one with another. Even with Him, of whom it hath been before
asserted, that " He is light, and in him is no darkness at all." This is
the present particular which is now, if the Lord please, to be filled up.
May it be so, to his praise, and our benefit. Amen.
Fellowship with God, and saints, is what proceeds from walking
with God, and it is most truly enjoyed as we walk in the light of holiness
and righteousness before him. The apostle puts himself into the number
of those he writes unto here, in the word we, as he did before, even from
the very beginning of this chapter. This you will easily perceive by looking
62 I JOHN 1. 7.
back to the first four verses. All is expressed in the plural number : and
it comprehends there the holy apostles of the Lord and Saviour, and thera
only. What they knew of God-Man, Christ Jesus in his Incarnate
Person, and state, they declared and made known to saints, that these
also might have fellowship with them, in all the mysteries of grace and
salvation. " That which we have seen and heard declare we unto you,
that ye also may have fellowship with us, and truly our fellowship is with
the Father, and with his Son .Jesus Christ." Ahd these things, concern-
ing our real fellowship with the Father, and his Son Jesus Christ, which
we are honoured with, we write to you ; that ye may have a fulness of
Joy, in the participation. Now let us bring down this to the subject
here before us : we shall tlien see a glorious agreement and union in, and
throughout the whole. If ive ivalk i?i the light, as he is in the light, we
have fclloivship one ictth another. We apostles, with you the brethren
and followers of the Lord and Saviour. There is but one and the same
way of access to, and communion with the Father of our Lord Jesus
Christ, for us, and you: we have access by one and the same Holy
Spirit, unto the Father, and the medium of that access is one and the
same Lord Jesus Christ. If we as apostles say, we have fellowship with
God our heavenly Father, and walk in darkness, we, as well as you, lie,
by such an assertion, and do not the Truth. But if we, and you also,
walk in the light, as he is in the light, we have fellowship one with
another : you with us, and we with you, in the knowledge and enjoyment
of these eternal and divine realities, contained in the Person of God-
Man, and the Father's immense, infinite, and everlasting love to Him,
;and to us in Him. I think I have so linked all this together, in a glorious
coherency and connection, as may give complete satisfaction respecting
the same : as also shew that the apostles, and primitive believers had a
miutual union and communion with each other in the same truths. It is
.expressly said by the evangelist Luke, respecting saints on the day of
Pentecost, or rather after it, (yet it begun on that day,) that " the multi-
ftude of them that believed were of one heart and of one soul." Acts iv. 32.
It could not be otherwise, if they received the Lord Jesus Christ, by
one and the same doctrine. The apostle knowing the great importance
of this, addressed a whole church thus. " Now I beseech you, brethren,
by the name of our Lord Jesus Christ, that ye all speak the same thing,
-and that there be no divisions among you ; but that ye be perfectly joined
together in the same mind and in the same judgment." 1 Cor. i. 10, A
unity in the faith, is no small blessing: it is only from it there can be a
• communion of saints : and it consists in knowing the same truths, in re-
ceiving the same into their minds, and in walking and centering in tlie
same. The apostles and the whole church were one in Christ : they were
one and the same as the objects and subjects of the Father's everlasting
love : they were one and the same as the subjects of the Holy Spirit:
they had an equal right and title to all the blessings of grace and glory.
The apostles were but in Christ, and the whole election of grace were
equally in Him — beloved by Him. The apostles had the true knowledge
of Christ; so had the saints likewise. The apostles had fellowship with
the Father and the Son, through the Spirit ; so had the saints likewise. It
might be, and most assuredly I conceive it must be so, that the know-
ledge the apostles had of Christ, and their personal communion with Him,
■inust far exceed all other saints whatsoever, or whomsoever : it having
1 JOHN I. 7. 63
been their case of receiving their knowledge of Christ from Himself; and
their communion with Him, was equal with their knowledge of Him.
AM other saints receive their knowledge of Him, and of the Father, me-
diately by the Word and by the Spirit. Whilst the reality of this know-
ledge is the same, yet it is not such an immediate knowledge, it not being
received into the mind in the same way : nor can the communion be so
free, intimate, and particular as theirs. As ours is by intuition, from the
word, and in the use of ordinances. Here I conceive, we may, and ought
to allow a difference between them and us. Yet in all the Truths, and
ordinances of the gospel, in all the graces, benefits, and blessings of Sal-
vation, there, they and we are all one. So also we are in the reality
and personal blessedness of communion with the Father,^ and his Son
Jesus Christ. If we, and you, says the apostle, zvalk in the light, as he
is in the light, we have fellowship one with another, in the same inesti-
mable grace — with the same most divine and essentially blessed Persons,
and in the enjoyment and comfort of the same blessings and blessedness.
Out of the which consideration, an holy joy flows into our souls, and
yours also. This is the fellowship of saints. And we have also fellow-
ship with the Father, as God our Father. Who is light, and in whom
there is no darkness at alt. Of whom it hath been before said, " God
is light, and in him is no darkness at all." Therefore if we say that we
have fellowship with him, and walk in darkness, we lie, and do not the
truth : But if we alk in the light, as he is in the light, we have fellow-
ship one with another. We with you, and you with us : a»d we and you
also with God in the Person of the Father, and with his Son Jesus
Christ : in the which we enjoy all the true blessedness which we possibly
can, out of heaven. This I conceive is the true and genuine sense and
meaning of the words before us. I have been constrained to go over this
again and again, to make it the more clear and easy to the spiritual
mind, and of becoming thereby the more useful. These words then are
to confirm the saints in right apprehensions of what the apostle had writ-
ten, concerning the fellowship he, and the other apostles had with the
Father, and with his Son Jesus Christ : so as they under right apprehen-
sions of the subject, and knowing there was no obstruction to their full
and free enjoyment of the same, might be thereby confirmed in it. If
we xvalk in the light, as he is in the light, we have fellowship one with
another, in this same fellowship with the Father, and the Son ; and the-
blood of Jesus Christ is our everlasting purity before the Divine Majesty^
Our fellowship with the Father, consists in clear apprehensions of his love
to us, in the Person of Christ, and in a real sense and enjoyment of the
same. Our distinct fellowship with Cluist, consists in clear views of Him
as God-Man — of him also as our Head — of our union to Him — interest
in Him — of our complete salvation by Him. It should ever be remem-
bered, the fellowship of the Holy Trinity with us, and our fellowship with
them, are distinct subjects, and should be treated as such. The former
is the cause, the other the efiect. It is a display of everlasting love and
favour. The apostle Paul pronounces this benediction to the saints at
Corinth. " The grace of the Lord Jesus Christ, and the love of God,
and the communion of the Holy Ghost, be with you all. Amen." And
our apostle mvokes grace and peace, on the seven churches in Asia, thus,
*' Grace be unto you, and peace, from Him which is, and which was,
and which is to come ; and from the seven spirits which are before his.
64 1 John i. ".
throne ; and from Jesus Christ." Rev. 1. 4, 5. Here all the Three in
Jehovah are acknowledg-ed, and that in their economy of grace. And.
thus I close the second particular of this Discourse. I therefore proceed,
3rd. To take notice of the blessed relief provided for our minds, to
carry us above all our sinful iiitirmities, and all, and whatsoever we are
the subjects of. The blood of Jesus Christ kis Son cleanseth us from
all sin. If we walk in the liijht, as he is in the liffht, ice have fellow-
ship one uith another, and the blood of Jesus Christ his Son cleanseth
us from all sin. This contains ineffable consolation.
As the apostle had been before making; a discrimination who had
not, and who had, communion with the Father, and his Son Jesus Christ,
and declared they only had, who walked in the light of truth and holi-
ness, it might lead saints to question the reality of ^Jieir being of the
blessed number of such, seeing they could not but be fully persuaded,
they were in themselves unworthy of such an unspeakable favour; to
come before the Lord in the character of sons and daughters of the Lord
God Almighty : to present themselves before his divine Majesty : to view
themselves as clothed upon with the righteousness of Christ, and made
clean from all their sin before Him, by the most precious blood and sacri-
fice of God-Man, Christ Jesus. It ouglit not to be so, that any one of
the children of the most high God, should look on themselves, or to them-
selves, or within themselves, for any thing to recommend them to the
divine Majesty. Such a thought, as not being worthy, or unworthy,
ought never to come before them: because communion with God and
them is wholly a matter of grace. Tiicre can be no such thing as worth
or worthiness in saints, either on earth, or in heaven : it is utterly impos-
sible there should : yet we ail find false thoughts are conceived by us :
these produce their miseries within us. Therefore we have such a most
blessed cordial as this before us, provided for our use, The blood of Jesus
Christ, the Son of God, cleanseth us from all sin. In our very walking
with God, we have our sinful infirmities oppressing us. Such as walk
in the closest fellowship with God, and with his Son Jesus Christ, cannot
but be humbled at sights of their own inherent sinfulness, and coldness
and deadness,' which they have the inward sense, and experience i^
Some saints lament how little their hearts are spiritually affected in
prayer : others of the deadness and formality of their minds, when exer-
cised therein; others on account of tlieir daily infirmities: and some on
account of the sin which most easily besets tliem : which frecpiently in-
terrupts them in tlieir fellowship with Ciod as their heavenly Father, and
his Son Jesus Christ; to whom they should continually fly and resort.
Here is an antidote for such : exactly suited to all their case and com-
plaints. And as these words stand here, and are considered in their proper
place and connection, they do not concern sinners, but saints: the
greatest as well as the least: we commonly take them up, I do myself,
and in speaking to sinners concerning the everlasting cfticacy of our
Lord's most precious bloodshedding, we inform them by (pioting these
words, that the blood of Jesus Christ, the Son of God, cleanseth from all
sin. Beloved, observe and mark, and remember what I say: 1 am not
to set aside the tiutli contained in these words, but to set them in their
proper place, and shew the true and right connexion of them : jlnd that
is in this present discourse absolutely necessary. The apostle is writing
to saints : he includes himself, and all the other apostles, and speaks for
T JOliy I.
65
'them, saying, But if ive walk in the light, as he is in the light, tve have
fellowship one with another, and the blood of Jesus Christ his Son
cleanseth us from all sin. The us are real saints — such as had fellow-
ship with the Father and the Son. These persons were the subjects of
sin, or they could not have needed cleansing-, it^^ivs the blood of Christ
was their purity. It-was Ids relation to the Father made his blood so
efficacious. This is noticed. The whole emphasis of the text rests on it.
The blood of Jesus Christ his Son cleanseth us from all sin. Christ is,
as one in the -Godhead, personally and essentially, as distinct from the
Father, his Son. He is the Son of the living God : He is God-Man, He
having- taken our nature into Personal union. He became Incarnate,
-and as God and man in one Christ, he g-ave himself for us. His blood
hath all the virtue and perfection of his obedience unto death, even the
death of the cross, contained tlierein. By it he hath washed, cleansed,
purified and sanctified his whole church. They are Avithout all sin in
Him. They are presented by Him a glorious church, without spot, or
wrinkle, or any such thing. Awd the Father beholds them, in his Person,
and finished work, complete in Him. i»\-nd the blood of Christ maketh
clean, and keepeth clean from all sin. Tlie us, the Church, the whole
mystic body of Christ, are washed in the blood of Christ : they are now,
and evermore clean fiom all sin thereby : no sin is, in consequence of
this, imputed unto them : -eftd they are every moment, pure and clean in.
the sight of their heavenly Father from all sin, because the blood of JeSus
Christ his Son, is their perpetual purity. To express this, the word is used
in the present tense, cleanseth. The blood of Jesus Christ his Son,
<:lcanseth us from all sin. AW that Christ is to his church, all he hath
done for his church, was of the Father's own will and appointment. It
must be, therefore, everlastingly well pleasing unto Him. He will have
Him and it, in everlasting remembrance. Nor should it ever be over-
looked by us, the vast extensive efficacy of our Lord's blood. It cleanseth
^(sfrom All Sin — us who have fellowship with God the Father, and with
his Son Jesus Christ, have this most divine Truth declared to us, in the
everlasting gospel — that " The blood of Jesus Christ, the Son of the
Father in Truth and love, cleanseth us from all siti." This is to encourage
our minds in all our approaches to God ; in acts of fellowship with God.
We cannot but desire it. One of old said, " one thing have I desired of
the Lord." This one thing I prefer above and beyond all others. "That
I may dwell in the house of the Lord all the days of my life, to behold
the beauty," or the delight, " of the Lord, and to enquire in his temple."
The God-Man, Christ, is taken up into the mount of Personal commu-
nion with God. He is one Personally with a person in the Godhead:
though not Personally one, in the unity of the Godhead. His commu-
nion with the Three in Jehovah, is agreeable with his union to them, as
God-Man. He is our Head, and we are his members. His commu-
nications to us, and our communion with Him, are according unto the
union which subsists between Him, and us ; as lie is our Head, and we
are members in Him our Head. It is by vntue of this that we have com-
munion with the Father in Him. Ail which is manifested unto us, and
we have the knowledge and the enjoyment of the same in our renewed
spiritual, and enlightened minds, by the indwelling of the Holy Ghost.
The true and realizing knowledge of this most glorious subject, made one
of old express himself on the same thus. " Blessed is the man whom
K
66 1 JOHN 1. 1,
thou clioosest, and causest to approach unto thee, that he may dwell in
thy courts : we shall be satisfied with tlie goodness of tliy house, even of
thy holy temple." Ps. Ixv. 4. For God as our own God, to open all his
heart to us, and to admit us to open all our hearts to Him, and before
Him ; it is in this consists the whole of this blessed fellowship. Our
communion with the blessed Trinity, is agreeable with our union to them,
and interest with them, of Avhich the God-Man is the sole foundation.
We shall enjoy this communion in glory, to the very uttermost perfec-
tion thereof : it will consist in the uttermost manifestations of the
Father's everlasting love, to our persons in Christ; to us, so-hs for us to
be swallowed up in the full enjoyment of the same. But whilst this fel-
lowship is, and will be all tlie season here below, by some blessed visits
and refreshings from the presence of the Lord, and many of these most
suitable to our present case and circumstances, yet I am not disposed to
enter into these, so much as I am to give some scriptural proof, there is
such a communion between God and his saints : and that their sinful
and natural infirmities should be no discouragements unto them, because
the blood of Jesus Christ the Son of God, cleanseth tis, now this mo-
ment, and every succeeding moment,/row all sin. 1 proceed to my last
particular, which is this ;
4. To shew, how we receive and enjoy this truth, which is declared
here, in our minds — The blood of Jesus Christ the Son of God, cleanseth
V.S from all sin. We must most certainly receive and enjoy the benefit
of it, before we can rejoice and be glad in it. There can be no doubt,
or dispute concerning this. It is amongst the first truths we receive into
our minds, when we first are led to know the gospel — that Christ died for
our sins, and was raised again for our justification. In the belief of this,
"we received Christ into our minds ; and this made way, by the light and
teaching of the Holy Spirit, to receive the knowledge of the Father's
everlasting love into our hearts. In the belief of which the Holy Ghost
shed abroad the sense thereof: a»iMc for us to have an actual enjoyment
of the same, by the further light and teaching of tlie Holy Ghost, it-wa*.
herefrom and liereby, He was pleased to lead us into fellowship with the
Father, and his Son Jesus Christ. ■ And he opens our minds to receive
this most important Truth, concerning our purification from all sin by the
blood of Christ ; <rt?S in believing apprehensions of the same, he realizes
it, in us, and unto us. Our receiving the atonement is by faith, or a
spiritual and gospel apprehension, of tlie infinite worth, eflficacy, and
virtue of the same : with the Father's free acceptance of it, of his delight
in it : and of his setting it forth, by the word of the gospel, to be the true
propitiat9fy sacrifice for sin : as all-sufficient, and everlastingly accept-
able unto him : He himself on the immutable truth, saying, "I will be
merciful to your unrighteousness, and your sins, and your iniquities will
I remeniber no more." All which must be received into the believer's
mind, before he can walk, and have communion with God. WW«}' iX^mugt
be_also maiijtAined in the mind, so as that the believer being brought into
a manii^stative communion with the Father and his Son Jesus Christ,
may persevere therein. Our state of comnuinion with the Father, and
the Son, through the Spirit is imnnitablc : but our present enjoyments o?
it are not. All our enjoyments of the same, are as we have the spiritual
apprehensions thereof by faith. By which as the mean, it is, we receive
and enjoy tliis most cordial and reviving Truth into our hearts, that the
I JOHN I. 8. 67
blood of Jesus Christ, the Son of God, cleanseth us from all sin. The
true knowledge and right apprehension of this in our souls, is of the ut-
termost importance. I was once in company, where one asked, " Is there
not such a scripture, the blood of Jesus Christ cleanseth from all sin ?"
I was answered, " Yes." Then it was asked, " How does the blood of
Christ cleanse from all sin ?" The reply was, " By imputation." Then
I thought if so ; we who are the Lord's, are everlastingly pure and
blessed. It is by our believing this, we have blessed freedom in our ac-
cesses unto God, and in our communion with Him. The Lord bless his
Truth to us. Amen.
SERMON VIII.
If we say that we have no sin, tfe deceive ourselves, and the truthisnot
in ics. — 1 John i. 8.
The apostle having delivered himself, most gloriously on the former sub-
jects, is disposed to pursue a subject most closely connected with them.
To acquit the conscience from all sin and guilt on gospel grounds, and
thereby to raise up the mind of a real believer to such apprehensions of
the virtue and efficacy of the blood of Christ, as to encourage the saint
to hold communion with the Father, in the clear and full apprehension
that the blood of Jesus Christ cleanseth him from all sin, this is most
noble and divine. Even in the very ministerial end and design of the
same. Yet the apostle, being in his own mind vastly comprehensive,
lest there should be any mistake on the great subject he has been deliver-
ing, enters on a new one : which concerns believers, himself, and all
who profess to have communion with the Father, and the Son, and who
believe this most precious and fundamental truth of the everlasting
gospel — that they are pure and clean from all sin in the blood of the
Lamb. Whilst this is as true as God is true : a»eb it is by the belief of
this, they can approach their heavenly Father, em^ enjoy fellowship
with Him, notwithstanding all their infirmities, ooidr all they feel, and are
the subjects of : yet he would not have them to conceive, the blood of
Christ cleanseth their unholy nature, and makes it pure from sin : or
makes their sin purity. No. Whilst they were clean from all sin in the
blood of Christ, and had liberty and boldness to enter into the Holiest
by the blood of Jesus : they having their hearts sprinkled from an evil
conscience, and their bodies washed with pure water : yet the inbeing
of sin existed in their fallen nature : yea, it was that very nature : in it
dwelt no good thing. Therefore, not to call back the truth which he had
delivered unto them, which was an essential truth of the gospel, a«d as
true as God is true, and in the knowledge and belief of which they alone
could have victory and triumph over sin; yet he would they should
68 I JOHN 1. 8.
clearly understand, and distinguish, between what they were inherently
in, and of themselves, and what they were in Christ; and not so blend
the subject, as to conceive because they were pure from all sin in Christ,
they were without all sin in their natures. This was so far from being
the truth, that he says. If ice say that we have no sin, wc 'deceive our-
selves, and the truth is not in us.
With a design to open and explicate these words, I will set before
you the following particulars.
1. Sliew the speaker, and of whom, and to whom he speaks. 4liai
the apostle is the speaker. He includes himself, and the re^t of the
apostles in what he here expresses. Those who are spoken to, are such
as had fellowship with tlie Holy Trinity : to whom he said, " If we walk
in the light, as he is in the light, we have fellowship one with another,
and the blood of Jesus Christ his Son cleanseth us from all sin."
2. What he here saith unto them, concerns the inbeing of sin. He
asserts it is in them. If we say that we have no sin in us, we do not say
true.
3. It is self-deception, and such are mistaken ones, who s»y they
are sinless in themselves. If ive say that we have no sin, we deceive
ourselves.
4. The Truth of God is not maiutained by those who say, there is
no sin in them : it being contrary to the scriptures, to experiences, and
confession of all saints ; who have all been of one heart and one soul
in the ackowledgment of this. If we say that we have no sin, we
deceive ourselves, and the truth is not in us. Having given you the
plan, I proceed to fill it up, as the Lord may most graciously be pleased
to assist me in the same. I am
1. To shew the speaker, and of whom, and to whom he speaks. It
is tlie apostle. He includes himself, and the rest of the apostles, in what
he here expresses. Those who are spoken to, are such as had fellowship
with the Father, and his Son Jesus Clirist : to whom he had said, "If
we walk in the light, as he is in the light, we have fellowship one with
another, and the blood of Jesus Christ his Son cleanseth us from all
shi."
The speaker is the apostle John himself. One vlio was an high
favourite with our Lord Jesus Clnist. He speaks here in his own name,,
and also for all the rest of the apostles, as he had in all the former verses.
He uses as he before had done, the term 7cc. If we say that we have
no sin, we deceive ourselves, and the truth is not in us. He speaks to
saints. Those he speaks unto are such as had fellowship with the
Father, and his Son Jesus Christ. These had fellowship also witli the
apostles, in all the blessings of the everlasting gospel ; which contains a
fulness of blessings. He liere writes to those, to whom he had said, " If
we Avalk in the light, as he is in the light, we liave fellowship one with
another, and the blood of Jesus Christ his Son cleanseth us from all sin."
li^nfl harg in the words before us, he says to these very same persons. If
we say, If I myself say. If any of you say, that roe have no sin, we
deceive ourselves, and the truth is not in us. But if it be so, how are we
to understand the former assertion, concerning the cleansing virtue and
efficacy of the blood of Jesus Christ, the Son of God? Our apostle
had affirmed, the blood of Christ cleanseth us from all sin. And hPlL he
says, // we say that ive have no sin, ivc deceive ourselves, aiid the
I JOHN I. 8. Qg
(ruth is not in us. How do both these assertions agree tog-ether, that
is the present question ? To which the reply is — The blood of Christ is
oar everlasting purity in tlie sight of God. In it we are cleansed body
and soul from every spot and stain of sin. Our purity cannot be fully
conceived by us : we are without all sin in the eye of God's justice : He
having transferred all our sins from us, and laid them all on Christ; who
was sin for us, that we might be made the righteousness of God in Him.
Yet this hath not removed the inherency of sin out of us : our old nature
remains in us. The blood of Christ hath no inHuence on it. We are in
our nature-selves what we ever were, and so we shall ever remain ; so lono-
as we are in the body, we shall have sin in us. It may be the following
observation may reflect light on our minds. Our Lord Jesus Christ had
once, all our sins on Him. He was made sin : yet there was no sin in
Him: ^ all the sins of the whole election of grace were laid on Him.-.^^^/',
So we, to whom his righteousness, blood and sacrifice are imputed, are ''
discharged from the imputation of all our sins thereby : and are in the
sight of God, perfectly holy, righteous, and pure from all sin, by virtue
of the imputation expressed. Yet we are not freed from the inbeing of
sin hereby ; any more than our great Surety, Christ Jesus, was defiled
with the inherency of Sin, by the real imputation of sin to his Person.
I conceive this rightly considered is a proper reply to the question, con-
cerning the apostles assertions. As 1st. How the blood of Jesus Christ
cleanseth us from all sin : and 2nd. How this assertion is agreeable with
truth, and by no means contradicts the former. This the apostle John
declares was his own case. It was alike true of all the apostles. It was
so with those very persons included in the tis, who had fellowship with
the apostles, tHid with the Father and the Son, «nd whom the blood of
Christ had purified, ?t&d who enjoyed the benefit and sense of the virtue
of the same in their own souls — that they were notwithstanding all this
the subjects of sin. They had it inherently in them. To deny this was
to prove themselves liars. If ive say that we have no sin, we deceive
ourselves, and the truth is not in tis. This brings me
2. To observe that what the apostle here saith unto them, concerns
the inbeing of sin. He asserts it is in them. If we say that we have no
sin in us, we do not say the truth.
We are all one in the first Adam, and have derived from him, the
whole inherency of sin, which is the total corruption of our whole nature.
This we received in our natural birth, 3n4. we have the whole of it exist-
ing in us. It is a very mortifying consideration, and should at all times
humble us, before the Lord ; we being in our nature-selves always one
and the same as it respects our fallen nature. The assertion of the
apostle, no doubt, hath a very deep and good design in it : surely it fully
clears up this to our minds, that we are to look without us, for our
present and everlasting purity from all sin before the Lord. That it is
not in us : nor even in the new creation and workmanship which the
Holy Ghost hath wrought within. Not that there is any impurity in the
same. No. There is no sin in the new creature. Yet we are to look
for purification from all sin to the blood of Christ : ftsd we need always
to be looking there, and to be continually receiving this truth into our
minds, that the blood of Jesus Christ, the Son of God, cleanseth us from
all sin, because sin is always in us. Nor can we get above the influences
and eliects of the same, but as our spiritual minds are engaged in real
70 I JOHN I. 8.
fellowship with God, and in the true apprehensions of what is contained
in this most precious, and everlasting efficacious remedy. It would be
of no advantage to know our sinfulness, if we were not at the same time,
directed to the Healer. Nor could we be borne up under our inherent
sinfulness, witliout some blessed views of what we are in Christ, and of
our being- everlastingly complete in Him. '^♦^p the knowledge of the one,
is the only mean of carrying oft' from the other. We may also well con-
ceive, the apostle foresaw what false conceptions might arise in the minds
of some, in that, and after ages, concerning perfection in the flesh. This
might, under the influence of the Holy Ghost, be a motive with him, for
saying, If we say that we have no sin, we deceive ourselves, and the
truth is not in its. A**d most especially it might be with this end and
design delivered, that the saints might not think their own cases such as
none but themselves had the experience of. No, says the apostle, it is
not. I myself, who was so blessedly and personally acquainted with our
Lord Jesus Christ, and all we the rest of the apostles, have sin in us : so
that here, you and we are the same : we are but sinners saved by free
grace, through the redemption which is in Christ Jesus, and you are just
the same. If sin be in us, we have nothmg inherent to boast of: we
have then all evil in us : then we are what the apostle Paul speaks of
himself, " I know that in me (that is, in my flesh,) dwelleth no good
thing." There is nothing but evil in our fallen nature. No. Nor will
there ever be. Our apostle, as such, declares and positively asserts the
inbeingof sin, in saints: in such as had fellowship with the Father, and
•with his Son. Of these, whom the blood of Christ cleanseth from
all sin, he positively asserts, sin was in them. He does not say they
were under sin : he does not say, sin reigned in them, and over them :
neither does he say, sin had tlie dominion over them. He could not say
tliis of the saints of the most high God. Sin is in them, but it doth not
reign and domineer over them : yet it often threatens so to do : but it
is incompatible with the state, the saints are brought into by regeneration
that it should thus prevail. As we have sin within us, it cannot but
follow, we must more, or less, have the evidence of the same in our own
experience. Therefore to deny this truth is to be guilty of a lie. It would
have been so in the mouths of the apostles : it would have been so in the
saints our apostle here writes unto : it would be so in us : and in all
others. The words are an apostolical assertion ; which will be found
true in all ages, and throughout all generations. If we say that we have
no sin, we deceive ourselves, and the truth is not in tis. It is well for us
therefore to acknowledge this to be the truth : to be humbled for it : to
•carry about a sense of it within us : so as to feel our continual need of
looking off it continually to Jesus the Rock of our Salvation. We should
make this use of it — To renounce ourselves, wholly, and entirely — To
be making continual use of Christ, in all our communion with the Father,
in Him, the glorious Mediator — To maintain this truth in our renewed
minds, that the blood of Jesus Christ, the Son of God, cleanseth us from
all sin. That as sin hath its present and momently existence in us, and
■we are never without it, No, not in our higlicst acts and outgoings of our
souls, in holy fellowship with the Lord : so neitlier is there a moment, in
j^ %vhich thereSij not the present virtue and worth of the blood and sacrifice
"** of the Lord Jesus Christ, ])ut forth for us, and on our behalf, it iny,
^-* always present with, and before tlie Lord, to cleanse us in his sight, and
1 JOHN I. 8. 71
before Him, as sin is inherent in us, and consequently present with us. I
view this as what follows on the apostle's assertion, and as containing
the improvement of the same. I would therefore proceed to my next
particular which is
3. To shew, that to say we have no sin, is self-deception ; and that
such, and all such as say, they have no sin in them, are mistaken ones.
They are self-deceived. They are self-deluded. They are liars. The
truth of God is not in them. If we say that we have no sin, tve deceive
otirselves, and the truth is not in us.
How can it be otherwise, seeing all have sinned and come short of
the glory of God ? If we all sinned in Adam, and received our natures
from him, we being in his loins by creation, as we proceed from our immedi-
ate parents by generation, how could it be, but we must in our very con-
ception and birth, be the subjects of, and derive the whole contained in
sin into our persons, as his descendants ? It is expressly said of Adam,
" That he lived an hundred and thirty years, and begat a son in his own
likeness, after his image ; and called his name Seth." Gen. v. 3. He
could beget in no other image than his own. It was his sinful image he
only could communicate and beget in the likeness of. For " who can
bring a clean thing out of an unclean ? Not one." It is wholly and
everlastingly impossible : therefore it is not to be expected. This being
the case, there cannot be the true knowledge and experience of it in the
mind, and that which is contradictory to all this be expressed ; for none
of all the sons of men, be they saints, professors, or sinners of any sort
or kind, can say personally, or individually, " I have made my heart
clean, I am pure from my sin." No. They cannot. So that if any are
so bold, and fool-hardy as thus to express themselves, let them be saints
of the very highest attainments, and which may shine forth as stars of the
first magnitude, they are liars. They neither know the truth of God ;
nor do they abide therein : nor are they acquainted with their own
hearts: nor with what is passing continually in, and within them-
selves. If they did, it would be more likely they would cry out,
" Who can understand his errors? Cleanse thou me from secret faults."
No one that knows himself to be a sinner, but must be a self-deluded
person to conceive himself to be without sin. He must be evidently so,
who dares say openly, and declare it to others, that he is a sinless per-
son, and that there is no sin in him : it matters not who he is, or what he
is, either in his own eyes, or that of others ; or what his walk and conver-
sation may be, but he is a liar, and the truth is not in him. This is de-
clared by our apostle in our text. If ive say that ive have no sin, we
deceive ourselves, and the truth is not in tis. The words are so expressly
declared, we cannot mistake them ; hence it must be positively a wilful
lie: it must be self-delusion : it must be self-deception. We are charge-
able with this, whoever we are, who dare affirm we are inherently without
sin. Nay this is not all : we are charged here by the apostle, with giving
the lie to the Holy Ghost, who here declares we are not without the inhe-
rency of it. It seems almost incredible any under any sort of a profession
of Christ, should hold and maintain sinless perfection in themselves,
seeing every man living is altogether vanity. And even the best of men,
those who are real saints, it is said of them, and it belongs to them, such
a declaration as this, "All flesh is grass, and all the goodliness and
glory of man, as the flower of grass. The grass withereth and the flower
72 1 joiiK 1. 8.
tliereof falletli away." That it sliould be so — to maintain such erroneous
notion, is a manifest proof of the self-righteousness of the mind ; or how
otherwise can it be accounted for ? — that a mind of itself, naturally sinful
the whole essence of which is sin, should be sinless? Why it is a con-
tradiction in terms. Indeed, Sirs, it is. Yet it even starts up in the
minds of real saints at times : and it appears it does so, by their aiming
to strive, and seek for that in themselves, from which they may draw their
evidence of their being in Clirist, instead of receiving Christ into their
minds from the word of the gospel, and the revelation and testimony
which God hath given therein concerning his Son. This is also another
proof of the self-rightcousncss of the heart ; the propensity of looking for
evidencesof grace and holiness in ourselves short of and separate from
Christ : whereas, none of them are to be so found there. Whilst this does
not amount to saying, we have no sin in us, yet it is from hence it origi-
nates. All those who ever were so bold as to declare this, it originated
from the self-delusion of their own minds. Those who in these latter
days, I mean since the apostles' times, have dared to give the lie to the
Holy Ghost, who here says, by the apostle, in the name of the whole
church of Christ, If we say that ice have no sin, we deceive ourselves^
and the truth is not in us ; have been found amongst the Papists,
Mystics, Quakers, and Wesleyans. It is not worth my time to take
notice of them : many of whom their lives have proved them most detest-
able sinners : some of them having been guilty of the most monstrous
sins, and sinning. And what hath the very design of the devil himself
been, in setting these on making any such a profession, so contrary to
truth, and in direct opposition to the Holy Ghost? I reply, to set aside
Christ, and to prove that men may be holy and good without Him — that
it is all mistake that we need Christ as the scriptures say we do : or the
Holy Spirit either — we can be holy without him — it is only for us to
attend to such and such workings in our own minds, and by our own
thoughts, workings, and exertions, we shall be inwardly holy; yea, far
beyond what the gospel treats of. This is Satan's delusion : with which
I may be bold to say, he lias corrupted the minds of many under the pro-
fession of what is styled Christianity. ^Arrttall to depreciate Christ, and
to lead off wholly and entirely from Him : whilst he allows those to have
the sound of Christ, and the Spirit of Christ in their mouths, and even to
attribute great things to Him, and his Spirit, he at the same time, cor-
rupts the mind, se.:jis there is a secret and an entire renunciation of
Christ, under all their confessions of Him, and the Holy Ghost. Some
of these self-deceivers, and self-deluded ones, the Devil hath so inwardly
wrought upon, as that they liavc seen visions, been tilled with raptures,
and so transported with ecstacies, as have had the appearance of the
marvellous in them, and been taken for such. Jkni\ all this the more
effectually to deceive these self-righteous ones : all of whom liave fancied
themselves to be pure ones : holy ones : pure ones in their own nature :
sinless ones. All which hath arisen from the sclf-riglitcousncss of their
own minds; wrought uj)on, stirred uji, and drawn forth into act and
exercise, by tlie devil; who turns himself into the appearance of an angel
of light to suit them the better ; and act the more powerfully and effect-
ually within them, and upon them. It would be well for believers in
Christ Jesus, never to be taken with accounts from any, and every
quarter, given of the holiness, purity, walk, and conversation of any, who
I JOHN I. 8. 73
are not savingly acquainted with the Lord Jesus Christ. No. Nor with
what may be recorded of such as these, any further than it is evidenced
they walked as saved sinners, with the Lord, in an entire dependence on
Him alone, to keep them from the evil of their own hearts, and from the
sin which most easily beset them. In the true account of such, we shall
have the grace of Christ realized in them, and towards them. Yet we
shall not have persons without sin : but we shall have sin in them : and-
who needed Christ every moment, and for every thing ; and who without
Christ could do nothing. I proceed to my next and last particular.
4. To shew the Truth of God is not maintained by those, who say,
there is no sin in them. It being contrary to the scriptures : to experi-
ence : and also to the confession of all saints recorded in the word : who
have all been of one heart, and one soul, in the acknowledgment of this
truth — that they v*'ere the subjects of sin. Then sin must be in them, or
they could not be the subjects of it, so as to be inwardly defiled with it,
and afflicted by it. Here then comes in our text, with all its weight and
authority, If tve say that we have no sin, we deceive ourselves, and
the truth is not in us.
If our asserting, we have no sin in us, is not to be supported by the
holy scriptures of truth, then we do wrong to maintain an assertion which
is not agreeable with them. Now that there is no part thereof, in which
can be found, or by which it can be made to appear, sin is not in the
saints of the Most High God, then to assert the contrary, must be to sin
against them : it must be to deny the authority of them : consequently
it must be, yea it is to sin against them — to assert tliat we are without
sin, seeing they all declare and testify we are not. Not one saint is
mentioned in them, but was a sinner. Noah, Job, Moses, Samuel,
David, Solomon, Isaiah, Jeremiah, Daniel, and all the saints had sin
in them ; or how came they to sin ? I need not instance their parti-
cular acts of sinning : yet this I would observe, as their sins are not
recorded for us to practice the same : so neither are they for us to insult
their characters. Which I conceive is done, when we too much expose
them, and beyond the truth also. I look on it as well spoken by one,
who says, Noah is no where called a drunkard, nor Lot an incestuous
person, nor David an adulterer, nor Solomon an idolater. And why are
they not ? It is not because they were not guilty of these sins : but
it is because these were transient acts. They were not what they lived
in and pursued. They only fell into them. And soon eluctuated out of
them. Yet they could not have fallen by them, though but transiently,
had it not been for the inherency of sin within them. Noah is called
an Elder, and mentioned in the catalogue of believers, and Lot is styled
just Lot, in the New Testament, and no notice taken of the sins they fell
into. So are David and Solomon, without the least stigma on their
persons. Should it not teach us to speak with reverence of those who
are gone to heaven before us ? I think so. It is expressly said in the
scripture, " There is not a just man upon earth, that doeth good, and
sinneth not." Eccl. vii. 20. By a just man, is here meant, a justified
man. One made righteous in the righteousness of Christ imputed unto
Him, and that by the Lord himself. So it is just equivalent to the words
of the apostle before us — That such as were cleansed in the blood of
Christ from all sin, and had fellowship with the Father and the Son, yet
they had sin in them, and would tell a wilful lie if they were to have said
L
74 I JOHN I. 8.
otherwise. We have Abraham falliiig- into the same sin, again and
again; in the denial of his wife. He confesses himself before the Lord
to be but dust and ashes. Job a saint high in God's estimation, of
whom he is pleased to make his boast : yet he falls down before the
majesty of Jehovah, and cries out, Behold I am vile. He saw and felt
himself to be so, or he had not spoken the truth. What made him vile ?
the indwelling of sin in his nature. Isaiah cried out, of and concerning
himself, Woe is me ! for mine eyes have seen the King, the Lord of
Hosts. This had not been if he had been without sin. The apostle
James tells us, even that great propliet Elijah was a man subject to like
passions as we are. No perfect character in the word of God, no not
amongst all the saints. Some of them fell by sin : others cry out by
reason of their inherent pollution : some confess their exceeding sinful-
ness before the Lord. And so it is with saints in the New Testament
also. None could ever express the heartfelt bitterness of indwelling sin,
more than holy Paul doth in the seventh chapter of the epistle to the
Romans. So that it is contrary to scripture, to experience, to what is
recorded of real saints in the Bible, yea of the greatest of them, even of
Moses and Aaron the saints of the Lord, to say any of them were without
sin. Our text therefore is by all this confirmed to contain a most
unquestionable truth in it. Which is this, Iftve say that u-e have no
sin, 7ve deceive ourselves, and the truth is not in its. We must act con-
trary to our feelings, when we so think, or say. It cannot be that we
exercise our judgment, or speak agreeably to what we are the subjects
of, if we at any time say, we are free from the iidierency of sin. Were
we so to do, it is to contradict all recorded of the saints under the past,
and present dispensation of grace : it is to discountenance all recited of
their experiences in the written word. It is to sin against God's own
testimony concerning this : which is absolutely to give the lie to the Holy
Spirit. We deceive ourselves in so conceiving. It is to contradict
matter of fact. "The just man falleth seven times a day, and riseth
again." It is not our being kept from outward acts of sin, nor our being
preserved from a course of sinning, frees us from being the subjects of
sin. So that our being kept near the Lord, favoured with his most
gracious presence, achuitted into free, open, blessed fellowship with Him,
and his Son Jesus Christ, w hose blood cleanseth us from all sin, — this
does not give us, at any time warrant to say, we are without sin in us:
for the whole body of sin is in us, let our sense, feelings, and perceptions
of it be as they may. I will acknowledge there are seasons, in which
believers are so fevoured in actual fellowsliij) with God, and with such
believing views of the Lord Jesus Christ, that they are so swallowed up,
as to forget the whole of sin, and to have no apprehensions of the same:
yet this does not expel sin out of them. So in the very article of Death :
it is the case of many saints to be so swallowed up in God, and Christ, as
to forget themselves for evermore. Even let it be thus, yet it does not
eradicate sin. Nothint.r but the actual separating stroke, which rends
asunder the union of the soul and body, will ever free us from the in-
dwelling of sin. It is well for us to know and rightly apprchciul these
truths from the word of God — to be taught all which ajjpertains to the
same, from the word, and by the Spirit — to be settled in the clear under-
standing thereof; as hereby we are enabled to walk in the belief of the
same : we are also hereby preserved from many, very many mistakes.
1 JOHN I. 9. 15
It would be well liere, if real saints did not attend too much one to the
other, concerning these points, but be more concerned to know, how
these subjects are stated by the Spirit of the living God in the written
word. That shoidd be our directory* We here should never lean to
our own understanding's : these arc matters of too great importance. To
the law, and to tlie testimony we should repair. We are all prone to
self-deception : we should therefore give up our own judgments to the
word of God, to be guided and influenced by the same. To have true
scriptural views of sin, of the inbeing of sin in us, is of vast importance.
To be delivered and discliarged from the whole, in God's way, as stated
in the everlasting gospel, and set forth therein, for our present benefit,
and salvation, is of the uttermost importance to our minds. To know
this by the inward teachings of the Holy Ghost, this only renders it
effectual unto us : and by it we are saved 'from sinful guilty fears, and
from innumerable errors. May the Lord the Holy Ghost bless what is
here set before you, if he please. Amen.
SERMON IX.
ff ive confess our sins, he is faithful and just to forgive us ottr si7is, and
to cleanse us from all unrighteousness. — 1 John i. 9.
The apostolic writings were immediately from the Holy Ghost. They
are the great bulwarks of the church of Christ. The very walls of sal-
vation which surround the city of our God. They are ever to be treated
with the utmost reverence. They are wholly Divine. They are immu-
table. The truths contained in them will outlast the world. They will
remain in our world immutably the same; let our various apprehensions
of them be what they may. And our greatest wisdom consists, in our
giving up our minds to such right apprehensions of them, so far as the
Spirit of God may be our teacher, as to understand them rightly, and
properly for our advantage, and the Lord's glory. The apostle has been
aiming to assist saints in their communion with the Lord, by removing
from their minds, any, and every thing which seemed to them to obstruct
the same. As they had sin in them, and therefore must have as the
consequence of the same, their sinful, as well as their bodily, and natural
infirmities ; and as these would, and could not but produce in their
minds, such effects as naturally followed from them ; so he prepared a
most noble remedy to ease their minds from all this, by saying to them,
*' If we walk in the light, as he is in the light, we have fellowship one with
another, and the blood of Jesus Christ his Son cleanseth us from all sin."
Lest any mistake might arise in their minds, concerning the cleansing
virtue of Christ's most precious blood, as if it actually so cleansed them,
that they were never to expect to see, and feel any sin, or sinfulness in
themselves any more, he immediately adds, " If we say that we have no
76 I JOHN I. 9.
sin, we deceive ourselves, and the truth is not in us." It will prove us ta
be self-deceivers so to say, or think. It being to be contradictors of what
is recorded in the scriptures ; — of what is recorded in them of all the
saints. Their confessions of their own inherent sinfulness, and their
experiences of the same, were full proofs to themselves, of sin being in
them. We are the same inwardly, and in our fallen nature as they
were : therefore to affirm of ourselves, that we have no sin in us, is
to deceive ourselves — to contradict the scriptures — to tell a lie. And
this is incompatible with truth. We ourselves, the apostles of the Lord
and Saviour, have sin in us. We are not without it : so neither are you.
If so, it may be asked, do we not sometimes fall by it ? most assuredly
we do : it cannot be otherwise : for if it dwells in us, if we are the
subjects of a body of sin and death, it cannot but be, we must some-
times be under the partial influences thereof. Therefore the apostle
proposes a relief suited to this part of our spiritual distress. // ive con-
fess our sins, he is faithful and just to forgive us our sins, and to cleanse
us from all unrighteousness. In these words, we have a most blessed
direction how to act when in, and under sinful cases: so as to improve
for ourselves that most blessed cordial proposed to us, by the apostle in
these words. The blood of Jesus Christ his Son cleanseth us from all
sin. As we go through our present text, this will be further elucidated.
In speaking on these words of my text, I will propose to set before you
the following particulars.
1 . That the saints are at times, in various cases, and circumstances,
in which the only remedy for them is, to confess their sins to the Lord,
If we confess our sins.
2. How this is to be done,
3. The benefit of so doing. We have the forgiveness of them.
4. From whom we receive this forgiveness, and the faithfulness, and
justice of God made known therein. He is faithful and just to forgive
us our sins.
5. The perception of this grace ; which is thus expressed. And to
cleanse us from all zinrighteousness. O glorious grace ! It is wholly
and altogether from above. It is everlastingly divine. I will for the
preserving the connexion quote the former words. If ive say that we
have no sin, we deceive ourselves, and the truth is not in us. If we con-
fess our sins, He is faithful and just to forgive us our sins, and to cleanse
us from all unrighteousness . The former words having been opened, it
is the latter which now lie before me to explain ; of which I have given my
plan of division, and which by the Lord's blessing 1 am now to fill up.
And my
1st. Particular is this — That the saints are at times, in various cases,
and circumstances, in which the only remedy for them is, to confess their
sins to the Lord, And this is liere proposed by the apostle. If we con-
fess our sins.
Whilst all saints are in an immutable state of grace, and the work
of grace within them is invincible, and can never undergo the least
change ; yet tlie minds, the frames, the cases, and circumstances of
saints are not so. If tliey have sin within them, they will feel it: yea,
' and tliis cannot be but they will be afflicted, and aftected witli it. They
will in consequence of it, lose their sweet frames. Their free accesses to
the Lord will be broken in upon : their minds will be distressed. Their
1 JOHN I. 9. 77
cases will be various. Sometimes the remembrance of sin will fill tlienT
with holy disquietude ; sometimes circumstances in a providential way,
will greatly agitate and embarrass their minds : sometimes they will be
in a sinful case: their old besetting siu will overcome them: this will
most sorely distress them. Tliey will write bitter things against them-
selves : they will refuse to be comforted : vea, they will confound their
case with their state, and say it may be, on such and such accounts, tliat
their state is a sinful state. This cannot be. Their case may be a sinful
one : they may have fallen into sin : they may have fallen by their ini-
quity, into that very sin, which most easily besets them : they may have
the guilt of it on their consciences ; the pollution of it on their minds. It
cannot but bring with it great sorrow and grief into their hearts : yet all
this is quite distinct from their being in a sinful state. No : none of
the Lord's regenerated ones, can ever be any more in a sinful state : yet
they may over and over, be in a sinful case, and sinful circumstances.
Nor is this to be wondered at, when we consider, sin liveth and dvvelleth
in them — Satan hates them with implacable hatred—all tlie world out of
Christ, are watching them, and every snare is laid in their way, and set
before them, to turn and divert their minds from Christ. It is also to be
considered, they cannot support themselves: inherent grace can do no-
thing for them. It is the Lord alone who can uphold them. He leaves
them at times to themselves, in various, and a variety of particulars, to
the intent they may know their own inherent sinfulness, and weaknesses,
and find to a demonstration, that without Him they can do nothing. It
is the Lord's will, they should bewail all this, and confess all this before
Him, to the intent, that by their own words, they may more sensibly
apprehend their own personal, and peculiar, and particular cases. And
there are seasons, in which they find, the only remedy for them is, to go
and confess their sin before the Lord. One of old said, "When I kept
silence, my bones waxed old through my roaring all the day long. For
day and night thy hand was heavy upon me : my moisture is turned into
the drought of summer. Selah. I acknowledge my sin unto thee, and
mine iniquity have I not hid. I said, I will confess my transgressions
unto the Lord, and thou forgavest the iniquity of my sin. For this shall
every one that is godly pray unto thee in a time when thou mayest be
found." Ps. xxxii. 3 — 6. There is no case more distressing to a real saint,
than a sinful one. He cannot get relief from it, but by going to the
Lord. He cannot have access unto the Lord, but he must open his griefs,
and confess his sins, and sinfulness : and this is what the Lord himself
will bring him to. Then he finds, as one of old did, and acknowledges the
same, to the praise and glory of free grace ; and says, " Thou, Lord, art
good, and ready to forgive; and plenteous in mercy unto all them that
call upon thee." Ps. Ixxxvi. 5. The Lord is pleased thus to address him-
self, saying unto them, " Turn, O backsliding children, saith the Lord ;
for I am married unto you:" they hearing his most blessed voice, rejoin,
" Lord, to whom should we go ? thou hast the words of eternal life." He
says again to them, "Take with you words, and turn to the Lord, say
unto him, Take away all iniquity, and receive us graciously." Such
scriptures as these suit us, when we are in peculiar cases, and sinful ones,
and distressing circumstances, arising from our inherent sinfulness and
actual defilements. Such passages as have been quoted, had not suited
the cases of those to whom the Lord speaks them, had not their cases been
78 1 JOHN 1. 9.
sinful ones. They are on tlic Lord's part stron;i,- memorials of liis g-race :
and on tlie part of those to whom tliey are spoken, they are very solemn
testifications of their alienation in heart and affections from Him the
fountain of living- waters. One whose case was a sinful one, said in an
entire agreement with all this, and with the whole of the subject now
before us, " Iniquities prevail against me, as for our transgressions, thou
shalt purge them away." Ps. Ixv. 3. This, as I conceive of it, fully
proves, that saints are at times in various cases: in a variety of circum-
stances. They have various frames and feelings: it will not do to con-
ceal them in their own minds. They must if they would be relieved,
pour out their hearts before the Lord. If oppressed with sin, their own
sin, and inward sinfulness, it is not sufficient to confess the same to
one the other. There is no remedy for them, but to confess the same be-
fore the Lord. This is the only remedy : and it is exactly suited to their
case. This is that which only can do them good. It is true the apostle
James says, " Confess your faults one to another, and pray one for
another, that ye may be healed." Yet most assuredly, he means mat-
ters which may arise against each other ; the best remedy for wliich is,
to confess the fault, one saint, to another : 90--«« they may both share
equal blame, so far as each may deserve, and thus mutually settle tlie
difference on both sides. Yet that is not the subject here before us:-«o
tliat it hath no place here. It is our sinnings against the Lord, and our
confessions of the same before Him are the subject. Amt'fft?«,4.kttt this is
the only remedy for real saints, in some particular cases, and circum-
stances : as hereby the glory of God is advanced. I would here men-
tion the words oi Joshua, who said to one who had sinned in the thing
accursed. " My son, give, I pray thee, glory to the Loud God of Israel,
and make confession unto him." vii. 19. It appears to me, the whole
contained in all this, is opened in the following scripture. " I acknow-
ledge my transgressions : and my sin is ever before me : Against thee,
thee only, have I sinned, and done this evil in thy sight; that thou
mightest be justified when thou speakest, and be clear when thou
judgest." Ps. li. 3, 4. Sin as sin, is an act immediately against God.
It is an offence against his majesty. A transgression of his law. He
only can pardon it. To him we must therefore go for the pardon of it.
Which brings mo
2. To set forth how this is to be done. " If we confess our sins." Which
implies we are so to do. If ive say that we have no sin, we deceive our-
selves, and the truth is not in us. If we confess our sins, he is faithful
and just to forgive us our sins, and to cleanse us from all unrighteous-
ness. But what comes before me, in this second head of discourse, as
connected with the former, concerns the confession of sins. Of which
it hath been before said, that there is no remedy for saints, in some par-
ticular cases, and circumstances, but by a confession of their sins. And
this remedy is now to be spoken of. The question therefore is, how is this
confession to be made, and unto whom is it to be done, jcCS* that
saints in their sinfid cases, may receive relief. // «•<? confess our sins,
he is faithful and just to forgive us our sins. To confess sin is our act :
the right confession must "be in the faith of the everlasting efficacy of the
propitiatory sacrifice of our Lord Jesus Christ, whose blood cleanseth us,
now, and evermore from all sin. The confession is to be made to, and
before the Divine Father. He is the Person intended in these words,
1 JOHN I. 9. 79
He is faith fill and just to forgive us oiir sins, and to cleanse us from
all unrighteousness. With respect to each of these particulars, 1 know
not how I can set them forth more completely before you, than by recit-
ing-what was transacted by Aaron, and all the cong-regation of Israel,
on the great day of Atonement. You have the account of it in the 16th
chapter of Leviticus. It was to be a day of solemn fasting- and humilia-
tion. Aaron the High-Priest, who was the representative of the church,
and a type of Christ also, was to act as follows. He was to lay both his
hands on the head of the goat called the scape-goat, and confess over
him, all the sins, iniquities, and transgressions of all the people of Israel.
Not any thing belonging- to their iniquities was to be omitted. I will
quote tiie passage that you may see it for yourselves. " And Aaron
shall lay both his hands upon the head of the live goat, and confess over
him all the iniquities of the children of Israel, and all their transgressions
in all their sins, putting them upon the head of the goat." A very strong
figure to set forth our Lord Jesus Christ, as the substitute of his people,
to whom the Father transferred their sins, and all and every thing con-
tained in them. So that He bore our sins in his own body on the Tree.
It IS the true knowledge of this, makes way for our true and proper con-
fession of sin. It consists in our total renunciation of all we are, or ever
shall be ; acknowledging our exceeding sinfulness, and resting, pleading
and confessing before the Divine Majesty, our expectation of receiving
everlasting life, pardon, health, cure, and purity, for the whole contained
in our inherent sinfulness, and every effect thereof, from the virtue con-
tained in the one sacrifice of .Jesus : which is so complete that He hath
thereby for ever perfected the putting away of sin. Now as the High-
Priest, and people, both in his own name, and in theirs also, as repre-
senting them, made a confession of their sins, iniquities, and transgres-
sions in all their sins, before the Lord, and thus laid them on the head of
the scape-goat, a type of our Lord Jesus Christ — so we New Testament
saints, when we have fallen into sin, and have to lament our sinful cases,
are to come before our heavenly Father, even the Father of our Lord
Jesus Christ; and laying our hand on his head, as our true and only-
sacrifice, confess before the Divine Majesty, what, and wherein we have
done amiss. Ar«d this is our only remedy. I have said, we are to lay
our hand on his head. It is impossible for us so to do : the meaning is,
we are to rest all our dependance on the sacrifice of our Lord Jesus
Christ, before his Father and our Father, his God, and our God, for our
everlasting life and salvation. I conceive no one can be more inherently
defiled than myself: nor can have been more deeply sensible thereof,
and in experience seen themselves more vile. ' And this is the way
I have been often led in real spiritual practice — to come before the Lord
— to place myself in his view — to beseech him to look on me in Christ ; —
to pardon me influentially and manifestatively, in the full knowledge he
hath of the worth and perfection of Christ's everlastingly efficacious
bloodshedding. And i have in the real exercise of faith trusted before
Him, on the finished work of the God-Man, for everlasting health, cure,
purity, and salvation from every spot and stain of sin, on the blood and
righteousness of Jesus Christ : not looking at any thing good or bad in
me; but looking wholly without me, to the free grace of the Divine
Father; -who hath revealed his Christ in the gospel, and set him forth
therein, as the propitiation. Beloved, I have, as I conceive, opened the
80 1 joiiM I. 9.
apostles meaning unto you. We are to come in, and we are to come
with, all our sinful cases to the Lord, our heavenly Father. We are to
confess what we feel, and what we have done amiss before Him. We are
to act thus, in the faith of Christ, his blood and righteousness. If we
thus confess our sins, we may be sure we shall find this an allsufficient
remedy for us; let a sight and sense of the same be to our own appre-
hensions what they may, it is the blood of Jesus Christ, now, and ever-
more cleanseth us from all sin. And in a true spiritual conception of
the same, we have a complete cure for all our wounds : yea, an infallible
remedy for our every case, be it what it may. We coming before the
Father, with all our inward wounds, and wants, confessing our inherent
and actual sinfulness, this makes way for our being benefited in so doing:
which
3. Is this — we have the forgiveness of them. If ive confess our
sins, he is faithful and Just to forgive us our sins.
This is what we approach Him for : and it is an inestimable bless-
ing. The true apprehension of the same received into our minds, is
present life and salvation to us. It is because we feel our present sin-
fulness, we confess it before the Father. Nothing can be a present cure
and antidote for us, but his free and full forgiveness. It is recorded of
Him, by one who had full proof of the truth of it in his own mind, and
who therefore spoke it out, that He might be glorified thereby ; "Thou,
Lord, art good, and ready to forgive; and plenteous in mercy unto all
them that call upon thee." Ps. Ixxxvi. 5, It is in the realizing of divine
mercy to our minds, we are deeply impressed with it : have real appre-
hensions of it: and are again and again, filled with holy admiration at
the same. It was a great display of mercy on us, when the Lord first
opened the eyes of our minds, to apprelicnd the salvation he had provided
for us, in his beloved Son. We did not then first look to Him, but he
looked on us, in Christ. And he having revealed Christ unto us, we
-were then led to look unto Him : and we found in Him everlasting life;
with all the blessings of a free, finished, and an everlasting salvation.
We then were most divinely overcome with it. We did not expect to
Iiave ever felt and found that in ourselves, which we now do, and have
since done. We need Christ to the present moment: we sliall need
Him the next : we shall need Him in our last moments : nor shall we need
Him then, more than we do now. It is our various and sinful cases
prove the truth of this to our minds. We are never without sin : we
have nevermore, nor less, the inherency of it in our fallen natures. It
is true we see, and feel its influence and operation within us, more at one
time than the other : yet as it respects the inbeing of it in us, this is
always one and the same. We scarce believe this. To prevent our
mistakes concerning it, the apostle says, If we say that we have no sin,
we deceive ourselves, and the truth is not in us. If we confess our sins,
he is faithful and just to forgive us our sins, and to cleanse us from all
unrighteousness. But if we have no sin in us, if we never commit sins,
we cannot confess them. It follows that the Lord's people have sins to
confess. It must therefore be that they are sensibly afi'ected, and
afilicted with them ; or, this had never been prescribed as a true and
proper remedy for them — to go to the Lord and confess them. Nor
would the benefit consequent thereon have been thus freely and fully
pronounced — the forgiveness of them. If ivc confess our sins, he is
I joiix I. 9. 81
faithful and just to forgive us our siyis. An old Puritan divine, Mr.
Bridge, expresses himself on our present subject thus. " God, (says he,)
hath set up a Pardonwg-office ." It is really so. And any of those
who are believers in Christ may repair to it. His title is a God of
Pardons. See the margin to these words, " Thou art a God ready to
forgive." Neh. ix. 17. To this, sinners, even such as have tasted that
the Lord is gracious, may repair : they may give in their bills : tliey may
confess their sins : they may particularly specify what they are : and say,
each for himself, 1 have sinned. They will on this receive the following
answer. " I will heal your backslidings. I will love you freely. For
mine anger is turned away from you." Sometimes it will be individually
to one of these, Thy sins which are many, are forgiven thee. Thy sins
are forgiven thee. Go in peace. This is all, and evidentially true, in
the real cases, experiences, and minds of many of the Lord's beloved :
who find the truth of this in their minds, and can set their seals to the
truth hereof. And it serves to set the apostles words before them, in a
true point of vicAV. If we confess our sins, he is faithful and just to
forgive us our sins. This is the blessed fruit which follows on the con-
fession of sins : of our sins before the Lord. We his children, going,
and confessing before Him, our present sin, guilt, and defilement, and
pleading the Person, blood and righteousness of our Lord Jesus Christ,
are discharged in our minds, by his royal free and sovereign pardon ;
which he is pleased to give us a renewed sense and apprehension of, so
?>« that we enjoy an inward sense thereof, rejoice in him, and bless
him for the same : saying, " Bless the Lord, O my soul, and forget not
all his benefits. Who forgiveth all thine iniquities, who healeth all thy
diseases." We are hereby sometimes so refreshed in such experiences
as these, of the forgiving grace of our heavenly Father, as to be lifted up
in love to, and communion with Him, more than we were, when he first
manifested himself in Christ Jesus unto us : and no marvel, because it is
such a proof to us, that he delighteth in mercy, as makes way for a
more full reception into our minds, of what he saith — " With everlasting
kindness will I have mercy on thee, saith the Lord thy Redeemer." It
is well then for us, to come before our heavenly Father, in the Person,
Name, blood and righteousness of his coequal Son, with all our fresh
cases, wounds, sins, and miseries : to confess them : to sue out a fresh
pardon for them : and never to forget this is our only remedy. If we
confess our sins, this is what will follow thereon. He will forgive us
our sins. It is but to ask, and we shall receive the same. This is the
gospel way for us to be discharged. It is the present way for us to
obtain relief for our present, and particular cases. It is agreeable with
what the Lord saith, and puts us upon in the following words, " I, even
I, am he that blotteth out thy transgressions for mine own sake, and will
not remember thy sins. Put me in remembrance : let us plead together :
declare thou, that thou mayest be justified." Isa. xliii. 25, 26. This
leads me
4. To consider more particularly from whom we receive this forgive-
ness, and the faithfulness and justice of God, made known therein, and
thereby. He is faithful and just to forgive us our sins.
As the benefit, saints reap, by confessing their sins before the Lord,
in the way and manner as hath been expressed, as agreeable with the
words of our present text, If we confess our sins, he is faithful ana
M
82 I JOHN 1. 9.
Just tofortjive us uur sins, liath been opened ; iio we are now to con-
sider Him fronn whom this blessing comes — who is said to be faithful
ayidjust. He is faithful and just to forgive us our sins, and to cleanse
Its from all unriyhteousness. This is liie Divine Father. It is before
Him we confess our sins. It is to Him we apply for the pardon of them.
It is He who hath been included in the text, and throughout the whole
context : of whom it is here said, If we confess our sins, God, even He
who " is light, and in whom is no darkness at all," of whom it hath
been declared, " If we walk in the light, as he is in the light, we have
fellowship one with another, and the blood of Jesus Christ his Son clean-
seth us from all sin." It is even He, of whom it is here said, // we
confess our siJis, lie is faithful and Just to forgive us our sins, and to
cleanse us from all unrighteousness. So that the whole of tliis grace
here thus divinely expressed, flows from the covenant transactions
between the Father, and the Son. Hence Mr. Romaine once said, iu
my hearing, " I do not," said he, " know any scripture so calculated to
settle the yjeace of conscience, as this, God is faithful and Just to forgive
us our sins." It is an act of justice in God to pardon the sins of his
people, as truly as it is an act of mercy. I would liere ask, whom is God
just unto ? In answer to which question I would reply, to his Son Jesus
Christ: and to his people also. In the everlasting council and cove-
nant, the Father promised the glorious Surety and Representative of the
elect, that if lie would " make his soul an offering for sin. He should see
his seed, the travail of his soul, and the pleasure of the Lord should
prosper in his hand." It was also promised to Messiah, in the same
everlasting covenant, that the Father would be ever mindful of his cove-
nant to, and with Him; and to his seed also. He says, "My merey
will I keep for him for evermore, and my covenant shall stand fast with
him. His seed also will I make to endure for ever, and his throne as
the days of heaven. If his children forsake my law, and walk not in
my judgments ; If they break my statutes, and keep not my command-
ments; Then will I visit their transgression with the rod, and their ini-
quity with stripes. Nevertheless my loving-kindness will I not utterly
take from him, nor suffer my faithfulness to fail. My covenant will I
not break, nor alter the thing that is gone out of my lips, once have I
sworn by my holiness that I will not lie unto David. His seed shall
endure for ever, and his throne as the sun before me. It shall be esta-
blished for ever as the moon, and as a faithful witness in heaven. Selah."
Ps. Ixxxix. 28 — 37. You have here, the Father's covenant faithfulness
to his Son, the glorious Mediator thereof : and to his seed, and saints
also. The Father is not only merciful in the pardon of our sins, and in
the revelation and manifestation of the same to us, on our confession of
them, unto, and before Him ; but he is just also. It is with Him an act
of justice, as truly as it is in Him an act of mercy. Our sins having
been laid on Christ; they have thereby been removed from our persons ;
and also out of the sight of law and justice : and all this upon the footing
of tlie oblation of the worthy Lamb. The Father's law having been
hereby magnified, his justice satisfied, his holiness most gloriously dis-
played, mt^ He having accepted the Mediator, and his most glorious
work of mediation, He is just, and thejustifier of him that believeth on
Jesus. He therefore says, " I will forgive their iniquity, and I will
remember their sin no more." And again, " I will cleanse them from
t joiiv I. 9. 83
all tlieir iniquity, whereby they have sinned against me, and will pardon
aH their iniquities, whereby they have sinned, and whereby they have
transgressed against me." Jer. xxxi. 34., and xxxiii. 8. This is the
open display of tlie exceeding riches of his grace : such, as when received
into the renewed and spiritual mind, by the power of the Holy Ghost, can-
not but be very relieving, and efficacious to the hearts of the people of
God. Thus I liave endeavoured to open to you these words, If ice confess
our sins. He is faithful arid just toforcfive us our sins, ina manifestatiye
and[_influenticd way, which most assuredly, and evidentalFy, is the mean-
ing of the apostle here. Otherwise, as it respects pardon of sin, it is an
act of the Divine mind. It was solemnly declared over and over, under
the Old Testament dispensation. It was fully expressed when our Lord
made peace by the blood of his cross. It was most freely and fully
published by the apostles, in their preaching the everlasting gospel, as
it had been by all the prophets before them. Hence Peter says, "To
him gave all the prophets witness, that through his name, whosoever
believeth on him, shall receive remission of sins." Acts x. 43. And Paul
says, " Be it known unto you, therefore, men and brethren, that through
this man is preached unto you the forgiveness of sins." Acts xiii. 38.
He also writing to the saints at Colosse speaks to them of this forgive-
ness of sins, in the past tense. " Having forgiven you all trespasses."
ch. ii. 13. I-t-is the manifestation of it to the mind is what is intended in
the scriptures cited, and also in the text before us. And, as the Lord's
called ones, going to our heavenly Father, with our sins, wounds,
disease, and maladies, He most graciously compassionates us. And by
creating such conceptions in our renewed minds, how he stands related to
us, as our Father in Christ Jesus ; that he hath ever in view and remem-
brance, the everlasting covenant, which hath been fulfilled, ratified, and
sealed with the blood of his Son, He is pleased to shine upon us in Him,
Our heavenly Father thus manifests, and makes known afresh his pardon
and forgiveness to our minds. In so exercising himself towards us. He
proves himself to be what he is, faithful and just. He is hereby faith-
ful to his Son. He is just in the fulfilment of his promise unto Him ;
»nd He is just and faithful to us in Him, in exercising himself towards
us, agreeable with his covenant relation to us, and his promises of grace,
which are set before us, in his most holy word. ■PmA this is the substance
of what is expressed, and set before us, in these words ; which are de-
signed as a means of consolation. If we confess our sins, he is faith-
ful and just to forgive its our sins. It -is' the knowledge of this, is to
support us under all the miseries, and infirmities, which cannot but arise,
from the inherency of sin in us. I come
5. To notice the perception of this grace, in the spiritual mind,
which is thus expressed. And to cleanse us from all unriyhteousness.
If tee confess our sins, he is faithful and just to forgive us our sins,
and to cleanse us froyn all unrighteousness.
We have access to the divine Father, spiritually and mentally. We
come before Him with our complaints : we deeply bewail what we are in
our fallen nature: we confess before Him the prevalency of sin : we ex-
press what our cases are : we recite before Him, what the glorious Me-
diator hath been, and done, and completed. This is performed under and
by the inward energy of the Holy Ghost within us. The Father is
pleased to open our minds, and let in upon them, such blessed concep-
84 1 JOHN- 1. 10.
tions of our precious Lord Jesus, as carry us before we are aware, from
all our sins, and miseries. He gives us such clear views of the eternal
dignity of the Person of Christ, as fills us with holy admiration. He
admits us to entertain such thoughts of the everlasting worth and perfec-
tion of his righteousness and oflFering, as lead us off entirely from our-
selves : and off from sin too : so'^ that we clearly apprehend in our own
minds, the value and virtue of Christ's most precious blood : by means
of which we have the Lord Jesus Christ so inwardly made known to us,
by the secret and imperceptible operation of the Holy Ghost, within us,
and upon us, that we see ourselves to be in the sight of our heavenly
Father, clean from all sin in the blood of the Lamb. JU*<1 thus the divine
Father is pleased to manifest, and evidence to us, the free and full for-
giveness of our sins : of our past, and present sinfulness, which we have
been bewailing before Him : a*idto give us fresh light into this mystery
of grace, that he cleanseth us from all unrighteousness, in the blood and
righteousness of his Son ; which he having once for all imputed unto us,
he is continually reiterating his vast mind on. And by the renewing the
thoughts of, in ours, we enjoy and feel the blessed effects oft I can say,
I know the ruth of all this, in my own case, and in my own mind. Yet
it may be, I may not have stated it so as to convey the subject fully to
your minds. I must say this, what I know most of in these important,
personal, and experimental particulars, I can say the least o#. Not for
want of the true knowledge of them, but for want of words in which to
clothe them. May the Lord bless what is here set before you, and give
you the true knowledge of it. Amen.
SERMON X.
If -we say that xve have not sinned, we make him a liar, and his word is
not in zts. — 1 John i. 10.
The subject of personal communion with God the Father, and with liis
Son Jesus Christ, is deep, and most truly sublime. It proceeds from
the knowledge of the Person of Christ, God-Man, and of the Father in
Him. It was the will of the Eternal Spirit, that this Apostle should
write on it. He being in a peculiar manner qualified for the same. He
doth so as to make the same clear and plain. So %s that he which runs
may read. He shews it is the greatest fruit of everlasting love, of the
love which the Three divine Persons in the one boundless and ineffable
Essence, have in their infinite mind towards the Elect. The manifesta-
tion of which is begun on earth. They know it, believe it, and have the
enjoyment of it now. It will be continued in Heaven. In the which,
the uttermost manifestation of the blessedness contained therein, will be
made known to the saints, agreeable to their enlightened faculties. This
great and wonderful expression of grace, concerning fellowship with the
t JOHN' I. 10. 85
Father and the Son, which had been, and still was enjoyed by the apos-
tles, it being an increase of blessedness to them, the apostle informs the
saints N^ that they enjoying the same, the joy on both sides might be
increased. He then aims to remove every thing which might be an in-
terruption on either side, to this most blessed fellowship. This is stated,
and it is also removed. It was the natural, or sinful infirmities the saints
were each, and every one of them the subjects of, which could not but be
considered by them, as obstructions to this most holy, and blessed fellow-
ship ; yet there was a most blessed provision made for the same, in the
one everlastingly efficacious sacrifice of the holy and immaculate Lamb.
" If we walk in the light, as he is in the light, we have fellowship one
with another, and the blood of Jesus Christ his Son cleanseth us from all
sin." It was a constant course of sinning, which was full proof that
such and such, let their profession, and pretensions be what they might,
had no lot nor part in this inestimable favour. To the intent the whole
purity contained in this invaluable subject might be preserved and main-
tained, the apostle adds. " If we say that we have no sin, we deceive
ourselves, and the truth is not in us. If we confess our sins, he is faith-
ful and just to forgive us our sins, and to cleanse us from all unrighteous-
ness." In going through the two former verses, it has been stated,
that none of the saints are without sin. They have all, and each of them,
their inward constitutional sin, and inherent sinfulness. It is the one and
common case, of each, and all of them. They all know in and for them-
selves, the plague of their own hearts. It hath also been expressed, the
one only remedy for them — it is to confess their sins to their heavenly
Father. He will deal with them agreeably with the everlasting covenant.
He will be gracious and full of compassion. " If we confess our sins,
He is faithful and just to forgive us our sins, and to cleanse us from all
unrighteousness." He will do this, as an act of justice, as it also is an
act of mercy. He will create in their minds fresh apprehensions, and
open by the teachings of the Holy Ghost, such views of the everlasting
perfection of his Son's righteousness and blood, and let in such influ-
ences of the same on their minds, as will revive them : and thereby
they will be blessed with fresh thoughts of the perpetual virtue and effi-
cacy of Christ's sacrifice. Then the apostle closes his present discourse
thus. If we say that we have not sinned, we make him a liar, and his
word is not in us. This terminates his present subject. He here alters
his terms : he before had been speaking of the inherency of sin. This
denied, constituted such persons liars. They must be self deceivers.
They were destitute of the truth. If sin had being in believers, it must
be as the consequence thereof, that real saints must in some cases, be
under its corrupting influences, and fall thereby. We cannot confess our
sins, if we have none to confess. It is allowed by the apostle, saints have
their falls, and actually commit sins. They as considered in Christ, are
without all sin. As in themselves, and so long as continued in a time
state, they have the whole essence of sin within them, and need the
virtue of Christ's sacrifice continually. In our text the apostle says,
If we say that ive have not sinned, we make him [i.e. Godj a liar, and
his word is not in us. I will aim with the Lord's assistance to open, and
set forth the substance of what is contained in the words of my present
text thus :—
1. The apostle's assertion, which is positive. He says that they had
86 1 JOHN r. 10.
sinned. It was a past act vvliich tliey could not deny. If wc say that
we have not sinned.
2. What follows on the denial of this. It makes God a liar. If
we say that we have not sinned, ive make him (i.e. Godj a liar.
3. I will shew in, and by what way vje make God a liar.
4. By such an assertion, that we have not sinned, it most evidently
appears, that the word of God is not in us. If we say that ti-e have
not sinned, we make him a liar, and his word is not in us. Of these in
their order. I begin
1. With the apostle's assertion, which is positive. It includes
himself, with all that "call upon the name of Jesus Christ our Lord,
both theirs, and ours." If we say that loe have not sinned. — We who
are on the Lord's side, who have real and blessed fellowship with the
Father, and the Son, we should tell a lie in so saying'. It is well for us
to know what sin is. That it is a mental act. That it wholly and actually
originates and springs from its inherency in us. This is the very spring
and root of all actual corruption. Inherent sin is a self-acting principle.
It is always in act whether we perceive it or not. So that our continued
sins, even such of the Lord's people as are most, and best kept from
actual falls into actual sin, are above and beyond all conception. It is
well for us, the Lord God hath set bounds to our sinnings. 'Kw^t those,
and Christ's sacrifice are so commensurate, a« that we cannot exceed and
go beyond the virtue of his blood. Some, sin most in thought ; it is
chiefly mentally. Others, by words, the expression of bad tempers, and
sometimes by outward corruptions. It is in its proper place, a real bless-
ing to know what sin is. To know the nature of it. To see the ex-
ceeding sinfulness of it. And to abstain from all appearances of evil.
Sin as it really is, can only be seen in the light of God's word, and
Spirit. Such as are most spiritually illuminated into the knowledge of
the Lord Jesus Christ, and have the most intimate fellowship with Him,
are the only persons who see sin properly ; yet all their views of it, «mA
real hatred against it, Sk^, in every particular act, and out breaking of
it, do not deliver them from the inherency of it, nor from its sinful
influences through which at times they fall by it. Nor does their fellow-
ship with God, and Christ, through the Spirit, save them, go as that they
do not fall by their own particular besetting sin over and over again. No
saint, let him be v^^ho, or what he may, is so saved from his constitutional,
and besetting sin, as he may conceive. Some willhave it, we are never
overcome by the same sins, after conversion, that we were before ; but
this is a real mistake. If we are overcome at all, it must be by the same.
It must proceed from the same cause. AtmI that is the sin Avhich dwelleth
in us. Whilst we cannot enter into any hearts but our own , yet most assur-
edly it must be so, that no saint can sin any other way than he has hereto-
fore. None of us, I say, are saved from sin, so much as we conceive. We are
saved from a state of sin, and sinfulness. We are also saved from an
outward gross way of sin, and sinfulness. Yet we are not always saved
from cursed and carnal affections. Nor from expressions and disposi-
tions which are evidences of our inward sinfulness. Whilst all this is our
own, personally and particularly, and each heart knoweth its own
bitterness, and it is well it is so ; yet so it is, we are taught by the Holy
Spirit in the word, not to deny the truth of this. It is not here, " If we
say that we have no sin," but it is, If tee say that we have not sinned,
I JOHN I. 10. ^7
we give God himself the he. We must not deny this. Every one of us
sins, when, it may be, we perceive it not. It may be, we who are the
Lord's, and are now here before Him, may have been favoured with some
most blessed communion with Him, and our hearts and affections may
have been raised heavenward ; yet even such of us, cannot say, V/e have
not sinyied. No. Nor can we say we have not sinned this morning-.
No. That we cannot. How is it possible we should ? seeing we have
at all times within us the same root from whence all evil originates. We
have then the close of the apostle's subject concerning sin, and its influ-
ence in, and on the saints. It is not only in them, but tliey feel and are
afflicted with it, and at times influenced by it. A remedy for which he
prescribed : and for their spiritual support, he said, " If we confess our
sins, God is faithful and just to forgive us our sins, and to cleanse us
from all unrighteousness." The justness of God in so doing, as it re-
spected his truth to himself, to Christ, to saints as one in Him, and with
Him, is expressed to sustain the faith of saints, sh44- to increase, and con-
firm their faith and hope in the Lord. He then says, as having finished
what he had expressed in the two foregoing verses. If we say that we
have not sinned, we make him a liar, and his tvord is not in us. So
that it fully appears, by writing these three last verses of this chapter
together, the apostle would have them know the whole of sin as it con-
cerned them : in its inbeing in them : in its effects within and upon
them : in its continuation, and their lapses thereby. He would have
them know, and also acknowledge the same, thereby leading them to
understand how deeply they were concerned in this subject ; which may
most truly be considered as a mean of leading them into further and
increasing views of the Lord Jesus Christ, the Son of God, whose blood
cleanseth now and for ever, all the holy brethren from all sin. To walk
in sin, and at the same time to have fellowship with God, this he will not
admit of. " If we say that we have fellowship with him, and walk in
darkness;" this is to utter a lie. Ifany say that we have no sin, thi»
he will 'by no means admit of: but declares all such are liars. That
such as are in Christ, who hear his voice, and have fellowship with Him^
are not free from falls into sin, he admits of: otherwise he had never
said, " If we confess our sins, God is faithful and just to forgive us our
sins." Saints are not so free from partial falls into sin, as some, it may
be then conceived : and it may be as some conceive also in our day. Sin
is sin in saints, as truly as it is in sinners ; or, why should saints so
deeply lament it as they do ? If they did not fall by it, they would not
daily need manifestative pardons for the same. To close the whole,
therefore, of his discourse, he says. If ive say that we have not simiedy
we make him a liar, and his word is not in us. He is not here con-
tented to say, we have sin in us, therefore we may, must naturally fall
by it on some occasions ; neither is he contented to say, all this is through
the infirmity of the flesh ; but he will express himself in the strongest
terms : he therefore uses the word sinned. If we say that we have not
sinned, we make him a liar, and his word is not in us. If we say, we
have not transgressed the law of God since we knew Christ, and have
been favoured with real fellowship with Him, and with the Father in
Him, we make God himself a liar, in so saying. I proceed to my next
particular, which is
2. To observe what follows upon a denial of the positive assertion
88 I JOHN I. 10.
of the apostle — It is to make God a liar. If we say that we have not
sinned, we make him (i. e. God, who is light, and in whom there is no
darkness at all) a liar.
I conceive, we are very greatly mistaken, concerning what we style
actual sin. We generally speak on this subject, as if what hath been
only mental, does not come under the term of actual sin : yet it should
be known, that what is only mental, or in the mind, has its existence
there so really, that it actually defiles the mind. It must, therefore, in
tlie sight of the Lord be actual sin. Now if it be thus, and if this be
but allowed, then this question comes in — " Who can say, I have made
my heart clean, I am pure from my sin?" and if none can, then it
follows, there is no one can come forward and say, I have not sinned.
No. Not one single saint, of all the number of them which may at any
time exist in our world. If we are not without sin inherently, then we
are not without sin influentially. If it be so, then we are not, we cannot
be without falls into it : which if we were, there could be no need of our
confession and humiliation before the Lord. Then we could not stand
in need of a reiteration of the virtue of the blood of Christ to our minds.
We must give up the verse going before our present text altogether, if we
have not sinned. W^e no longer need the propitiatory virtue of Christ's
blood and righteousness, if we have not sinned. " If we confess our
sins, he is faithful and just to forgive us our sins, and to cleanse us from
all unrighteousness." Whilst looking at, and living on the Lord Jesus
Christ will keep us from ten thousand evils and sins ; yet let this be ever
so blessedly the case, it will never so completely keep any one of the
Lord's beloved ones, that he shall not sin, either in thougiit, word, or
deed. No. " There is not a just man upon earth, who doeth good, and
sinneth not." This is equal with our text. If rce say that we have not
sinned. The apostle speaks here for himself, and all the apostles. If I,
ov i\\&y say that we have not sinned: if any of the saints, who have
fellowship with us, and with the Father and his Son Jesus Christ : if we
who have sin in us, and have confessed the same before the Lord, and
have had in our own souls, a real sense and apprehension in our own
minds, of the virtue of the most precious bloodshedding of Jesus Christ,
as cleansing us from all sin — should any of us say, that we hav£ not
sinned; we should tell lies. It would, in effect, be to contradict the
word of God, which declares ''All have sinned, and come short of the
glory of God." It would be full and present proof against us, that we
do not allow his word to be true : we should sin against our own con-
sciences : we should contradict our own experiences of these matters.
If we say that we have not sinned, we make him a liar, and his word is
not in us. If we saints, says John, let our age, and state in Christianity
be what it may, say that we have not sinned, we do not utter truth.
We should be false witnesses for God, and before Him, were we to assert
this. We, says the apostle, who walk in the light, -ftftd have personal
communion with Him, and with his Son Jesus Christ, and who are
cleansed before the Lord, through his most precious bloodshedding, yet
we are not without the very present inherency of sin : we have all sinful-
ness in our fallen natures : we who actually walk with God in holy and
blessed communion with Him, are this moment subject to fall and slide
into sin. We do so: our confession of sin is the proof of this. In so
doing, he is pleased to make known in us, the present and everlasting
I JOHN I. 10. 89
virtue, worth, and efficacy of his Son's most perfect offering of himself:
.Sft-ais that we know in our own souls, that we are clean from all sin before
Him : yet were any of us to say, that we have not sinned, since we had
the knowledge and enjoyment of these most blessed and divine truths in
our souls, we should lie to God, and against him. And so, men and
brethren, should we do ?rf§#, were we to say, that we have not sinned
since we knew the Lord. If we say that we have not sinned, we make
him a liar, and his icord is not in us.
3. I will shew, in and by what way, we make God a liar, in saying,
we hai^e not sinned.
God is Truth itself. He is Holiness itself. We cannot in a certain
sense make God a liar, any more than we can mar the holiness and
purity of the Divine Essence. All the sin and sinfulness of men and
devils, cannot cast the least blemish on the Divine Majesty : neither can
all the errors which are amongst the sous of men make the God of Truth
a liar. No. God is immutably holy. He is immutably true. So is
his word, and all revealed of Him, and concerning Him in the scriptures
of Truth. They may be said to be true as God is true, because they
contain the sacred and revealed will of God. They are the testimonials
of his mind and will. They very especially concern, and respect his
church and people in Christ Jesus : so that they should be very carefully
attended unto by all the called of God in Christ Jesus. Such, therefore,
as receive, believe, and profess any thing contrary to what is contained
in them, and therewith, and thereby confront any sacred assertion in the
divine revelation, may be said to give God the lie ; seeing the whole
volume of inspiration was given by Him. It is an apostolic assertion
which is here before us : If we say that we have not sinned, we make
him a liar : because it is fully set forth in the Book of God, that all men
sinned in Adam — that we are all the subjects of the fall — that we are
all one and the same subjects of sin and corruption — that it belongs to
all the elect throughout the world, what the prophet Isaiah spoke in their
name and his own, " all we like sheep have gone astray." Now if we
have once gone astray, though the blood of Christ atones, it does not
make our impure nature clean ; i. e, old Adam nature is still in its
essential impurity felt: and if it is perfectly unclean, and if that which
is born of the flesh is flesh, how can we say at any time, we are, in our
selves, without sin : or how can we, with the inherency of sin in us, at
any time say, we have not sinned. Now it being so expressly contrary
to the word of God ; it is to make God a liar. A most tremendous sin.
One would have at once thought none under a profession of the gospel
should have ever needed to be put on their guard against it : yet the
words before us are spoken to saints, as well as to all under an outward
visible profession. If we saints say that we have not sinned, we give the
God of truth the lie. It is in our professing what is contrary to the truth
of the Lord's most holy word, we give God the lie. The prophet, speaking
for the whole churcli and himself, says, " we are all as an unclean thing,
and all our righteousnesses are as filthy rags." He is here speaking of
saints : of real saints : and of himself also. Then if it was so, these,
persons could never say, we have not sinned: and if we say, we cannot
deny this, then we are true speakers ; but if we say we have not sinned, it
would be a direct contradiction to this truth. Therefore as it is contained in
the Book of God, and therein witnessed as the truth by the Holy Spirit
90 1 JOHN I. 10.
of God, to deny lliis to be tlie truth, is to make the God of truth a liar.
If we, any of the saints, say, tve have not sinned, we make God a liar.
Even Him, wlio is " light, and in whom there is no darkness at all." It
most assuredly strikes at the very root of all the self-righteousness in our
fallen natures. Tlierefore ihes • words should not be overlooked by us,
who are on the Lord's side, end who are disposed to say, there is no good
in our fallen natures ; for we cannot but confess when we do not actually
perceive the cursed workings and operations of the same, we are fre-
quently led to think better of ourselves than we ought. I would there-
fore consider these words, as admirably suited to bring down every high
tlionght within us ; to lead us at all times to acknowledge the exceeding
sinfuhiosa of sin : and thereby to freely acknowledge how seldom it is,
we live out of ourselves, and off from ourselves, on the Lord Jesus
Christ, independently of any thing in ourselves. In all we do, we sin
in one instance or other. We sinned before we knew Christ : we
have done so since we knew Him. AtmI it comes to pass, that at times,
when we have been most refreshed with his life-giving presence, and had
more than ordinary communion-with Him, and some peculiar outgoings
of heart and affections after him, we have most suddenly and unexpect-
edly fallen into sin. I must confess I have had the bitter experience of
this. Such of the Lord's as have not, are greatly indebted to tlie
Divine favour lor not being thus and thus a prey to their own inward
corruptions, the snares of the devil, and his hellish blasts, whereby he
stirs up inward corruptions. We most assuredly all find and perceive,
that we are one moment all alive to Christ: the next all death to him.
Surely we do find we are to our shame and confusion of face, tired of
holding fellowship with him. We want to be unbent: to have our
thoughts exercised on this, that, and the other : what is all this but going
off Christ? what is all this but sinning against God in Christ ? what does
all this prove, but that we have sinned ? So that at times we cannot
but confess it, and say, as it respects our original apostacy,our inherent,
and actual apostacy of mind from the Lord, and the awful proofs we
have, and in one instance or other daily and continually give of the same,
" the crown is fallen from our head, woe unto us, for we have sinned."
We must tell a lie tlierefore, if we, let us be real saints, yea, if saints of
the highest advancement in the school of Christ, if we say that we have
not sinned. Our text declares it: we cannot deny the charge. The Lord
give us proper views of it, that we may be humbled for the same. May
we be truly sensible of what another apostle says, " In many things we
offend all." I might add, in a variety of ways : and many a time im-
perceptible to ourselves. In fact it must be so, as every thing which
issues from our nature selves, even though it should wear a religious ap-
pearance, must be essentially corrupt. The fountain being wholly cor-
rupted, all whicli flows from it must be corrupt also. Our Lord says,
" that which is born of the flesh is flesh ; and that which is born of the
Spirit is spirit." AW, therefore, which issues from the one, is wholly like
the mind from whence it issues ; so that sin is not grace, nor grace sin.
They are both in the regenerate person, yet will they never coalesce.
Hence it is peculiar to them who are born of the Spirit, and to them
alone, to know that " the flesh lusteth against the Spirit, and the Spirit
against the flesh ; and these are contrary the one to the other ; so that
(^says the apostle,) ye cannot do the things that ye would." Gal. v.
I JOHN 1. 10. 91
17 : so tliat none can say, I have not sinned. If wc say that
we have not sinued, ve 7nake God a, liar, by contradicting his truth,
and his word is not in us — If we so say. Tiiis brings me to my last
particular,
4. That by uttering such a declaration, and giving out such an
assertion, that we have not sinned, it most evidently appears, that the
word of God is not in us. If we say that we have not sinned, we make
him a liar, and his word is not in its. This is to sin immediately against
the Divine Majesty in the Person of the Father; even him who is light,
and in whom there is no darkness at all. His Word, his Truth can have
no place in our hearts if we so declare, and assert of, and concerning
ourselves. If it had, we could not so say. When the written and
revealed will and word of God dwelleth in us, we speak the truth in
Christ, and lie not. We acknowledge ourselves to be, what we are
therein declared to be ; and that the salvation revealed in the same
written word, suits us as sinners, and because we are sinners, and shall
continue to be such in ourselves to the last moment of our lives. It
would be a full evidence against us, that God's truth, the word in which
a clear account is given both of sin, and salvation is not in us, were we
in direct opposition to the same, to say, that we have not sinned. Every
ordinance under the Old Testament dispensation was full proof that sin
was in the saints ; that they could not save themselves in whole, or in
part from it. They were therefore directed to the use and observations
of such washings, sacrifices, sprinklings, and purifications for cleansing,
as were so many memorials of the Lord Jesus Christ, who was to make
them clean from all their sin before the Lord, by the one offering of
Himself. Now had these persons been without sin, if they had not
sinned ; then to provide means for their purification, could never have
entered into the mind and will of God, for they would have been needless :
so also had any made use of these, it would have been to contradict the
very design of them. If a man had not sinned, he could have no need
of the sacrifice of Christ, nor of the memorials thereof; yet as it would
have been a lie then, in any one's mouth, to say, I have not sinned, so it
would have been to make the God of Truth a liar, to have expressed
such a sentence. In like manner under our present dispensation of the
same everlasting gospel, it is contrary to the very revelation of grace
declared in, and by it, to say, I have not sinned. It being the very
essence of it, that " it is a true and faithful saying, and worthy of all
acceptation, that Christ Jesus came into the world to save sinners." If
they had not sinned, they had not been sinners: therefore if we say we
liave not sinned, we give God's word the lie : and we give full proof
that his Truth is not in us. It is also to sin against the very solemn
institutions of the Lord and Saviour. What is baptism, and the supper
of the Lord for? are they not sacred records of the Person, Sufferings,
Death, Burial, and Resurrection of Christ: and of the everlasting
efficacy of his one expiatory offering? surely they are. Now where
would there be any use, to put us in continual remembrance of the most
precious bloodshedding of our Lord Jesus Christ to cleanse us from all
sin, were we not inherently sinful ? If we never sinned, after having
received the atonement of Christ, what need was there for these ordi-
nances ? are we not directed by, and in the use of them, to Christ, and
what he hath done for us as sinners ? And is it not the view and appre-
92 1 JOHN 1. lU.
hension of his liaving; died for such as we are, that e:ive us encourage-
ment to rest wholly in him for life and salvation ? Then it is plainly to
sin against all this to say, I have not sinned. By such an assertion
it most fully appears, that the word of God is not in us : that the Truth
of God is not in us. By asserting ice have not sinned, it fully appears
the word of God is not in us : we are not speaking agreeably with it.
Neither can Christ the Essential Word of God, who liveth and abideth
for ever, and who liveth in the hearts of his renewed and beloved, and
called people, by his word, and Spirit, be in such as say, ice have not
sinned. For by such an assertion, we contradict God's testimony given
of us, in the written word. And thus, in a most awful way and manner,
we give the God of Truth the lie. If we say that we have not sinned,
we make him a liar, and his word is not in us. Let us learn from hence,
to speak at all times of ourselves, and cases, agreeable with the word of
God : this will be for our own real profit, and for the Lord's praise. Let
us never want to force ourselves to be what we are not : it will do us no
good. We shall never get above sin, but as we are looking unto Christ.
We shall never be in ourselves, but what we now are, so long as we
are in this present state. All we want is to see and apprehend how most
exactly we are suited to Christ, and how most exactly he suits us. Then
to walk in the practical belief of our sinnership, and his Saviourship, this
will make way for us to gain an increasing knowledge of our most pre-
cious Lord Jesus, and gain a blessed sense of our heavenly Father's love
towards us in him. Let us never attempt to speak after others. Many
saints are, and ever will be strangers to the views and attainments of other
saints. And we, though far below them in knowledge and experience,
want to say just as they and others do : this is spiritual pride : this is to
commit sin : we sometimes hereby tell lies for God. We sin against the
truth, and the word of God, by declaring that it is so and so with us:
when at present we are not arrived at such an experience : nor have
gained such and such clear full views of the Father's everlasting love to
our persons in Christ, as by our own expressions we bolt out, and would
have others conceive concerning us. We are never better than when we
are contented with what the Lord hath taught us, and made clear and
plain to us, and given us to receive from his own word. This is that
teaching which makes the simple wise unto salvation, by faith which is
in Christ Jesus. It is one fruit of divine teaching to have low thoughts
of ourselves, and all we are in ourselves, whilst we are led to have high
thoughts of God, and of his Christ; and prize communion with the
Father, and his Son Jesus Clirist, as the greatest blessing we can possi-
bly enjoy. This will lead us to avoid every thing which would be a
means of taking ofFour hearts from this most blessed fellowship with God,
and his Son Jesus Christ. Our apostle has been doing this for us,
saying. If we say that we have no sin, we deceive ourselves, and the
truth is not in us. If we confess our sins, he is faithful and just to
forgive us our sins, and to cleanse us frojn all unrighteousness. If we
say that we have not sinned, we make him a liar, and his tcord is not in
vs, May the Lord the Holy Spirit be pleased to give a clear knowledge
cf his most holy will, in the scriptures which have been set before us.
ile only can to any good purpose: and as they all serve in a various
"tvay, to disengage the mind from every entanglement which may arise
from wrong views of sin, and grace, and of what does, and of what does
I JOHN 11. 1. 93
not take ofF, and interrupt our communion with the Lord, may He
therefore be so our teacher, as to make us profitably acquainted with the
subject. Grant this, thou Holy Inspirer of all scripture. Amen,
SERMON XL
My little children, these things write I unto you, that ye sin not. And
if anij man sin, we have an advocate with the Father, Jesus Christ
the righteous. — 1 John ii. 1.
The apostle here begins, as I conceive, another part of this most impor-
tant, and interesting subject, which concerns all believers in Christ Jesus ;
■s»-as they may have the true knowledge how their minds may be fully
relieved from guilt and distress, by faith in the blood of Christ, and
proceed on in holy fellowship with the Father, and his Son Jesus Christ.
To state this most exactly, none was so qualified as our apostle. He says
all which was absolutely necessary on it. He says not too much of sin :
nor too little. He aims to remove the guilt of it from the mind in a
right gospel way. His intent in so doing is to glorify the Lord— to exalt
Christ — to do good to real saints — to shew them how they were to perse-
vere in a holy walk, and thus proceed perfecting holiness in the fear of
God. He knew this truth must at all times prevail with them, or they
could not attain to a steady walk with God the Father, and his Son Jesus
Christ, viz. they must receive this truth into their minds which he had
before delivered unto them, that the blood of Jesus Christ was their ever-
lasting purity : that they were washed in it: justified, and. sanctified,
-and reconciled, and brought nigh unto God by it : that they were in the
sight of God, everlastingly pure and clean from all sin. In the true
knowledge and full belief of this, they were to have, and they hereby only
could have free access to the Father, and be preserved from every evil
which might lead them oif from walking before the Lord unto all well
pleasing. He had, in the three last verses of the former chapter, insisted
on the inherency of sin in the saints. He prescribed a remedy for them,
when at any time they were overcome by it. He declared if any of them'
were to say they had not sinned, this was to make God a liar : and here
he proposes a most powerful cordial, to bear up their minds, in the worst
case they could possibly be in. If they committed sin, it would be the
worst thing which could befall them this side glory. He therefore says.
My little children, these things write I unto you, that ye sin not. I
have written as I have, to prevent your falling by sin : to prevent your
falls into sin ; yet as no man liveth and sinneth not ; I cannot suppose
you will live so as never to sin. I know the guilt which will be brought
into your minds thereby : and the grief it will be the occasion of intro-
ducing into your hearts. I know what accusations the devil will also
bring in against you, when at any time you fall into sin. With these
views of the subject I write unto you. My aim is to prevent your sinnino- :
94 I joiix II. 1.
to keep you from it : at the same time, well knowing the inward power
and influence of sin, and your inability to stand one single moment, by
any power of your own, and knowing also the Lord himself may leave
you to your wills in the hour of temptation, as he did his beloved Peter ;
I write to inform you, should any of you, who have fellowship with the
Father, and his Son Jesus Christ, whose blood cleanseth us from all sin ;
should any one of us sin, we have an advocate with the Father, Jesus
Christ the rir/hteous : And he is the propitiation for our sins : and not
for ours only, bat also for the sins of the whole ivorld. And hereby we
do know that we know hi/n, if we keep his commandments. I have here
put all these tliree verses together, because they belong to one and the
same subject ; yet in my explaining them, I shall make a distinct sermon
of each. My present text contains present and immediate relief, for the
worst which can ever happen unto us. There is no evil in the world but
sin : and it is in us : we all more or less fall by it. On the considera-
tion of this, the apostle gives the information, that we have an advocate
who pleads on our behalf. He had before declared that the blood of
Christ cleanseth 2is f'om all sin. Thus he presented sin and Christ's
blood together, declaring, how the one exceeds, transcends, and over-
comes the other. So in our text, he brings sin and Christ close together :
the one as the disease, the other as the Physician ; so that the one hath
no sooner given the wound, but tlie other is present to heal it. This
most certainly is the outline of the text, which contains a variety of
glorious particulars. Which I will endeavour to open and explain in
the following method and order.
1. I will take notice of the words, by which the apostle addresses
the saints to whom he writes, together with his end in writing unto them.
My little children, these things write I unto you, that ye sin not.
2. What he Avrites to them. It is concerning what very greatly
interested them to know and believe. It was also concerning the Lord
Jesus Christ. Ayid if any man sin, ive have an advocate with the
Father, Jesus Christ the righteous. The adversary against whom
Christ pleads is Satan. The clients for whom he pleads are saints. The
Person before whom he pleads, and with whom he pleads, is the Father.
It is inconsequence of our sin committed, Christ pleads on our behalf.
He does not plead on the behalf of sin ; nor does he plead for it. No.
It is on the behalf of his people, when they are fallen by it. So that
neither the words, nor doctrine of our text, contain the least encourage-
ment for sin.
3. Christ is a riyhteoiis Advocate. Therefore his plea on the behalf
of his sinning people, cannot but be successful. So that they need not
despair. If ayiy man sin, we have an advocate ivith the Father, Jesus
Christ the righteous.
4. How we receive the benefit of this into our minds. This is by
the Holy Ghost : who is styled Advocate by our Lord Jesus Christ him-
self, in these words, " But the Comforter, which is the Holy Ghost,
whom the Father will send in my name, he shall teach you all things,
and bring all things to your remembrance, whatsoever I have said unto
you." John xiv. 26. The learned say the word Comforter in this verse,
is Advocate, in the Greek. He, to relieve us from the suggestions of
Satan, of the world, and our own sinful hearts, pleads the cause of C'lirist
in our consciences, and enthrones Him there. He also " maketh inter-
I JOHN II. 1. 95
cession for us with groaning, which cannot be uttered." See Rom. viii.
26. May the Lord lead me, so to fill up these particulars, as may be for
your profit. Amen. 1 am
1 . To take notice of the words, by which the apostle addresses the
saints to whom he writes : together with his end in writing to them.
My little children, these things write I unto you, that ye sin not.
The words of the address, put me in remembrance of what is by
some said of our apostle : who, as he lived to be an hundred years old,
so when he came to the christian assemblies all he could say, was, little
children love one another. I can scarcely believe, our Lord Jesus Christ
would keep him out of heaven to answer no other end by him than this
amounts to. These words ; my little children, »eem to express tlmt he
had some particular interest in these persons. He might have been their
Spiritual Fatlier ; or, he might thus address them, out of the love of his
heart, which he bore to all the saints. It is most certainly a very win-
ning way, by which he could not but draw out their hearts towards him ;
and thereby make way for them to receive what he had to deliver unto
them. I should conceive, this may be looked on as one reason for this
address ; and also for the title children : and little children. No one
whohasread with attention his gospel, and the 13, 14, 15, and 16, chapters
of the same, but must see and perceive how he carries our Lord's Spirit,
and sometimes expresses himself very nearly in the same language which
our Lord did. As he addresses those to whom he wrote thus most
affectionately, with the title my little children, so he informs them why he
wrote to them as he did. It was that they might not sin. My little
children, these things write I unto you, that ye sin not. This was a most
noble end. The things written were such as concerned personal fellow-
ship with the Father, and his Son Jesus Christ. If they attended to this
subject, they would most certainly be kept from sin. They would lose
all relish for it, as they were favoured with soul-refreshing views of the
everlasting love of the Father, and the glories of Christ's Person as God-
Man, and his complete salvation. Whilst the minds of saints are so en-
gaged, all is well ; sin is subdued, and grace is quickened, revived, ex-
cited and strengthened. My little children, these things write I unta
you, that ye sin not. Yet he knew they were liable to sin : Peter sinned ;
yet Christ had warned him. He had prayed for him. If he sinned, it
must be expected other saints would also. They could not be more ex-
alted than he was. He had been pronounced blessed by Christ. He
had seen Christ on the mount of transfiguration. He had been with Him
at his holy supper. He had been with Him in the garden, and beheld
Him in his passion and bloody-sweat. Yet all this did not prevent
Peter s sinning against his Lord. Yea, he sinned grievously, even in the
very hearing of Christ. If this was his case, Avhat is there to prevent its
being in the substance of it, the case with others of the Lord's beloved ?
They cannot be more near and dear to Christ, nor can they be more and
better beloved by him than Peter was. And as his fall was brought
about by Satan, so the same adversary is always on the watch to swallow
up, in the hour of temptation. Our apostle therefore writes to these little
children to keep them from sin : to prevent from falling into sin : to put
them on their guard against it : that they might be delivered from it.
My little children, these things %crite I unto you, that ye sinnot. I
Jove you as mine own. I love you in the bowels of my Lord. I write
96 1 JOHN ir. 1.
on purpose on the subjects set before you, out of real love to you. No
other apostle hath any hand in my present writing. 1 write of, and from
myself to you : yet not without the influence and direction of the Holy
Ghost. I write these things which I have set before you, in the former
part of this Epistle, that ye sin not. I proceed to consider,
2. What the apostle wrote to them. It is of that which very greatly
concerned them, to know, and believe. It also concerned the Lord
Jesus Christ. These things write I unto you, that ye sin not. And if
any man sin, we have an advocate with the Father, Jesus Christ the
righteous. There is no heart can ever fully conceive the evil of sin : the
bitterness saints have the experience of, when they sin against the Lord :
nor can anyone so feel for them, and sympathize with them, as to suit
their inward frames and feelings, when they are actually overcome with
sin, and are fallen by it, but our Lord Jesus Christ. He can. He doth.
Even though he is exalted at the right hand of the Majesty on high.
Our text gives us full proof of it. If any man sin, we have an advocate
with the Father, Jesus Christ the righteous. The apostle puts in himself,
in the word we, as being as liable to sin, as the little children he wrote
unto : and as having interest in the same Father, and also in the same ad-
vocate. Mr. Romaine was for reading the words thus. If any one of us,
who have fellowship with the Father, and the Son, sin, ive have a?i ad-
vocate with the Father. Most certain it is, this is the apostle's meaning.
Every man that sinneth doth not belong to our Lord Jesus Christ : such
as do not, will everlastingly perish in their sins. It is only those for
whom Christ became their sacrifice, who have him for their advocate.
And he is their advocate against their adversary, who is the devil. It is
the devil who pleads against them. Christ pleads for them. He does
this with the Father. It is in consequence of sin committed, Christ
pleads on the behalf of his clients. We are they. He does not plead on
the behalf of sin. No. Nor does he plead for it. Yet he pleads on the
behalf of his sinning people : not to extenuate their crimes, be they what
they may. He pleads on the behalf of his people, when they are fallen
by their iniquity: so that neither the words, nor doctrine of our text,
contain the least encouragement for sin. I thought good to express this,
for the following reason — that so it is, we are prone to suspect the free
grace of God : to think we may make too free with such a scripture as
this : that to allow it possible for a real believer to commit sin, will have
a dangerous tendency. Hence we are for avoiding such a passage as this.
Or if it be taken as the foundation for a discourse, to say as little about
sin, and sinning as possible. Beloved, we should aim to unfold our text ;
or why do we take one. This, here before us, does not concern sinners, it
belongs to saints : nor does it even suit them when they are in the
mount of high and exalted fellowship with God. It suits them when the
devil has broken in upon them : when sin has prevailed over them : when
they have been actually overcome by their inherent corruptions, and can-
not but cry out, we have sinned. I am not going to say, as the renowned
Dr. Goodwin does, that the apostle by the term sin here, means some
gross act of sinning: but whilst I am not going to particularize what is
to be understood, and comprehended here by a'«?, yet I must so under-
stand it, treat, and explain it, as comprehending every sinful case of the
called people of the most high God. Let their sins be what they may,
after they are called with an holy calling, we must understand the pas-
I JOHN 11. 1. 97
ihge before us, as designed by the apostle, to be a grand catholicon for
them all. Let their personal sins be what they may, none of them must
be left out, unless we are unwilling to have a complete cure for all our
spiritual maladies. It belongs to all the saints. It is thus directed unto
them. My little children, these thinrjs write I unto you, that ye sin
not. And if any man sin, u)e have an advocate iviih the Father, Jesus
Christ the righteous: "And he is the propitiation for our sins." This
is the first place in the New Testament we have our Lord Jesus Christ pre-
sented unto us under this title : yet we have all included in it, and in his
execution of this office, set forth in a vision Zechariah the Prophet saw,
and records in the 3rd. chapter of his Prophecy. He says he saw in
vision, "Joshua the high priest standing before the angel of the LoiiD,
and Satan standing at his right hand to resist him. Aiid the Lord said
unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath
chosen Jerusalem rebuke thee: is not this a brand plucked out of the
fire?" V. 1,2. Here is the substance of what is contained in our text. If
the saints did not sin, they would not need Christ to be their advocate.
When they have sinned, Satan their adversary immediately turns their
accuser. He brings in his accusations, and pleads against them in the
court of their own consciences. They fall under the same. They cannot
but acknowledge themselves guilty. He pursues them, even when, and
whilst they are at the throne of grace. They are self condemned, and
confounded. Yet the Lord Jesus Christ who is interested in them,
pleads against Satan's charges, on their behalf: He pleads for them, as
his clients, his own blood and righteousness, the everlasting and present
efficacy of the same. The Person with whom he pleads is the Father.
Even He who is, and stands in this relation to all his family in heaven
and in earth, who are named in Christ, and are one with Him. Our
Advocate pleads before him, in the high court above. If any man sin, we!
have an advocate, who is deeply concerned for us : who stands up on our
behalf : who lives in the presence of God for us. It is our misery to sin.
We feel the guilt of it in our minds, and experience unspeakable sorrow
for it in our hearts. Yet this neither undoes what we have done : nor cart
it remove the guilt of the same from us. Our Lord is in our nature irt
the highest heavens. He is bone of our bone, and flesh of our flesh.
He is not such as not to be touched with a feeling of our infirmities, but
he is so affected with the same, as to be a merciful and faithful high priest..
It is sin, yea, actual sin designed by the word z'wj^rwi^zes i nor must we
leave this out : if we do, we shall omit bringing in Christ, when, and
where we most need him. Let us not go beyond the apostles: we shall
do wrong so to do. If any man who belongs to the election of grace sin^
we have an advocate with the Father. This is our consolation : and by
it we have most blessed relief from the accusations of Satan, and our own
consciences, when we are most sorely oppressed with actual falls into sin*
I proceed to my next particular,
3. To shew that Christ is a righteous advocate. Therefore his plea
on behalf of his sinning people, cannot but be successful. They there--
fore need not despair. If any man sin, we have an advocate with the
Father, Jesus Christ the righteous.
Our Lord Jesus Christ, hath a righteous plea to make, on the behalf
of his sinning people, and that with his righteous Father, whilst he does
not by any means excuse any part of their sin, or sinfulness. He is in-'
- o
98 I JOHN n. 1.
terested in the persons of his people, and in each and every one of their
concerns. He has them in perpetual remembrance, and liveth after the
power of an endless life, in his Father's presence on their behalf. His
appearance in the presence of God for them, is their eternal perfection.
As he bore their sins in his own body on the tree,"*w»€t put them away by
the sacrifice of himself, and washed them clean from all sin, in Ids most
precious blood, so he presents them in his own Person, blood and righ-
teousness, before the divine Majesty in the Person of the Father, without
all sin. They are without all blame before the throne of God, In him
they are complete : as such he beholds them : yet they having sin in
them, and they sometimes falling by the same, hence to relieve their
minds from the guilt thereof, Christ is set before them in the gospel as an
Intercessor and Advocate, which I conceive to be one, and the same : only
so expressed in a two-fold point of view to give the mind of real saints
the more complete relief: especially in cases of sin : it is then we need
the same views of Christ, and apprehensions of his blood and sacrifice as
we were favoured with when we first believed. Yet the atonement of
Christ being a past one, although it be everlastingly perfect and effica-
cious, ^t we seem to want some renewal of the knowledge of the same
to our minds, as may suit and be agreeable with our present cases and
circumstances. Hence the advocacy of our Lord, is spoken of here, as
our present and immediate remedy : it containing the same present health
and cure, which-w»6 in the wounds and blood of Christ. As he died for
us, when we were sinners, and ungodly, so He is an Advocate for us when
we have sinned. 3^«d the true knowledge of this, is proposed by the
apostle, to be our consolation and cure when we have sinned actually.
My little children, these things ivrite I unto you, that ye sin not. And
if any man sin, we have an advocate with the Father, Jesus Christ the
righteous. The expression, the Father, is a general and vastly expres-
sive one. All the elect make but one family : a part of them are in the
house eternal in the heavens ; <fcftd a part of them are here in this our
world. Those in glory cannot sin: such as are here upon earth may :
yet they are all equally interested in the Father's love : they are equally
and alike before Him, in his love and favour. Christ is their advocate
with him. He is the friend of his people, in the execution of this his office.
He is a righteous advocate. He is the Lord our righteousness. He is in
heaven as such. He tlius appears before the throne. ■t\nd the Father
beholds all the members of Christ, as made the righteousness of God in
Him. It was his own act to make them so, by imputing the righteousness
of Christ unto them. As they are thus in Christ, so he also pleads his
own righteousness with the Father on his, as also on their behalf: whereby
he has more to plead for them, than sin, or Satan can possibly have to
plead against them. Tlie Person of Christ, God-Man, exceeds in worth and
excellency all his people, even though they are, and have been the objects
of the Father's everlasting love and delight from before all time. His
undertakings on their behalf, were before they had sin in them : thereby
they were secured from the imputation of it. His being made in the
fulness of lime, sin and a curse for them, which was the act of the Father,
! must have a worth in the same, which transcends all sin, as inherent in
I the elect. The obedience, sufi'erings, blood and sacrifice, death, and
. soul-travail of Jesus Christ cannot but everlastingly exceed all tlie guilt,
evil, and demerit of sin : all which, this great Advocate hath to plead, on
I JOHN n. 1. 99
the behalf of his sinning people : which cannot but invalidate all charges I
of sin, and sinfulness, which may be brought against them, by Satan jj
their adversary and accuser. The saints therefore of the Most High, f\
should consider this, so as to take the benefit of the same, and plead it
on their own behalf. It is the will of the Holy Ghost they should do so : or
it had never been written thus. If any man sin, we have an advocate
with the Father, Jesus Christ the righteous. Whilst I am on this sub-
ject, I would say, I do not conceive the Intercession and Advocacy of
our Lord Jesus Christ, in the Holiest even in heaven itself, to be a vocal
one. It is enough, and allsufficient that he lives and appears in the pre-
sence of God for us. This is of itself, in its own nature and efficacy,
equal to whatsoever may be included in such expressions as these. " For
if, when we were enemies, we were reconciled to God by the death of his
Son, much more, being reconciled, we shall be saved by his life." Rom.
V. 10 : " Wiio shall lay any thing to the charge of God's elect ? It is God
that justifieth. Who is he that condemneth ? It is Christ that died, yea
rather, that is risen again, who is even at the right hand of God, who also
maketh intercession for lis ?" Rom. viii. 33, 34. Christ became in-
carnate, and lived, and spent his whole life for us in this our world. He
put away, and purged our sins by the sacrifice of Himself. He lay in
his body in the grave for us. He rose from thence for our justification.
He entered Heaven as our forerunner. He sat down on the right hand
of God : which was an everlasting proof of his acceptance of the
Father. He there lives to represent us. And his appearance there is a
solemn memorial of what he completed on earth : the blessings and be-
nefits of which, he wills the Father should bestow on his church militant
in this our world. His office of Priesthood in heaven, is represented
unto us, as consisting of two parts : Intercession and Advocacy : the
whole of which is set before us, by Christ himself, in the 17th chapter of
John. And most wonderful it is to consider, we have the whole life of
Christ in glory, as we had his whole life in our nature and world, to carry
us above and beyond, all our sins, and miseries. We sin against Christ,
now He is in Heaven, yet he is our Advocate there. If any man sin, we
have an Advocate with the Father. Our Lord himself says, "The
Father himself loveth you." And, " as the Father have loved me, so have
I loved you." An4 he says to the divine Father, " Thou hast loved them,
as thou hast loved me." See John xvi. 27. chap. xv. 9. chap. xvii. 23.
God loved us in Christ. He sees us as so many jewels, presented before
Him in the Person, and shining forth in the heart of Christ. God's love
and Christ's intercession are commensurate. In the death of Christ we
are acquitted : In the resurrection of Christ we have an irrevocable act
of justification in the high court of Heaven, that Christ was then justi-
fied, and we were then justified in Him. Christ at his ascension took
possession of Heaven for us. He is seated at God's right hand with all
power in heaven, and earth, to bestow and continue eternal life, with
all the blessings of the same to his beloved ones. And in his Interces-
sion and Advocacy we are completely and everlastingly secure. Believers
in Jesus, look over the words of our text, over and over. It contains an
infinite fountain of grace: such as we all need : especially when we
have sinned. Consider the Advocate, who he is, and what he is. It is
the Son of God. Even he whose blood cleanse th us from all sin. Re-
member with whom he intercedes I He is an advocate with the Father.
loo 1 JOHN 11. I.
If any man sin, we have an advocate with the Father. The interest of
the Father in Christ, and Christ's relation to the Father must have a
mighty influence here. The expression 7iith the Father, is indefinite, to
express as fully and comprehensively as possible the prevailing efficacy
of Christ's advocacy. Then the justice of Christ's plea on the behalf of
his clients is noticed. He k Jesus Christ the righteous. His titles afford
inexpressible sweetness. Jesus is a name of the utmost importance to
us. He is the Self-Existent, the AUsufficient, the Almighty Saviour :
who by virtue of his office, He being, and living a Priest for ever and
having an unchangeable Priesthood, " is able also to save them to the
uttermost that come unto God by him, seeing he ever liveth to make inter-
cession for them." He is also a righteous intercessor and advocate. — He
is Jesus Christ the righteous. His pleas are all righteous ones. He lays
in no claims, but he has a most just right unto. He pleads on our be-
half, with his Father, and our Father ; with his God, and our God. He
is well acquainted with whom he pleads, and with those for whom he
f)leads ; -aad for what he pleads, and against whom he pleads. He never
ost one single cause yet : so that we may with safety put our every case
into his hand, and trust it wholly to him and with him. I come now to
consider,
4. How we receive the benefit of what hath been treated of, con-
cerning our Lord's advocacy, into our minds. This is by the Holy Ghost,
who is styled Advocate by our Lord himself, in these words, " But the
Comforter," (the learned say, the word is Advocate), " which is the
Holy Ghost, whom the Father will send in my name, he shall teach you
all things, and bring all things to your remembrance, whatsoever I have
said unto you."
It is in our own minds we are oppressed. That which most sorely af-
flicts us i^ our personal sin, and guilt. We have fallen so and so, through
the deceit of our hearts, and the malice of the devil. He follows us with
accusations. He suggests them, -and «iie brings them against us, and
charges them on us, in the court of our own consciences. So he also
does before God, when we fly to his throne of grace, to supplicate for
mercy. He will suggest the remembrance of our sins to us. He will
convey such thoughts of our own sinfulness unto us, as shall serve to
swallow up. If he possibly can, he will swallow us up in despair. The
Holy Ghost, who dwelleth in the saints, is pleased to put forth, beyond
the perception and apprehension of them, his indwelling power and
grace. -And when their cases are vastly extreme, and their souls bowed
down within them. He is pleased to act for them, mmI within them, and on
their behalf, the part of an Advocate and Intercessor. He pleads Christ's
cause in the court of their afflicted minds. He takes of the things of
Christ, and shews the same unto them. He brings to their remembrance
what Christ is to them : what he had done for them ; how he stands in
union unto them : the offices he sustains on their behalf. He creates
fresh conceptions of the same in their renewed minds. He pleads the
cause of Christ tliere. He brings the blood and rigliteousness of Christ
to their remembrance. He shews them afresh the eternal worth, and
everlasting virtue of it. He creates in their mind some most blessed ap-
prehensions of Christ being in lieaven, with all the worth of his one
offering, appearing in the presence of God for tliem — that he is their In-
tercessor and Advocate — that he is n\osi deeply interested in the cases of
I JOHN II. 2. 101
his people, especially every thing concerning sin. He then opens this
Scripture, as it belongs to them, If any man sin, we have an advocate
with the Father, Jesus Christ the righteous. Thus it is, we are led to
receive the knowledge, and benefit of Christ's intercession and advocacy
into our minds ; so as to enjoy the same, aH4 be relieved thereby, and
gain a triumph over sin, condemnation, and the oppression of the enemy.
As the Holy Ghost dwells in us, so he works every good motion in us.
When we are most deeply surrounded within and without, by views of
our exceeding sinfulness, and we cannot open our mouths in prayer, He
is pleased " to make intercession for us with groanings which cannot be
uttered. And he that searcheth the hearts knoweth what is the mind of
the Spirit, because he maketh intercession for the saints according to the
will of God." See Rom. viii. 26, 27 : all which is the fruit of ever-
lasting love : a glorious part of the everlasting covenant : an echo to the
Intercession and Advocacy of Christ in heaven. AQd* it is hereby we
partake and enjoy in our own souls, the blessings flowing from the same,
aDQ'ckhave fellowship with Christ in his intercession and advocacy, and
with the Father, before whom he appears, and with whom he pleads.
Christ is our advocate in heaven to maintain and plead our cause there ;
60 as no one charge can ever there be admitted of against us. It is only
in the court of our own consciences, we can have any charge and con-
demnation. The Holy Ghost is our Advocate on earth. He performs
this office within us. He effects it by pleading the Person, righteousness
and sacrifice of Jesus Christ our Lord. And he so prevails as to stop the
clamours of conscience, and produces the peace of God there : and he
casts out the accusations of the devil. He maketh intercession in the
saints, according to the will of God, which they express in prayer, with
groanings which cannot be uttered. May we have a more increasing
spiritual and scriptural light and knowledge of these truths in our own
souls than we have yet attained. Amen, ^y
«"t ■^•'\^'^> /.<--"
SERMON XII.
And he is the propitiation for our sins : andnot for ours only ; but also
for the sins of the whole world. — 1 John ii. 2.
The apostle is pursuing the glorious and everlastingly precious subject.
It respects the advocacy and atonement, the righteousness and inter-
cession of our Lord Jesus Christ. This is a subject which at all times
in all cases, and circumstances, must be very acceptable to the called
people of the most high God. To know the heart of Christ, what it is,
since he left our world, and is entered into his glory, is most truly desir-
able. We were given to know in the words which preceded our present
text, what the office of Christ is, since he is entered within the vail ; which
is most truly blessed and comfortable. His glory is Essential. It is
Mediatorial. It is Personal. It "is altogether Divine. His Person is
102 I joH^ II. 2.
immortal and immutable. His Priesthood is eternal. He is a Priest
upon his throne. He liveth for ever after the order of Melchisedek. His
office is unchangeable. The perpetual efficacy of the same, is thereby
continued. He is " an advocate with the Father, Jesus Christ the
righteous." This he is witli regard to every thing which concerns his
people on earth, in their every sinning case, and with regard to every
tiling which regards any, all, and every one of their sins, and sinful cases.
The apostle introduced this subject in the former verse thus. My little
children, these things write I unto you, that ye sin not. And if any
■man sin, we have an advocate with the Father, Jesus Christ the
righteous. To which he adds. Ayid he is the propitiation for our sins :
and not for our s only, but also for the sins of the whole world. Both
verses united, contain one and the same subject ; the separation of them
is only for a more full and comprehensive explanation of this most divine
and important subject — which concerns the Priesthood of Christ in hea-
ven : founded on his righteousness and sacrifice which he completed here
below. On the footing of his Priesthood and office in Heaven, the vail
is opened, and we are admitted to enter into the Holiest of All, in the
believing views of his most precious blood, and are admitted also to con-
verse with Him. He is consecrated, as the Son of God, to be a Priest
for evermore. " We have such an high priest, who is set on the right
hand of the throne of the Majesty in the heavens ; A minister of the sanc-
tuary, and of the true tabernacle, which the Lord pitched, and not man."
Heb. viii. 1,2. In the former chapter, our apostle had said, to such of
the Lord's people as had sinned, " If we confess our sins, he (i. e. God
in the Person of the Father,) is faithful and just to forgive us our sins,
and to cleanse us from all unrighteousness." In the first verse of this
chapter he says, " If any man sin, we have an advocate with the Father,
Jesus Christ the righteous ;" to which the words of our text are annexed.
And he is the propitiation for our sins : and not for ours only, but also
for the sins of the whole world. With a design to open and explain
these words, I will cast them into the following method and order.
1 . I will aim to shew the connexion of them with the former, which
I conceive will be the proper method for preserving the strength and
efficacy of them : and thereby conveying the same, throughout every
part ; it is pity any particle of the same should be lost : they being
so most truly precious, excellent, and sacred.
2. To open what is said of our Lord in these words before us. He
is the propitiation for oiir sins.
3. That the propitiatory offering of Christ, extends to us, and not
-only to us, but to others also. And he is the propitiation for our sins ;
and not for ours only.
4. The uttermost extent of the virtue of Christ's propitiation. Not
Jbr our sins only , but for the sins of the whole world. These words,
the si7is of are supplementary: leave them out, then the text reads
thus. And he is the propitiation for our sins, and not for our's only,
but also for the whole world. The text without the addition, or with it,
is to me one and the same. If any difference, the additional words clear
up in one point the meaning of the text. I shall therefore retain them,
•without running it into universal redemption. Thus I liave given you
the outline of my text. And to begin with my first particular.
1. In tke which, I will aim to shew the connexion of tJie words of my
1 JOHN 11. 2. 103
text with the former ; this I conceive will be the proper method for pre-
serving the strength and efficacy of them : and thereby conveying the
same throughout the whole. Our text belongs to the former. I will
therefore recite the whole. M^j little children^ these things write I
unto you, that ye sin not : And if any man sin, we have an advocate
with the Father, Jesus Christ the ricjhteous. And he is the propitiation
for our sins : and not for ours only, but also for the sins of the whole
world. He had been in the former verse, speaking of Christ, as an
Advocate with the Father, on tlie behalf of his sinning people. He had
represented Him as a righteous one : He pleading his own righteousness
on their behalf. He here speaks of Him as the propitiation for sin : in-
timating that his plea on the behalf of his people in heaven, was founded
on his oblation of Himself in the days of his flesh — that it extended
its influence to the whole election of grace. Therefore his plea founded
thereon, must be commensurate to their every personal and particular
case. The mere recital of the words afresh will be sufficient to confirm
this; so that no universal salvation, redemption, or call it by what term
you may, as including every single individual can follow on it. The
word we is a bar to this. If any man sin, we have an advocate with the
Father, Jesus Christ the righteous, and he is the propitiation for our
sins: and not for ours only, but also for the sins of the whole world.
To remove sin from the persons of the Elect, »»d out of the sight of law
and justice, this was the very end and design of Christ's Death : this is
done, and that for ever. He offered up Himself: He made complete
satisfaction, so as he never needed to repeat it. In the strength and
with all the perfection of it. He entered heaven, where he intercedes for
his whole church. Christ's life in heaven is to save each, and every
individual for whom he died, by virtue of his Intercession and Advocacy.
When the subject is thus expressed, it does not suggest that there is any
other salvation than what is contained in our Lord's Death : it is only
intended to enlarge our views of the vast importance to us, which is con-
tained in our Lord's life in glory : which is as truly for the benefit of his
church here below, as his life and sacrifice were. " Such an high priest
became us, who was holy, harmless, undefiled, separate from sinners, and
made higher than the heavens." Our Lord being all this, " He offered
up Himself." He is Jesus the Son of God, an High Priest who liveth
after the power of an endless life, in the presence of God for us. He is
Intercessor and Advocate for his people. He pleads justice and right-
eousness. He is, therefore, able to carry every cause in which he is
interested. *' If any man sin, we have an advocate with the Father, Jesus
Christ the righteous." An advocate hath place, only in a court of justice.
Christ's Advocacy is executed by pleading his own Death, as the one
only sacrifice for sin. He is " an advocate with the Father, Jesus Christ
the righteous." And he is the propitiation for our sins. He pleads his
own righteousness and blood, on the footing of which, the worst of
sinners, belonging to the election of grace, are saved. He so conducts
the matter, that justice is as truly on the side of the clients, as mercy.
Hence it is the apostle says ; If we confess our siiis, he is faithful and
just to forgive us our sins, and to cleanse us from all unrighteousness.
The Lord Jesus Christ, the King of heaven — the Lord of Glory — the
great and glorious Proprietor of it — even He who has taken up Heaven,
7CTt4 entered it in his own name, find as the Head and Representative of all
104 1 John ii. 2.
_his church and people, He it is who is their great High Priest, their Intef-"
cessor and Advocate. He, their Saviour and Anointed one, is entered
into Heaven, there to appear in the presence of God for us. He is, what
He is here most justly entitled, the faithful friend at the bar of justice.
Jesus Christ the rir/hteous, and he is the propitiation for our sins. By
his powerful mediation at the right hand of tlie Father, the rights of di-'
vine justice and of holiness, are most gloriously displayed and maintained.
In Him the riches of grace are most gloriously displayed : so that the
Father is just and thejustifier of him that believeth in Jesus. ^-Aini the
Advocate Christ Jesus is just also. He is a just God, and a Saviour, in
all his pleadings at his Father's bar. It is tlie everlasting worth of his
obedience, and soul travail, he presents on the behalf of all those for
whom he intercedes. It is because he bore their sins in his own body on
the tree, he appears on their behalf before the Throne. The Person of
Christ is the foundation on which all the worth of his intercession and
advocacy rests. It should never be forgotten by us, " we have an high
priest who is passed into the heavens, Jesus the Son of God." And his
appearance there is our eternal security. He is there our propitiation,
as he also is " the Loud our righteousness." We can never think or
say too much of the Dignity, Majesty, Worth, and transcendent Glory
of the Person of our Lord Jesus Christ ; yet I shall add no more^ so much
having been before expressed on this most important part of our present
subject. I therefore proceed,
2. To open what is said of our Lord, in these words before us. A7id
he is the propitiation for our sins. He is this, now this moment in the
high court of heaven, just as he is the Lord our Righteousness : that is,
He is there in the full worth and perfection of his most precious sacrifice.
This was not expressed in the former verse ; yet it stands most
closely connected with it, as hath been before shewed. Our Lord in the
former verse bore the title of Jesus Christ the righteous. In this He"
bears the title of propitiation. He is the propitiation : or. He is the
atonement. We have this word but seldom in the New Testament ; the
first place it occurs is in these words, " Whom God hath set forth, to be
a propitiation through faith in his blood, to declare his righteousness for
the remission of sins that are past, through the forbearance of God."
Rom. iii. 25. And this word occurs twice in the epistle before us : once
in the text, and again in the 4th chap. v. 11 . We have the word atone-
ment, once for all, in the New Testament, introduced thus. " And not
only so, but we also joy in God through our Lord Jesus Christ, by whom'
we have now received the atonement." Rom. v. 11. The word propitia-
tion, and atonement, are both derived from the Old Testament, and are
one and the same in their meaning. They are most frequently used, in
the books of Exodus and Leviticus. The apostle when he uses the word
propitiation in the epistle to the Romans, refers to the mercv-seat, which
was called the Propitiatory, or covering, because it hid what was in the
ark, out of sight; and also before it, on the day of atonement, the pro-
pitiatory offerings were completed, by bringing the blood of them witJiirt
the vail, and sprinkling it before the Figures of the Great Ones, the
representatives of the Holy Trinity in their covenant engagements. The
incense, fumed between the cherubim of glory, or rather before the same,^
— so as the cloud of smoke arising therefrom might cover the meicy-seat,
was expressive of the savour and fragrancy of our Lord's intercession, as
I jonx ir. 2. 105
fully appears from what our apostle relates in the Revelation. " And
another angel came and stood at the altar, having a golden censer; and
there was given unto him much incense, that he should offer it with the
prayers of all saints upon the golden altar which was before the throne.
And the smoke of the incense, which came with the prayers of the saints,
ascended up before God out of the angel's hand." viii. 3, 4. It is
in allusion to the golden altar of incense, which was so placed in the
Holy place, as to be immediately before the ark, the mercy-seat of which
was called the throne of God : as he was represented as enthroned be-
tween the Cherubim. The Incense altar was called the Golden altar, to
distinguish it from the Brazen altar. The throne alluded toby John, was
the mercy-seat: of which long before his time, the prophet Jere?/n"o/j said,
" A glorious high throne from the beginning is the place of our sanctuary."
xvii. 12. The ark was a solemn memorial of the Person of Christ,
God-Man, " in whom dwelleth all the fulness of the Godhead bodily;"
or personally. It bears titles suitable to this. It is entitled, the King of
Glory. The Lord of Glorij. The ark of the Lord : of the Loud
of Hosts, which chvelleth betweeyi the cheruhims. It was framed of shit-
tim-wood, inclosed with plates of solid gold. It served to be expressive
of the divine and human nature, united in the one Person of our Lord
Jesus Christ. The two tables of the covenant, written with the finger of
God, were put into it; which was expressive of the law, written in the
heart of Christ, and fulfilled by Him. " He is the end of the law for
righteousness to every one that believeth." On it was placed the mercy-
seat, which was a solid plate of gold. At the two ends of it were Che-
rubims of Glory. Their wings were stretched out, and formed an arch ;
in the midst of which was a cloud of glory, in which the Lord dwelt.
On the day of atonement the High Priest appeared here, and presented
the typical blood before the Cherubim, or the Faces of the great Ones.
The apostle tells us, " in the Holiest of all, was the golden censer, and
the ark of the covenant overlaid round about with gold, wherein was the
golden pot that had manna, and Aaron's rod that budded, and the tables
of the covenant; And over it the cherubims of glory shadowing the
mercy-seat." Heb. ix. 4, 5. All which was a figure for the time then
present : and hath all, since, been realized in the Person, and work of
our Lord Jesus Christ ; who " being come, an high priest of good things
to come, by a greater and more perfect tabernacle, not made with hands,
that is to "say, not of this building ; Neither by the blood of goats and
calves, but by his own blood, he entered in once into the holy place,
having obtained eternal redemption for us." v. 11, 12. As the mercy- /,
seat was a figure of Christ, and hid the law,^sotks it could not be seen ',' /h.-^
so the blood and atonement of our Lord Jesus Christ, issuch a complete "T^
propitiation, or atonement, or covering, that it hides all our sins out of '•— —
the sight of law and justice. The etymology of the word atonement, is 'TtI.,,,,^
by a learned man, said to be derived from a folding door, which folds '—
forwards and backwards ; which he applies thus ; " our sins were folded
back from us, on Christ. His righteousness is folded from Him, on us."
This I conceive, to be a very comprehensive idea, to convey the true
meaning of this most importaTit doctrine of the atonement which Christ n
hath made for us by the blood of his cross. He is the propitiatory of- — 'o
fering. He is the propitiation for our sins. He is entered into Heaven
itself, as our propitiation. I conceive it is not sufficiently considered by
p
106 1 JOHN II. 2.
US, that the entrance of tlie Lord Jesus Christ into Heaven, and his ac-
ceptance tliere by tlie divine Father, is the one grand testimonial, that sal-
vation is so fully completed, as to afford us the firmest foundation for con-
fidence, and joy . The sacrifices were performed by the High Priest in the outer
court, in the sight of the whole congregation, yet it was the bringing in
the blood within the vail, and sprinkling it before the mercy-seat, whicli
completed the atonement. Thus Christ entered " into heaven itself,
now to appear in the presence of God for us." Heb. ix.24. There he
is as our propitiation. He has washed us from all our sins in his own
blood. He therefore is in the Holiest of all) as our true propitiatory. I
come,
3. To observe, that the propitiatory offering of Christ, extends to us,
and not to us only, but to others also. And he is the propitiation for our
sins, and not for our sins only.
The Person of Christ, his holiness, righteousness, sacrifice, and in-
tercession are the security of the whole church of God, and their ever-
lasting perfection. It is their sanctuary to repair unto. They may have
recourse to Him, in every time of need. Our apostle says. If any man
sin, we have an advocate zvith the Father, Jesus Christ the righteous :
And he is the propitiation for our sins : and not for ours only, hut also for
the sins of the whole world. The apostle is suiting his discourse to our
cases, who though redeemed by Christ, and made pure in his blood, yet
are frequently backsliding from him, and falling into sin. He says every
thinghe can to take off our thoughts from poring on ourselves, sins, and
miseries. He would have us to know, Christ is with the Father, and that
as our Advocate. He is a righteous one. He is the Lord our Righteous-
ness. He is our Propitiation. His blood speaks on our behalf: it is as
full of virtue as when he shed it, and poured it out as the atonement for
us. He is now this very moment, our sacrifice before the Throne, as to
all the worth and perfection, virtue and efficacy contained in his one
offering which perfecteth for ever. The apostle is of the same spirit, with
our John, who says, " For we have not an high priest which cannot be
touched with the feeling of our infirmities; but was in all points tempted
like as we are, yet witliout sin." Heb. iv. 15. Both these apostles were
full of the spirit of the Lord Jesus Christ, and felt for the people of God,
under their falls, and that which could not but sorely grieve and distress
them, in consequence thereof. Our Lord himself, feels for his saints, and
beloved ones, on these accounts. He is touched to the very quick on
their account. He is therefore most compassionately disposed to relieve
them. All the people of the Lord, share in this grace of our Jesus — the
virtue of his blood and righteousness — of liis advocacy and intercession
— of his life in heaven — of his propitiatory blood which hides the trans-
gressions from view ; it extends itself, in the blessings and benefits of the
same, to all the household and family of faith : yea, to the whole elec-
tion of grace, be they called, or, be they uncalled. Those uncalled, are
in consequence of our Lord's intercession on their behalf, called in the
appointed time : those who are called, have a blessed discovery made to
them, of Christ's compassions which fail not, but are perpetually exer-
cised towards, and upon them. Of The which there are seasons, when
they have most sensible and very particular, personal, and precious evi-
dence thereof. One point which the apostle drives at, in saying the pro-
pitiatory offering of Christ extends beyond those whom he wrote this
I JOHN- II. 2. 107
epistle unto, was to convey tliis idea unto them — that many saints who
were unknown to them, were equally, and alike interested in the same
grace of our most gracious Lord Jesus Christ r^saae from the proper con-
sideration of the same, a fresh tribute of praise might arise unto Him,
whose Name, will for ever and ever be glorious, and exalted above all
blessing and praise. The apostle would have it understood, that the
office of our Lord Jesus Christ, the virtue of his blood and righteousness,
the efficacy of his mediation, had its universal influence, and extended
its efficacy to all tlie saints — " unto all, who in every place call upon the
name of Jesus Christ our Lord, both theirs, and ours." This is a most
comfortable consideration — our Lord hath a most perfect knowledge of
all his beloved ones. He fully comprehends them, personally, and indi-
vidually ; with all their sins, cases, wounds, wants, and miseries. He
also knows the whole of his own heart towards them. He views, and
reviews their particular circumstances. And there is but one way in
which He can make known to them his love, now that He is with the
divine Father ; and that is by having them in everlasting remembrance,
and giving them in their own souls, real evidence of the truth of this.
Here comes in his glorious office in Heaven, as Priest, Intercessor, and
Advocate. All which being founded on what He did for his people, in
putting away their sins, and bringing in to the high court above, ever-
lasting righteousness ; so he proves his heart is full of love to them, now
he is in his kingdom of glory ; as their present sins, and sinfulness, do
not take off his eye and heart from them. But if any of them sin, he is
their advocate with the Father: and he is the propitiation for their sins,
and which is the case regarding all his church. They all sin : it cannot be
otherwise with them ; " in many things" says the apostle James, " we oifend
(or sin) all." This is the antidote — Christ's blood is our purity. " He hath
loved us, and washed us, from our sins in his own blood." He thus
presents us in heaven, before the throne of God. He is our Propitiation
there. Whatsoever befalls us, he is our powerful advocate : what he is
in his Person and office as Mediator of reconciliation, he is to all his
people ; not simply to us, who know him, and by our converse with each
other, may be able to prove to each other the reality of our knowing
him, and of our communion with him, but he is the same to all others,
who are called and brought to the knowledge of Him. He is the propi-
tiation for our siris : and not for ours only. All his members share in
the same grace. They are all one in Him : so as to be equally interested
in Him — in his Person — in his love — in his suretyship engagements — in
his incarnation — in his life — in his propitiatory offering — in his death — in
his burial — in his resurrection — in his ascension — in his priesthood in
heaven — in the representation which he makes of his whole church in his
own Person, before the F"'ather : and in all the blessings and benefits
thereof: not one of the Elect is more interested in the whole of Christ,
than another. They are all one and the same in Christ their Head : the
scriptures of the New Testament lay all the stress, on what Christ is to
the church, on what He hath done for his church, and on his priesthood
on the behalf of his church, which he exercises in heaven : and also on
what the church is in Christ. We neglect this too much : we lay too
much stress on our experience of these truths, and conceive of our in-
terest in Christ, and state before the Lord, accordingly : all which is wrong;
it is in a certain sense to neglect Christ : yea, it is no little sin : for which
108 I JOHN n. 2.
we need continually tlie efficacy and virtue of Christ's advocacy. Now
to enlarge the spiritual conceptions of the mind, the apostle in carrying
on the subject of Christ's being the j>ropiti(itio7i, says, and not for our's
'only, but also for the sins of the xvhole world : this brings me to my last
particular ; which is,
4. To shew the uttermost extent of the virtue of Christ's propitia-
tion ; which is thus expressed, And not for our s only, but also for the
sins of the whole world. The whole of our text is this. And he is the
propitiation for our sins : atid not for our's only, but also for the sins of
the whole world. These words the sins of, are added to the text ; yet I
conceive they are better retained, than parted with; as they contain an
account of what Christ's atonement was for. It was for sins. Sin can
have no existence but in a subject. If Christ died for sins, then Christ
must have been the subject on wliom sin was laid — to whom sin was
transferred. He must have been made sin by imputation, or He coiild
not have been the sacrifice for them. If all the sins of the elect were
laid by the Father on Christ, as the Surety and representative of the
elect, and he bore them in his own body ; then his blood must have
washed out the whole of them. And the extent of Christ's most perfect
and allsufficient oblation, nmst comprehend the whole election of grace.
They must in each, and every one of them, individually, be cleansed
from all sin, in the sight of God, by the one propitiatory oftering of
Christ. So that these words. And he is the propitiation for our sins:
and not for ours only, but also for the sins of the ivhole world, whilst
they most fully and freely set forth, the uttermost extent of Christ's
death, and the infinite virtue of his blood, and propitiation, yet they do
by no means extend this beyond tlie pale of election. Suppose we leave
out the additional words, and read the text thus. And he is the propitia-
tion for our sins: andnot for our s only , but also for the whole world,
what do we gain thereby ? I think, nothing. We only omit these three
words, the sins of. Now these words are really and truly explanatory :
they only follow what was in the text before. He is the propitiation for
our sins : and not for our s only , but for the sins of the whole world..
Now it was for sins, Christ died. He also died for particular persons.
He substituted himself in the room and stead of these, and their sins
were laid on him. He sustained the whole curse due unto them. He
was made sin and a curse. He hath by his one offering finislied the
transgression, made an end of sin, made reconciliation for iniquity, and
brought in everlasting righteousness, and his blood, now and evermore,
cleanseth from all sin. The virtue and eHlcacy of which, belong to the
whole election of grace. It cannot to any beside : because it goes not
beyond the persons, whose sins Christ bore. Therefore the expressions
before us, whilst they have an universality in them, yet not such as
reaches and extends any part of its virtue and efficacy beyond the
church of the living God : which, as it consisted of Jews and Gentiles,
might be styled the whole world^. Or, it miglit be in agreement with our
Lord's words, who expressed himself thus to Nicodcmus, " For God so
loved the world, that he gave his only 1)egotten Son, that whosoever
believeth in him should not perish, l)ut have everlasting life." John
iii. 16. The word irorld here, is conceived to refer to the Gentile world :
to whom Tlie gospel was' then to be sent, and by tlie means of wiiich the
elect would be gathered, and drawn to Christ. Some not content with
1 JOHN 11. 2. 109
this, say, tlie world here, means the world of beUevers. This I cannot
subscribe unto : because Christ did not die for believers. He died for
sinners. When we were yet sinners Christ died for us : neither does the
efficacy of Christ's propitiatory offering;, depend on our believing. It is
an immutable truth, such as Christ died for, will, in the Lord's time and
way, be all brought to hear their Shepherd's voice, and be enabled to
believe on him for life everlasting- ; yet this doth not interest them in
Christ and his death ; it is only the manifestation thereof. I therefore
conclude, the world here is best understood of all the persons included
in the whole election of grace. Christ is the propitiation for each and
every one of these, called or uncalled, he hath put away all their sin.
They are sanctified by his one offering, so that all their sins are removed from
their persons, as far as the east is from the west. This was the incommunicable
work of Christ himself: hence the Psalmist saith, "As far as the east is
from the west, so far hath he removed our transgressions from us."
Ps. ciii. 12. As some express it, there is a world in a world. The
apostle speaking concerning some who had profaned the Lord's supper,
and of the judgments with which the Lord visited such, and some of the
saints also, for the same, says, " For tliis cause many are weak and
sickly among you, and many sleep. But when we are judged, we are
chastened of the Lord, that we should not be condemned with the world."
1 Cor. xi. 30, 32. Now here is a world condemned, as in our text we
have a world saved. Tliis distinction kept up in the mind, will, I con-
ceive, give us the true sense of these words. And he is the propitiation
for our sins : and not for ours only, but also for the sins of the whole
world. Take the whole body of the elect, and all sin and sinfulness have
. been, and will be found in them : some in one, some in others. No
sort of sin which can be committed out of hell, ^except the sin unto
death, which none of the elect can commit), but will be found amongst
them, either before or after their conversion to the Lord. What then
must be the virtue and efficacy of Christ's propitiatory offering, to re-
move for ever the whole imputation of it from them, and purify and'
cleanse them from all sin, in the sight of God ? Surely, I cannot but
conclude the apostle here intended to honour the sacrifice of Christ to the
utmost extent of its virtue and efficacy, when he said, Mij little chil-
dren, these things write I unto you, that ye sin not. And if any man
sin, we have an advocate with the Father, Jesus Christ the righteous :
And he is the propitiation for our si7is ; and not for ours only, but also
for the sins of the whole world. The great and most truly renowned
Dr. Owen, in his book entitled, The Death of Death in the death of
Christ, proposes this to those who are for universal redemption ;
" Either," says he, " Christ died for all the sins of all men, or, he died
for some sins of all men, or, he died for all the sins of some men. If l.e
died for all the sins of all men, why are not all men saved ? You will say,
because of their unbelief; but unbelief is either a sin, or it is not : if it be,
and Christ died for all their sins, why should unbehef damn them, seeing
he died for it, as well as all their other sins? If Christ died for some
sins of all men, then there are some sins of these, which Christ died not
for : consequently they must perish for them. If Christ died for all the
sins of some men, then these must be everlastingly saved : and this," says
he, '* is our own doctrine." I hope the Lord will be pleased to reflect
the glory and grace of his truth on our minds. It is only in his light we
110 1 JOHN II. 3.
.see liglit. His glory is reflected on the mind, in and by the scriptures of
truth. They are all clear in themselves: we need never to start any
puzzling questions on them. We should receive them, in all matters of
faitli, just as they are in themselves. The Holy Ghost is allsufficient to
lead and guide us into all truth. It is our blessedness to be kept con-
tinually dependant on him, for his unction which tcacheth all things.
May we be living over the truths which have been set before us, concern-
ing our Lord's advocacy and propitiation. And, seeing the finished
work of Christ is the very basis of his mediatorial Throne in Heaven;
let us rest wholly, and for all our salvation, on the blood and righteous-
ness of our Lord Jesus Christ: looking to receive the blessings and be-
nefits of the same from Christ, as the Intercessor and Advocate in heaven ;
and learn to converse with Christ on his Throne. Tliis will lead us to
give him glorious praise ; which we never perform more acceptably than by
trusting wholly in Him for our everlasting blessedness. The Lord him-
self bless you with the life-giving knowledge of these life-giving truths,
a«d life-giving communion with Christ, and the Father in Him, through
the Spirit. Amen.
SERMON XIII.
And hereby we do know that we know him, if we keep his command-
ments.— 1 JoiiN ii. 3.
The truths delivered in the former verses are most truly noble and divine.
They are suited to relieve the minds of the Lord's people, in the worst
cases which can possibly befall them through the journey of life. These
words now before us, stand, as I conceive, in close connection with the
former: it is quite pleasing to my own mind to view them thus ; it being
full proof that the true knowledge of the doctrine of God the Father and
of his Son Jesus Christ, and real fellowship with tlie Father, and his Son
Jesus Christ as our atonement, and the belief that his blood clcanseth us
from all sin, are not unfriendly to the real practice of holiness, but are
the very means of increasing the same. Free accesses to the Father, in
spiritual apprehensions of his being our Father in Christ Jesus, and in
gospel views of his being our advocate and propitiation in heaven, are the
right means of keeping us from sin ; and also the only way for us to
enjoy the peace of God in our consciences, and the love of God in our
hearts. So far as these most inestimably precious truths enter into our
minds, and in proportion to our minds receiving them, and being brought
under the mighty power and authority of the same, we are most bless-
edly disposed to every good word and work. We must know the truth
before we can receive it. We must receive it before we can be influenced
by it. We must have the ex|)erience of it before we can live in the ])rac-
ticeof it. This may well be looked upon as a i)roper preface to all which
remains to be opened and explained, throughout the remainder of this
1 JOHN II. 3. Ill
most excellent epistle ; in which we have various subjects : and some
very singular expressions; such as are best opened in an expository
way : an attempt at which will be aimed at. I shall therefore mention
them here, only by way of hint. They are such as these, He that is
bornof God sinneth not. Hethatcommittethsinisofthedevil. Hethatis
born of God doth not commit sin. There is a sin unto death. It is the
last time. These will be unfolded in their true meaning, as we shall come
to them. I only suggest the same to shew the necessity of expounding
this epistle: as thereby the true connection of one sentence in it with
another agrees, and that the true and right knowledge of the same, is
thereby made the more clear and evident. I will here recite the two for-
mer verses which preceded our present text, to sliew the unity and con-
nection of them. My little children, these things write I unto you, that
ye sin not. And if any man sin, ive have an advocate with the Father,
Jesus Christ the righteous ; And he is the propitiation for our sins : and
not for ours only, but also for the sins of the whole world. And
hereby ive do know that we know him, if we keep his commandments .
Thq words of my text, as may be most easily perceived, are a closure of
the former: in which the apostle is speaking of himself and others, of
the khowledge he and tliey had, in themselves, of their own knowledge
of Christ. They had an inward evidence of this : which they gave also
an outward evidence of. And hereby we do know that we know him, if we
keep his conmandments. With a view of opening these words, to the
real profit and benefit of the spiritual mind, I will aim to set before you
the following particulars.
1. What it is to know Christ : from whence it springs, and how this
is evidenced to believers.
2. How believers can say from their own inward knowledge of
Christ, in their own souls, and hereby we do know that we know him.
3. The reason why the apostle puts in the word if, and speaks of
an outward evidence of our knowing Christ, as he had before of an in-
ternal one. And hereby 7ue do know that we know him, if we keep
his commandments.
4. What is comprehended in this, if we keep his commandments.
These are the subjects which are now before us, to be opened and ex-
plained. May the Lord the Spirit be pleased to shine on his truth, and
on the renewed minds of his people, that we may see in his own light the
true meaning of the scripture before us, and receive the explanation to
our profit and advantage : so be it, O Lord. I am
1 . To express and set before you, what it is to know Christ : from
whence this knowledge comes ; and also how this is evidenced to be-
lievers : we do knozv (says our apostle,) that we know him.
The knowledge of Christ is wholly and altogether spiritual and super-
natural. It is beyond all that nature can possibly attain unto. No
unregenerate mind can have the least conception of it. All the know-
ledge of all contained in the whole and utmost circle of science, cannot
convey to the most profoundly learned, the least spiritual conception of
the Lord Jesus Christ. Nay, the Bible itself, which is full of Christ,
the gospel itself which is the revelation of Christ, the ordinances of it,
in the which Christ is evidently set forth as crucified, cannot give us the
knowledge of Him. It is the Holy Ghost by his own illumination and
revelation, who only can convey to our minds that knowledge of Christ
112 I joiiK 11. 3.
wliich is life ctcrniil. Tu know Clirist, must incliule and contain in the
same, tlie knowledge of who he is — of what he is — of his Person — of his
love — of liis salvation — of his ric:hteousncss, and sacrifice — of his fulness
— of his offices — of his interest in us, and of his relation to us. Now
whilst the gospel of Christ, and the ordinances of Christ, are blessed
means for our increasing in tlie knowledge of tlie Lord and Saviour, yet
we must know Him, before we can derive the least real benefit from these ;
for our whole spiritual life is contained in tlie knowledge of Him, aqd
our everlasting life in heaven, will be perfected in our beholding Him.
It is the vision of Him in Glory, will be our eternal perfection. Our
Lord said to his divine Father, concerning his church, Aiid this is life
eternal, that they j)iii/ht hvmv thee the only true God, and Jesus Christ
whom thou hast sent. Jehu xvii. 3. Paul prays thus. That I may
know him. Phil. iii. 10. He says to Timothy — / hno7V whom I have
believed. 2 Epis. i. 12. The knowledge of Christ consists in a spiritual
apprehension of Him, formed in the mind, and produced in the under-
standing— of his Person, from the word, and by the Holy Ghost. What-
soever conceptions any of us may entertain in our minds, which are not
wholly and altogether suitable, and in perfect agreement with the holy
scriptures, they are not from the Lord the Holy Spirit; they are, there-
fore, to be wholly rejected. We receive the knowledge of Christ into
our renewed minds, not by having any form wrought up in our imagina-
tions of who He is, or what He is, but by an inexpressible act of the
eternal Spirit within us. Who, as lie formed the human nature of Christ
in the won^) of the Virgin ; so he forms the true and supernatural know-
ledge of the Person of the Lord Jesus Christ in our intellectual faculties :
and we know Him in his Person to be the true God and eternal life.
We know Him to be coequal, cocssential, and coeternal in the self-
existing Essence with the Father and the Spirit. We know Him to be
God-Man — the Head — Mediator — the medium of union and communion
between God and us. We know Him in his love, which is the miracle of
heaven. We know Him in his incarnation, obedience, and death. We
know Him in the glories of his Mediatorial Person, work, offices ; and in
his union, and relation to his people. It is in the knowledge of Him, we
love Him — we worship Him — we trust in Him for our whole salvation.
We cleave to Him with full purpose of heart. We renounce all but Him.
We triumph in Him alone. Now this is what I profess concerning tlie
knowledge of Christ, that it is a knowledge of his Person — of his love —
of his righteousness — of his blood — of liis priesthood in heaven — of his
fulness, such as leads to an entire confidence in Him, and centering in
Him.
From whence all this springs, is tlie next consideration. It is
wholly from the Holy Ghost, He is the revealer of Jesus. It is his
office to give the true knowledge of Him : this he does by taking of
the things of Christ, and shewing the same to the renewed mind ;
as also by bearing his testimony to the same. I-t-i*. hereby he forms
Christ in the understanding, opens the heart to receive Him, lifts up
the affections to a fixation on Him, and makes Him supremely All in
AW. It i? thus we receive the knowledge of Christ; and in this our
whole spiritual life consists. Our faith in Jesus is the fruit hereof. As
all comes from the Spirit, who is the revealer and glorifier of Jesus, so it
also springs from, and is agreeable with the revelation made of Christ in
I JOHN II.
13
the everlasting' gospel : wliich, as it is tlie outward and declared testi-
mony of the Lord Jesns Christ, and of the Father's everlasting love to
«s in Him, so it is by it the Holy Spirit is most graciously pleased, to
lead us more and more into a spiritual and supernatural acquaintance
with the Person, work, and salvation of our Lord Jesus Christ. If I
could express my mind fully on this subject, I should say, to know Christ
as he is revealed in the scriptures, to receive into our minds, what is set
forth in them concerning him, this is to know Christ. We do not want
to know any thing of Christ, but what he is pleased to set before us in
them. We apprehend Him in them. We see Him in them. We receive
Him into our hearts through them. We have communion with Him, as
he is testified of by them. If we are favoured with transporting views of
Him, it is as the Holy Ghost is pleased to elevate our minds, by giving
us, under his life-giving influences, fresh apprehensions of Claist's
glory, worth, excellency, and perfections.
I come to shew you how this, concerning the knowledge of Christ,
is evidenced to believers. We do know (says John) that we know him.
And hereby we do know that we know him. He is hereby speaking of an
inward evidence of the same, which they had in themselves. In the
course of this epistle, he hath a great deal to do with evidences : some
concern our interest in Christ : some have personal respect to ourselves :
some to others : they are all very good and useful in their place ; none
of them are designed to take oft' our eye of faith from Christ : nor to put
us on resting our salvation on any grace wrought in us, or produced by
the Holy Ghost in our lives and conversations. You need not, therefore,
fear, lest I should bring you into bondage ; whilst I am, according to the
words before me, to open to you the inward evidence here given in my
text, how we may know that we are in Christ, and that, also, by what we
know inwardly in our own souls, of and concerning Him : And hereby
we do know that we know him, if we keep his commamlments. It is
uot the whole of these words, but only this part of them which comes
before me under this first head of this discourse, which lias been thus
•expressed. — To set forth and express, what it is to know Christ : from
whence this knowledge comes : and also how this knowledge is evidenced
to believers. And hereby we do know that tve know him. I have set
before you what it is to know Christ : also from whence this knowledge
comes. I have now to speak concerning this part of the same subject,
how this is evidenced to believers, so as^that they may say, and hereby
we do know that we know him. Most assuredly the true knowledge of
the Person, love, and salvation of the Lord Jesus Christ contains the
greatest reality. Nothing in heaven can be more certain to saints within
the vail, than the knowledge of Christ is to the spiritual mind, by faith.
Christ is as really present to faith, as he is to sense in glory. Such as
know Christ here in our world, know Him as truly, as he is known in
Heaven. They enjoy Him, and have as real fellowship with Him, as any
saints in heaven. The reality of this is one and the same : the difference
here is none. It is in the degree and fulness of this, lies all the differ-
ence ; I know Christ as truly, as I ever shall in heaven ; yet not so fully.
I have as real communion with Christ now, as I ever shall; yet aot to
that fulness and perfection it will be advanced unto in glory. Let this
be attended unto : it is of vast importance to the spiritual mind. It
opens all contained in our text at once ; and that with the utmost satis-
Q
H4 I joHx n. 3.
faction. Christ being made known unto us, we having received Him
into our hearts, He is in us : He lives in us : He dwells in us : He en-
livens us : He shines within us : He shines upon us : He puts forth his
heavenly influences. He gives us a real acquaintance with the virtue and
efficacy of his life and death, his blood and righteousness. He holds
free and blessed fellowship with us in our own hearts. He admits us to
have and hold, free, and most blessed fellowship with Him. It is hereby
we have a real, inward, spiritual knowledge of Him : what we thus know
of Him, leads us to value Him. We most highly prize Him. In the
knowledge which he is pleased to impart to our minds, in inward fellow-
ship with him, in the true apprehensions of his wounds and blood,
sacrifice, righteousness and death, we have real fellowship with Him, in
the benefits and blessings thereof. In the communications he is pleased
to make to us, and in his really imparting the secrets of his mind and
■will to us, he gives us such undeniable evidences of his love to us, of his
delight in us, of the riches of his grace towards us, as constrains us to
say, individually for ourselves, and of Him, mij beloved is mine, and I
am his. And Pauls high prizings of Christ become our's, in our
measure and degree. " Yea doubtless, and I count all things but loss
for the excellency of the knowledge of Christ Jesus my Lord : for whom
I have suffered the loss of all things, and do count them but dung, that I
may win Christ, And be found in him, not having mine own righteousness,^
which is of the law, but that which is through the faith of Christy the
righteousness which is of God by faith : That I may know him, and the
power of his resurrection, and the fellowship of his sufferings, being made
conformable unto his death ; If by any means I might attain unto the
resurrection of the dead." Phil. iii. 8 — 11. In such spiritual exercises
of the mind as these, there is a real outgoing of the heart after Clirist,
and some real fellowship with Him. Christ and the believer become
very familiar. There is mutual communion with each other. The be-
liever can from his own personal knowledge of Christ, and from his real
fellowship with Him, say for himself, I know him ! He is my food : my
drink : I feed with him : I feed on him. I really experience the truth
of what he spake in the days of his flesh : He then said, " I am the living
bread which came down from heaven : if any man eat of this bread, he
shall live for ever : and the bread that I will give is my flesh, which I
will give for the life of the world. — Whoso eateth my flesh, and drinketh
my blood, hath eternal life ; and I will raise him up at the last day.
For my flesh is meat indeed, and my blood is drink indeed. He that
eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.
As the living Father hath sent me, and I live by the Father : so he that
eateth me, even he shall live by me. Tliis is that bread which came
down from heaven : — he that eateth of this bread shall live for ever."
John vi. 51. 54 — 58. All this the Lord Jesus Clirist realizes in the
believer, and unto him, as he dwells in his heart by faith : and from
hence the believer can speak of Him with certainty and confidence, and
say, hereby I do know that I knoiv him. Next to the knowledge of
Christ, is the knowledge of our personal interest in Him. The one fol-
lows on the other, as the fruit and consequent of the same. It is the
grand prerogative royal of the Holy Ghost, to reveal Christ — to enthrone
Him in the conscience — to crown Him in the heart — to prove to a vessel
of mercy that Christ is his. On this follows personal communion
I JOHN II. 3. 115
between Christ and the believing- mind. Tliis in tlie substance of it,
1 have been describing : this produces what our text is here speaking of
— We do know that tue know him : which leads me
2. To shew how believers in Christ may say, from their inward
knowledge of Him in their own souls, And hereby we do know that we
know him.
This knowledge must arise from their real communion with the Lord
Jesus Christ. No one can want real and undeniable proof and evidence
in his own soul, of his knowing Christ, of his interest in Him, that
Christ is in him the hope of glory, who is living on Him, and making
continual use of Him. To live in Christ, is to have the mind continually
^exercised on Him : -?md those supernatural faculties, wrouglit in our souls
in regeneration to be so engaged on the Lord Jesus, as that thereby we
have a real enjoyment of Him, and communion with Him, In this con-
sists the greatest secret of Christianity. The mind being inwardly and
spiritually exercised on the Lord Jesus Christ, carries its own evidence
with it, and enables all true believers to say, Atid hereby we do know that
we know him. Living in believing views and apprehensions of the love
of the Holy Trinity to us in Christ Jesus, influences the spiritual
mind with the love of the Three in Jehovah to us. What we have the
inward conceptions of, draws out our love, and fixes our affections on the
Lord Jesus Christ, and the Father in him : all which is from the indwel-
ling of the Holy Ghost in us; wherefrom, speaking in an open, experi-
mental confession of the same, we may truly say. And hereby 2ve do know
that ive know him. We who have an inward, intuitive knowledge of
Him, have also an inward communion with him : an inward and spiritual
relish of his goodness. We know what it is to have our hearts and affec-
tions sweetly refreshed and perfumed with the savour and fragrancy of
his Name, Person, sacrifice and salvation. We therefore speak of and
from our hearts concerning Him, when we say. And hereby ive do know
that we know him. The w^iole substance of which amounts to this: we
are favoured with a spiritual and supernatural knowledge of the Person
and salvation of Christ : we know Him to be our advocate and propitia-
tion ; we have communion with Him. The truth of all which is so rea-
lized in our own minds, by the indwelling and testimony of the Holy
Ghost, that we have the fullest assurance of all this in our own minds.
We cannot be more fully assured of the same than we are : it is certified
beyond all contradiction unto us. We know that we are Christ's — that
we are his — that we are partakers of Christ — that He is in us — that we are
in Him — that we really know him ; because he dwells in our hearts. He
is high in our esteem ; we cannot live without Him; we cannot be happy;
No ; not for one single moment, but as we are engaged in the contem-
plations of Him : When we speak of Him it is from our hearts ; yea, it
is with the whole of our hearts ; it is also from what we know of Him there.
We received the true knowledge of Him, and his great salvation into our
minds, that He might dwell in our hearts by faith. The whole is from a
spiritual perception of Him, formed in our renewed understanding of Him
from the word of the Gospel, which hath so captivated our minds, and
ravished our spirits, that he, in the whole of what He is, and in every
part and particular of what we know of Him, is our object, our subject,
our centre, and our circumference, our one supreme and everlasting All.
John therefore says, in his own person and that of others,, And hereby
116 I JOHN II. 3.
ive do know that ive know him. It is herefrom we do profess the same ; the
ground work of this is in our own souls : it is from thence we thus speak :
it is to confirm you in the reality of this, we thus confidently address you :
the truth of which you may rely upon. '-Awl the inward views, concep-
tions, and apprehensions formed in our minds of Christ, we find to be
altogether agreeable witli the revelation made of Him in the sacred scrip-
tures, and which have been wrouglit in us by the Holy Spirit, agreeably
with the same ; and hereby we know and are fully persuaded that we do
know Him. We are fully persuaded all tlie powers of nature could never
have produced that knowledge of Christ which we are possessed of; nov
that enjoyment of Him, which we have in our hearts; nor that communi-
cation of his grace to us, wiiich we have received, and do oijoy in Him ;
and which we find ourselves the subjects of : nor that communion with
Christ which we enjoy : nor that conformity to his holy image and ex-
ample, in our lives, and conversations : therefore, as we do notquestiort
the truth of our knowledge of Him, so we would attribute all we are, as it
respects grace and holiness unto Him. Saying, And hcrelnj ive do know
him, if we keep his commandments. <Aail it is what we know of Him,
enhances our value and esteem of Him. It causes us to trample on all
beside. We have Himdwelling in our liearts: what He gives us to know
of Him in personal communion with Him, into the«.which He is pleased
to admit us, this gives us great boldness in our speakins: for Him : we
say no more of Him, nor concerning Him, beyond what He hath really
taught us: we do know Him : we are fully assured of this: we know
Him in the secrets of our own souls. Tliere is no outward object, nor
subject more really known, and enjoyed, thantliis, in ourselves who have
the knowledge and enjoyment of the Person, and salvation of Jesus
Christ the Son of God. We also know the blessed fruits and effects
which this knowledge of Jesus produceth in us. It seems necessary here
to say, that it is the true knowledge of Christ, produces faith in him, love
to him, and hope in him. The true knowledge of Him, leads into commu-
nion with Him : on this follows walking in Him, with Him, and before
Him unto all well pleasing. These are all connected with each other,
and follow one the other. Our knowledge of Christ is the sole founda-
tion of our faith in Him, which is always commensurate with our know-
ledge of Him. Our communion with Christ altogether dej>ends on the in-
flux of the Holy Ghost. It is in proportion to his taking of the things of
Christ and shewing the same unto us. It is He who opens the renewed
minds of the beloved of God in Christ Jesus, to such apprehensions of
Him, and the Father's love in Him, as swallow up, at seasons, the whole
of our spiritual faculties in fellowship with the Lord. 1 will afresh re-
mind you of the words of my text, that it may be seen how for on I have
proceeded in them, ylnd hrrrhj/ wc do know that wc know him, if we
keep his commandinenls. It was at tlie first proposed, to set forth in the
two former particulars, whiU it is to know Christ: from whence this
knowlcdijc sprinf/s : and how this is evidenced. This was our first par-
ticular. Then secondly, hoiv believers can say from their oivn know-
ledije of Christ, and herehxj we do know that we knoio him. Tiiese
distinct particulars have been treated of, and that to the best of my poor
ability. I never aimed yet to be a great preacher. It never became me.
All I ever aimed at was, sim|)le truth, so far as the glory of Christ, and the
good of his people may be promoted. And now 1 am going on fast in
1 JOHN II. 3. 117
the journey of life, being in the seventy-second year of it, wliat I only
aim at, is truth as truth ; or, in other words, the truth as it is in Jesus.
To give the true statement of my text, this now, and at all times, is my
one aim : as thereby, the Holy Ghost working with the same, it may
clearly appear what is contained therein. I am fur truth without mix-
ture. I do not conceive any thing we can, or may be bold to add to the
word of inspiration but must spoil it. Having therefore been carried
through the two former particulars, as hath been mentioned, I come to
my next which is,
3. To shew and set forth the reason why the apostle puts in the word
if; and speaks of the outward evidence, which follows on the former in-
ternal evidence of our knowing Christ. And hereby we do know him, if
we keep his comrnandnients.
Tlie reason of the If, as I conceive, is this — it is used by way of
distinguishing, and discriminating of one person from another — one pro-
fessor of Christ from another. The churches of the saints were in the
apostle's time, thus far what they are in our time — tli£y were made up
both of such as were the subjects of a new and supernatural birth in their
minds, so as that they were new creatures in Christ Jesus; and also of
those, who were led to confess the truths of the everlasting gospel, and
profess and submit to the ordinances thereof, yet they were not born again
of the Spirit : the latter were, therefore, but merely nominal professors.
This is most awfully the case, with respect to the visible churches of Christ,
of every denomination throughout our land : more professors than pos-
sessors. The persons in the churches of Christ in the apostle's days,
were all received by one and the same mean into the fellowship of the
church. They professed faith in Christ: they were then baptized : then
they became members : then they were admitted to the table of the
Lord; and had a right to all the immunities and privileges of a church-
state. When so received and acknowledged, they could not be easily
dismissed : therefore, when the apostles wrote to the churches, as they
included the whole bulk of them, as those they wrote unto, hence, as I
apprehend, at times they use certain words such as the If before us, to
give an item that they were in doubt of some of them. This is the reason
of the // here : you have it in the first chapter of this epistle five times :
we have the If again in the first verse of this very chapter, If any man,
or any one of us,who have fellowship with the Father, and the Son,who
are cleansed from all sin by the blood of Jesus Christ in the sight of God,
sin, we have an advocate with the Father, Jesus Christ the righteous :
so in this text now before us, And hereby we do know that we know him,
if we keep his commandments. It seems our apostle took up these words
of Christ himself; who said to him and the other ten apostles who were
with their Lord, when he gave out that most excellent sermon contained
in the 15th and 16th chapters of John's gospel, (in the which the Lord
says,) " Now ye are clean through the word which I have spoken unto you.
As the Father hath loved me, so have I loved you : — If ye keep my com-
mandments, ye shall abide in my love ; even as I have kept my Father's
commandments, and abide in his love." xv. 3. 9, 10. Judas the traitor
was not present when all this was pronounced. Such as then did
know Christ, and such also as did in the apostle's time, did not
know Him by keeping his commandments. Those who said, And hereby
we do know that we know him, if ice keep his commandments, did by no
118 1 JOHN n. 3.
means intend to convey the least idea, tliat tlieir keeping his command-
ments was that which brought them to the knowledge of Him, oi- into
communion witl» Him. If not, it may be asked, what is the design,
or what is designed by the If here ? I answer, to prove the reality of
their knowledge. The inward evidence which they had in their own
souls of Christ, his love, and salvation, of his love for them, of his in-
terest in them, of his dwelling in them, of liis delight and rejoicing in and
over them to do them good, made an essential ditierence between them,
and others. So that such as were altogether indiflercnt respecting their
walk and conversation, by the same to adorn the doctrine of God our
Saviour in all things, and thereby to give an outward evidence to others
of the reality of their having an inward knowledge of Jesus, of their
knowing and possessing Him as their chief and most supreme portion and
inheritance, could not be looked on by real saints, in a comfortable
point of view. This epistle abounds with many inward and outward
evidences of grace : by the which it may be known, whether we belong to
Christ, or not. Our text is the very first, with which our apostle begins this
subject. Hence we have the If here : to distinguish between one professor
of the Lord Jesus Clirist, and another. Tlie one knows Christ in-
wardly, and spiritually : the other does not. The one hath communion
with the Lord Jesus Christ in what he knows of, and concerning Him :
the other knows nothing of Christ but externally, and therefore cannot
have the least fellowsliip with Him. I hope all this is clear and plain unto
you. The word // is not always used in a way of doubting. The
apostle says. If there he any consolation in Christ : there can be no If
here : He is everlasting consolation. It reminds me of Mr. Romaine's
opening this word If in the 9th verse of the 8th of the Romans. But
ye are yiot in the flesh, but in the Spirit, if so be that the Spirit of God
dwell in you. He said, there was no If in the business : we either had
the Spirit of Christ, or we had not. He therefore said it should be read
thus. But ye are not in the flesh, but in the Spirit, insomuch, or
inasmuch as the Spirit of Christ dwells in you. I think this to be a
very complete explication of the word If, in the text before us, and in
divers passages of the scriptures in the which it is used, as it is here.
And hereby ive do know that we know him, if, or insomuch, or inasmuch
as we keep his commandments. I am come to my last particular, which
is to set forth,
4. What is comprehended in this part of our text, If ive keep his
com.m.andments.
There can be no communion where there is no union. There can
be no fruit where there is no root. Where there is no true knowledge
of Christ, there can be no real faith in Christ : so that no one but a real
believer in Jesus, can bring forth fruit to the praise and glory of God.
The apostle throughout the whole of this epistle, does not call for fruit
from any one of us. But he insists on this : that those whom Christ died
for, are in the Lord's time renewed in the spirit of their minds by the
Holy Ghost; who produces in them, such real graces, fruits, and effects,
of their new, spiritual, and supernatural birth, as fully prove to them-
selves, and also outwardly and visibly to others, that they have been
with Jesus — that Christ is in them — that they live in Him — that they
live on Him — that they live for Him — that they live unto Him. As saith
tlie apostle, / am crucified with Christ : nevertheless I live ; yet not
1 JOHN II. 4, 119
/, but Christ liveth hi vie : and the life ivhich I now live in the flesh, I
live by the faith of the Son of God, who loved me, and gave himself for
me. This is a most blessed life. It contains the whole sum total of a
real christian. The words of my text are but an appendix to it. And
hereby we do knoiv that we know him, if, or insomuch as we keep his
commandtnents. The words most certainly imply this — that such as do
know Christ, truly, inwardly, and spiritually, are concerned to give
outward evidence of this to others : especially to those they are connected
with in a church state : yea, to give in their whole conduct and conver-
sation with others, realizing evidence hereof. This in the words before
us, is expressed, by keeping the commandments of Christ : I thus word
it, Christ being He who is immediately and positively referred to and
expressed ; the apostle having in the former verses spoken of Him, as
the advocate and propitiation of his Church : and he speaks of Him here,
as inwardly and personally known by his saints : with whom they were
personally and particularly acquainted ; the knowledge of whom so
dwelt in their minds, and engaged their spiritual faculties, as filled them
with divine content. Hence they could say. And hereby we do know
that we know him, if we keep his commandments. We have, say they,
an inward evidence in our own minds, that we know, and have the true
gospel apprehensions of Christ in our souls : it most blessedly operates
within us ; we bless the Lord for it ; we would and desire to give an
outward evidence of this, by keeping his commandments, to prove
hereby, to all with whom we are concerned, that we have been with Jesus.
By Christ's commandments here, I should not confine it to Baptism and
the Lord's Supper, but to all included in the terms, as extending itself to
all the precepts which our Lord hath expressed his holy will by in his
word. I should be for taking in all which concerns the whole life of faith,
and practical Christianity, and -tlw»- as branched out into its various
particulars. I shall not attempt this, here : it will in the substance of
it, be more or less expressed in pursuing the explanation of this Epistle.
I would therefore conclude this present sermon thus — that the true
knowledge of Christ is altogether practical; such as know, and have
communion with Him, will keep the commandments of God, and the
faith of Jesus. May the Lord grant we may be found of the same
blessed and happy number, walking in all the commandments, and ordi-
nances of the Lord blameless. May the Lord bless what hath been'
delivered unto you at this time, so far as agreeable with his most holy
word. Amen.
120 I JOHN II. 4.
SERMON XIV.
He that suith, I hnoic him, and herpetli not his comynandments, is a liar,
and the truth is not in him. But u'hoso heepeth his word, in him
verily is the love of God perfected : hereby know ue that ive arc in
him. — 1 John ii. 4, 5.
The apostle in pursuing bis end and design in this Epistle, goes on in
the next and seven following verses, to speak of some clear scriptural
evidences of the truth and reality of spiritual faith and love, wrought in
the minds of such as were regenerated by the Spirit of the living God,
which made an essential difference between them and all other professors
of the gospel whatsoever. As all this was written under the direction
and guidance of the Holy Spirit ; so no part of it is to be overlooked, or
contemned. It is all pure truth : it is for use : it stands as it ought, and
where it should : it is to answer a vast design — to separate the precious
from the vile — to have, under the hand and seal of the infallible Spirit,
what the fruits and effects are, which the new birth produceth. And,
on the contrary, what will ever be found in unregenerate professors, let
their profession be ever so high and glittering. There are in the outward
visible church of Christ, two sorts of persons : one, who have tasted
that the Lord is gracious, and who walk before the Lord unto all well
pleasing; the other, who have no root in them; consequently they can
produce no fruit : they never did ; but inasmuch as at their first appear-
ance of being greatly concerned in their minds about eternal things, and
having obtained so much knowledge of the truth, externally, as to be able
therefrom to collect materials to compose a confession of their faith, they
were looked on by some true saints, as being wrought upon by sovereign
grace : hence they were admitted to Baptism and the Lord's Supper.
They being thus in union to the churches of Christ in the apostle's days,
and never producing any spiritual fruit, our apostle is led, by the unerr-
ing Spirit, to point these out, by way of distinguishing them from the
real children of the most high God. He doth so in the words before us :
he speaks here of two sorts of persons : of one who professed the know-
ledge of Christ, yet kept not his commandments; of another, who not
only professed Christ but kept his commandments also ; thereby giving
outward and clear open proof, by keeping Christ's word, that the love of
God dwelt in his heart — that he was under the power and omnipotent
sweetness and influence of the same. This is tlie outline of these words.
He that saith, I know him, and kcepeth not his commandments, is a liar,
and the truth is not in him. But tvhoso kcepeth his tcord, in him verily
is the love of God perfected : hereby know tec that ive are in him. I
would here observe, it would most certainly cast light on what is
thus, and further expressed throughout this epistle, on the subject of
what is styled, marks, signs, proofs, and evidences of a true work of God
upon the soul ; if what our Lord was pleased to deliver in his own
ministry was more closely attended unto : especially in his account of
the sow'cr and the seed : of the ditterent iiearers, of the different effects
I JOHN II. 4, 5. 121
the preaching the word produced in them. See Matt. xiii. 3 — 8; alsi
our Lord's explanation thereof, in the same chapter, verses 18 — 23.
We must not style our Lord's explanation of his own parable a legal one;
as if we wanted to get rid of it : neither must we style tlie Euislle before
us so either: nor does the Epistle of James deserve that title. We
should take care, not to weaken the authority of any part of the Scriptures
of truth. It should ever be kept in remembrance, " All scripture is
given by inspiration of God, and is profitable for doctrine, for reproof,
for correction, for instruction in righteousness : That the man of God
may be perfect, throughly furnished unto all good works." 2. Tim. iii.
16, 17. As I am to explain my text, and shew and express what is
to be considered as expressed and contained in it, I will aim at the same
in the following order, to the intent the whole of what is in it may be ap-
prehended : yet I will recite my text before I give you my plan. He
that saith, I know him, and keepeth not his commandments, is a liar,
and the truth is not in him. But whoso keepeth his word, in hi?n verily
is the love of God perfected : hereby kuov: we that ive are in him. In
the which sentence the following particulars are to be set before us.
1. Here is first described a mere professor; who saith of and for
himself, / know Christ; yet he keejjeth not the Lord's commandments ;
which proves him to be only a mere professor. The apostle calls him
liar to his face ; and roundly and positively asserts the truth is not in
him : read his own words for tliis. He that saith, I knotv him, and keep-
eth not his commandme7its, is a liar, and the truth is not in him.
2. The essential difference of one who knows Christ. He is des-
cribed as one who keepeth the word of Christ. How till' operates within
and upon him, and what it produces within him. Bu* whoso keepeth
his word, in him verily is the love of God perfected.
3. This produces infallible evidence of such an one's being in
Christ ; outwardly and manifestatively. Hereby know ice that ice are in
Him. In going through these heads, I hope, through the good hand of
my God upon me, to do justice to the words now before me. I am
1. To describe a mere professor of Christ ; who saith for himself, /
know Christ. Yet notwithstanding this, keepeth not the Lord's com-
mandments ; which proves him to be only a mere professor. This man
the apostle calls liar to his face : »»d roundly and positively asserts the
truth is not in him : the words for my guide are. He that saith, I know
him, and keepeth not his commandments, is a liar, and the truth is not
in him.
The subject is expressed in the singular number : it may be because
a profession of Christ, is a personal act. The confession is made by
the person individually : it is made in the case of a mere professor, from
theoretical hearsay knowledge, and from reading and hearing the scrip-
tures of truth. The knowledge received is altogether ideal : it is but a
notion of the truth : there is no reality of it in the mind. The mere pro-
fessor is but a mere imitator of tliose who know Christ : so as to lay hold
of their words : to value himself on saving the same things : in using the
same expressions : of holding the same doctrines : of being a partaker
of the same ordinances : of having, it may be, no outward blemish : or if
he has, either moral blemish, or is evidently wholly and altogether with-
out the practice of holiness, he has enough to say in his own excuse, and
on his own behalf. / know Christ, savs he, and that is enough for me :
122 I JOHN II. 4, 5.
I will have nothing to do, to tack this, that, and the other, to the work of
Christ : it is completely finished : 1 am saved : I will give myself no far-
ther concern about it : our apostle had heard of such an one : lie deci-
phers him : he says he may be known by this — he does not keep our
Lord's commandments. By which, in the generality of the expression,
I conceive the person pays no regard to any thought, word, or act of his
own ; but is just as ever he was before his boast of knowing Christ,
under the influence of his own will ; so that with regard to walking as
one with Christ; as beloved by Christ; as saved in Christ; as having
communion with Christ ; he knows nothing of it : he gives himself no
concern about it. What he professes of Christ, and to know of Him,
and why he so boldly affirms he knows Him; all arises from some
floating ideas and imaginations in his own weak and unrenewed appre-
hensions of some truths and doctrines contained in the everlasting gospel,
of the which he never hail the slightest true apprehension. Yet he is
very confident, like Solomon's fool, more wise in his own sight than seven
men who can render a reason : yet he will talk boldly : yea, freely and
fully : and in the conceptions of some, very gloriously. Such there were
in the apostle's time ; such there most certainly are in our time : they
may however be known ; they may be easily discovered. For what is
there in any of us professing Christ, or saving, individually, / know
CAm^, if our lives and conversations give the lie to this? Nothing.
It is worth nothing, all outward profession, if we do not give full and
clear outward evidence to others, that we have been with .Jesus. The
apostle does not rank a mere professor, amongst the saints : he will not
admit he shall be so much as mentioned witii them : nor at the same
time, except it be to shew and prove the essential difference there is be-
tween them. What then must be a mere, Cliristless professor? one says,
such is the blackest sight next to hell : no doubt it must be so : it can-
not be otherwise : yet such are alwavs disposed to hold fast this lie in
their right hand. It may be, some individuals hold it fast in their dying
moments, / know him : I know Christ. But how is this to be proved
by you : since, O mere professor of Christ, it was never fhy study or
any part of thy employment, to testify any cleaving or attachment to the
Lord Jesus Christ, in any one of his commandments. It is on this ac-
count the apostle brings his charge against thee, and fastens the same
on thee. He that saifh, I know him, and keepeth vol his command-
ments, is a liar, and the truth is not in him. Reader — Hearer — It is
not keeping all the commandments of the Lord Jesus Christ, will give us
the true knowledge of Christ : this must wholly proceed from the inspira-
tion of the Holy Ghost. It is He is the revealer and testifier of the Lord
Jesus Christ to the regenerated and enlightened mind. Bnt none can
prove they are the partakers of Christ, but as they walk in union and
communion with Christ Jesus : and there can be no walking in fellow-
ship with our Lord, but there will be a most blessed profession of Christ
maintained in an outward life and conversation ; which cannot be, but
by an obedience rendered to his most holy commandments. By -tlic
which I should conceive might be understood the various precepts and
commands, given forth by our Lord Jesus in the days of his flesh, amd
in his resurrection state, as they are from Him, and in their own nature
and design, immutable, and obligatory on his saints, so long as they
shall remain this side heaven. To disregard all these, therefore; to pay
I JOHN H. 4, 5. 123
no attention unto them ; to profess to know Christ, and at the same time
to pay no attention to what the Lord hath called for, and commanded his
people to attend unto, as set before them in his written word, for them to
practice, and thereby give outward evidence, that they are called to the
practice of holiness ; this is so contrary to the will of Christ, that John
with all his meekness cannot forbear saying, with some good degree of
warmth. He that saith, I know him, and keepeth not his command-
ments, is a liar, and the truth is not in him. These words are not
dropped from John, to be recited to a child of God : they do not belong
to him. They are for a mere professor ; yet insomuch as they could not
be conveyed to the one, but the other must hear of the same, hence in
the next verse he speaks wholly to the latter. A man who saith, I know
Him, (i. e. Christ,) and keepeth not his commandments, the apostle
calls liar to his face. He cannot but be so : for his not keeping His
commandments is a plain proof he does not love him : and it is im-
possible to know Christ, and not love him ; yea, must know Him,
and have some glimpses of his glory,* before we can love Him. He
must also open his heart to us, and reveal some communications of his
love to our minds, before our hearts are drawn out in love to Him :
which, when this hath taken place, we cannot but delight in Him, and
in his blessed ordinances and commandments also. As a mere professor
of Christ and his gospel, is wholly and only what he is by declaring for
himself, / know Christ, and hath nothing as an outward evidence and
proof thereof to give to justifv his profession, so he hereby gives himself
the lie. The apostle brands him in the hand, and marks him a liar : not
content with tliis, he adds thereto, and the truth is not in him. He is
not the subject of the grace of God ; neither is he wrought upon by the
Spirit of God ; he does not know the Truth as it is in Jesus ; neither has
he received the grace of God in truth. It is all profession without any
foundation to bear it up : it cannot, therefore, be but what it is — a mere
profession without the least inward spiritual knowledge of Christ. There
is nothing in the mere professor, for fruit to grow or be produced from :
therefore to expect it, is without any reason. It is only from the holy,
spiritual, and divine nature, conveyed by the Spirit of God to the rege-
nerate, any spiritual fruit can possibly be brought forth to the praise and
glory of his most holy Name. 1 will close this head with the words
with which I began it. He that saith, I know him, and keepeth not his
commandments, is a liar, and the truth is not in him. I will also im-
mediately proceed to my
2nd particular, in which the essential difference of one who knows
Christ is described, and how he differs from the former. Our text
describes him, as one who keepeth the word of Christ. How this ope-
rates on him, and within him ; and what it also produces. Bat whoso
keepeth his word, in him verily is the love of God perfected.
It mav not be amiss to put both these verses in their full and proper
contrast. Thereby, it may be, tliev will the more clearly be seen and
understood. Here is one says, / know him : the other without so saying,
proves it. To the one, the keeping the Lord's commandments is of no
importance : to the other, it is. The not keeping Christ's command-
ments by the one, proves the person a liar: by keeping the word of
Christ in heart, and remembrance, tlie love of God is perfectly proved
in the other. By keeping the commandments of God, is proved to a
124 1 JOHN II. 4, .5.
'•ertainly aiiJ demonstration, such and such are in Christ, and have
hereby the knowledge of it. By the neg,lect of the sum total of them,
and in not paying the least regard to them, it is proved in the opposite
case, there is no truth in that person. He that saith, I know him, and
keepeth not his coviniandments, is a liar, and the truth is not in him.
But 2vhnso keepeth his word, in him verily is the love of God perfected :
hereby know we that we are in him. These words, and this declaration
of the apostle's are most true, and as clear as a sun-beam : there is nothing
dark in it. He is not speaking of Christ as a Saviour ; nor of him as
the immediate object of faith : he is speaking of those who professed they
had fled to Him for refuge — To those who declared freely and publicly
before the church, their confession of Him. He is distinguishing the.
truth and reality of the profession, between the one and the other. He
deals in the gracious eflects produced in the minds of some of these who
professed Christ, having an internal work of grace wrought in their souls,
from the word and Spirit ; and those who had not, although they made
the same confession, and profession. He shews how the one is deceived :
the other is approved. The one and the other, fuUv evidence, what
they are not, and what they are. He that saith, I knotv him, and
keepeth not his commandments, is a liar, and the truth is not in him.
But whosn keepetli his word, in him verily is the love of God perfected:
hereby know we that we are in him. It is all holy apostolical : it there-
fore demands great reverence: no part of it should be overlooked. It
is absolutely necessary it should have its full and proper place : its ftdl
weight and meaning sjioidd be ascertained; otherwise it is not giving
every part and passage of scripture, its proper place, weight, and due.
I have gone over the former words, and have only the latter to encoun-
ter. The essential difference of both these verses, most certainly is
this — the one is expressive of a mere professor, the other gives an account
of a possessor; of one in whom Christ dwelleth : whose description is
introduced with a But ; to signify he is most directly different from the
former : who, though he said, / know Christ, yet he could give no real
proof and evidence of this : whereas, such an one spoken of in the words
which are now to be s;ioken of, could : so here lay a vast contrast between
them : the one and the other made the same profession : there was no
diti'erence in this respect. The one said, / know Christ: the other de-
clared for himself the same. The one neglected all internal evidences of
this, and outward evidences of the inward reality thereof, in outward life
and conversation : the other did not. Hence it is the But comes in. He
that saith, I knoiu him, and keepeth not his commandments, is a liar,
find the truth is not in him. But whoso keepeth his word, in him verily
is the love of God perfected : hereby know we that we arc in him.
Now as there is this most essential difference between the mere professor
and the real saint, that the one knows Christ truly and spiritually, and
the other does not, so the one neglected the commandments of Christ ;
but the true believer is here spoken of, and described as one who keeps
the word of Christ. By the word of Christ, most undoubtedly the word
of the gospel is to be understood : this is the very medium by which
Christ is received into the mind : it cannot therefore be, but it must lie
near the true believer's heart: it must most assuredly be very near unto
him : it must be very precious unto him : it cannot but be his daily food
— his daily feast — his daily portion ; to make use of it ; to meditate on
1 JOHN 11. 4, 5. 125
it ; to take into his mind fresh sights of the Lord Jesus Christ therefrom ;
and to be furnishing liis spiritual faculties from the same. He keepetU
Christ's word in remembrance : he attends to the voice of his command-
ment, hearkening to the voice of his word. All in it, which concerns
Him ; such as looking to Him, hearing his blessed voice, casting every
care and burthen on Him, rolling ourselves wholly off ourselves, and out
of ourselves on the Lord Jesus Christ; this is attended unto by a real
believer; that is in a measure, not to any degree of perfection in any
one instance. The words of Christ, the commandments of Christ, the
precepts of Christ, the promises of Christ, dwell in the mind of a real
believer; through the grace of the eternal Spirit. This operates in the
mind, within tiie mind, and on the mind, so as for him who is one with
Christ, and Christ one with him, to fee! and have in himself, the realizing
virtue and efticacv of the same within him. It produces in liim some
bl'jssed and increasing thoughts, views, and apprehensions of the Lord
Jesus Clirist — in the dignity of his Person — the greatness of his
love — the glory of his salvation — the nature of his gospel — the ex-
cellencies of his offices — the inexhaustible fulness of his grace — the
relation he stands in to each of his believing people. It is hereby
the believer is increased, within him and without him, with the in-
crease of God. Thus he grows strong in the Lord, and in the power
of his might. The same word of Christ operates within him, so as to
deaden and subdue carnal desires and aflectio/is ; to quicken and excite
inward graces, so as to draw them forth into real act and exercise : as also
to raise up the heart and affections into spiritual breathings and aspira-
tions towards the Lord. Thus the love of God which hath been made
known unto him, and which hath been shed abroad in the heart, by the
Holy Ghost given unto him, is more confirmed in him. He has inwardly
and experimentally the love of God, so evangelized in his mind, and
realized in his heart, that he cannot but be giving outwardly, in his talk
and walk, real evidence to others that he loves the Lord Jesus Christ in
sincerity. Thus the love of God is completed in him ; or perfected in
him: or, it so operates within him and upon him, as that he is always dis-
posed to think, speak, act, and walk before saints, professors, and sin-
ners, as one in whom the word of God dwelleth : so as that hereby he may
properly distinguish himself to whom he belongs ; and walk and act in the
name and fear of the Lord, as ever in his immediate eye and presence.
All which is the fruit of love and gratitude to Him, for the benefits which
he hath received from Him. Thus he that keepeth his commandments,
gives full, clear, and outward evidence, that the word of God is in him :
that the love of God is in his heart: that he hath an inward sense of the
love of Christ remaining on his mind : that he is alive to Christ : that he
lives in Christ : that he is kept looking unto, and trusting all in Christ, for
the whole of his salvation, and for every grace and blessing of the same :
that he is also come to some good decree and stedfastness in the know-
ledge and belief of theTruth. The whole whereof is most exactly agree-
ble with the words which contrast this verse with the former, But who-
so keepeth his word, in him verily is the love of God perfected. This is
the apostle's account of it. We may well acknowledge him to be a pro-
per judge ; and it well becomes us to submit to his judgment. We shall
most assuredly advantage thereby. He is not here informing us, what
we ought to be : nor what we must be : nor what he would have us to be.
126 I JOHN II. 4, 5.
He goes beyond all this : telling and expressly declaring what the Spirit
of God actually produces in the souls of the regenerated elect. The
words are neither delivered as a precept, nor command, nor an exhorta-
tion, nor an excitement to the exercise of any grace, or to any duty.
No : it is wholly and only a solemn declaration concerning such as knew
that Christ was theirs, and that they were his : that such would keep the
word of Christ : it would dwell in them : it would abide in them : it
would influence them : it would perfect the love of God in them ; that
is, it would, by their being under the power, influence, and energy of
Christ's most precious gospel, appear truly and with the utmost confi-
dence, such as would be fully confirmed by most unquestionable evidence,
that the love of God w as perfected in these persons. That there was no-
thing to prove, that such and such were the real partakers of the love of
God, But icJio so keepeth his word, that is, such an one as keepeth the
word of Christ, (for it is He to whom belongs the relative) in him verily
is the love of Hod perfected. In such an one the love of Christ hath
its proper place, and produceth its proper eflect. As the words have been
thus opened, there does not appear anything which, by any means, can
take ofl" our minds one single moment from our Lord Jesus Christ ;
whilst there is a sufficiency in them, and the subject of wliicli they treat,
to take ofl" our minds from our setting our hearts upon, and being taken
with, any who are but mere professors : although it does not become us to
speak, or pretend to say what their eternal state before the Lord is, yet it
becomes us to deal with them concerning the state we view them to be in
as mere professors : but even there, where there are no external evils
connived at, we shall find need to act with care and caution ; the Lord
will have some such in his visible church ; they have their use and end:
they are a means of preserving the corn ; they are as good hedges about
standing wheat: or leaves on the trees, which screen the fruit from storms,
and too much sun. The words of our Lord should, therefore, be here
called to mind. He said respecting the tares and the wheat, " Let both
grow together until the harvest: and in the time of harvest I will say to
the reapers. Gather ye together first the tares, and bind them in bundles
to burn them : but gather the wheat into my barn." Matt. xiii. 30.
Errors, and immoral persons, most undoubtedly, should be removed out
of the churches. Such as the five foolish virgins; and doubtless profes-
sors answerable unto them, may be found in the congregated churches of
Christ amongst us, are, I should conceive, by no means obnoxious to
real saints : therefore they may as well remain where they are, as be re-
moved ; seeing they are by no means troublesome, and real saints can
receive no essential evil from them. To sum u]) the present head — a real
professor of Christ's gospel is one, who keepeth the word of God : in
whose heart the love of God is perfected : who hereby gives outward evi-
dence of the truth and reality of all this; and hereby is (juite opposite
unto, and most clearly and evidently distinguished from, the mere nomi-
nal professor. This brings me
3. To shew that this essential difference between a mere, and real
professor, produces infallible evidence that the real believer is one who is
interested in Christ; or, in other words, that where the commandments
of Christ are kept, where the word of Christ dwells, in whose heart the
love of God is perfected, or so established as for the true and proper
fruits of the same to be produced, this evidenceth and manifestatively
1 JOHN II. 4, 5. 127
proves to immutable certainty, that such an one is in Christ. Hereby
know we that we are in him. He that saith, I know him, andkeepeth
not his commandments, is a liar, and the truth is not in him. But ivhoso
keepeth his word, in him verily is the love of God perfected: hereby
know we that we are in him. It is never to be omitted, and it is,t])ere-
fore, here again repeated, the apostle is not speaking; of the witness of
the Holy Ghost to our spirits that we are the sons of God : lie is speak-
ing of the internal and external evidence which may be produced of our
being born of God ; it being quite like unto this, that we keep in remem-
brance the word of God : walk as becometh the gospel. All which pro-
ceeds from inward and spiritual principles. They, therefore, carry their
own evidences witli them, proving such and such to be the Lord's; the
outward diiference of one professor's walk and conversation, differing
so much one from the other, as to prove where and in whom Christ was,
and in whom he was not : so that John says, hereby know ice that we
are in Him. The knowledge of which must have been most divinely
satisfactory ; more especially as this was an outward standing evidence,
such as could not but be taken notice of. by some, it might by all who
knew them, seeing it was made manifest in their lives, walk, and conver-
sation. This being the case, it was, therefore, so absolutely necessary, for
the apostle to mention these fruits and effects of the real knowledge of
Christ, as thus expressed. I should not call any of these things the
apostle mentions, in and throughout the whole of this subject, the fruits
of faith ; I should rather term the same, the natural effects of the work-
manship of .the Holy Ghost, in producing a new creation in the called
people of God : it carries its own testimony with it, of what the Lord had
wrought; it is always inherent in the mind : it is so residentiary there, that
it becomes to the real children of the most high God, habitual : itis spi-
ritually so. Hereby the renewed mind, being never more at rest and
peace, and moving in its own spiritual sphere and activity, when acting
in the name of the Lord Jesus and to the praise and glory of his Name,
with a view to exalt him and advance his praise and glory ; it became
self-evident, it would not admit to be called in question by such as knew
Christ, that these very outward and inward evidences were proofs that
they knew Him : they were so to themselves : they were so to other
believers. Hence the apostle speaks for himself and all the holy
brethren, hereby, know we that we are in him. The word hereby, refers
to what the apostle expressed in these words. But ivhoso keepeth his
word, in him verily, or truly, is the love of God perfected. It is,
hereby, fully proved to be genuine, and altogether divine. Hereby
know we that we are in him. We cannot but be fully persuaded of
this : we would by no means call it into question : we have increasing
evidence hereof: we give full and convincing evidence of this by our
profession. Hereby know we: we have the evidence of it in ourselves:
we do not want others to prove to us, we are the Lord's disciples : we
have the full proof of it in our lives and conversations. Hereby know
we that we are in him. It appears to me, I have been led very clearly
and plainly, and, I conceive also, with much ease, to give you a
spiritual exposition of this scripture before us. Holiness of life and con-
versation is the very walk and ornament of the T^eliever ; it may well be
considered, as it should be, his outward garment and ornament : so as
that he cannot wear it, and go out and in with it, before men, but the
128 I JOHN 11. 4, J.
glory of Jesus is advanced : the ji:ood of fellow saints promoted : frf sli
evidences of bein^; one in Christ and with Him, given : and also renewed
proof of our being in Christ, afresh gained : so that the v hole cannot
fail of being very beneficial to the souls and bodies of real saints. Still
all this is but an outward evidence of our knowing Christ ; it is, how-
ever, a very substantial one ; it is so good in its place, we cannot wil-
lingly part with it; yet we do not look within oursehes for it. No, we
give it, and we also take it ; b;it we never substitute it in the place of
Christ. Yet without it we shonld be ashamed to say, we did belong to
Him ; because we cannot, by any means, conceive, the Lord hath
stamped His divine image on us but it becomes us to reflect the glory
thereof on others. The apostle's saying-. But whoso keepeth his word,
in him verily is the love of God perfected : hereby know ice that we
are in him, implies a knowledge which saints, as saints, have of each
other; so as to conclude concerning each other, that they are in Christ :
and without this they can have no real satisfaction in and with eac-h
other. There can be no union without communion, neither can there
be any communion without an union. This is discovered by a close and
most hearty attachment to Christ the Head — to his gospel, truths, and
ordinances — to a walk agreeable with the same. Where this is mani-
fested, real saints love each other: they cannot but love each other:
they cannot fail of knowing each other that they are in Christ. Hereby
know we that we are in him. This knowledge must have its increasing
influence on the minds of such as are saints indeed : we know this so
blessedly and effectually, as to be of one heart and of one soul, striving
together fur the faith of the gospel. 1 might here observe, how one real
evidence of our being partakers of the grace of God, so as to be not
onlv the objects of it, but the subjects of it also, springs from one
gracious act, and is followed by more. The true knowledge of Christ
goes first: this is the gift of God. In the true knowledge and v\ith the
right spiritual apprehension of Christ, we receive him and his great
salvation into our minds. This makes way for our acknowledgment of
Him, and to confess Him. Then it becomes us to give outward proof
and evidence of our faith, openly, before others ; which is agreeable
with our Lord's command, " Let your light so shine before men, that
they may see your good works, and glorify your Father which is in
heaven." Matt. v. 16. So doth a real christian. He being in Christ,
by grace and by profession, he believes on Christ: he keeps the com-
mandments of Christ : he holds fast and maintains the truth of Clirist :
he keepeth his word : the love of God produceth tliis most blessed cfl'ect
in him : he knows himself, and he knows others hereby. It is certain
to himself that all this is the very fruit and effect of the indwelling of
the Spirit of Christ. This is his outward criterion to look at and judge
others by : so it was the apostle's. Such as were so and so influenced
by Almighty grace, to cleave with fidl piirpose of heart to the Lord, who
had the love of God dwelling in tliL'ir minds, who were thereby sweetly
constrained to attend unto, and keep Christ's word, were the very iden-
tical persons of whom John was persuaded, they were in Jesus. If these
things are so, then we do not w ant to reject the use of all evidences con-
cerning a man's state before God. They are for an outward evidence,
and serve chiefly by way of discrimination between one and another
who profess the Lord Jesus Christ and his truth. Perliaps that is the
X JOHN u. 6. 129
one sole and o:rand design of them : not for us to judge our eternal
state by, as to judge of ourselves and others also, how far we give proof
to others, of our walking in the Spirit ; aiul as becomes the commands
and precepts of the gospel : and in an especial manner to keep up and
maintain a proper and regular distinction, between real possessors of
Christ, and sucli as are only professors. Let this be considered. For
we may be fully persuaded, whether we have the true meaning of the
apostle or not, tliat it could not be the design of the Holy Ghost to lead,
us oft' Christ, to look for any thing in ourselves to recommend us to Him ;
nor to build our confidence of faith in Him, on account of any of these
evidences, which, in and of themselves, were so many substantial fruits
and effects of our being born of God. They are spoken of as outward
evidences of grace, proceeding from an inward faculty, which fully proved
what they were produced for ; which was to shew the vast difference be-
tween one born of God, and another under the same profession of Truth,
who was not renewed by tlie Holy Ghost. I leave what is thus set before
you. May the Lord give his own light in the same to your minds ; that
you may receive it by his own Holy Spirit's teaching. Ameu.
SERMON XV.
He that saith he abideth in him, ought himself also so to walk, even ai
he icalked. — 1 John ii. 6.
Our apostle in this chapter hath a variety of subjects. Some we have
taken notice of: others we are not as yet come to. We have been in the
three former verses on some certain outward evidences of grace, which
distinguish one professor from another, and discover a vast outward dif-
ference between them. The apostle hath set forth the same in the person
of an individual: why so 1 cannot say, unless it might be to make it the
more awful and striking. You shall have the two former verses recited;
They are these. " He that saith, I know him, and keepeth not his com-
mandments, is a liar, and the truth is not in him. But whoso keepeth
his word, in him verily is the love of God perfected: hereby know we
that we are in Him." He then proceeds to the words of my present text,
in which he says, He that saith he abideth in him, ought himself also so
to walk, even as he walked. He had, in the first chapter, spoken of walk-
ing with God in a way of holy spiritual communion. He is, in this, speak-
ing of walking before God, and outwardly before men. He therefore
says, " And hereby we do know that we know him, if we keep his com-
mandments." Now keeping the commandments, by which I would con-
ceive to be comprehended, all, whatsoever the Lord Jesus Christ hath ap-
pointed, and commanded throughout the whole revelation of his will ;
this will never give us the true and saving knowledge of Christ. Nor
can we serve him, or obey him, uutil we have the true knowledge of Him ;
therefore the apostle cannot be speaking here, but of what is outward
and self-evident to others. Our walk with God is unseen by men : our
130 I JOHN n. 6.
walk before God, some part of it is external; it is under the influence
of it we walk before men; we do this by making his word our rule — His
Spirit our guide — His glory our end. When, " whether we eat or drink,
or whatsoever we do, we do all to the glory of God." As in the visible
church of Christ, there are such as are the Lord's, and such as are not,
some being sons, others servants, some heirs, others children of the bond-
woman, some born from above, others but temporary ones, who never
bring forth fruit unto e\ erlasting life ; so John seems to aim at distinguish-
ing these one from the other; especially such of them as lived in sin.
Some of these were mere formal professors : otliers of them were swal-
lowed up in errors : and sonie were preachers of the same. Some were
one thing, and some another. It will be quite convenient to speak of
these when we come to verse the 18th of this chapter. Our apostle set
in contrast one with the other, a mere professor, and a real possessor.
The one said / knovj Christ, so did the oilier. The one paid no atten-
tion to the precepts and commands of Christ : the other kept the word
of Christ, and meditated on the same. The one was so empty as to im-
prove no ordinance : the other was so spiritually improved, that the love
of God produced its true and proper effect within him : this the apostle
holds up to view ; with this commendation. " Hereby know we that we
are in Him :" this is a good clear outward evidence of the same; for he
is speaking of that which gives this outv.ard testimony thereof. He then
sets forth one who saith he abideth in Christ, liow it became him to act.
Before, he had said, " He that saith, I know him :" this was a mere ver-
bal assertion in the mouth of him who spake it : yet as proceeding from
the heart of another, it produced its proper fruits and effects. Which as
it did, the apostle says, He that saith he abideth in him, ought himself
also so to u-alk, e%-en as he icalked. There is a difl'erence between pro-
fessing Christ, and an abiding in Christ. The one is a simple profession
of his Name, Person, love, righteousness, sacrifice, and salvation : the
other is a continuation in the same. So that as perseverance crowns the
action, so abidmg in the true confession of Christ, crowns our faith.
Or in other words, it confirms and proves the reality of it ; in the same
sense in which our Lord says, " But he that shall endure unto the end,
the same shall be saved." In order to open and explain my present
text, I will attempt the following particulars.
1 . The confession made by the person in the words before us : it is
this, He saith he abideth in Christ.
2. I will endeavour to set forth, what abiding in Christ is.
3. The obligation on such an one for holy walking : and how, and
after whom he ought to walk, even after Christ, and as he did.
4. That all this is enforced by apostolical authority. He that saith
he abideth in him, oiif/ht himself also so to walk, even as he rvalked. It
is our Lord Jesus Christ, who is expressed under the term Him. As he
also is in the three former verses. He had before been entitled an Ad-
vocate. A righteous one. An advocate with the Father. The propitia-
tion. After which it is He, and Him. So it is in our text: so it is in
many of the succeeding verses. Nor is there any great addition to this
until we come into the third chapter: tliis may be conceived as the rea-
son for it — the sacred writer is notjust here speaking concerning matters
of faith ; but of practice. I am
1 . To take up, and take notice of the confession made by the per-
I JOHN II. 6. 131
son in the words before us. It is this, ♦' He saith he abideth in Christ."
The fact is, the apostle speaks the word for the person : which suited the
subject he would enter on well; as it would draw forth the attention,
and give full and proper opportunity for him to set forth what the walk
and conduct of such an one ought to be : for we must have ought here.
It being an inestimable blessing bestowed, for a man to know Christ —
to profess Christ — to abide in Christ — to be bold in declaring this ;
surely it must lay such an one under the highest obligations to the Lord
Jesus Christ, which the apostle was so fully persuaded of, that at the
very first view of the same, he pronounces, He that saith he abideth in
him, ought himself also so to walk, even as he, (i. e. Christ) walked. But
to the confession. The person in the words of my text is considered as
saying, he abideth in Christ. We cannot abide in Christ except we are
in Him: we must be first in him, before we can b-licve on liim. If we
are not in him, we cannot be quickened by Him. Theru is an eternal
union : there is a manifestation union : and tliere is a communication
union : by fh« which the soul is quickened witli spiritual and immortal
life — is made partaker of the faith of tlie operatijn of God — is enlighten-
ed with the light of everlasting life: it sees Jesus: it professes him: it
enjoys everlasting: life : it hath it now, as truly as it will have it in glory
everlasting. Which is agreeable with our Lord's words, " He that be-
lieveth on me hath everlasting life." From this follows the true pro-
fession of Christ, and faith in Him. The person in the words before us,
a primitive believer in John's time declared this : he improved on it : he
increased on the foundation : he was confirmed and strengthened in the
faith, and was established in it : he owned and declared the same. It
was all of grace : the free gift of God to him : he, therefore, openly and
boldly told it out, it might have been in like manner with the Psalmist,
when he said, " Come, and hear, all ye that fear God, and I will declare
what he hath done for my soul." To say, I know Christ, by the reve-
lation of the Holy Ghost, in the word, this is the effect of great grace :
to say, I am in Him, this is an advance in the school of Christ: to say,
I abide in Christ, I am rooted, grounded, and settled in Him, this is
beyond all the former. It is so by way of spiritual gradation ; very few
saints attain to this : it belongs to all, yet is enjoyed by few. The person
spoken of by John, professed Christ, and he also said, he abode in Him,
in the true faith and acknowleflgment of his most holy name. He saith,
saith the apostle. He abideth in him. Surely it could not but rejoice
his heart, and be very refreshing to his mind, such a declaration from
the lips of one, in whom we may conclude he had confidence in the Lord
touching him. We find it so ourselves: we do, we cannot but esteem
such as are established in the faith of Christ ; because we expect more
from them than from others : we also conceive they are the persons who
bring more glory and honour to our most precious Lord than otl ers. At
the same time, more is required from them than all others. Our apostle
throughout the whole of this Epistle, is for perpetual proof of every thing
he treats of: he would have all he said concerning the great things of
the gospel, received : as professed to be received into the mind, he
would have them proved, by their corresponding effects. Nor could he
think they were properly received, if the true genuine effects did not
follow. Take this hint as the key to unlock this whole Epistle, then we
shall find no perplexity in the same. The sun shinmg upon me, I can-
132 1 JOHN II. 6.
not but feel the effects of it ; the air breathing within, and upon me, I
must be revived, refreshed, and strengthened therewith; I cannot be in-
wardly satisfied with meat and drink, but I must be inwardly nourished
thereby : so Christ camiot at anv time shine within us E^nd upon us, but
we must be enlivened and refreshed : the Holy Ghost cannot breathe
within us and upon us, but we must be s[)irituany invigorated. We can-
not enjoy real views and blessed communion with the Father in his ever-
lasting love, but it must produce the effects of the same, within our hearts,
on our affections, in our lives and walk and conversations: this 1 con-
ceive to be the wliolc sum total of this Epistle. Every cause will produce
its own proper effect : it will never produce that which is contrary to it.
If you are really in Christ, you will truly believe in Him: if vSo, you
cannot but abide in Him : as surely as this is the case you will walk in
Him : tliis will be an holy, regular walk : vou will not walk wiiliout rule,
nor without exatnpie ; no: far from it: Clirist himself will be your
example. If a man was to say, I know Christ and live in sin ; this, says
the apostle, is such a contradiction in terms, I should, and I would spit
in his very face. If a man was to say to me, that he abideth in Christ,
why, says John, I should say to him, walk, or so oughtest thou to walk
even as Christ walked. As the words of the text concern such as profess
and declare they abide in Christ, He aJndcth in Christ, I sliall therefore
get into my next particular, hoping to improve our present subject.
2. By endeavouring to set forth what abiding in Christ is, or, what
it is to abide in Christ. He that saith he abideth in him, ought himself
also so to icalli, even as he walked.
I need not observe, these words as well as the former are all used
by wav of discrimination : also tliey point out the ^ndividnat.rcm-jrw4 per-
Fonal distinction there is between one professor, and another : yet so
much has been before said on this, there cannot be any further necessity
of treading over the same ground. If it be here settled, it may serve
for all that follows throughout this sacred Epistle. It contains all
through, two sorts of persons whom the apostle writes of: one, the
saints : the others, who though they had a name with and amongst
them, were not of them, so as to be of one heart and spirit with them.
Well, this I will now leave out : should it come up hereafter, what hath
been before said, in what is passed over, and in what is now said, will
be sufficient, to keep in mind and maintain the real difference there is,
and will ever be found to subsist, between a true believer in the Lord
Jesus Christ, and a mere nominal professor. So long as this true and
proper barrier is kept up, and maintained in this sacred writing, there
will never be any tiling found in or throughout it to stumble and distress
a real saint. But to mv present work ; for that is what I am only called
now to attend to: it is to set forth what abiding in Christ is. He that
saith, he abideth in Christ. It is in consequence of one's saying, he
abideth in Christ, the words are brought forward. Now the question is,
what is it to abide in Him '' To which the reply most undoubtedly must
be as follows — To abide in Christ most certainly is, to rest on Christ
alone, for the whole of our salvation — to abide and continue in the true
belief, confession, and acknowledgment of all the truths and doctrines
of the everlasting gospel of his urace — to abide by, and also in, the
ordinances tlioreof — to cleave to Christ in them — to abide bv Him in the
true confession of them — to worship and acknowledge Him in these;
I JOHN II.
133
this is to abide in Christ : all which may be considered as included in
the words of my text. He that saith he abideth in him ought himself
also so to walk, even as he walked. Also by the apostle Paul saints
are exhorted to this in such words as these, " Seeing- then that we have
a great high priest, that is passed into tlie heavens, Jesus the Son of
God, let us hold fast our profession." Heb. iv. 14. These words are an
exhorlation to an abiding in the truths, doctrines, and ordinances of the
everlasting- gospel : surely we cannot but from them, receive a true and
right apprehension of what it must be to abide in them, and Christ, who
is the substance of them. So from our Lord liimself, we may receive
further light into what it is to abide in Him. He said to his disciples
the verv night on which his Passion commenced, in delivering- to them
that most important discourse, begun in the 15th chap, and which ends
at the Kith verse of the 16th chap, of Johns gospel: " Abide in me,
and I in you. As the branch cannot bear fruit of itself, except it abide
in the vine ; no more can ye, except ye abide in me. I am the vine, ye
are the branches : He that abideth in me, and 1 in him, the same bringeth
forth much fruit ; for without me ye can do nothing." .Christ is the true
vine, into which his people are implanted : they receive their all from
Hiui, by virtue of his union unto them, and their union with Him.
Their abiding in Him, in the sense here spoken of, is the effect of their
believing in Him, living wholly dependant on Him by faith, and cleav-
ing wholly unto Him, the truths, worship, and ordinances of his Gospel.
So to do is all of grace : it is not so much any act of ours, as it is the
act and operation of the Holy Ghost within us and upon us. By thus
cleaving to Christ, we abide in Christ : we find Him to be a strong tower
of defence — a place of refuge and defence — a strong tower against the
enemy — a place of broad rivers and streams. He is to us the glorious
Lord — our bread to feed us — our wine to cheer us — our shield to defend
us — our fountain to supply us — our AW in AW. In every sense and way,
allsufficient for us : we therefore abide in Him. We find ourselves filled
with all good in Him, by Him, and from Him : so as to be able to say,
as one of old did, I have all things. A man that abides in Christ, is
one who knows Christ — who is fixed on Christ — who hath a blessed
comprehensive apprehension of Christ : and who is also established in
the faith, rooted and built up in Him. We have a most blessed en-
couragement to look for this blessing, if we need it. It is thus written,
*' Now'hc which stablisheth us with you in Christ, and hath anointed us,
is God. Who hath also sealed us, and given the earnest of the Spirit
in our hearts." 2 Cor. i. '21, 22. To profess to abide in Christ, most
assuredly includes that such an one, is most blessedly acquainted with
the truths and doctrines of God's most holy word : that he knows the
glory of them ; sees and perceives the worth and excellency of them :
knows how to value them, more and beyond all which may be conceived,
or expressed in and by all contained in created good. It must be con-
ceived of a man established in Christ, that he is in the full possession of
Christ in a way of believing; so as that his heart is established trusting
in the Lord. I have been endeavouring to set such an one before you ;
to express him to you. This is more than the apostle doth in the pas-
sage before us : he hath more to do with his walk, and on insisting how
he ought to walk, saying. He that saith he abideth in him, ought him-
self also so to walk, even as he walked. So that according to our
134 1 JOHN II. 6.
apostle, it is not saying 1 am in Christ : nor saying, I abide in Christ,
will satisfy him, without a life and walk correspondent to the same, i
"Which brings me to my next particular. I
3. The obligation on such an one who confesseth and declarethj
that he abideth in Christ, to walk lioiily : and also how, and after whom I
he ought to walk; even afttr Christ, and as he did. He that suit/i he^
abideth in him, ought himself also so to walk, even as he icalked.
How inconceivable it is, that any should entertain the least appre-
hension of the everlasting gospel of the blessed God, as not replete wiih
holiness, and allsufficient to maintain, and establish the full and com-
plete system of holiness, and fully and etiectuaily operate on the renewed
mind, so as most fully and etfei'tuaily to produce therein its most blessed
and glorious eli'ects ; whereby such who bt'lieve in the Faliier's ever-
lasting love, the Person, and complete salvation of the Son of God,
and in the distinctive Personality of the Eternal Spirit, who is the Sanc-
tifier of the whole election of grace, and will perfect them for ever in
eternal glory, may have most clear and blessed communion with them,
as suited to the revelation they have made of themselves in their mutual
and glorious acts of grace. Yet many are the prejudices entertained in
the mind of some, concerning many of tlie glorious mysteries of grace:
that some conceive clear light and knowledge into the same, would be
injurious to the interest of holiness : others think, if people were esta-
blished in Christ, and the truths of the everlasting gospel, they would
want a motive for practical holiness. True light and clear knowledge
into the words of our text, are sufficient to set aside such gross and false
conceptions. He that abideth, and saith, that he abideth in Itim, ought
himself also so to walk, even as he walked. This is the language of it ;
the person is considered as one who abideth in Christ: it is necessary
therefore he should walk even as Clirist walked. This is full proof, that
to abide in Christ, firm and fast to all the doctrines of truth, does not,
by any means, take off the mind from holy walking : it is the most
powerful excitement thereunto : it lays an obligation on the person
to do: it is included in the very expressions. The wovd oiu/ht, is here
the same which our Lord made use of to his disciples, after his resur-
rection ; when he said unto them, " O fools, and slow of heart to be-
lieve all that the prophets have spoken : Ought not Christ to have suf-
fered these things, and to enter into his glory?" Luke xxiv. 25, 26.
There is a necessity for him who abideth in Christ, to walk holily. It
cannot be otherwise : it must be so : he cannot be prevented. His con-
fession of Christ constraineth him: his abiding in Christ lays him under
an immutable obligation so to do. He must walk after Christ : he must
walk as he did : he must walk as having him for an ensample. This
most assuredly is implied and contained in the words of my text. He
that saith he abideth in him, ought himself also so to walk, even as he
walked. The ought is a binding influential word. A man in Christ is
holy in Christ: he is one of Clnist's holy brctliren : the Holy Ghost
dwelleth in him : he is possessed of, and inhabited by the Spirit of
Christ: he is made a partaker of an holy nature: he cannot be unholy
if he would : he is called to holiness: he is bought with a price, and is
the Lord's free man. He is most graciously and freely constrained, to
glorify the Lord with his body and soul which are his: he is under a
present and everlasting obligation to give up his whole person to the
I JOHN II. 6. 135
Lord, and to be the Lord's for ever. This is the substance of what is
here before us. The apostle indirectly makes an argument of it, to shew
it is impossible to know Christ and live in sin. He that saith he abidelh
in him, ought himself also so to tvulk, even as he walked. Tliis very pro-
fession calls for and requires it: an ought of necessity is put upon it.
No outward evidence can be given of abiding in Christ, but by this :
tliere is therefore no avoiding it. The whole contents of the expressions
are vastly strong : the walk expressed is the real christian's; the example
and pattern of it is Christ himself: He it is who is to be followed. Not
as though we could imitate Him : no. This is by no means conceived of
or designed : it is but to follow at an humble distance after Him ; de-
claring ourselves to be his meek and lowly followers. It is this, he who
saith he abideth in Christ, is to be — a real follower of Christ — he is to
set the Lord before him — he is to study conformity to Him — he is to
consider the obligations he is under to his Lord and Saviour Jesus Clirist
— he is to walk in Christ — to walk with Christ — to walk up and down in
the name of the Lord, in his fear, as seeing him who is invisible. The
term -walking, is expressive of outward bodily action : what the apostle
is here treating of, is outward and visible : it is performed in the body,
and by it. He is not here speaking of internal spiritual mental exercise ;
but of what is altogether outward and to be seen. It is because it is
visible an ought is put upon it. When I say, what is here spoken of is
outward, I do not mean to say, it can be performed witliout an inward
and spiritual faculty. No. It cannot. Yet it is an outward walk ; it
is the life, and conversation, which are most certainly designed here;
and all this, it must be confessed, is outward and visible. It is open to
the eyes, ears, and perception of others; hence it is, and it becomes
visible. That an outward walk is designed here, the words of the text
are sufficient to prove : as also the terms in which the subject is ex-
pressed. He that saith he abideth in him, ought himself also so to
walk, even as Christ walked. The words tvalk and tvalked, the one
spoken of the man who abideth in Christ, the other of Christ himself,
fully evince it. Our Lord's walk in holiness and righteousness, was out-
ward and visible before men : so is what is called for in our text to be.
The end to.be answered, by the walk proposed in my text, is a further
proof of its being an outv^ard visible walk. A man who walks in the
view of others is seen : those who look at and behold him, see who, and
what he is : if he walks in an upright and becoming manner, they can-
not but allow and confess it : it should be so : yet as it respects a child
of God, it is not always so with him. Even so it is, in what is here
before us. A believer is in this world ; he lives in it ; he professeth
Christ; he abideth in Christ; he is on his journey through this vale of
tears ; at the end of it is death : yet he walks on until he comes to his
joirney's end. He is, for the glory of his Lord, to give an outward
evidence in his walking, that he is the Lord's : and that so as he may
thereby be distinguished, as belonging to the Lord Jesus Christ. This
is what these words are here brought in for, to distinguish one professor
from another. As several inward effects of grace had been spoken of, so
now he speaks of one outward evidence of the same ; and this is such
an one, as cannot escape notice and observation : it is to walk so as to
give continual proof, in and by the same, that we look to Christ. He
lives in us : reigns in us : we walk in our measure and degree, to reflect
136
1 JOHN tl.
the image and example of Christ on others. It is very beautifully ex-
pressed by the apostle Paul in his h'pistle to the church of Christ at
Philippi, in such words as these. *' Do all thirties without murmurings
and disputings: That ye may be blameless and harmless, the sons of God,
without rebuke, in the midst of" a crooked and perverse nation, among
whom ye shine as lights in the world; Holding forth the word of life;
that I may rejoice in the day of Christ, that I have not run in v.ain,
neither laboured in vain." ii. 14 — 16. The words, he ought to walk
even as Christ walked, or if you will have the whole text. He that saith
he abideth in Christ, or, in him, ought himself also so to walk, even as
Christ walked, are vastly expressive of the holiniiss, purity, and godliness,
which are the outward ornament that adorns the conversation of a child
of God. This being an evidence of real Christianity, it should be closely
attended unto : not to make us christians, but to prove us to be so: not
for our own glory, but for the glory of our Lord. Such as say they
know Christ, and abide in Him, let such remember, they ought to walk
even as Christ did. He that saith he abideth in him, ought himself
also so to walk, even as he walked. Having expressed the obligation,
on such an one who abideth in Christ, for an holy walking, and how,
and after whom he is to walk, even after Christ, and as he did; I pro-
ceed to my last particular.
4. To shew that all this is enforced by apostolical authority. It is
from the beloved apostle of Jesus Christ, all this is pronounced. He
that saith he abideth in him, ought himself also so to walk, even as he
walked.
Whilst this Epistle is so full of distinctions between one and another
under the same external profession of Christ, yet the discrimination is so
solemn and awful, as sometimes to have too much influence on the minds
of real saints. We should never look for any thing of grace and holiness
in ourselves : we should look to the Holy Ghost, to draw out from within
us, what he hath most graciously wrought there. It is because we
sometimes look to our new nature for grace, instead of looking to the
Lord the Spirit, that we go without that continual supply of grace we
constantly need. With respect to and concerning personal holiness of
life, walk, and conversation, whilst it becomes us to be found in the con-
tinual exercise thereof, yet we must be looking to the Lord alone for the
same. It should also be remembered, outward holiness is the fruit of
inward holiness : the one cannot be without the other ; the one being
the cause, the other the effect. The gospel calls for the effects : these
are what outwardly are to be seen : these clearly appear: they speak on
our behalf, and shew to whom we belong. It is in this way and manner
they are here by our apostle treated of. I remember Mr. Romaine once
said, " But you are afraid of the interest of holiness. Indeed Sirs, I
know of no holiness but what is contained in the fulness of Christ; and
is received out of it in a way of believing on Christ, and living on him."
Whilst any of us are living on Christ we are holy. Communion between
him and us, is the only way for increasing and promoting it : we are full
of the practice of holmess, when we are living on Him and to Him. The
gospel is holy in every part of it, and all throughout it : equally so with
the law, which is holy, just, and good. The great Dr. Goodwin some-
where says, the law is holy, but the gospel is far beyond it for holiness.
I understand his meaning, therefore 1 make no objection against it.
I JOHN It. 6^. 137
Otherwise they being both holy, they may be considered as equally so.
He means to distinguish the ditfeience thus : the law is a transcript of
Jehovah's will, concerning' the moral holiness of his rational creatures :
whilst the gospel is a display of his grace and holiness, made known in
the salvation of his eltct, fallen by transgression, tlirough the fall of
Adam. There is most assuredly, a greater manifestation and display of
the Holiness of the Divine Nature, in the Person of the Lord Jesus
Christ, who is Iwth God and Man in one Person, than could ever have
been reflected by the Law, on the mind of pure man, in his creation state,
had he continued in it for ever. The Person, Holiness, Righteousness,
and Sacrifice of the Lord Jesus Christ, as the Mediator of reconciliation,
and as expressed therein and thereby, reflect the very essence of all
which is true holiness and grace. It is that which contains the very
uttermost demonstration of it, and la\s the foundation for the influence,
and everlasting efiicacy of the same on the minds of the called elect, and
for their real personal and practical holiness. Yet this is always sus-
pected. How is it so? Because of the full blaze of free grace which is
hereby displayed : and because of the godlike way and manner in which
the saints are made holy. We conceive it must be by some creature
ettorts : whereas we can no more make ourselves righteous before men,
by any acts of our own, than we can make ourselves righteous before the
Lord. We must be made righteous, before we can produce, and be
filled with the fruits of righteousness: we must first be made holy, or
we cannot walk holily. It is by the indwelling of the Holy Ghost, we
are made inwardly holy. It is by the fruits of this, we appear to be
holy, in our affections, thoughts, words, and actions. Not that our
unholy nature is made holy : but we have a new nature put within us ;
and a new spirit also. This is wholly of grace: the fruit and eflPect of
the accomplishment of that most gracious promise which runs thus,
** Then will I sprinkle clean water upon you, and ye shall be clean :
from all your filthiness, and from all your idols, will I cleanse you. A
new heart also will I give you, and a new spirit will I put within you :
and I will take away the stony heart out of your flesh, and I will give
you an heart of flesh. And 1 will pat my spirit within you, and cause
you to walk in my statutes, and ye shall keep my judgments, and do
them." Ezek. xxxvi. 25 — 27. It is in the fulfilment of all this, by the
Lord himself, m the souls of his elect and called people, all their
sanctification and holiness consist^; so that this whole Epistle of John
is nothing more than insisting on it, that God cannot deny himself.
There are some in whom, and to whom these promises are fulfilled and
made good: consequently these cannot but be distinguished from all
others, by a work within them, which is altogether godlike and divine :
such as produces supernatural eflects : some without ; some within : some
are less evident, others more so. The truth and reality of the same is
such, that the apostle, with all the weight of his apostolical office and
authority, enforces and enjoins on all who professed Christ, to attend
closely to what he wrote in this Epistle : he would by infallible and
apostolical authority, and with all the weight thereof, sound this forth ;
so as that a man who was in a profession arrived to any good degree,
and stedfastness in the faith which is in Christ Jesus, should attend unto
this. He that saith he abideth in him, ought himself also so to walk,
even as he walked. Thus he shews his great attachment to holiness —
- T
138 I JOHN IT. 7, 8.
to personal holiness — to practical holiness — to holiness of walk, and
conversation : all which is open and external ; as is that which another
apostle calls for and exhorts unto, when he saith, " Follow peace with
all men, and holiness, without which no man shall see the Lord." Heb.
xii. 14. We cannot make ourselves inwardly holy : it is wholly out of
our power : we are called upon to prove ourselves to be holy ; this is to
be by an holy conversation: so says the apostle Peter, " ^s obedient
children, not fashioning yourselves according to the former lusts in your
ignorance : But as he which hath called you is holy, so be ye holy in
all manner of conversation ; Because it is written, Be ye holy ; for I am
holy." 1 Epis. i. 14 — 16. Holiness is our ornament: it does not bring
us into acceptation with God : it does so with the saints. It is most
truly necessary for us: it is recommended in, and throughout all the
scriptures: it is most solemnly impressed on the minds of all who pro-
fessed Christ, by each of the apostles. If it be asked, what is the
reason? Is it that we may be beloved of God? Is it that we may be
accepted of Him ? Is it that our salvation may be secured ? Is it that
we may have any ground of confidence in ourselves ? The answer to all
this must be, No. We are beloved of God, out of the sovereignty of
his own will : we are accepted in the Person of the Beloved : we are
saved in the Person, and by the one complete atonement and righteous-
ness of our Lord Jesus Christ, with an everlasting salvation : we can
have no other confidence, and foundation for our salvation, than the
Lord hath given us, in the word of his gospel : so that our having re-
ceived Christ, and walking holily, are the fruits and effects of the same.
It is in this direction our apostle places it ; so that we distort it, when
we advert to this at any time, and set aside Christ. We are not saved
because we are holy, but we are holy because we are saved. Holiness
in conversation is a good proof and evidence before others, to prove we
are the Lord's ; but all of it put together cannot make us holy in his
sight. Whilst no part of scripture should be concealed ; yet every part
of scripture should not be alike dwelt upon : we should here be guided
according to the necessity of the subject. May the Lord give to us all,
who know Him, a true and right apprehension of the past, and present
subject, that we may rightly apprehend the same. Amen.
SERMON XVI.
Brethren, I write no new commandment unto you, but an old eommand-
ment which ye had from the beginning. The old commandment is
the word which ye have heard from the beginning. Again, a new
commandment I write unto you, which thing is true in him and in
you: because the darkness is past, and the true light now shine th.
1 JouN ii. 7, 8.
Those subjects which have been before us, and those now under our
present consideration, respecting the internal and external evidences of
I JOHN II. 7, 8. 139
the saints' personal interest in Christ, as described by the apostle,
tliroughout this Epistle, enabling them to speak with real and most cer-
tain confidence concerning' the same, we are now going on with. I
began at the third verse of this chapter : it was continued in verses, 4,
5, and 6, and we are now entering on a fresh part of the same subject,
and that under a ditterent form. The verses which are my present text,
are an introduction to a fresh view of the past subject: the next three
following verses, viz. 9, 10, and 11, close this part, which began with
the third and finally closes at the eleventh verse. In the following
parts of the chapter, we have a variety of subjects : some which concern
all saints universally; the whole universal chuich of the Lord Jesus
Christ upon earth : some which regard the Lorit's called people, respect-
ing their age, case, and standing in the school of Christ. An accounrt
is given of some apostates from the faith, be th preachers, and others,
who had most awfully erred from the Truth as it was in Jesus, having
corrupted the same, and were the Antichrists of the apostolic age. It
is noticed by the apostle, that the real saints were preserved from these :
this was owing to their having received an unction from the Holy One,
whereby they knew all things. To these the apostle particularly ad-
dresseth himself: he encourages them to abide in the truths of the ever-
lasting gospel. In the words of my text, which are as follow. Brethren,
I write no new commandment unto you, but an old commandment which
ye had from the beginning. The old commandment is the word which
ye have heard from the beginnhig. u4gain, a new commandmerit I write
unto you, which thing is true in him and in you : because the darkness
is past, and the true light now shineth, he addresseth them by the term
Brethren : this is different from the former, which was, My little
children, v. 1. He says he writes no new commandment unto them,
but an old ; which was from the very commencement of the gospel de-
livered unto them. They had heard it from the beginning; it was a
divine precept concerning loving one another, as Christ had loved them :
it was for substance the very same word which Christ had delivered unto
them from the beginning. Again, under another view of it, without the
least alteration in the same truth, it might, without any misrepresenta-
tion of the same, be styled a new commandment : it having been afresh
repeated, and enforced by a new and most effectual motive by our Lord,
for the observance of, which could not but have its influence on such as
were saints ; for now the darkness was past, and the true light shone.
By which I conceive, the Jewish state, and the present state of the
church are to be understood. The former dispensation is finally closed :
it is past never to return. The present gospel state of the church is
such, that the true, or clear light of the gospel, and its ordinances now
shineth: and will remain unshaken, until our Lord's second coming in
his kingdom and glory. It was under the glorious appearing of the
great God and our Saviour Jesus Christ, in his incarnate state, and
towards the close of it, this new commandment was given, " That ye
love one another, as I have loved you." John xv. 12. Thus I have
given you an outline of the text, and of the whole chapter.
I conceive it will be best to cast my subject into the following
scheme and order, and by means of the same to open the contents
of it.
1. I will take notice of the address, and what he writes to them.
140 1 JOHN II. 7, 8.
His words are these : Brethren, I write no new comrnand/nent unto yow,
but an old commandment which ye hud from the beginniny .
2. What this was. It was the old coiinnundiitent, luhich, says he,
ye have heard from the beginning .
3. He says he writes a new commandment unto them, which is
true both in Christ, and these he writes unto. Again, n netv command-
ment I ivrite unto you, which thing is true in him and in you. In what
sense these things are so, I will endeavour to explain.
4. The reason assigned for this is, because the darkness is past, and
the true light Jiow shineth. May tiie Lord most graciously lead me
through these particulars, so as the true and proper knowledge of what
is contained in them, may be reflected on and thereby be received into
the mind. I am now to keep close unto these particidars; and
1. To take notice of the address, and what the apostle is here writ-
ing about. Brethren, I write no new commandment unto you, but an
old commandment which ye had from the beginning.
The address, tliis is Brethren : which is very loving and aftectionate.
In the after parts of this chapter the address is various : sometimes it is
little children : then fathers : afterwards young men : then little children :
which is several tinies repeated. The term Brethren is very expressive
of his lo\e for them, and regard of them in the Lord. He, and they
were born again by the same Spirit. They were one and tiie same, with
regard to union with the Lord Jesus Christ. They had one and the
same Father, even the God and Father of our Lord Jesus Christ, who
was their God and Fatlier also. They were all saved by the same one
Lord Jesus Christ. They were all interested in his one complete and
everlasting salvation. Thev were all alike washed, justified, aud sanc-
tified in the same righteousness, and V)y the same most precious blood-
shedding. They were all of them complete in the one most precious
God-Man. They were alike bound up in the bundle of life with him.
So that they were Brethren, in the best,AJ4d highest, and truest sense,
being the brethren of Christ, and children of the most high God. It
might be the apostle might like to use this term, Brethren, as he was
going to speak on the subject of loving one another for Christ's sake,
and in Christ, and together with Him. It might therefore well suit to
use the term Brethren : to them he savs, / write no new commandment
unto you, hut an old commandment which ye had from the beginning.
By what follows in the succeeding verses, it is very evident, the
commandment here spoken of, respects brotherly love. Read the
next three succeeding verses, and you will be satisfied that it is even
so: yet he says, I write no new precept, nor doctrine to vou. No;
there could be no need of it; because the Lord Jesus Christ himself had
delivered out all which was ever to be given as from Him. All, I am
fixed on as essential to faith, and practice, and all which concerns you,
as essentially considered, this is all 1 am writing on. I am very espe-
cially disposed under the influx of the Holy Ghost, to write on what con-
cerns our loving one another with a pure lieart fervently. This is the
doctrine we were brought up in. It is no novel doctrine: it is the very
same we had from the beginning, the knowledge of Christ, and our pro-
fession of his most blessed and glorious gospel. It is an old command-
ment which we had, and received from the first knowledge of the Lord
and Saviour. It was by him delivered unto us from our first admittance
I JOHN II. 7, 8. 141
into his school. As tliis was an old conimandnient, there could be no
objection to it : nor to assenting to its truth, nor conforming- to its prac-
tice. The oldness of it, was a real evidence in favour of it : so that these
words may be received in favour of the same, Brethren, I rurite no new
commandment unto you, but an old commandment which ye had from
the beginning : ye need not therefore object in the least against what I
deliver unto you, it is nothing new, either in faith or practice. Tlie one
is the foundation of the other. The one is the cause, the other the effect.
The one cannot exist in your minds but the other also must. You can-
not love Christ, but you must love the brethren of Christ. You cannot
love, and continue in your loving Christ, but you must love, and continue
in your loving the brethren of Christ also. Brethren, I tvrite no new
commandment unto you, on this subject. No ; indeed I do not. Our
Lord has issued out nothing new concerning it. From the first day ive
his apostles were brought under his ministry, I myself cannot, neither
can you, but well recollect this was spoken out by him, " Love one
another, as I have loved you." " By this shall all men know that ye are
my disciples, if ye have love one to another." I therefore want you to be
fully persuaded of this, tliat what is herein contained, is just the same
old commandment which ye had from the beginning. This is what I
am now writing to you of.
2. What this old commandment was, is to be more fully expressed.
It is tlie old commandment, which, says he, ye have heard from the
beginning .
The commandment concerning love to the brethren, for Christ's
sake, Mas an old commandment. It was coeval with the gospel, and
essential unto it. It is founded on it : issues out of it. The love of
Christ, and of God in Christ, to the elect in Christ, is the ground and
motive, the argument and excitement thereunto. It was an old com-
mandment which was delivered, and hath been enforced over and over
again by our Lord Jesus Christ, on all those who declare they know him,
and belong to him. He has from the beginning, given it as the true
badge of discipleship. " By this shall all men know that ye are my dis-
ciples, if ye have love one to another." This hath been declared from the
first revelation of Him, down to the present moment. It will evermore
continue in force. It is an immutable evidence of real, spiritual, super-
natural, internal love to the Lord Jesus Christ, and his most glorious gos-
pel, precious ordinances, and holy worship. I conceive, in reading
through the whole of this Epistle, it should be received into the spiritual
mind, and retained there, that the water of Life which flows from the
throne of God, and of the Lamb, runs in, and throughout every vein and
nerve of this apostolical letter. Every one part, and single particle of it,
is of vast importance; and serves in the hand of the Eternal Spirit, as
an occasion to direct our hearts into such real perceptions of the love of
God, as that we may know ourselves to be the real objects and subjects
of the same. Carrying about in us, and with us the real memorials and
testimonials thereof. It cannot be the design of the Holy Spirit to
lead us to look ofl^' Christ, to look within ourselves : yet he could not in-
dite this Epistle, but the end must be worthy of Himself, and for tiie con-
solation of saints. And were we to digest this properly in our own spi-
ritual understandings, that the doctrine of faith received, will in the
hand of the Holy Spirit produce a work of grace within us, answerable
142 I joux II. 7, 8.
to the doctrine which we profess, I think we should both read and preach i
from this sacred Epistle to our great edification : and be no more led
into ourselves thereby, than we are by reading the 17th chapter of /o/m'*
gospel. All set forth in it, and expressed concerning internal and ex- I
ternal evidences of grace within us, would no more take otFour eye from '
Christ without us, than our immediate exercise of faith on Him doth. I
would aim to relieve the mind from one expression which is not so cor-
rect, neither does it convey that true view that I could wish to preserve j
and maintain concerning this pomt of inward, or internal grace, as I
would desire for mvself to maintain and enjoy on this very uiteresting '
subject. Whilst I would by no means weaken any thing in this Epistle,
nor wholly reject the evidences given by the apostle, of a work of rege-
neration wrought in the soul by the Holy Ghost : which work is out-
wardly manifested, exactly and expressly in the way the apostle sets
forth ; yet I vv'ould wish to speak of the Holy Ghost's producing such and
such efiects, fruits, graces, and most blessed apprehensions of God, and
Christ — as he most graciously takes of the things of Christ, and shews the
same unto us. Then it will clearly follow, it is all the fruit of communion
with Christ, and all effected and produced by the indwelling of the Holy
Ghost. This will most certainly preserve the honour of free grace and
give the entire glory of the whole to the Three in Jehovah. It would
also serve to prove to a demonstration, where the Holy Ghost hath wrought
a supernatural birth, he will draw forth the same, and in the exercise
thereof, he will produce in the tempers, lives, and conversations of the
saints, supernatural graces ; and loving one another for Christ's sake, is
one of these. The apostle having said, Brethren, I write no new com-
mandment unto you, but an old commandment which ye had from the
beginning : he says, Again, a new commandment I write unto you. He
affirms he writes an old commandment unto them : he then says. Again,
a new commandment I write unto you. This must be explained. I
would first mention the whole of the words, hoping we shall receive the
more clear and convincing light thereby. I confess at times I find it
necessary, to go over things again and again, to make the subject the
more clear and plain to the thinking mind : you will therefore ex-
cuse me here. The words to be repeated are the whole of my text : a
part of which hath been explained, in two particularsalready. Brethren,
I write no new commandment unto you, but an old commandment tvhich
ye had from the beginning . The old commandment is the word which ye
have heard from the beginning. Even from Christ himself. Again,
a new commandment I write U7ito you, ivhich thing is true in him and
in you: because the darkness is past, and the true light now shineth.
This old and new commandment, must stand in some connexion one
with the other ; and also there must be some difference between them :
if not, why call the one by the term — an old commandment, the other —
a new; why is it said, which thing, concerning the one being an old com-
mandment, the otlier a new, is true both in Christ, and in his church :
which confirms the distinction of. Again, a neiv commandment I write
unto you, which thing is true in him and in you : because the darkness
is past, and the true light now shineth. I am now brought to the next
head of my discourse, which is this,
3. To notice what the apostle says — that he writes a new command-
ment unto them, which is true both in Christ, and them. Agaiti, a new
I JOHN IT. 7, 8. 143
commandment I rvrite unto you, ivhich thing is trite in him and in you.
In what sense these thing;s are so, 1 will endeavour to explain.
The apostle had, in the former verse, explained what he meant by
the old commandment ; it being the very same which they had received
from the beginning-. It was all this as to what it was essentially. It was
the old commandment, in the very same sense as we read of the old co-
venant, and the new. There ever was but one and the same everlast-
ing covenant: yet the different administrations have been such, of the
same, as to give the denominations of the old and new covenant thereto.
So our Lord's command to his beloved disciples, that they should love
one another, receives the appellation of the old commandment which
was from the beginning, and afterwards, a new commandment, from the
distiiict periods of its delivery. The one being at the first bsgmning of
his ministry : the other being renewed just as he was about to finish it,
when it was enforced with an additional argument. — " Love one another
as I have loved you." It was no new doctrine : it was not antiquated
and worn out. It was one way in which they might express and exercise
their love towards him : it being impossible they could testify their love
to Him, if they did not love those who were his. Now I am to shew,
liow this old commandment is here said to be a new one. It was de-
servedly entitled a new commandment, because it had been repeated and
delivered out afresh, by our most precious Lord Jesus Christ, just before
he laid down his life for his whole church. He gave it forth with fresh
authority, and an entire new motive, " This is my commandment, that
ye love one another, as I have loved you." This I conceive is what the
apostle refers unto here. He might well therefore say, this command-
ment was both old and new. It was all this in Christ ; it was so also in
the church : it had been given by Christ : it had never been revoked by
Him : it was renewed afresh by our Lord Jesus Christ : it had been re-
ceived by the Church : they afresh were under the powerful influence
and authority of it on the day of Pentecost : it was then their case to be
of one heart, and of one soul. John might therefore well say. Again, a
new commandment I write unto you, which thing is true in him and in
you : because the darkness is past, and the true light now shineth. Thus
this gospel-commandment concerning loving the household and family of
faith, is both an old, and a new commandment. It is of perpetual force
and obligation. It is true in Him. He hath realized it. He hath esta-
blished it. He hath most fully confirmed it. " Greater love hath no man
than this, that a man lay down his life for his friends." All which is set
before us in the scriptures, that taking in the true, proper, spiritual ap-
prehensions of the same into our minds, we might "love one another
with a pure heart fervently: Being born again, not of corruptible seed,
but of incorruptible, by the word of God, which liveth and abideth for
ever." There is no contradiction, in calling this both an old command-
ment and a new : it being so in the sense in which it hath been explained.
All which the Lord Jesus Christ hath spoken in his most holy word, will
be for evermore, in all ages, and throughout all generations. What he
spoke from the beginning of time, will bear up, and carry on his people
all through time. His word will ever be as immutable as Himself: there
will never be any change in it. The Truth of it will ever remain in Him :
it will also remain everlastingly true in his Church. Every part of the
revelation of his will, with every act of his will, with every purpose of his
144 T roMN Ti. 7, S.
errace, with every promise of his mercy, with every ordinatice of his ap-
pointment, with every relation which he stands in to his saints, his
church and beloved ones, will remain the same for ever. It is very good
rightly to apprehend this, and to live in the full and free, and firm belief
of the same. One great and grand end of theapostle, in and throughout
every part and branch of this I'pistle is, so to express the doctrine of the
Person, and oftices of our Lord Jesus Christ, and also together with the
same, so to intersperse those most blessed fruits and effects, produced by
the Holy Ghost in the hearts, lives, and conversations of the real children
of God, as fully prove them to be born from above : and which is always
in a like proportion to their faith. These fruits, graces, evidences, call
them by what terms you please, do not produce faith: neither do they
support it : nor do they increase or confirm it. No ; nor does faith
look at any of them : so far from it, that the most of these are produced
when faith is least apprehensive of the same. It is when faith is most
swallowed up in Christ, we love Him most, and his beloved also for his
sake. All we call graces and evidences, of which the apostle treats so
fully here, are so many effects of the new-birth wrought within us ;
which as the Holy Ghost is pleased to work and operate on, by revealing
Christ in us, and taking of the things of Christ, aiid shewing them to
us, excites and draws forth, such and such blessed fruits and effects.
And this is the reason the apostle dwells so much on these subjects here.
It should be remembered, the Holy Ghost, when he fell on any of the
apostles .«©<'«6 that they should write to any of the churches of the
saints, he fixed the minds of these writers on those particular subjects
he would they should personally and particularly be engaged on. Hen(e
it is, there is such a vast, and holy variety in wliat is delivered by them.
It is said of Old Testament prophets, " holy men of God spake as they
were moved by the Holy Ghost." It was so as it respected the holy
evangehsts. It is not to be understood, that any of these saints, could
produce, or act by any power of their own, by any natural acts and
efforts. No ; yet such whose minds were renewed by the Holy Spirit,
He by his indwelling in them, would in a greater, or less degree, pro-
duce such and such gracious fruits and effects in them ; and where there
was a profession of Christ, and none of these graces and fruits did
appear, it most certainly proved there was no real work, and operation
of the Holy Ghost in such. This new commandment, which John says
is true in Christ, and in his church, is very expressive of the importance
of it; as also of the certainty of it. It was both of the reality of it;
and also of the immutability of it. Again, a new conunnndment I ivrite
unto you, tchich thhuj is true in him and in you. Its command is im-
mutable. Heaven and earth may pass away, yet all contained in this
will abide for ever. Not that this can be exercised in the unseen state,
as it is now: yet if Heaven is found to be a church state, love to the
saints, .aad from and towards each other, will be found existing in their
minds, and will be drawn out and exercised towards each other in glory,
and that into personal act suited to the state of glory. So it will be with
the Lord Jesus Clirist : He will Personally and particularlv express his
love in acts of everlasting kindness to his people even in Heaven. So
that this will even there be true of Christ, and of them — that there will be
a continuation of reciprocal love exercised and maintained between them.
If this was properly conceiveds^J it would serve to be a great motive for
1 JOHN II. 7, 8. 145
our abounding in every real act of love to saints, v^'hilst we remained
here below. I hope the opening these subjects has been so far satisfac-
tory, as to give light on the words of the text ; as it respects the old
commandment, and the new ; as also how this is true, both in Christ and
his Church also. It is both old and new in Christ, as he first gave it:
and then again renewed it. So to the Church of Christ, it is both the
old, and new commandment unto them. It so is, and the thing is true ;
as they received the same at two distinct periods. It shews how much
the heart of Christ was in this commandment. The apostle's mentioning
it, shews his apprehension of the vast importance of the same. He
wants to have the same set on upon the minds of saints with divine em-
phasis : that it might be an outward distinguishing proof that they had
been with Jesus. By the which an outward external evidence would be
given, that they knew, and believed on him ; and were of the same
spirit, and walked accoiding to the same grace with the saints at Thes-
salonica, of whom Paul writing to them says, " But as touching
brotherly love, ye need not that I write unto you : for ye yourselves are
taught of God to love one another." 1 Tliess. iv. 9. Thus I am come to
my last particular of the text. Which is,
4. The reason assigned by our apostle for this ; viz. that this com-
mandment is new, as it had been an old — because the darkness is past,
and the true light now shineth. I will here recite again the whole words
of my text, that thereby our wliole subject in the substance thereof may
be retained. Brethren, I write no new commandment unto you, but an
old commandment ivhich ye had from the beginning. The old command-
ment is the loord which ye have heard from the beginning. Again, a
neiu commandment I write unto you, which thing is true in him and in
you: because the darkness isjjast, and the true light now shineth.
The reason why the new commandment is true in Christ, and in his
church also, is this — because the darkness is past, and the true light now
shineth. By the darkness and light here, I should conceive the legal
dispensation, and the evangelical dispensation are to be understood. The
one styled darkness, because it was only introductory to the manifesta-
tion of Christ in the flesh : the other compared to light, because of ihe
clear open revelation of Christ thereby. The one is generally styled the
legal dispensation, because that under it, the people were under the
economy of ceremonies and sacrifices of worship, as kept them under a
subjection which entangled their spirits, and kept them from perfect
freedom. The other we style the New Testament, because Christ is fully
revealed therein, as "the end of the law for righteousness to every one
that believeth." The substance of these, is thus expressed by our apostle,
in the 1st chapter of his gospel, in these words — " For the law was given
by Moses, but grace and truth came by Jesus Christ." v. 17. Now our
Lord Jesus Christ having visited his church, and been in our world by his
Incarnation, before the apostle wrote this Epistle, he writing of Him, •jrmi'
concerning Him, and of what he had commanded, might therefore well
and most truly and properly say, the darkness is past, and the true light
now shineth: as in the Person, work, salvation, and offices of the Lord
Jesus Christ, as revealed in his open, manifestative glory in the glass of
the everlasting gospel, there is a dispelling all the mists of darkness, and
every seeming obscurity which miglit appear to hover about the things
contained in the past revelation of the very same grace. The revelation
u
146 I JOHN 11. 7, 8.
of Christ in the Old Testament having been fully confirmed by the New,
and thereby an efiusion of light being shed forth, it is a reason why the
old commandment of Christ might well l)e styled a new commandment:
and that because the darkness of what we frequently call the Jewish
state, or dispensation, was past. Light being shed on all, and every part
of it, there was great cause for saying, the true light now shiueth. TJiere
is a passage in the Epistle to the Roininis, whicli seems to confirm this.
Tlie apostle says to the saints whom he addresseth, " And that, knowing
the time, that now it is high time to awake out of sleep: for now is our
salvation nearer than when we believed. Tlie night is far spent, the day
is at hand : let us therefore cast off the works of darkness, and let us
put on the armour of light. Let us v.alk honestly as in the day ; not
in rioting and drLinkenness, not in chambering and wantonness, not in
strife and envying. But put ye on the Lord Jesus Christ, and make not
provision for the flesli, to fulfil the lusts thereof." ch. xiii. 11 — 14, Here
light and darkness, night and day, are used to point out the state of
unregeneracy, and the legal dispensation, and the state of grace, and of
the New Testament dispensation. So also the following words of the
same apostle, wlio says, "Therefore if any man be in Christ, he is a new
creature : old things are passed away; behold, all things are become new."
2 Cor. V. 17. 1 confess I should look on this also, as expressive of the
change not only wrought in the soul by regeneration and conversion to
the Lord, but also of the change of state, believers in the apostles' times
-were brought into : as they were delivered from all Old Testament or-
dinances, and brought into the open visible church of Christ. In the
which old things were passed away, and all things were become new ; all
the ordinances of the Old Testament superceded, and those only
which belonged to this new dispensation were introduced and established,
such as Baptism and the Supper. As we conceive thus of this subject, we
can clearly apprehend how old things are passed away, and how all things
are become new. We have the ordinance of preaching the everlasting
gospel, instead of that of sacrifice : which being abolished and put down
for ever, our Jesus having perfected for ever the putting away of sin by the
sacrifice of Himself; the preaching the everlasting worth, virtue, and eflficacy
thereof, is in the room and stead of it : and to us of everlasting importance.
Thus I have been endeavouring to shew you, that the apostle's saying,
that the old commandment is become a new one, twwl this is the reason
for it, because the darkness is past, and the true light now shineth, is
for the substance of it this. — 'The darkness of the past dispensation is
over: it is at an end. The true light of Christ, and gospel-truth now
shineth; never to be put a stop unto. All is clearly revealed and re-
corded therein. His word refiects itself on the minds of saints, as a
lamp that buriieth. Again, a vev coniniand/ncnt I irrite unto you,
which thing is true in him and in you : because the darkness is past,
and the true light now shineth. The darkness is past; never more to .
return : the which be it taken of the Jewish state, or of the darkness of'
a state of nature, and unregeneracy, is equally true. The sinner tran-
slated out of the kingdom of darkness, into the kingdom of God's dear
Son, can never be transferred back again into it. The darkness is past :
the Jewish ordinances can never more be established ; nor can saints
evermore be under the full power, and absolute dominion of sin. The
true light of Christ, his grace and truth, now sliine^ in the everlasting
//,:
I JOHN II. 7, 8. 147
gospel of his s:race : it-wiil evermore sliine : sometimes with more clear
and full meridian splendour: sometimes with less: but shine ife^must.
*' For the path of the just is as the shining: light, which shineth more
and more unto the perfect day." It now shineth, says our text : the
true light now shineth. Our Lord Jesus Christ is the true light that
now shineth. If it be asked where doth the true light shine ? the
answer is, in the true and proper element thereof. If it be asked, where
is that? the reply is, in the scriptures of Truth: through them Christ
shines upon his church : it is by this means he illumines her. He is as
the sun, and she is as the moon, on whom he shines : so that it is from
Him she receives all her light, knowledge, and glory of divine truth.
Whatsoever she receives to any good purpose into her mind, of grace
and truth, it is all and alone from him. Paul most beautifully ex-
presses all contained in this in the following words : " For we preach
not ourselves, but Christ Jesus the Lord ; and ourselves your servants
for Jesus' sake. For God who commanded the light to shine out of
darkness, hath shined in our hearts, to give the light of the knowledge
of the glory of God, in the face of Jesus Christ. But we have this
treasure in earthen vessels, that the excellency of the power may be of
God, and not of us." 2 Cor. iv. 5 — 7. The glory of God is reflected
on the saints in the face of Jesus Christ. It is such a shine as amounts
to a clear and supernatural apprehension of the same. There may be
real saintship without it : yet where it is not, the glory of God in the
face of Jesus Christ, hath not been revealed. And where the light of
the knowledge of the glory of God is manifested, and it shines forth on
the mind and into the heart, in the Person of God-Man, Christ Jesus,
there is real and most blessed communion enjoyed with the Lord. There
the commandment which Christ hath given, will be engraven on the
heart: it will be remembered and practised; which may also be con-
sidered as a part of the beloved John's meaning : ivhich thing, namely
loving one another for his sake, is true in hi?n, in us, and in you. His
light on this precept shines within us : we are under the sweet influence
of the same : we most cheerfully practice it, because the darkness of sin
and error is past from us. We are in a spiritual state. We are in a
new church-state of things. We are not embarrassed with our old
Jewish notions. This is the very reason why we are not — because the
darkness is past, and the true light now shineth. May the Lord bless,
if he please, what hath been delivered, so as to give us some enlarged
views of the various siibjects contained in this Epistle, as we pass
through the same, and that we may not involve and entangle one subject
with the other. I am for aiming at a proper connection, and for pre-
serving this : and also for every distinct subject to be properly kept
where it should ; being a very great friend to the harmony of scripture.
May the Lord command his blessing on what is set before you. Amen.
148
I JOHN 11,
SERMON XVir.
He that saith he is in the light, and hateth his brother, is in darkness
even until now. — J John ii. 9.
There is a very close harmony and connection, in and throuiihout every
part of tills discourse of the apostle here before us. He had been speak-
ing of the old, and new commandment of our Lord : he had shewn how
it was both old and new. It was in this very sense so, in Christ our
Saviour; it was so in his church also. The darkness of the former
Jewish state was past: the true light now shone forth. The apostle
therefore proceeds to improve the subject. Our Lord never gave furth a
command of universal obligation, but his true disciples were most
heartily disposed to submit to it. Christ's command, and their new na-
ture, and his divine authority are so congenial to each other, that the
disciples and their Master are in perfect harmony. Therefore John
makes this a matter of essential difference and distinction, between a
real believer, and one who is only nominally so. A more professor, and
a real christian, are very distinct one from the other : they are, therefore,
here diversified. It is common with them to speak the same things ; to
say the same of their case, state, and what they are bv profession. So
the empty professor is here spoken of, as speaking of himself, in words
altogether agreeable : as if in the light of grace : as being a child of
light: yet giving the lie to all this, by walking in darkness at the same
time. It had been declared, that the new commandment, concerning
loving one another in Christ, for his sake, and agreeably with his com-
mand was realized in the saints. Our Lord had not only commanded it,
but set the example for it. He had himself realized the same : it had
been so in a measure in the saints also. It was a truth in Him. It was
so in them. He being gone before them to Heaven, and he having left
them upon earth, they could not but exercise themselves much this way,
one towards another. The darkness being now past, and the true light
now shining, they loved each other in a very spiritual manner, and to a
very great degree : so they did their dear Lord also. For his sake, they
loved not their lives unto the death. They were also willing to lay them
down for each other. The apostle, therefore, here by way of discrimi-
nation, says in the words now before us. He that saith he is in the light,
and hateth his brother, is in darkness even until now. To hate a brother
in Ciirist must be altogether unnatural : it is altogether inconsistent with
our most holy profession : such an one cannot be in a state of grace,
most assuredlv : it cannot be manifested that he is so. Tiie terms light
and darkness must refer to a state of grace, and a state of nature : they
are brought in here from the former verses ; in which the states of those
who were under the former and present dispensations, were expressed :
and they are used to describe the same for the substance of them, as
may be most readilv perceived bv putting them together. Brethren, I
write no new commnndntent unto you, hut an old commandment tuhich
ye had from the beginning. The old commandment is the ivordivhich ye
have heard from the beginning. Again, a neiv commandment I write
1 JOHN II. 9. 149
unto you, which thing is true in hioi and in you : because the darkness is
past, and the true light now shineth. He that saith he is in the light,
and hateth his brother, is in darkness even until now. The words, light
and darkness are most evidently fetched out of the former verses : they
are here inserted, to shew it was a vain pretence to say, such were in the
light, let the profession be what it would, who hated his brother, who
professeth the same faith and practice with liimself. Such an one was
so far from being in the state of light, and truth, and grace, that the
darkness was not past, but he remained in it and under it to the very
present moment. To open and explain the words before us, 1 will aim
at the same in the following manner, and under the following parti-
culars.
1. I will endeavour to consider the apostle's design in these words,
and his reason for expressing himself as he here does.
2. That to say, or any of us to say, we are in the state of grace,
and free, open, manifestative favour with God, and to hate a brother in
Christ, is full proof, and gives clear evidence that we are in a state of
darkness.
3. What we are to understand by hatred, or hating, or one's hating
another as expressed here.
4. That such an one is in darkness, he is in a state of nature and
iinregeneracy. He that saith he is in the light, and hateth his brother,
is in darkness even until now : to this very present moment. I will
I . Endeavour to consider the apostle's design in these words, and
also what may be considered to be the apostle's reason for expressino-
himself as he here doth. He that saith he is in the light, and hateth
his brother, is in darkness even until now.
Most assuredly, the one grand design of Johns expressing himself
as he here doth is, to keep up the proper discrimination between one
professor and another. He began this, almost as soon as he entered on
this chapter. It seems to be one great end and design of the apostle,
throughout the whole of this Epistle, in his differences and discrimina-
tions, to separate and distinguish between the real christian, and one
who was only so by profession and not in reality. As to the truths and
ordinances of the Lord Jesus Christ, there was no difference here ; nor
was there any about the effects these should have, and produce in mind
and walk : yet there was a vast difference in the internal and external
evidences in these different persons, so that let these think and speak
ever so favourably of each other, yea, were it so, that the real saint
thought very highly of some, because they were under the profession of
the true gospel, yet our apostle saw such a real and manifest difference,
as he could not but notify the same. It might also be one reason why
this Epistle is written as it is, to be a witness for the scriptures them-
selves: that as they contain the truths of the Living God, so these
truths produce all their fruits and effects, in proportion to the genuine
reception of them into the mind : that the best channel of their con-
veyance, is regeneration : that by this faculty they are not only received,
but they also operate ; so that they cannot but produce their real evi-
dences of the nature of them and of their use, end, and design : that
they are efficacious on the mind; effectual in the heart; operative on
the will ; and bring the person into a most blessed state of conformity
unto the image and example of our Lord Jesus Christ. I conceive this
150 t JOHN II. 9.
may cast a light on many of the subjects before : for we must not set up
one part of the written word above and beyond the otlier: neither must
we set up any as in direct contradiction to the other. Salvation is alone
in the Person and work, the incarnation, righteousness, and sacrifice of
Christ. This is wholly and will bii for ever witiiout us. The revelation
of this is in the scriptures of truth. This is the sole foundation for our
faith, hope, and reception of it : which we receiving- into our minds, the
Holy Ghost bears his testimony unto in our hearts. We hereby seal the
same with our most hearty assent and consent. As the subject is vastly
comprehensive, it containing the whole of God, so far as he hath been
pleased to make known of himself in Christ Jesus, so the enlightened
mind, as this most glorious revelation is more and more reflected on it,
is more and more impressed with it: aftected by it: and by this means
it is more and more brought under the miglity energy and influence of
the same. Hereby it is, the truths of God, and doctrines of the ever-
lasting gospel of the Lord Jesus Christ, produce their most blessed fruits,
influences, and real efl'ects on such as receive them. As there is both
an internal and an external receiving the truths and doctrines of salva-
tion, and the one may be where the other is not, and there may be a
possibility, through the self-flattery of the heart, to deceive ourselves
and others, concerning these important things, and this being very much
the case with outward professors towards tlie close of the apostolic day ;
hence I apprehend it is, we have so many internal and external evidences
of real grace mentioned here, and throughout this sacred transcript of
the divine will. It cannot be the design of the Holy Ghost to divert our
minds from Christ : to take oflf the eye of our minds from looking at, and
stedfastly beholding Jesus. It cannot be his design that we should look
at any thing wrouglit within us, or felt by us, or produced in life and
conversation, as any part of our salvation: that would be to break in
upon the honour of free, sovereign, unconditional grace: it is rather to
set forth the things which accompany salvation : and to shew that all
real, spiritual Christianity, springs from, and is the fruit and effect of
inherent grace, and implanted principles wrought in the soul by the
Spirit of God : which the Holy Spirit's shining on, and drawing fortli
into act and exercise, were so visible, and evident, that sucli as had
them not, it was outwardly evidenced they were not the true followers of
Christ. This I do most sincerely in the sight of the Lord, apprehend to
be the true statement of tlie subject of this Epistle before us. Here we
are on what is outward and visible. He that saitli he is in the light,
and hateth his brother, is in darkness even until now. As the design of
the apostle here, must be to express the ditterence of a formal professor,
and a real practical possessor of Christ, so his reason for thus expressing
himself, must be to convey conviction to the person thus described. To
what purpose would it have been to write thus, if this was not his end in
it? If this were his end, then there is an excellency in it. Open re-
buke is better than secret love. It is so, as it may prevent many errors
and mistakes: it would do so in the present instance. For a professing
brother being informed by apostolical authority, that he was quite mis-
taken in his present profession of Christianity, must be very awful, and
such as, one would conceive, must most solemnly aflect him— that
though he professed himself to be in the light of truth and grace, and to
be walkino- in the same, yet with all this his declaration of it, he was
I JOHN II. 9. 151
wholly and altogether far from this. And here lay the evidence against
him — his not loving- a brother, who made the same outward confession of
Christ and truth, with himself. It was hereby very evident against him,
that he was still, with all his external appearance and profession, in a
state of darkness and unregeneracy even until now. He that saith he
is in the Uyht, and hateth his brother, is in darkness even until noiv.
He saith of himself, what he never was. He is only an external pro-
fessor : he is not a real christian : he knows nothing of practical Chris-
tianity. Let him therefore no longer deceive himself. This is of like
meaning with the words of the fourth verse, which we have before passed
through. He that saith, I know him, and keepeth not his command-
ments, is a liar, and the truth is not in him. Both these verses com-
pared together, speak one and the same thing : to which may be added
verse the sixth. He that saith he ahideth in him, ouyht himself also
so to walk, even as he xoalked. Which, with our text, expresseth tlie
emptiness and vanity of a bare and mere profession. So that there is
nothing in them, which need by any means to distress a real believer in
the Lord Jesus, or of disturbing his thoughts for a single moment, so as
for him to look off Christ, for any evidence in himself, to prove thereby
that he is interested in life and salvation, or that it is on the footing of
his being this, or not being that, that he is in Christ. Assurance of this
comes in to the mind quite another way. Assurance that such and such
walk worthy of the vocation wherewith they are called is one thing,
assurance of personal interest in Christ is another. To profess Christ,
and not love for his sake, is an outward and external matter, which can-
not but be open and visible. "fr~is this is, as I conceive, the subject
here. I should suppose there might be almost, if not altogether, the
same external appearances in one professor, as another ; only that in the
mere professor, it only arises from various motives, it does not spring
from internal grace wrought in the renewed mind : whereas in the real
believer, it springs up from within ; agreeable to what our Lord says,
" The water that I shall give him, shall be in him a well of water
springing up into everlasting life." John iv. 14. But to proceed with
my subject.
2. I would observe, that to say, for you and us, or any of us to
say, we are in the state of grace, in the free, open, manifestative favour
of God, and to hate a brother in Christ, is full proof, and gives clear
evidence that we are in a state of darkness. He that saith he is in the
light, and hateth his brother, is in darkness even until now.
It appears very evident, professors of all sorts seem to aim to make
the very same confession of faith, and what they are. It also seems
from the words to be very natural, that such as have the least internal
evidence of their being the subjects of grace, and partakers of the Lord
Jesus Christ, are as forward and bold to speak on such subjects as are
connected with a very solemn professor of the gospel, as any whatso-
ever: even such as are partakers of the grace part of it. Hence, here
before us, a mere outward profession is represented to us, as speaking
out with as great a degree of confidence as any one possibly could. He
is not backward to say he is in the light : that Christ is his light : that
the darkness is past with him : that he is acquainted with the system of
grace — with the truths of the everlasting gospel : tliat he knows he is in
a state of open communion with God : yet with all, he does not love his
152
1 JOHN II.
brother in Christ : he does not esteem him in his heart : he is not dis-
posed to esteem him as his brother : lie is quite cold and indifferent unto
him : he has no real affection for him : all which is an awful proof and
evidence, a professor acting thus, cannot be what he professeth, and
declares himself to be. He cannot be in the light of grace and truth:
he cannot be walking in Christ the light of everlasting life : he cannot
be walking in communion with the Father, and the Son : it is wholly
and altogether impossible. Therefore as the apostle had before said, He
that saith, I know him, and keepeth not his commandments, is a liar,
and the truth is not in him. And again, He that saith he abideth in
him, ought himself also so to ivalk, even as he walked. So he here
saith, He that saith he is in the light, and hateth his brother, is in dark-
ness even until noiu. So that these all concern one and the same per-
son, and subject — a professor of Christ, who with all his profession, pays
no respect at all to any of the Lord's commandments. Neither does he
look on, and meditate on the holiness, purity, and walk of Christ, as 4
-it is recorded in the scriptures, as if he considered th^t to be a living edi-'.i^
lion of the same, and -wfts what he should be aiming after ; or that it was ~"
closely connected with real love to Christ, to love a brother of Christ. Yet
these were, each of these, so many standing evidences, that such had no
true knowledge of Christ, formed in their minds by the Holy Ghost.
He that saith he is in the light, and hateth his brother, is in darkness
even until now. If it was so then, it must be so now. Therefore these
things must concern us now, as truly as they did the professors of the
age in which John lived, and wrote. How it may strike others I cannot
say: I must say for myself, I think it an admirable distinction, to con-
ceive a real and vast distinction between being one with Christ, and of
being a real christian. Tlie one must be before the other ; the latter follows
on the other : yet the one may be real, where there is no opportunity of
realizing it outwardly and visibly. But there may seem a necessity of
explaining this, which I will most willingly do, according to my spiritual
knowledge and the wisdom given me of God. I apprehend an elect
person may be effectually wrought upon, -arrd, made a new creature in
Christ Jesus, and be made the subject of the whole work of grace, yet
the same person may never be so disposed of by the Lord's most holy
providence, as to exercise, and fill up a life and conversation which con-
tB\x\\, and realize^, what practical Christianity consists in : which as I con-
ceive of it, takes in, comprehends, and includes the whole contained in
the various circumstances and conditions of life which the Lord may call
the person into. And the practical part of Christianity must consist, in
the exercise of every social, religious, and relative duty consistent with,
and connected therewith. And this altogether in agreement with the
will of God, revealed in the word, as commanding, exhorting, and suited
hereunto. Now it is this I style Christianity. The whole of which, in a
sense, is outward and visible: whilst it all flows from tiie grace of God
implanted as the sole principle of it in the mind, by the Spirit of God in
regeneration. The Lord will, if I may so say, have two sorts of real
spiritual persons in his church, to glorify his glorious grace on. Such as
are effectually called by grace, and make their acknowledgment of the
same to his praise and glory, by walking humbly with him the Lord tlieir
God : and others of his beloved ones, he will set and place them in such
circumstances, that they shall be called forth by him, to manifest his
I JOHN n. 9. 153
work on their souls, by their graces, and gracious dispositions, in the ex-
ercise and performance of every good word and work. Now I should
apprehend I can offend no one who loves our Lord Jesus Christ in sin-
cerity, in my making this distinction, between one who is manifestatively
one with Christ, and of being a real, practical christian : as both the
one and the other are equally and alike born again of the Spirit. The
tone proves it bv cleaving to the Lord with full purpose of heart: the
other most chiefiy by outward good works, according to the will of God,
walking herebv before him unto all well pleasing. I might say, as both
these are in the church of Christ, and in them his grace is variously re-
flected and shines forth, so there is another sort of persons, who are only
mere outward external professors; on whom the Lord works, so as they
are reformed, and are brought to an external acknowledgment of the
g'ospel, are received into the visible churches of Christ, and thus they
have names and places in the courts, and house of God. This was the
case in the days of the apostles ; the Epistle before us gives full proof of
it. I might say the same of all the rest of the Epistles. It is the case
in our day. The right apprehension of it, will be a clue to guide us to a
right knowledge of several parts of the subject before us. It is not pos-
sible for you or me to say, and prove we are in the state of grace, and
prove either to ourselves or others, we are in the free, open, manifesta-
tive favour of God, and to hate a brother in Christ. — this cannot be.
We must be, if this is our case, in a state of darkness; we can be no
other than unregenerate persons to the present moment. Let us say
whatsoever we may of the love of God, of the Person of Christ, of our
free access to Him, of our open communion with Him, of our enjoyments
of him, and hate one, any one who professeth the same, we thereby prove
that we are in the darkness of a sinful state — that we are in it to the pre-
sent moment. Truth is Truth. The same in one age as another. What
was infallible truth in Johns time is the same in ours. Here let me be
admitted to speak out freely. Many are disposed to make a very bad
use of all this, saying, seeing these things are so, why my profession of
Christ may also be in vain ; I may be deceived in, and by what I profess;
I may be self-deceived ; seeing there is no security in my making ever so
high a declaration of my knowledge and attainments in the knowledge of
the doctrines of free grace. Here you are speaking, as you also say the
apostle is, of a mere professor, who declaring himself to be in the light of
truth, yet proves to a real certainty he is wholly and altogether mistaken
in this, and gives outward and visible evidence hereof, by not loving
his brother in the same profession, but he hateth him. I would say,
there is no need for us to err and stumble here. We do well to have
right apprehensions of the scriptures of truth, and of the power of God
which accompanies them to the minds of the Lord's called people. A
real believer hath an inward knowledge of Christ : he is possessed and
inhabited by Christ : he has real communion with Him : he is not so much
depending on his professing any, or all the truths of the everlasting gos-
pel, nor any one act or part of the declaration he makes of and concern-
ing himself, as he is on the truth of that revelation the Lord God hath
made of himself, in the Person, and salvation of his Son. It is here his
object is: this is the subject which supremely attracts his mind, and en-
gages his faith. He loves next to Christ himself, those who are his
brethren in Christ : he may not always love them with the same degree
1.54 I JOHN II. 9.
of affection ; yet he does not hate his brother. But the person spoken
of in my text doth. It is he that saith he is in the lir/ht, and hateth his
brother, is in darkness even until now. It is he is the person here
spoken unto.
3. This leads me to shew what we are to understand by hatred, or
hating, or ones hating another, as expressed hefe. He that saith he is
in the light, and hateth his hrother, is in darkness even until now.
To hate is to bear an ill will to any one : hatred is a deep rooted ill
will to a person. Hatred is sometimes used as an expression of loving far
less ardently, than might naturally be expected : thus our Lord is pleased
to express it. " If any man come to me, and hate not his father, and
mother, and wife, and children, and brethren, and sisters, yea, and his
own life also, he cannot be my disciple." Luke xiv. 26. The word
hate here does not imply positive hatred, but a less degree of love, it
being called for to be engaged in a greater degree, and expressed in a
more exalted manner towards our Lord Jesus Christ himself. I should
think, we may conceive, hatred which is a deep rooted ill will, is ex-
pressed in vexing one another, and murder which is the highest instance
of it, is in this Epistle chiefly mentioned, to shew the venom of these
evils in the lowest exercise of them, and what as causes, their natural
effects are. That from such views, we might avoid them in their lowest
stages, as the best and surest means of being preserved from them in their
highest ebullitions. 1 will here begin with hatred. This is to bear a
deep rooted ill will to another : which is a most sinful act of the mind:
inherent in all : yet not so drawn out, as to make it self-evident to be in
all. I have charged it on all, for this reason ; because the apostle speak-
ing of what the elect were before they were regenerated, and brought
into a state of grace, says, " For we ourselves also were sometimes
foolish, disobedient, deceived, serving divers lusts and pleasures, living
in malice and envy, hateful, and hating one another." Titus iii. 3. The
case and character of what we were in our unregeneracy, will not suit us
in our regenerated state. To bear a deep rooted ill will, against a brother
in Christ, must be wholly contrary to being in a state of grace. One
would almost suppose it could not be with any one, who had but the pro-
fession and outward form of godliness. To hate is to bear ill will to
another. This I consider in a lower degree than the former : it consists
► in envy. — I am not pleased another should exceed me; or, be more es-
teemed for gifts and graces, for the knowledge of Christ, and commu-
nion with him than myself: yet I will conceal all this as much as possible
lest I should be taxed for it, and tliereby be put to the blush, and con-
founded in myself before others. It may be there is one in particular I
secretly set myself against : I seek to destroy and undermine him. He
has done me no evil : I have no reason to doubt he is the Lord's : I
confess him openly to be such : yet I want to set up myself by degrading
him. I am by all means seeking to establish my own reputation on the
ruining of his : I am quite pleased to go from one brother in Christ to
another, to those to whom I am sure of ready and free access, to report
and give an account of every infirmity which such an one is the subject
of: and all with an hope, and expectation, I shall so far, by little and
little, and one season after another, obtain my end. Beloved, what is
this but to hate one's brother ? Does not this look very like what the
apostle is here speaking of, and against? Who would not conclude this is
I JOHN II. 9. 155
the very person the apostle is speaking against, when he says. He that
saith he is in the light, and hateth his brother, is in darkness even until
now. Beloved, I do fear I have drawn the picture, and given the true de-
scription of the professor, and the sin of him, of many, of several in va-
rious churches of Christ ; who, with all their profession of Christ, of his
truth and worship, of spiritual attachment unto Him, and love for
Him and his truths, act so base a part: indeed, my beloved, it is too
awfully realized in our day : self, not Christ and grace, and the meekness
and humility of the lowly Jesus, is too predominant: it is almost univer-
sal. The charge of the apostle is a most awful one : he says such an one
hateth his brother. I dare not alter his words: neither can I explain
them, according to my present light, otherwise than 1 have done : nor can
I remove them from any on whom they may fall, or to wliom they may
belong. I would ask, Lord is it I ? it will not be amiss for you indivi-
dually to ask of the Lord Jesus Christ himself, at his throne, saying.
Lord is it I ? Sirs, I have expressed this sin of hating a brother in Christ,
in the lowest stage thereof. It acts so subtilly and secretly withinusand
upon us, as to overcome us when we least perceive it : yet inasmuch as it
amounts to an hating a brother in Christ, that is, it is so in the sight of
God, may the good Lord for evermore keep us from it. May these words,
with all their authority and importance fall upon us. He that hateth his
brother, is in darkness even until now. Sirs, these words are not mine.
No : they are the apostle's, and are recorded in the Bible with apostoli-
cal authority. May this, therefore, be attended unto.
4. I am to shew, such an one as hateth his brother, is in darkness :
that he is in a state of nature. For that is what I apprehend by what
the apostle says. He that saith he is in the light, and hateth his
brother, is in darkness even until now : That is, he is in a state of un-
generacy : this I conceive to be his meaning.
But it may be, you will be ready to ask, how is this possible ? Do you
apprehend a man can be a friend to truth ? Can it be cried up, and
abided by ? Can it be in a good degree countenanced, and many real
fruits and effects be produced which bear witness of a love to the truth,
and yet because such an one doth not like every thing in a brother, must
it be put down to his account, and charged on him, that he hateth his
brother ? This seems to me to be far from being the spirit of the gospel.
Brethren and beloved, I think so also. You know my well beloved, I
did not write this scripture : neither have I taken it up, to criminate any.
No : it falls in my way. This may be what makes the general exposi-
tion, or going through a course of seimons on any Epistle, so very useful
and pleasing to some minds, because it cannot be performed, but every
verse, or verses being taken up, there must of course, be some terms and
expressions, as well as some things expressive of the true, native, genuine
sense of the same touched on and explained. I do like with my slender
ability, to do justice to what of the Lord's word is at any time before me.
I think in our going through this Epistle, this will he advantageous.
Here are such terms in it, as, It is the last time (or hour^. He that
committeth sin is of the devil. Wliosoever is born of God doth not
commit sin. There is a sin unto death. &c. ; which when we come to
them, it will be quite right and also necessary to explain, and give you an
account of: which could not be done with so much advantage as in an
expository way : and will be the very means of casting light, and re-
156 1 joHX II. 9.
fleeting the same, throughout the whole body of this sacred witness for
God, and hischurcli, in this very important church letter ; for such it is:
it does not belong to such as are without; yet it sets forth, and
gives an account of many of those who are without, both preachers
and hearers : but it is for the sake of those who are within, these
are mentioned. So these words, He that saifft he is in the light, and
hateth his brother, is in darkness even until noic, are not written
to describe one without, but one within. I should conceive tliem
written not simply to express such an one might be deceiving him-
self, but if possible to prevent his going on in this very act of sinning.
Just as these words of another apostle are, " If any man love not the
Lord Jesus Christ, let him be Anathema-Maran-atha." 1 Cor. xvi. 22.
They are not only pronounced to shew what the state of such was, but
also to prevent real samts from all lukewarniness, and every thing which
■would carry any outward marks and evidence in their appearances
thereof. Bo here, I would look en it as expressed by way of prevention.
A man may be well instructed in the doctrines of grace, he may be a
gifted person in prayer : he may be full of activity, and useful in very
many particulars in, and unto the community to which he belongs: he
may be zealous, he may be devout, he may profess he is in the light :
yet he may hate his brother in his heart ; and hereby prove in the dav of
trial the whole of his religion vain, ^irs, I do not conceive a man's
comprehending any one single scripture, or all scripture universally, is
any part of true, and real godliness. Whilst we cannot know Christ
but as he is revealed and set forth in the scriptures, yet we may know
all the scriptures without knowing Him : yea, we may have the doctrines
of the gospel, and not know Christ, who is the object, subject, glorv,
and perfection of them. We mav even have the theory of Him in our
minds, and yet have never seen Him in the light of faith, nor have been
supernaturally enlightened into a supernatural light and knowledge of
Him. The apostle says, " Eye hath not seen, nor ear heard, neither
have entered into the heart of man, the things which God hath prepared
for them that love liim. But God hath revealed them unto us by his
Spirit : for the Spirit searcheth all things, yea, the deep things of God."
He then asks this question, to make the subject he was speaking of self-
evident. " For what man knoweth the things of a man, save the spirit
of man which is in him ? even so the things of God knoweth no man,
but the Spirit of God." He then speaking of himself and others, de-
clares thus. " Now we have received, not the spirit of the world, but
the Spirit which is of God; that we might know the things that are
freely given to us of God. Which things also we speak, not in the
•words which man's wisilom teacheth, but which the Holy Ghost teacheth;
comparing spiritual things with spiritual." Then comes the line of dis-
tinction, which is drawn between these and all others, let their religion
be what it may. " But the natural man receivetli not the things of the
Spirit of God ; for they are foolishness unto him ; neither can he know
them, because they are spiritually discerned." 1 Cor. ii. 9 — 14. Natural
and supernatural religion are quite distinct, different, and opposite to
each other : yet very many attempt either to build up their natural no-
tions on the system of gospel doctrines ; or, gospel truth on the founda-
tion of nature and natural notions, ^t-is ^his is the awful state of this
ea»« in our present day, Hence 1 conclude there could never be a time.
I JOHN II. 9. 157
when tlie case stated in our apostle's words, were more necessary to be
attended unto. For we swarm with preachers and professors : yet all of
these look to their own way, every one for his gain, from his quarter.
Yet these very persons may steal the word every one from his neigiibour;
and all to set up and aggrandize self. This is the very chief principal
in all unregenerate men, be they professors, or profane : and when it
operates m such as profess the Lord Jesus Christ, it acts and goes to
much greater extremes, than in such as are merely natural men. It is
from hence all the strifes and backbitings which are so rife in the
churches, arise and originate. Sirs, from my text, and this Epistle it is
very evident, our Lord Jesns Christ is pleased to set forth in his most
holy word, the various spirits and characters of those persons, who fill
up their places therein. He is also pleased by what he declares con-
cerning them in the same, to leave them without excuse. He sets before
them, how they may judge of their own state before Him : and also,
what his thoughts of their thoughts, words, and conduct, in his sight
and before Him, are. It is not what their profession is, but what he
tl;inks of tliem, and sees them to be, is the matter of importance. He
that saith he is in the light, and hateth his brother, even in so low a
degree as I have explained the same, is in darkness even until now : he
is so to the present moment. We may see from hence, the vast differ-
ence the Lord himself makes, between real grace, and a mere profes-
sion, founded and maintained and carried on, by a theoretical know-
ledge of the doctrines of grace. I fear there is a very great mistake
made by us in this present day. We are all for knowledge : yet what is
this knowledge ? Wherein does it consist ? Sliall I reply ? If I must,
then I must say, it consists in saying one after the other, some great
gospel truth ; we are pleased with ourselves, we are also pleased with
others in so doing : yet some of us live long enough to find all this may
be, and no real knowledge of the Lord Jesus Christ exist in the mind,
with all these expressions : whilst it must be acknowledged they are
vastly important. And were the Person, love, salvation, and Saviour-
ship of Jesus Christ, really and spiritually known, agreeably with these
expressions, and the same received into the mind by the light and teach-
ing of the Holy Ghost, it would be that very knowledge of our most
precious Lord Jesus, which is life eternal ; whereas it only amounts to a
notional knowledge: and all it does for such as are the subjects of it is
only to lead them to speculate and reason and argue, carnally and in a
natural religious way, on the most sublime mysteries of our most holy
faith. I hope I have cleared up, in what hath been delivered, the truth
of this. If so, then all is thus far well; it being my place in these lec-
tures, to stand fast in the faith, and to quit riiyself like a workman that
needeth not to be ashamed, rightly dividing the word of truth. I aim
at nothing beyond this : this being all I am called unto ; it being the
Lord's own immediate work to make his word an immediate personal
blessing. I therefore now leave what is set before you, for your con-
sideration, and unto the Lord for him to make use of, as seemeth good
in his sight. May he command his blessing. Amen.
158 I JOHN II. 10, 11.
SERMON XVIII.
He that loveth his brother abideth in the light, and there is none oc-
casion of stumbling in him. But he that hateth his brother, is in
darkness, and walketh in darkness, and knoiveth not whither he
goeth, because that darkness hath blinded his eyes. — I John ii.
10, 11.
The apostle in the continuation of his subject, concerning being dis-
tinguished as being in the light of grace, or that new state of grace,
into which the real children of God are brought by the true knowledge
of Christ, and the dark state in the which such remain, as are but mere
professors of Christ, gives us, in the verses which are now our present
text, a farther account of these. He here speaks of a brother, who
gives evidence of his abiding in the light; and of one so called, yet he
abideth in darkness. We see here it is perseverance crowns the action. j
It is not beginning well, but it is ending well. It is not a bare profes-
sion that the darkness is past, and the true light now shineth, but so
walking as to prove the truth of this — to express and evidence the same,
by our love to such as we call brethren in Christ. The former words
were these — " He that saith he is in the light, and hateth his brother, is
in darkness even until now." Our present words are these — He that
loveth his brother abideth in the light, and there is none occasion of
stumbling in him. But he that hateth his brother, is in darkness, and
walketh in darkness, and knoweth not whither he goeth, because that
darkness hath blinded his eyes. Here is a line of difference and dis-
tinction drawn between two professors. One of them is said to abide in
the light : the other is declared to be in darkness. The one is said to
love his brother : the other is said to hate his brother. In the one there
is no cause of stumbling : in the other there is ; for he walketh in dark-
ness, he is in darkness, he knoweth not whither he goeth, which is not
to be wondered at. The reason of it is given : it is, because that dark-
ness hath blinded his eyes. It seems to me it will be best, in the ex-
plaining the scripture before us, to take up each of the verses, and
handle them separately and distinctly : by which means we are most
likely to have the whole out of them that they contain. Under these
views, I will make the attempt. And of these words, He that loveth
his brother abideth in the light, and there is none occasion of stumbling
in him, I will observe the following particulars.
1 . That by exercising love to a brother in Christ, proof is given of
an abidance in the light of that new state a believer is really brought
into, by the knowledge of the Lord Jesus Christ.
2. That such an one gives no cause of stumbling.
Then I will open these words — But he that hateth his brother, is
in darkness, and walketh in darkness, and knoweth not whither he
goeth, because that darkness hath blinded his eyes. I will also cast
this into the following division.
1. That to hate a brother, is of itself a full, clear, and convincing
evidence that such an one is in a state of darkness and error.
1 JOHN II. 10, 11. 159
2. That it is self-evident, he walketh iti darkness, and that he
knoweth not whither he goeth. And this is the very reason of the whole
of it — because that darkness hath blinded his eyes.
I hope by opening- each of these particulars, we shall have a right
and clear view of the subjects which are contained in the words before
us. He that loveth his brother abide th in the light, and there is none
occasion of stumbling in him. But he that hateth his brother, is in
darkness, and walketh in darkness, and knoweth not whither he goeth,
because that darkness hath blinded his eyes. I am
1. To observe, that by exercising love to a brother in Christ, proof
is given, of an abidance in that new state a believer is really brought
into, by the knowledge of the Lord Jesus Christ.
The words are a perfect contrast with the former — He that saith he
is in the light, and hateth his brother, is in darkness even until now.
He that loveth his brother abidcth in the light, and there is none oc-
casion of stumbling in him. In going over the past verse, I expressed
what it was to hate a brother in Christ, and that in the lowest degree it
appeared to me the expressions could be conceived. 1 have now to ex-
press as well as I may, what this love of a brother in Christ must consist
in : and that, not in its highest degree ; so as to bear proportion with
the other. It must then be viewed thus. That the love of a brother in
Christ here spoken of, as exercised towards another brother, or brothers
in Christ, must be considered in all sorts and kinds of out-goings of
affections and of good will towards such as are heirs of God, and co-
heirs of Christ, for his sake. Such an one as loveth his brother, and
is always, and by all means, testifying the same, in all sorts, so far as
it lieth in his power, gives proof of his being in a state of light — that he
is born again — that he is not in the darkness of nature — that he abideth
in a state of light — that he is a new creature — that he is in a new state
— that he is a believer in Christ Jesus. He gives evidence that this is
his state and case hereby. This is an outward and open demonstration
of it : which cannot but be very satisfactory to others. It is not from
hence the person spoken of is comforted ; nor from which he draws his
inference that he is the Lord's : nor does the apostle speak of it for that
purpose. No ; this would be legality indeed : whereas there is no
legality here. It is only an external evidence to such as are in Christ,
and in some measure also to those who are without, that the work of
regeneration within us is realized, by some of the fruits and effects
which it produceth, which cannot but fall under the notice and observa-
tion of other fellow-christians and professors, and carry incontestable
evidence, that such are in the sight of God inwardly, what they out-
wardly profess themselves to be. The exercising love to a brother in
Christ, consists in various acts : some respect the person ; some the
body ; some the mind ; some are spiritual acts. To reverence the person
of a brother in Christ, must of necessity contain a part of this love. It
is very far from being a right and becoming speech, in the Tnouth of
such as profess themselves to be brothers in Christ, to say, there are
such and such, they are the Lord's, yet I would not have any thing to
do, or say to them, were it not I am obliged, because they make a pro-
fession. They are very disagreeable in their persons : I cannot say I
love them : they are so and so : I only love them because I believe well
of them. Whilst such a speech may at times drop from the lips of u»
160 I JOHN II. 10, 11.
all, yet it carries marks and evidences of very great indifFerency and
disrespect to the persons spoken of. And if it be so we do not love the
person of a brother in Christ, we can have no real and spiritual esteem
for him : this is wholly impossible. Where the person is loved for
Christ's sake, and esteemed on his account, there a fellow-believer will
exercise true love towards such, in every right act of respect. — Ministers
to their flocks : the people to their shepherds : one church officer to an-
other : one church member to another. Hereby giving proof of their
esteem for each other, as standing in such and so near relations to one
the other. All which is most exactly suited to the true spirit and order
of the gospel. The apostle Peter writes to saints, and churches thus.
*• The elders which are among you I exhort, who am also an elder, and
a witness of the sufferings of Christ, and also a partaker of the glory
that shall be revealed : Feed the flock of God which is among you^
taking the oversight thereof, not bv constraint, but willingly ; not for
filthy lucre, but of a ready mind ; Neither as being lords over God'a
heritage, but being ensamples to the flock." 1 Epis. v. 1 — 3. The same
apostle, in the same chapter, calls for subjection from one church mem-
ber to another, in the fear of God. " Likewise, ye younger, submit
yourselves unto the elder; yea, all of you be subject one to another,
and be clothed with humility : for God resisteth the proud, and giveth
grace to the humble." v. .5. So the apostle Pcml exhorts the whole
church of God at Ephesus, which he had purchased with his own bloody
to be filled with the Spirit, " Giving thanks always for all things unto
God, and the Father, in the name of our Lord Jesus Christ; Submitting
yourselves one to another in the fear of God." Eph. v. 20, 21. In all
these ways the love of the mind to Christ, and the brethren is expressed.
In the text before me, it is spoken individually. It is here, He that
loveth his brother alndeth in the light, and there is none occasion of
stumbling in him. He hereby gives proof of his being the Lord's; he
having the same mind which was in Christ Jesus : which by the exercise
of the same graces, tempers, meekness, gentleness, and compassion, is
thereby manifested. This in the lowest acts as well as in the greatest, is
alike from one and the same cause : and they are all, and equally alike
acceptable. It is outward and sufficient proof, that this brother is one
who abideth in the light; which brings me to observe
2. That such an one gives no cause of stumbling. He that loveth
his brother abideth in the light, and there is none occasion of stumbling
in him.
To profess Christ and to walk contrary to the revealed will, word,
and command of Christ, cannot be reconciled. To profess to be in the
light of grace, and in a new state of things, requires brotherly love.
Such an one therefore, as is in this light and new state, and loveth a brother,
who professeth the same faith in Christ with himself, he proves himself
hereby to be what he is. He is no dissembler; he does not profess one
thing and act another. He is in heart and life, in act, and walk, what he
professeth. He is therefore one who may be looked at : there is no oc-
casion of stumbling in him. His profession of love, and his practice are
in union, and perfect harmony. Look at him, you will find no cause to
suspect him ; to doubt his character ; to call it into question ; to fear it
will not stand the test of free, clear, and critical investigation. There
will be none occasion of stumbling in him : so as to doubt the truth of
1 JOHN 11. 10, 11. 161
bis profession ; to suspect him not to be sincere ; to fear he will under-
mine you, or prejudice others, against tlie truth as it is in Jesus ; or
against tlu- person of a brother. None of these things will be in the
life, character, conduct, and conversation of him, \vho abideth in Christ :
wlio abideth in the true doctrine of Christ — in the true faith of Ciirist —
in the true light of the Lord Jesus Christ — in the true submission of heart
and will, to the commandments of our Lord ; who said. Love one another,
as I have loved you. Such an one is no kind of stumbling- block to others :
seeing- his heart is seen in his life. His constant course of love, ex-
pressed sometimes in very small instances of kindness, and at other times
in more enlarged ones, yet coming from the very same root and fountain,
— inherent love and affection for Jesus' sake, they all speak and testify, thia
man abideth in Christ : this person is one with Jesus : he is a christian :
he is one who cannot be doubted : he gives no cause for any one to sus-
pect : he is open : he speaks uprightly : he does not at any time prevari-
cate. There is no occasion of stumbling in him. This is a most beau-
tiful description of a brother in Christ — of a real christian — of one in
whom there is no occasion, neither does he give any cause, of stumbling.
And this is the profile of a true christian, given us !>y the apostle John.
He thfif loveth his brother abideth in the light, and thv.re is none occa-
sion of stumbling in him. Yet all who profess Christ are not all this.
No, they are not. If they were there would be no need of making com-
parisons between them, and distinguishing them by the word But, which
is the case here. But he that hateth his brother, is in darkness, and
walketh in darkness, and knoweth not whither he gor fh, because that
darkness hath blinded his eyes. Thus the one is set in compare with the
other : the real believer, with him who is but a mere nominal professor.
I am now according to the division I gave you of my present discourse
to enter on my '2nd. part of it, which is contained in these words; But
he that hateth his brother, is in darkness, and walketh in darkness, and
knoweth not whither he goeth, because that darkness has blinded his
eyes — to open these words unto you, which I shall also cast into two
general parts. 1 . That to hate a brother, is of itself a fidl, clear and con-
vincing evidence, that such an one is in a state of darkness and error.
*2. That it is self evident, that he walketh in darkness, and knoweth not
whither he goeth. And this is the very reason of it: Because thai
darkness hath blinded his eyes. I am,
1. To shew and set before you, that to hate a brotlier, is of itself, a
clear, full, and convincing proof and evidence, that such an one is in a
state of darkness and error.
What it is to hate a brother, I shewed in the former discourse.
That so to do, is of itself, a clear, full, and convincing proof and evidence,
that such an one, is in a state of darkness and error, is that which now
lieth before me. This must be very evident to any who attend to what
is in the very text expressed. For if, he that loveth his brother abideth
in the light, and there is none occasion of stumbling in him ; then most
assuredly it must follow, by way of necessity and natural consequence,
that he who hateth his brother is in darkness. He cannot be openly and
evidentially in the state of grace: he cannot enjoy and be in tlie true
light of everlasting life, otherwise, he would love his brother in Christ,
and very highly esteem him for His sake ; whereas, his secret contempt
of him, his seciet underminings of him, his constant seeking by sly,
V
162 1 JOHN- n. 10, 11.
secret converses with others, to suggest, to utter, and with design to set
every one so truly against a brother in Christ, as lieth in his pov.er ; this
most assuredly amounts to a kind of secret hatred, and which is so, in
the eyes of the Lord. It may not appear so in the eye of the person
■who acts thus. It is declared of Jehovah, " The Lord is a God of
knowledge, and by him actions are weighed." 1 Sam. ii. 3. And,
again. " The Loud searcheth all hearts, and understandeth all the ima-
ginations of the thoughts." 1 Chron. xxviii.9. Again, it is said in an ad-
dress to the Lord, "1 know also, my God, that thou triest the heart, and
hast pleasure in uprightness." 1 Chron. xxix. 17. Therefore according to
this, in God's sight, who knoweth what our hearts are, and what our
secret imaginations, thoughts, words, and actions are, it amounts before
him to hating- a brother, to act and deal in the way I have been expressing.
It is full evidence that a brother in Christ is so far from being esteemed,
that he must be actually despised, in the eyes of that brother, who can so
treat him, backbite, and secretly slander him. Therefore it proves the
person who act thus: especially when it is with design, yet carried on so
secretly, and covered over with so much artifice; such an one, let him
say to the contrary as he thinks fit, and may see necessary to cover the
deception, he cannot, he does not love, for the Lord's sake. So that I
conceive we may clearly apprehend the case of the person here setl^efore
us, and described unto us. But he that hateth his brother, is in dark-
ness. He was never in a renewed state : he was never in Christ's king-
dom. It may be, as our Lord said of one, and unto one, " Thou art not
far from the kingdom of God." But he was never yet in it : therefore
he has no spiritual knowledge of Christ; nor of the things of Christ ;
nor of the real friends of C!hrist. Such an one cannot love beyond the
element of nature: yet it may seem to him, and others, he is a most spiri-
tual man : that he loves Christ, and such and such for his sake : yet
there is no one single atom of spiritual love in all this. No. With, and
throughout the wliole of his profession, his whole love to Christ, his or-
dinances, people, and worship, is only so far as self may be exalted. It may
seem strange I should so assert of him, w liom the apostle is here speaking
of; but if you please, it is not my comment on the text, it is really the
apostle's meaning in it. He says, he that hateth his brother, is in dark-
ness : which most certainly must have respect to the state and case such
an one may , and must be in : he is in error. This cannot but be the case.
Error and truth, twu;! truth and error are perfect contraries, and opposites
to each other. They may be set forth very expressively by light and
darkness, as these are not more distinct and distinguishable than truth
and error are. They can never be one and the same. He whoembraceth
the one, cannot but reject the other. Even in the instance before us ;
whoever he be, let his profession be what it may, concerning Christ, his
gospel, truth, and ordinances, or be ever so splendid and great, yet if he
lovethnot a brother in Christ, and one wliom he acknowledgetii as such,
but hateth him in his heart, the man is in darkness of error and living in
tlie same. He may preach like an angel, preach like an apostle, be as
zealous as a saint, yet he is not in that new state the knowledge of Christ
admits into. He has no new and supernatural birth in his soul : he is
at best but a natural religious man. He is not born of the spirit: he
never has yet most cordially received all the truths of the gospel into his
mind. There are some of them, let him conceal the same in his own
I JOHN II. 10, 11. 163
mind as he may, he does not love and relish : and some of Christ's most
holy precepts also. Our Lord says, " And blessed is he, whosoever shall
not be offended in me." Many who are under some particular profession
of Christ, are not entitled to this blessedness. Some do not most
heartily like, neither do they embrace the doctrine of Christ's Person,
that He is both God and man, in one Person. Others do not like the
scriptural doctrine of the love of Christ, that it is immutably fixed on the
persons of the elect — on the many sons whom he was appointed to bring
to glory, and that it cannot be removed from them, and fixed and ex-
ercised on any but these. Others are not pleased with the doctrine of
salvation, that it is so entire and complete, that the creature on whom it
is bestowed, hath nothing- to do in it, Christ having saved all the given
ones, in himself, with an everlasting salvation ; which he bestows upon
them, as the free gift of roval sovereign grace. " So then it is not of
him that willeth, iior of him that runneth, but of God that sheweth
mercy." Others are not satisfiad with, nor will they yield up their minds
unto, nor receive, the doctrine of everlasting love, that the Father from
himself, and out of his own will, and according to the good pleasure of
his will, chose his beloved ones in Christ before the foundation of the
world, to grace and glory ; irrespective of any good or evil in them.
Even the doctrine of the Omniscience and Sovereignty of the Holy
Spirit, in his act of regeneration, illumination, revelation of Christ, in
"his shedding abroad a sense and enjovment of it in the heart, in his tak-
ing of the things of Christ, and shewing them, and what is contained in
them, unto the regenerate mind, his sealing the same thereon, and also
sealing up the same person unto the day of eternal redemption : these
truths are not cordially received, embraced, nor delighted in by all who
make, what they call, a gospel profession of Christ. Sirs, it is not the
gospel is ofFensive to the generality of professors ; it is the specialities of
it. And when these are brought forward, it is these distinguish between
one and the other. So again, nature will not object against Christ, and
salvation by him, so it may have him and it, in its own way. Let such a
nominal believer, as the one in our text, be deciphered, and he will no
farther object against the truths of the everlasting gospel but as follows.
He will tell you, few understand them : it is by no means necessary to
preach them: that it would be better to omit them : that to speak to the
cases of the people ; who, says such an one, are certainly the Lord's be-
cause they see this, that, and the other ; would be of real service to them :
he does not see for his part what comes out of setting forth the deep
things of God: he would have experiences laid as the ground work;
such and such are to be looked on as the children of God, because they
feel so and so. The man would build them up in this. He declares all
this to be the work of the Spirit of God in them. Then he comes with
Christ, whom he builds upon this rotten foundation. Anditmaybeis
bold enough to sav that this is the right method of preaching Christ, and
the infallible way of being evidentially possessed with a good hope
through grace. Beloved, Christ is altogetlier left out as salvation, in all
this. So is the Spirit in his operation and work also. Yet being both
mentioned, and that by a professing brother, and he a preacher also, the
people are deceived with his plausibility. So let them and him also. For
what saith God himself! To the law, and to the testimony. " And if the
prophet be deceived when he hath spoken a thing, 1 the Lord hath de-
164 I JOHN II. 10, li.
ceived that prophet." Ezek. xiv. 9. " The prophet that hath a dream,
let him tell a dream; and he that hath my word, let him speak my word
faithfully. What is the chatfto the wheat ? saith the Lord. Is not my
word like as afire ? saith the Lord ; and like a hammer thatbreaketh the
rock in pieces ?" Jer. xxiii. 28, 29. So likewise, some are ortondod with
the ordinances of Christ: some with the words and comtnandmonts t.f
Christ : the person spoken of in our text was ; his hating- his brother pro-
fessor was a proof of the same.
2. It is self-evident, that such an one is in a state of darkness and
error, but he also walketh in darkness, and that he knoweth not whither
he goeth. And this the very reason of the same ; it is, liecnuse that
darkness hntli blinded his eyes.
One who professeth himself to be of tlie household and family of
faith, and yet notwithstandms; all this his declaration concerning himself,
hateth his brother in Christ, abideth not in the light of truth, because
this is to sin against it. He gives occasion of stumbling to real saints.
That he is not concerned about this, is altogether against him : it proves
he is in a state of darkness : that he is not in a state of regeneraoy : that
he can be nothing more than a natural religious natural man. If he
walketh in this wav, and gives constant proof of its being the predominant
temper of the mind, why it is from hence self-evident that such an one is
in the state of darkness and error : yea, that he also walketh in darkness.
He is perverse and obstinate: he is perseveringly so : he is living in the
continuation of not loving his brother ; yea, he is proving hereby that he
hateth him : so here are many evils contained in one ; and the apostle's
words are most awfully verified and realized. But he that hateth his
brother, is in darkness, and icalketh in darkness, and knoneth not
whither he goeth. How is this? why he, though the book of God may
be in his hand every day, and he may read it very devoutly ; yet he does
not make any application of it. He is content to read it ; which satisfies
the mind, as well as if so doing were the very practice of the same. But
how can this be ? What does it prove ? I answer, most certainly it shews
the weakness, littleness, and eiiiptiness of the mind. It would be well if
this belonged but to one individi.'al. Yet, alas! our times swarm with
such. This is the very reason, the churches of Christ, in the United
Kingdom, are so low, and have so little truth, spirituality, and presence
of Christ amongst them. They have numbers, and additions on addi-
tions continually to them, of such as are merely and only, nominal pro-
fessors : merely natural men; only they have iheir minds engaged on
religious subjects. And all this merely in a natural religious way.
Hence we have a number of preachers who will suit them most exactly :
yea, they will new-model the very ordinances of Christ, and his truths,
to suit them. All which is of itself sufficient to shew how much self
must prevail. Anv thing, every thing which will serve to increase and
promote natural religion, and decry supernatural relig-ion, is coming- in
upon us, in this present day ; so that we have scarcely any under a pro-
fession l)ut natural men, who are reformed by the gospel; yet the
mysteries, and specialities of it, they are altogether ignorant of, and
real enemies unto. It is not therefore to be wondered at, if one among'st
them, should be in his carriage and behaviour towards a brother in
Christ, as the apostle here sets forth. He that hateth his brother, is in
darkness, and tvalkelh in darkness, and knotveth not ichither hr goeth
I JOHN' II. 10, 11. 165
because that darkness hath blinded his eyes. It must be the fruit of
very great self-conceitedness : to go on in it, is to give continual proof
hereof. As such an one is under the guidance and influence of his own
mind, he must be more and more blinded : so as that he knoweth not
whitlier he goeth. He acts and walks just as a blind man doth : he is
always pursuing the same track : and tiiis is the reason of it, because
that darkness hath blinded his eyes. This nil st be an awful state, and
case. To be a professor of Christ, and his gospel, and at the same time,
to be one that hateth his brother, even in the way which hath been ex-
pressed, is very, very sad. I shall at present have nothing more to say
OTi it : there is no occasion. It came in my way to open these passages,
and I have done it to the best of my ability. More on the same subject
will follow, as we advance into the third and fourth chapters ; but I
conceive tliere, some very odious expressions of outward hatred to a
brother in Christ, and for Christ's sake, and hatred to the truths of our
Lord's gospel, are designed. We shall say nothing of this here. Let
every subject come forth in its proper order, as it is ranked by the
apostle : that is most suitable to an Exposition. The apostle here ends
his internal and external evidences of Christianity, whicli he began at
the third verse of this chapter. The true knowledge of Christ, is out-
wardly evidenced, by keeping the commandments of Clirist; wliich is a
testification to others, that we belong to Him : that his word dwelling in
our hearts, and operating upon our minds, increaseth our love to God,
and produceth the fruits and eftccts thereof; so that we know that we
ourselves, and those we converse with, are in Him : that our acting
according to Christ's will, in tlie old and new commandment given by
Him, concerning loving each other in Him, and for his sake, is a most
glorious part and branch of Christianity ; that to love a brother in Christ,
is an evidence for us, that we abide in the light and truth of our Lord's
holy commandment. The contrary is an evidence against such, that
they are in darkness. To continue in a course wliich is expressive of
hating a brother in Christ, is full evidence that such abide in a state of
darkness ; by which the perverseness of the mind is so fully expressed ;
such go on still in darkness, and fully prove that darkness hath blinded
their eyes. Mav the Lord the Spirit reflect his own light on what hath
been delivered, and give us so to receive the same, as that we may see
the scriptures describe the whole will of God, and deliver it, as it con-
cerns our tempers, affections, walk, and conduct, as fully, as they do
what concerns our complete and eternal salvation. And whilst no part
of our salvation, nor our eternal state in the least depends on the same,
yet they manifest to ourselves, how far the true knowledge of God's
everlasting love, and Christ's salvation influences our minds. Let this
be remembered by us. Then we shall receive profit from this Epistle :
nor shall we want to part with any one sentence in it, or any part of it.
Let it be considered, the Holy Ghost is setting forth the subject of
communion between God the Father and his Son Jesus Christ, and
saints, which will produce such and such blessed fruits and effects in
them, both inwardly and outwardly; it will then be clear that this
Epistle contains a true portrait of Christianity ; such as is not elsewhere
given us in all the Bible. Not in exhortations, precepts and commands,
as by the other apostles, but more in a way of positive assertions. The
sum total of which amounts to this — so far as you know Christ, and have
166 I JOHK II. 12.
real communion with Him, this will be manifested by you, in exact pro-
portion to the influence it hatli, upon your outward and inward man.
Where the profession of all tliis produceth nothing-, there Christ is not.
This I conceive to be the substance of the whole. I recommend this to,
your' most serious consideration. May the Lord give you a right and
spiritual understanding in all things. Amen.
SERMON XIX.
/ write unto you, little children, because your sins are forgiven you for
his name's sake. — i John ii. 12.
We are now entering on some very particular and distinct subjects from
those we have hitherto been upon. This verse is introductory to them :
m the which he addresses the whole universal church of Christ through-
out the world, under the title of little children. In the next verses, he
distinguishes the saints of God, according to their age and standing in
Christianity : dividing them into three classes — fathers, young men,
children. And having spoken to ea;'h of these, he closes with an ex-
hortation suited to the case and age of tiie young men in Christ. This
will extend to the 17th verse. This our present subject, the apostle begins
tlius. I write iinto you, little children, because your sins are forgiven
y OH for his name's sake. As this is a preface to what is to follow, so in
opening the words before us, we may consider the following particulars
in them.
1. The address, and title given to these to whom the apostle ad-
dresseth himself: I write laito you, little children.
2. The reason why he wrote unto them. It was because their sins
were forgiven. / write unto you, little children, because your sins are
forgiven you.
3. The authority on which he pronounceth this comfortable truth
unto them, viz. the forgiveness of their sins. It was for Christ's name
sake. / write unto you, little children, because your sins are forgiven
you for his name's sake. Our Lord Jesus Christ is the immediate Person
included in the context. He is spoken of in the first and second verses
of this chapter, as an Advocate with the Father, as Jesus Christ the
righteous, as the Propitiation for our sins, as He who was knoan to the
little children, and whom they knowing and having communion with,
proved thereby, outwardly and openlv, by their lives and conversations,
that they belonged unto him. So that He must be the Person whom
Joh7i here designs, when he says, Your sins are forgiven you for his
name's sake. And by his expressing himself as he does, he gives evi-
dence, that it is the Father who forgiveth his people all trespasses on
account of his Son's mediation. It is for Christ's name sake, on the
footing of his personal obedience and sufferings, all trespasses are for-
given. All which is sealed and testified by the Holy Ghost, in these
I JOHN 11. 12. 167
words, " And their sins and iniquities will I remember no more." Heb.
X. 17. In my entrance on my present sermon, I shall endeavour, with
the Lord's blessing and presence, to pursue it according to the plan
given ; and hope to fill it up accordingly. And
1. To open the address, and title given to these to whom the apostle
addresseth himself: / write unto yon, little children.
It is for the substance of them, the same with which he began, when
he was about to introduce and set before them, the office and advocacy
of our Lord Jesus Christ. He then said, " My little children, these
things write I unto you, that ye sin not. And if any man sin, we have
an Advocate with the Father, Jesus Christ the riahteous : And he is the
propitiation for our sins." So now, wlien he is writing to these very
same persons, because their sins were forgiven them for the Name's sake
of their glorious and allsufficient Advocate and Propitiation, the apostle
addresseth them with the same title, and much in the same way; only
he here speaks of himself first, and they next ; which it may be was to
stamp the address with dignity and authoHty : whereby may be designed,
he was most particularly and personally attached unto them ; either by
his personal knowledge of them ; or by his being their father, who had
begotten them unto Christ, by the gospel. It seems on such accounts
as these it is, he uses the pronoun /. Not that this is to be depended
on : but it is probable. They most certainly knew him, and he most
certainly knew them : or he had not expressed himself thus. And as he
did not affix his name, there is the greater strength in the conclusion.
Tiiey might know the writer by his subject, and by his peculiar mode of
writing. He says, I ivrite unto you. It was conferring an honour on
them so to do. They were very particularly, and personally interested
in what he wrote unto them. His address is very affectionate; T write
unto you, little children. This being the same title with which he ad-
dressed them before, shews that he meant to comprehend the whole
church of Christ, saints of all ages, and degrees, of every size and
stature, and growth in grace. They were all one in Christ. They were
all one to this holy apostle. They were all alike interested in the Person,
and advocacy of the Lord Jesus Christ. They were all alike interested
in the Father's everlasting love. So they were in the free forgiveness of
all trespasses. Hence it is, that as he comprehends them, in one and
the same address, so he includes them as partakers of one and the same
blessing. / ivrite unto you, little children, because your sins are for-
given you for his name's sake. Thus he expresses himself most afFec-
tionately unto them : and proves hereby his universal love to all the
saints of the Most High. Whether known or unknown to him, they
were very dear unto him : which he shews by his address unto them.
The title he gives to them, is that of little children. He was an aged
man : therefore it came with grace and majesty from him. It could not
but be very sweet, and received very kindly from him. It was also very
evidential of his considering them very high in God's favour: and he
wanted to be more familiarly and simply realizing the love of God and
Christ unto them. I write unto you, little children. This his address
and title with which he addresseth them, comprehends, and most affec-
tionately embraceth, the whole visible church of God. What he refers
to, is contained in the former verses. It concerned holiness of life, and
brotherly love. An attention unto which, would by no means take them
168 1 .lotiN- 11. 1-2.
off from their attachment unto the Lord Jesus Christ. It would rathei^
increase and promote the same. It was out of love to Christ, and them, '
he wrote on these subjects; not by any means to wound them, but to
promote their spiritual happiness, and mutual confidence in each other,
which could not but be the case. Seeinc: their inward affections, and
outward expressions of what thev were aiming at were so similar to each
other and the same, they mi2:ht clearly see they were of one heart and
of one soul. The whole church of Ciirist is one and the same : yet it is
diversified into a variety of distinct members. Unity in truth, worship,
and discipline, is very advantageous to the whole church of Christ.
Hence the apostle of the Gentiles saith, " There is one body, and one
Spirit, even as ye are called in one hope of your callino;; One Lord, one
faith, one baptism, One God and Father of all, who is above all, and
through all, and in you all." Y.ph. iv. 4 — 6. Therefore the same truths,
and exhortations must be suitable to all the holy brethren ; and the same
address, which if it be not made in the same words, yet it must be in the
same spirit. We have indeed the apostle Paul, usin^: the same words
with these before us, in an address he makes to the saints in the Galatian
churches. He says, " My little children, of whom I travail in birth
again, until Christ be formed in you." ch. iv. 19. The same address before
lis, breathes the spirit of true Christianity. It might be borrowed from
Christ. Whom John aims most blessedly to imitate. Our Lord used
the phrase, and addressed his disciples in this manner, in one of the
last discourses he had with them immediately before his Passion, " Little
children, yet a little while I am with you." .Jolm xiii. 3.'3. Whoever
will read from thence, through the three succeeding chapters, the 14th,-
1.5th, and Ifith, will have reason to conclude our apostle formed, and
founded all he wrote in his first general I'pistle on the same. And what
cculd he do better? How could he direct the church of God better,;
than by making our Lord's sermon h.is text, and in giving the church of
Christ a comment on the same ? If you can conceive how he could have
acted better, I cannot. We may learn from hence, all, and whatsoever
is written in the Scriptures of Truth, concerns the true church of Christ
down to the end of time : and each and every professor of the Lord
Jesus Christ also. They may all read the Lord's mind and Avill con-
cerning them. They may all see their own f.ices in this true glass. Tliey
may by it understand what God's views are of them. Whether they are
on the Lord's side, or not. But as I conceive enough has been said
concerning the title and address, / irrite unto you, little children, and
these being the children of God, I will proceed to my next particular.
2. To shew why he wrote thus unto them. It was because their
sins were forgiven. These are his own words — / write unto you, little
children, because your sins are forgiven you for his name^s sake.
As this Epistle is what we style a catholic Epistle, so the address is
suited to this, and an universal blessing which belongs unto, and is
actually bestowed on all the members of the true church of Christ is
expressed, which is that of the forgiveness of sins. This is the reason he
assigns for writing to them, and also why he so lovingly and aftection-
ately addresseth them. / write unto you, little children, because your
sins are forgiven you. He had before declared that the blood of Jesus
Christ the Son of God, cleanseth them, now, in the present tense, irom
all sin. He then proceeded to declare if any of these should sin, they
I JOHN II. 12. 169
had in Christ, an all prevailing Advocate. He was with the Father.
He was their Righteousness and their Atonement. Then he shewed
wliat the true and spiritual knowledge of tliis, and communion with
Clirist in the blessings and benefits of all this, would consequently and
evidentially produce. And he now addresseth them, because they were
the pardoned ones of God. Thus here is consolation, abounding con-
solation, mcreasing consolation for them. Thev were brought to the
knowledge of the Father and the .^on ; they were admitted into fellow-
ship with the Father and the Son ; they were in Christ, pure and right-
eous. He was their High Priest before the Majesty in the heavens.
Tljeir sins were completely taken away, and they were in their own indi-
vidual persons, pardoned : so that thev could not be in a better state out
of hea\en. Therefore the apostle writes unto them: it draws out his
iviiole heart to-, ards them. He expresses himself most affectionately
unto them : / write unto yon, little children, because your sins are for -
yicen you for his name's sake. It most clearly appears from hence, one
trand part of the gospel ministry is to comfort saints — to lift them up
above themselves — to take them out of themselves — to lift them off
themselves — to set before them all revealed of Christ : that by their truly
apprehending, and receiving the same into their minds, they might be
strengthened with all might by the Spirit in the inner man. There is not
one sentence which comes from our apostle's pen to weaken faith : every
one is divinely intended and calculated to strengthen, encourage, and
increase it. He gives this as his reason for his writing to the whole
churcli of Christ, whom he addresseth under the title of little children,
because (says he) your sins are fonjiven you.. This is one of the first
blessings of the gosp;d : it is proclamied with this. There cannot be
any real publication of it, but this must be made known. When our
Lord gave his apostles to know what they were to preach, and where
they should begin tbgir ministry, " He opened their understanding, that
they might understand tlie scriptures, And said unto them. Thus it is
writtenj^ and thus it behoved Christ to sutfer, and to rise from the dead
the third day: And that repentance and remission of sins should be
preached in his name among all nations, beginning at Jerusalem."
Luke xxiv. 45 — 47. The apostles obeyed our Lord's command. Thev
said unto the people, " Ye are the children of the prophets, and of the
covenant which God made with our fathers, saying unto Abraham, And
in thy seed shall all the kindreds of the eaith be blessed. Unto you
first, God having raised up his Son Jesus, sent him to bless you, in
turning away every one of you from his iniquities." Acts iii. 25, 26. At
the first and second verses of the next chapter, it is said, the priests,
and the captain of the temple, and the Sadducees were grieved that the
apostles taught the people, and preached through Jesus the resurrection
of the dead ; which, in fact, was to preach the remission of sins, it
being the glorious fruit and blessed consequence thereof. This is one of
the blessings of grace, brought to the ears, when the everlasting gospel
is preached. It is also brought home to the heart, when the gospel is
received. Peter preaching Christ, to Cornelius and his friends at
Cesarea, said of Christ, " To him give all the prophets witness, that
through his name, whosoever believeth in him shall re<eive remission of
sins." Acts X. 43. So Paul preaching at Antioch in Pisidia, said at
the conclusion of his sermon, " Be it known unto you therefore, men
z
170 1 JOHN n. 1-2.
and brethren, that through this man is preached unto you the forgivenei^S
of sins; And by him all that believe are justified from all things, from
•which ye could not be justified by the law of Moses." Acts xiii. 38, 39.
T^'ow as these to whom John writes, had received the gospel, so they had
received with it the lorgiveness of all their sins : and it was hereby they,
and the apostle, knew their sins were forgiven. They could not receive
the gospel, and believe on the Lord Jesus Christ as revealed and set forth
therein, but they must receive therewith the forgiveness of their sins, and
the knowledge and enjoyment of this most inestimable blessing : which
Mr. Romaine used to call the key of all spiritual life. And, it must
be acknowledged, jaq spiritual act of the mind can be any ways dis-
covered till a sinner is biought to understand, that he is fully and freely
pardoned through the most precious blood-shedding of our Lord Jesus
Christ. / write unto you, little children, because your sins are for-
given you. It may here be asked, how the apostle, and themselves
knew this ? I w ill endeavour to give as clear, and scriptural reply as is
in my power to give. Tins shall be from the scriptures, and also from
my own experience. And before the subject is closed, I will endeavour
to make it clear to you likewise, how you may know for yourselves also,
that your sins are forgiven. It will no doubt be a season of grace, and
refreshing from the presence of the Lord, if lie should be pleased to deal
■with any of us, as he did with the woman, who came to him in the
house of Simon the Pharisee : to whom our Lord said, " Thy sins are
forgiven — Thy faith hath saved thee; go in peace." Luke vii. 48, 50.
Not, my friends, that I am going to have to do with feelings, impres-
sions, or any thing without the scriptures. The Lord forbid it. So
great and momentous a doctrine as the pardon of sin, should never be,
at any time or in any case, built on any other foundation, than that
which is immutable. For if it be founded on the sand, it will sink of
itself, and all connected therewith must fall with it. I shall aim at a
gradual, clear opening and explaining the subject, and must request
your close attention to the same. First then, to reply to the question ,^
now the apostle, and these little children to whom he here addresseth
himself, knew their sins were forgiven. I reply as follows. The apostle's
knowleilge and their knowdedge of this, must have been from the gospel :
which contains such a clear and full revelation of Christ, as exceeds and
transcends all which can possibly be in sin. Christ in the gospel, is set
forth in it, as the only remedy for it : the everlasting antidote against
the whole venom in it : a remedy of God's own providing. It gives an
account how the Lord hath laid sin on Christ. It hath been imputed
unto Him. He bore it in his own body on the tree. He purged out the
whole stain, guilt, and fiUhiness of it, by his bloody sweat, and soul
travail. What he hath done is everlastingly acceptable to the Divine
Father. He beholds it removed out of the eye of law, and justice, by
the one offering of Jesus : on the footing of which, he delighteth in
mercy. He proclaims hiujself, in the everlasting gospel, the God of
Peace. Pardon and Justification are the blessings thereof. The apostle
having a clear view hereof, he knew as assuredly as they had received
Christ, they had together with their receiving Him, received the pardon
of their sins. This was agreeable to what our Lord Jesus Christ said to
his beloved Paul when he commissioned him to preach his gospel. I
send thee, said our Lord, " To open their eyes, and to turn them from
1 JOHN II. ]'2. 171
darkness to light, and from the power of Satan unto God, that they
may receive forgiven ss of sins, and inheritance among them which are
sanctified by faith that is in me." Acts xxvi. 18. When tlje gospel
revelation of Christ is made clear to the renewed mind, and by it the
Holy Ghost is pleased to take of the things of Christ, and shew the
same unto any of us, it is hereby the pardon of sin is made known to
us. It is by this means maniftsted unto the mind. We receive and
enjoy a real knowledge and sense of the same in our o vn so ids ; and
from hence we speak out, and profess ourselves to be tlie pardoned ones
of God. As I have set before you, how the apostle John knew these
persons' sins were pardoned, it was because thev liad received the gospel,
and Clirist the subject of the gospel into thoir minds, bv the power of
the Holy Ghost; so 1 have aimed, and shall aiui to confirm the same,
that it was in the very same wav, these saints knew it for themselves.
Their minds had been illuminated with the bright shining of the Sun of
everlasting righteousness. He had slione in the ministration of the ever-
lasting gospel into their hearts. They had been led to clear and super-
natural apprehensions of his love, mercy, blood and righteousness — that
he was a complete Saviour — that he was the Rock of salvation — that liis
work was perfect — that the Father was everlastingly well pleased with
his Person, and finislied salvation — that he pronounced all such blessod
as trusted in Him. They having a true perception and comprehension
of this, rested hereon, and found everlasting life in believing in the
Name of the only begotten Son of God : and herebv they had in their
own souls the true knowledge of the pardon of their sins. It was in this
very same way I received my knowledge of pardon under the ministry of
Mr. Romaine. Hearing him state the engagements of the Eternal
Three, and the transactions between the Father and the Son, concerning
the laying all the sins of the people on Christ : how they had all been
borne by Christ : how he had put them all away out of the sight of law ';
and justice by the sacrifice of Himself — that the Father was infinitely ;
and everlastingly well pleased with the oljedienre and soul-travail of his
coequal Son, and with any, and every poor sinner who was brought to
believe in the righteousness and bloodshedding of Christ Jesus : it was
this, in the hand of the Spirit which led me to believe on Christ for
everlasting life. And it was in believing on Him, I received the pardon -
of my sins ; had a real sense and enjoyment of the same ; was brougjit
to know I was interested in Christ, and that my name was written in
heaven ; and this without any act of my own. I was wholly passive in
the whole of this. The Lord opened my ear. I was all attention. I
received the word of the gospel. I believed it. The Holy Ghost sealed
it on my mind ; and I enjoyed and rejoiced in the same. Now, my be-
loved, I conceive there can be no knowledge of the pardon of sin,
brought into the mind any other way, than by believing in the Lord
Jesus Christ : and this I profess was the way by which I received the
same. And I do conceive it an invaluable blessing to know the way by
which it is received and apprehended. The apostle says to the saints at
Ephesus, having before spoken of Christ, " In whom we have redemp-
tion through his blood, the forgiveness of sins, according to the riches
of his grace." He -vriting to the saints at Colosse, says, " And ye are
complete in him, which is the head of all principality and power. In
whom also ye aie circumcised with the circumcision made without hands,
172 r JOHN u. IC.
in putting oft' the body of the sins of the flesh, by the circumcision of
Christ: Buried with him in baptism, wherein also ye are risen with him
through the faith of the opsTation of God, who hath raised him from the
dead. And you, being dead in your sins, and the uncircumcision of
your flesh, hath he quickened together with him, having forgiven you all
trespasses." ii. 10 — 13. Our Lord, when he gave the cup of wine, in
the institution of his holy Supper, said, " Drink ye all of it; For this
is my blood, of the New Testament, which is slied for many for the re-
mission of sins." Matt. xxvi. 27, 28. I have quoted all these scriptures
to shew, tliat the pardon of sin is the fruit and benefit of our Lord's most
precious sacrifice and bloodsliedding : as also to give you to see, the
one cannot rightly be appreliended, but the other must be known and
enjoyed. I might also quote the words of the ap:)Stle Peter: wlio said
to those persons who were cut to the heart, and cried out, " Men and
brethren, what shall we do ?" — " Repent, and he baptized every one of
you in the name of Jesus Christ, for the remission of sins." Acts ii. 37»
38. As in that ordinance, faith is immediately directed to the Lord Jesus
Christ in his overwhelming sufterings, death, burial, and resurrection,
so from the true knowledge of the subject, remission of sins is realized
in the mind. This may be evidenced from the words which that servant
of the Lord Ananias said to Saul of Tarsiis, before he baptized liim,
'* And now whv tarricst tliou ? arise, and be baptized, and wash away
thy sins, calling on the name of the Lord." Acts xxii. 16. Baptism is
but an ordinance. There is no salvation in it : yet salvation is the sub-
ject of it. As faith is in the observance of this institution, directed to
the blood of Christ, and the name of the Lord Jesus is called on, and
here a finished salvation is recognized, hence it well became the good
man to say, " Arise, and bebaptiz^■d, and wash away thy sins :" or, in
other words, see bv this outward memorial of Ciirist, which, as well as
his holy Supper, is to continue in his church until liis second coming,
how completely thy sins are washed away, -^wti how thy pardon, and
every benefit of redemption flow into thy soul, through the propitiatory
oblation of the worth v Lamb. I hope I have clearly and scripturally
established this doctrine, that pardon of sin is received into the nnnd
and enjoyed, as we have ri;:ht apprehensions of the life, and death, and
burial, and resurrection of our Lord Jesus Christ, and of the Father's
acceptation of the sanie', and tlnough the testimony of the Holy Ghost
concerning it in the scriptures. I write unto you, little children, be-
cause your sins are forfjiven you. That you may be strengtliened and
confirmed in the truth of it, by my setting my apostolic seal unto it. As
this is a blessing in which all the people of God share, I therefore here
mention it, as my izeneral address unto you. It is one of those grand
cordials which is of itself, allsufficient to bear you up, both in life and
death. To it there can be no addition, nor alteration in it. You may
have increasing spiritual apprehensions and enjoyments of it ; you may
be further and more enlargedly settled and strengthened in it: yet the
Lord himself can never more fully reveal it : He can never more fully
seal it, with the oath of the covenant, and the blood of Christ, which is
the blood of the everlii-;ting covenant, than he has done. I will there-
fore, savs John, lead you to the reason why your sins are forgiven. It
is /or his name's sake. .And this brings nie to my
3rd. Particular. — The authority on which llie apostle pronouucetb
1 jon\ II. 12. Ifaf
fins ronifortalile truth. It was for Christ's namesake. I write unto
yov, little children, because your sins are forf/iven you for his name's
S':f<e. By which we are to understand Ciirist. He is the immediate
Person spoken of, and pronounced in all the foregoing verses, and all
tlie following to the end of this chapter: yet not to the exclusion of the
Father. This cannot be. For though, it may be, Christ is sometimes
nieritioned without the Father, yet it is never but as conjoined with Him,.
e^en when he is omitted to be expressed. Our salvation is a covenant
_salvation, injhe which all the Three in JehovsTi are equany'engagecPan3
concerned. This is the foundation on wliich the whole of our faith and
Tiope ultimately rests. Our Lord Jesus Christ hatha great and glorious
Name, in and throughout the everlasting gospel : which is the mean of
his communicating his love, his mercy, his health, his cure, his pardons
and compassions, to the elect sons of men. It is a marvellous thing,
and a glorious proof of Christ's eternal power and Godhead, that thus it
should be. The gospel, as we have it, is made up all of letters, syllables,
and words : yet by these, as put in order by the Holy Ghost, and uttered
bv the holy apostles and prophets, become the gospel of our salvation.
The Holy Ghost hereby, creating and forming such conceptions and
ideas of our Lord Jesus Christ, as will exist in our minds to all eternity..
We begin our spiritual acquaintance with the Lord Jesus Christ here.
We are taken to heaven, that there it may be completed. The words,,
says our Lord, that I speak unto you, they are spirit, and they are life.
He is not now on earth, yet as he speaks to us, through the medium of'
his word, we experience the power, virtue, and efficacy of the same, as.
truly as those did, to whom Christ spake in the days of his flesh. The
name of Christ is to be considered by us here, as a term used for the
Person of Christ. It seems to be here adopted by the apostle, to keep
this clear in the mind, that pardon comes from the Divine Father: and
flows down on us, through Christ the glorious Mediator, as the most
blessed effects and fruits of his mediation. I will give you my reason
for this, as it arises out of the context. The apostle had said, verse 9th
of the former chapter, " If we confess our sins, he is faithful and just to
forgive us our sins, and to cleanse us from all unrighteousness." I shewed
you, when I expounded those words, that God the Father, is the Person
comprehended in the term He : that his forgiveness of sins, is both an act
of justice and mercy : that it is founded on the covenant stipulations be-
tween him, and his Son : of whom it liad been declared that his blood
cleanseth us from all sin. In the 1st. and 2nd. verses of this chapter, v\e
had Christ enthroned in heaven, as Priest, Advocate, and Intercessor with
the Father : and this as suited to what we are whilst here below, where
we are liable to sin. Hence says the apostle. If any man sin, we have
an advocate. Now as every blessing contained in all this, was expressed
as coming from the Father's bounty, and flowing down upon the church,
and every member of Christ, from Him, and through the channel of his
glorious and prevalent mediation, so here also, the apostle pursues the
same most gracious and sublime subject : saying, as he had done when
he began this chapter, the same words by way of address, / write unto
you, little children, because your sins are forgiven you for his name's
sake. Whilst the forgiveness of your sins is the fruit of his blood and
death, so it is also the very proof and evidence of the high estimation
the Father hath of Him, and his everlastingly efficacious death : by )L^
174 I JOHN 11. 1'2.
which the nianit'estative glories of God have been evidenced : the honours
of the law fully maintained; the rig,hts of justice preserved : the love
of God expressed to the uttermost. The salvation of God shines forth in
ail its glory and brightness on you, in the Person of Christ. 1 want,
says our apostle, you should understand, that all you are, all you enjoy,
all you will be now and evermore, is all in Christ — by Christ — through
Christ — and from Christ. Your persons are accepted of God : but that
acceptation of them is in the Person of Christ, God-Man. You are
the saved of the Lord, and saved with an everlasting salvation : but you
are saved in the Lord : and all the blessings of it are in Him. It is out
of his fulness you receive them. I would, therefore, be your remem-
brancer, and remind you of it. All tlie Father'slove to you, is in Christ.
All you are saved for, from every present evil, it is on account of wluit
Christ Jesus did and suffered on your behalf: the blessings of which tiuw
out of his inexhaustible fulness into your minds. You receive and enjoy
the same through your knowledge of Him. Your persons are justified,
your sins are now and evermore forgiven you. It is all by Christ. His
life went for yours. His blood for yours. His soul for yours. He gave
himself a ransom for you. Your sins are forgiven you for his name's
sake. Surely the apostle thus addressing them, and in his bringing
home the subject thus unto them, must have been, in tlie hand of the
Holy Spirit, a means of endearing the most precious Lord .Icsus Christ,
in his most glorious Mediatorial Person, love, work, and office unto them
in their view and remembrance of him. ikad^-'i-tr-^a herein, and hereby,
all the love of the Holy Trinity is reflected on the saints. Your sins are
forgiven you for his names sake. He is your representative within the
vail. In him you are belield. In him the Father rests in his love, and
rejoiceth in you with joy, and that to an everlasting content, and with
inettable satisfaction. It is for Christ's sake your sins are forgiven you :
by an act in the mind of God which is irrevocable : God will never re-
pent of it : He has reason sufficient in himself, and in consideration of
the diunity and coequality of Christ, the Son of his love, for so doing.
Yea, He sees that infinite worth in what he did in human nature, in his
state of humiliation, to continue all the grace contained in his pardoning
mercy to his people, throughout the ages of eternity. Se».as tlWbt vou
will never be able to comprehend the fulness of grace, contained in the
mere expressions of it to you, the objects and subjects of it, for ever.
This is soul-animating. The apostle is directed bv the Spirit of God to
write thus to all saints : they being all alike instated in the blessedness
contained in it. There was a vast di (Terence in their gifts, graces, and
attainments. Some were fathers : others were young men : others were
babes in Christ: yet with respect to the forgiveness of sins, they \\et&
all alike interested in this grace. And they all had received the know-
ledge of this into their mind ; yet they had not all alike the same en-
larged conceptions thereof: and here I would observe this is not neces-
sary. It pleases the Lord to shine in his word as clear as the sun doth
in the firm?.ment. Thereby he shines into the minds of all his people :
•so as that they are all, more or less blessed with his shine. It is said the
natural sun so shines, that as the course of the earth in its rotation goes
on in regular succession, pursues its course, all the inhabitants, and
habitable earth are equally enlightened : so the Divine Father shines in
Christ upon his whole church here below, and sheds the blessings and
I JOHN 11. 13. 175
benefits of Christ's mediation on all tlieir minds ; yet this is not to the
same degree : on some more, on others less, as seemeth good in his
sight. In these respects, it is all in a sovereign way and manner. Let
this, therefore, be retained in our minds. What we know of Christ, let
us most carefully retain in our minds. If so be we have tasted the Lord
is gracious, let us with gratitude remember it, and praise Him for it. If
we have received into our minds the pardon of our sins, let us not forget
it. Let us act towards Him, in the belief of it; we cannot more effec-
tually shew forth his praise. It will be the best motive for us to walk
humbly with our God. It will be the best shelter against the fear of
death. The best preparation for a dving moment. The best frame for
us to enter into heaven in the knowledge of. The Lord add his blessing-
to his Truth. Amen.
SERMON XX.
7 write unto you, fathers, because ye have known him that is from the
beginning . I write unto you, young men, because ye have overcome
the wicked one. I write unto you, little children, because ye have
knoivn the Father. — 1 John ii. 13.
The apostle is now on a subject, which he had not touched on before.
It concerns real saints, according to their various and several standings
in the school of Christ. We see here the truth of what Solomon de-
clares. " The hoary head is a crown of glory, if it be found in the way
of righteousness." Our apostle gives proof of it. He lived the longest
of all the apostles. He seems to have been brought nito an acquaint-
ance with Christ from his youth : hereby he had an opportunity of trea-
suring up in his mind, a large stock of experiences and observations,
and also of bringing the same forward in a way and manner, as could
not fail of being both useful and profitable to the church of the living
God ; and certain it is, he writes on such subjects as none of the rest of
his fellow-apostles touch on. He had known in his own case, and by
his own experience, what it was to have been once a babe in Christ ; and
through the grace and teaching of the Holy Spirit, he had also known
what it was to be advanced to the state and degree, of being a young
man in Christ: and he by gradual steps arrived, through the good hand
of God upon him, to be a father in Christ. He was, therefore, having
passed through each of these states and ages in Christianity, very suf-
ficiently qualified, as he knew the true experience, and uttermost attain-
ment of the knowledge of Christ, and communion with Him, in each of
these states and ages in Christianity, to write the Lord's people according
to the same, so as to be of real use and benefit to each of them, accord-
ing to their distinct progress, from one of these steps to the other. He
begins first with the fathers : he goes next to the young men : then to
the little children. Dr. Goodwin says, the words, or title, little children
176 1 JOHN II. 13.
in this place, dilfers from tluit in the ibrnier verso. Here, accordino; to
him, it sijjnifies infants, or babes. It must be known, that these terms,
fathers, youny men, and babes, do not here refer to natural ages, and
matters. They are here made use of, to express thing;s of great import-
ance in Christianity. Only as one of deep acquaintance, and understand-
ing in the truths of the everlasting gospel, may be considered as a father
in Christ, and another, who is full of spiritual life and vivacity, and
who is victorious in his conquests over the flesh, the world, and the devil,
may well be termed a young man in Christ, so also one who is breathing
vehemently after Christ, and expresses the same, by calling God Father,
may be said, agreeable to this, to be a babe in Christ — so these expres-
sions are accommodated hereunto. I would say further, take true chris-
tians, and they have all that is said of these three classes, in them, in
and throughout their whole course and progress, in the school of Christ.
There are indeed seasons, in the which they shine more eminently in one
of these here spoken of, than another. True breathing after Christ is
real spiritual life. As the babe is distinguislied by it, the young men,
and fathers in Christ are not without it. If the fathers know Christ, so
do the young men in Christ, and babes also. If the young man in
Christ, overcomes the wicked one, so doth the babe in Christ, in liis
measure and degree, and the father also. Tlie one of these is more
eminent, according to his degree of standing in Christ, for the exercise
and discovery of one grace, and the other for another. This for the
substance of it, is the truth of the matter. The apostle sets the Lord's
called people, in tlieir proper order and division, and thns addresses
them ; / write unto you, fathers, because ye have known him that is
from the beginnin<f. I write unto you, young men, because ye have
orercome the wicked one. f write unto you, little children, because ye
have known the Farther. Having thus placed them, he speaks to each
of these, agreeable to their experiences, and attainments. The fathers
first, then the young men, then the babes: this is his order. Old men
are most for knowledge. Young men are most for strength and full of
vigour. It is their delight to put it forth, and display the same. As for
babes, their greatest delight consists in knowing their parents, and in
calling on their fathers, thereby signifying their distinct knowledge of
them. In conformity to all this, our apostle frames his discourse here.
I would most willingly give you the essence of my text, so far as lieth
in my power. 1 know not how to set about, and aim at this better, than
by castins: it into the following threefold division.
1. I will go over, and give the outline and statement of what the
apostle says to, and of the fathers, as expressed in these words : / tvrite
unto you, fathers, because ye have known him that is from the be-
ginning.
2. I will go over, in the same way, and with the same design, what
he says of, and concerning the youyig men in Christ, with the account
he gives of them. I write unto you, young men, because ye have over- ,
■come the wicked one.
3. 1 will give an account of the babes in Christ, and what he says
of them, and unto them. / write unto you, little children, because ye
have knoxvn the Father.
I conceive in going over these particulars, the substance of the text
will be set before you, and explained : and thus the present text will be
1 joiiK II. 13. 177
finished. May the Lord help me in all this, to impart li^^ht to your
minds, -«»«*« that you may be profited thereby. *^' this is the very
desitin of our Lord Jesus Christ, to be accomplished by his people's
attendance on everv ordinance. The Lord jjrant this may be attained,
by the present very feeble attempt. I am according: to the p!au given
you, to handle these words before us, as already expressed.
1 . By going- over, and giving the outline and statement of what the
apostle here says to the fathers in Christ. / tvrite unto ijou, fathers,
because ye have known liim that is from the beginning.
In our present times, we have not many fathers, either in the way
Paul sjjcaks of them, or in the way our apostle doth. The former
means it, as it respects the ministers of Christ; the latter as it respects
believers in Christ. The former writing to the church of God at Corinth
says, " L'or though you have ten thousand instructors in Christ, yet
have ye not many fathers ; for in Christ Jesus I have begotten you
through the gospel." 1 Epis. iv. 15. Some think all preachers are alike,
they being sent of Christ ; so did not Paid. None ever respected such
as the Lord sent forth more than he did ; yet he did not think alike of all
of them, as it respected their place, station, qualifications, and useful-
ness in the church, and to the souls of men. Some of them were in-
structors in Christ, and they could go no further. The Lord himself had
neither fitted them, nor designed them for any thing beyond tliis. It
was a great honour conferred on them to be this : yet tliey should be
content, and not lift themselves above their brethren, in thinking they
are the only ministers who are useful in the church of Christ, for they
are not: nor are they of the most use to the flock of God. Were they
contented with their station, and allotment in the church of Christ, in
the which the Lord hath placed them, it would be well. But most
assuredly, fathers in Christ, are superior to them; and their usefulness
in the church of Christ, and to the church of Christ, must be of more
service and importance. As in the real church of God, and amongst
such as are real saints, the Lord will have the threefold division kept up,
of fathers, young men, and babes in Christ; so He will have ministers
suited to each of these. And whilst they shall all be useful in their
respective situations, yet they cannot be useful in the same way. The
fathers will be ever distinguished from others. Their use will be of an--
other sort and kind from that of the brother, who is to encourage the
young men in Christ, and quite distinct and different from such, as are
to feed the babes in Christ : nor will the gifts of the one, last r.s long as
the other ; becatise, though there is at all times a greater number of
young men, and babes in the churches of the saints, tlian there are of
grown ones, yet as they are, and must be conceived to be growing in
grace, and in the knowledge of our Lord and Saviour Jesus Christ, so
they will need the assistance of the fathers in Christ to perfect the same,
and to confirm and establish their faith. As Paul speaks of ministers,
when he says, ye have not many fathers, so our apostle John speaks of
saints who were so grown into the knowledge of Christ, as to have
attained to this degree. He says to these, / write vnto you, fathers,
becatise ye have knoivn him that is from the heginniruj. This is his
address unto them; and his reason for writing unto them, is thus ex-
pressed; because ye have known him that is from the beginning. I am
to go over, and give you the outline of this. It seems necessary first,
A A
178 I JOHN II. 13.
to give you an account of one, who is, and may be looked on as, and
be well entitled a father in Christ : and as such may be considered as
here addressed. I should conceive him to be one, wjio not only knows
Christ, so as to believe on Him for life everlasting;, but as one also, who
is deeply and spiritually acquainted with the Person of Christ : His
Glory, Allsufficiency, and the perfection of his salvation, so as to be
borne up, and fixed and established on the Lord Jesus Christ, by this
very means, and to possess an unshaken confidence in Him. Paul
I says, / hnoic ichom I have believed. 2 Tim. i. 12. The generality of
I persons, who believe on our Lord Jesus Christ, in our present day, know
? nothing of Him, but from certain effects, and causes, which they have
ithe evidences of in themselves. They do not know Christ, and his sal-
ivation, from the word, and as revealed therein. Some there are who
do : it is those, 1 should look on as worthy to bear, and sustain the title
of fathers in Christ. If it were asked, how they attain this dignity and
excellency? whilst the answer must be, it is all of and from sovereign
grace ; I should also say, it is from the revelation the Divine Majesty in
the Person of the Father, hath made of Christ in the sacred word. In
which the Person of Christ, his glory, excellency, perfection, and sal-
vation are so fully and clearly revealed, that as the Eternal Spirit is
pleased to open the enlightened mind to receive the same, and retain it,
the saint cannot but know the Lord Jesus Christ so comprehensively and
intuitively, as to be swallowed up in Him, as being all, and as having
all the mind can ever desire, even in glory. TJiis is the medium of
letting in such views of Christ on the renewed mind, as lift it up to
Christ, to an immutable and eternal fixation on Him, so as to lay a
foundation for personal communion with Him : which far exceeds all
that communion saints have with Him, through the medium of graces,
and duties, which other saints have with Christ, in the use of holy ordi-
nances. I once heard Mr. Romuine, say, " There is a state which you
call your first love: but give me leave to tell you, there is a state the
Lord brings his people into, which as much exceeds that of their first
love, as the heaven exceeds the earth." I suppose he must have intended
the same, I am now aiming to express. Most assuredly, the knowledge
of Christ's Person, in the eternity, glory, and majesty fTTereOf, is the
greatesT attainment' we can arrive unto, tins side heaven : and com-
'*' munion with Him, in proportion, and agreement with the same, must
be our uttermost advancement, this side a sight of Christ in glory.
That such knowledge of Christ is attainable, by saints, in this our
world, I would bring the following scripture, as giving countenance to
it. The apostle says to the saints at Colosse, For I would that ye knew
what great conflict I have for you, and for them at Laodicea, and for
as many as have not see7i my face in the fesh : That their hearts might
be comforted, being knit together in lore, and unto all riches of the full
assurance of understanding, to the acknowledgment of the mystery of
God, and of the Father, and of Christ; In ivhom are hid all the
treasures of wisdom and knowledge, chap. ii. I — 3.
Now most undoubtedly such an one, and all an gro. iUws possessed
and enriched with such a knowledge as is contained in what is here
expressed, may well be entitled fathers in Christ. If <R this, great and
inestimal le as it is, had not been attainable, the apostle had not
laboured, that these persons should be the partakers of the same. If
I JOHN 11. 13. 17d
80, then such who were favoured with such comprehensive knowledge of
the doctrine of the Godhead, and the Divine Persons in it, and as they
were pleased to shine forth in the Person of Christ, and reflect the know-
ledge of everlasting love and grace on the saints, might well deserve the
title of father, as given them by John. A profundity of spiritual know-
ledge and judgment in divine truth, most certainly is what distinguishes
tliis class of saints, from all others : they being those, who liereby, are
most eminently exalted into distinct and clear views, and perceptions of
the blessedness of communion with the Three in Jehovali, agreeable with
their union, and relation unto them. To these the first part of our text
is addressed, / write unto you, fathers, because ye hux:e known him
that is from the beginning. Tliis is Christ, God-Man, of whom our
apostle had said, and introduced in his first entrance on this Epistle
thus; That which iv as from the beginning, xvliich we have heard, which
we have seen with our eyes, which we have looked upon, and our hands
have handled, of the Word of life. He spoke there of the eternity of
his Person, and of his existence before the world began. And he liere
speaks to the fathers, as having this for their supreme excellency in the
school of Christ — that they had known Him, and that from the begin-
ning ; which may imply, they knew him from the beginning of their
hearing the gospel preached : or, it may imply, they had seen and heard
and also known Christ in his incarnate state : or, which suits us best,
that this was their glory, they so knew Christ, as revealed in tlie gospel,
as to distinguish him from all other objects and subjects set before them
in the everlasting gospel ; and to understand how they all hung on, and
received all their glory from Him. This seems to be the outline and
statement of these words, / write unto you, fathers, because ye have
known him that is from the beginning. It is to you, I would, in a very
particular manner, desire to address myself: to point out to you the
blessedness to which you are brought: the degree in the school of Christ
to which you are raised : and to remind and congratulate you, on the
dignity, honour, and privilege to which you are raised in Christ Jesus.
Your knowledge of the Person of Christ as God-Man, as the Image of
the Invisible God, as He who was in the form of God, and thought it
not robbery to be equal with God : In whom dwelleth all the fulness of
the Godhead bodily ; is that which creates in your minds, through the
Holy Ghost which dwelleth in you, such conceptions and apprehensions
of this great mystery of godliness, God manifest in the flesh, as fix
your minds on Christ, as the Christ of God, as fill you with holy ad-
miration and astonishment. As you are led into the knowledge of Him,
as your Head, and representative before the Divine Majesty, you cannot
but find matter for holy delight. As you are led to know Him to be
from the beginning, before the foundation of the world was laid, to be
the Mediator of union and communion, of headship and fellowship with
God, in whom it pleased the Father that all fulness of grace and glory
should dwell, this serves to increase your valuation of Him. You know
Him to be from the beginning your Lord, your Saviour, your Father,
your Brother, vour Rock, your Shepherd, your All ; and, therefore, you
having your all in Him, you rest well pleased with Him, and he is your
centre and circumference. I therefore write to you, of and concerning
Him ; well knowing you have some daily converse and communion with
Him, This I consider to be the subject and substance of what the
180 1 JOHN II. 13.
apostle's words here, express and contain. Nor will I go beyond this in
tlie present verse, for the following reason ; becanse in the next verse,
we have the following words, to these very same saints, / have icritten
unto you, fathers, because ye have known him that is from the beyin-
ning. Now whilst I do suppose there is some distinction in what is
designed in this verse, and what may be conceived to be the apostle's
design in that, and the different tenses in which the words are expressed,
is with n)e an argument sufficient; yet to the ear, the sound is such,
that many real saints may possibly overlook it. It seems therefore
proper for me to reserve something to sav, concerning the knowledge of
Christ's Person in the succeeding discourse, and not crowd too much of
this vast subject here. I will therefore close this first he-ad of my subject
on these words, / write unto you, fathers, because ye have known hint
that is from the beginniruj. It is what is common, and it becomes old
men in Christ, to speak out concerning theii knowledge and experience
of Christ, his truth, ways, ami ordinances, and to express the way in
wliich they have walked with Him, and before Him, unto all well pleas-
ing; all which may be considered as implied, and contained in the
address of our apostle to such, and also in what he says of them : which
most certainly contains his reasons for his writing unto them. They
having been brought on to a greater degree of knowledge of the Person
of Christ, and into more distinct communion with Him, than those who
were not so highly advanced in real and divine acquaintance with the
glorious Lord Jesus Christ, he therefore in a universal sense first says to
the whole community of saints, / lorite unto you, little children, be-
cause your sins are forgiven you, for his name's sake. Then he says,
as in the words before us, / write unto yon, fathers, because ye have
known him that is from the beginning. The words are in the present
tense. They contain the reason of the apostle's address, and why he
wrote unto them. He gave his reason in the former verse for his writing.
There it was because their sins were forgiven. He gives his reason also
here, for his writing to those, he entitles fathers ; it was because, says
he, ye have known him that is from the beginning. So that their know-
ing the Person of our Lord Jesus Christ, was a principal motive for his
writing to them.
2. I will go over, much in the same way, and with the same design,
what lie says of, and concerning young men in Christ, with the account
lie gives of them. / write unto you, young men, because ye have over-
come the vncked one.
I would first aim to give you an account of one, who is a young
man in CInist. He is one who hath acquired some doctrinal knowledge
of truth, <iii(l t)f Christ from the same. He is one, in whose mind the
whole plan of doctrine, and ordinances is well settled and established :
what he knows of Christ is cliicHy herefrom. He has not as yet, re-
ceived the knowledge of our Lord Jesus Christ, by an inward revelation
of the Holy Ghost. If he is a Preacher, he will be very' zealous. He
will be all for dictrints and ordinances of the gospel. He will insist
much (11 experiences, graces, and duties. He will not be so much for
Christ, as for the things which are sure to accompany the knowledge of
Him, and which cannot but most assuredly follow the same. As the
generality of the Lord's people never get beyond this, he wiil be gene-
rally esLecmed beyond a father. And it may be, he will never attain to
I JOHN II. 13. 181
be one himself. Let it be observed, I am only giving the outline and
statement of this. I am neither censuring, nor aiming to set this aside.
No. I am only declaring the thing as it is. In sucli a ministry, there
is clear truth : yet it is not at all times kept were it should be, in its
proper place. There is more zeal than solid judgment. More of what
the man apprehends of truth, than a "Thus saith the Lord" for his
warrant, and a clearing up the truth immediately from the scriptures
themselves. As I look on this as very expressive of a young man in
Christ, who may be a minister of the word, so as to a young man in
Christ, I siiould describe him thus. He is alive to the Lord agreeable
to his age and stage in Christianity. He is in the prime and flower of
spiritual age, as considered in the mid-season of it. He is strong in
inherent grace, not in the' grace which is in Christ Jesus. He is full of
desire to exercise his spiritual courage and strength, against the world,
the flesh, and the devil. He is more looking to himself, talking of him-
self, leaning on himself, than he is apprehensive of. He is more taken
with his own comforts than with divine truth, neither does he know how,
clearly, to distinguish between things which differ. It will be found,
and sooner or later he will find for himself, it is peculiar to that ao-e and
station in the school of Christ, to be more taken with creature affection,
«lkd terms, and high sounding expressions, than in any other stage of
Christianity whatsoever. Thus I have given you the true lortrait, and
outline of a young man in Christ. I am next to observe and set forth
how our apostle addresseth such, and what he says to them, and of
them. This is before us in the following words: / write unto you,
young me7i. It is not meant of such as are young in years ; but of such
as are in such a stage of Christianity, as may be said to have passed from
being babes in Christ, to that of well deserving the title of being young
men ; so as to be between those styled babes, and fathers. Thus they
are advancing. It is a matter of fact, which demands our praise, there
are numbers of the elect of God, whom the Lord is pleased to distino-uish
and call by grace, out of darkness into his marvellous light, when they
are young and in their youth ; which is an inexpressible favour. Such
can never be too thankful for it. Who can entitle God, and praise Him
that he has been their God, and the guide of their youth. They are
thereby saved from ten thousand sins, and from ten thousand miseries.
It may be said indeed, that youth which is the spring season of life, is
the best season for any to exercise themselves towards the Lord, and in
the ways of godliness. The Lord says, My son, give me thine heart.
He says, / love them that love me ; and those that seek me early shall
find me. To encourage to this, the Lord Christ was pleased to add,
" Riclies and honour are with me; yea, durable riches, and righteous-
ness. My fruit is better tlian gold, yea, than fine gold ; and my revenue
than choice silver. I lead in the way of righteousness, in the midst of
the paths of judgment : That I may cause those that love me to inherit
substance; and I will fill their treasures." Prov. viii. 17 — 21. The
young men, who are addressed in my text, had been won and overcome
with the love of Christ, which had warmed their hearts, attracted their
minds, and fixed their affections on Him. He was high in their estima-
tion. Their portion, treasure, and inheritance. Tliey had tasted that
he was gracious. They were in a measure, and to some good degree,
established in the faith of Him. To these the apostle writes thus. /
182 I JOHN u. 13.
ivrite unto you, young men, because ye have overcome the wicked one :
by whom is meant the devil. He says they had overcome him, he
therefore says he wrote to them : which cause must have been matter of
great joy and satisfaction to the apostle ; and which he is disposed to
certify unto them : which he could not have done any other way, or by
anotlier way so effectually for their comfort, and encouragement, as by
inserting this in an Epistle. As he had before made it the principal ex-
cellency of the fathers in Christ, that they had known Christ, that is
from the beginning: so he here makes it to be the one distinguishing
excellency of tliese young men in Christ, that they had overcome the
devil. / lorite unto you, young men, because ye have overcome the
wicked one. It was done. It is in the age in which these are placed,
the Lord is pleased to exercise them, with some very severe conflicts
with their own corruptions: and some particular and sore temptations:
and Satan having an implacable hatred and malice against them, seeks
to oppose, and to cast fiery darts at them : to inflame their lusts : to
wound their consciences : to draw off their hearts from Christ, and thus
to cause them to fall, by some secret, or open evil ; 30mm that he may
rejoice and triumph over them. Yet these young men, had stood their
ground. They had proved they were strong in the grace which is in
Christ Jesus, "s^tt they had overcome and withstood the wiles of the
devil. And this is what the young men in Christ, are most especially
called unto. The babes in Christ, are in general fed and dandled on
the knees. The Lord takes them by the arms, tm**!. instructs and teaches
them how to go. The fathers in Christ are in general engaged in such
deep and solemn contemplations on the Person, and unsearchable riches
of Christ, that this swallows up their souls : -ftnc^ old age being on them,
they are not so suited to the devil's various temptations, as the young
men in Christ are. Not that I by any means aim to signify they are not
the subjects of temptations, and of the devil's hatred and malice; but
are so, as are the young men. Only that as youth is the season for ac-
tivity, for courage and valour, for war and conquest, so it is, according
to the words before us, for the young men in Christ to express their
strength and courage in fighting the good fight of faith, laying hold of
eternal life. It is the Lord who only can make them victorious. It is
his battles they fight. He has ordered them to stand strong in Christ
Jesus, and in the power of his might. There is a complete suit of
armour provided for them. The Lord puts it on them. He covers tlieir
heads in the day of battle. Some of the enemies they have to with-
stand, are false teachers and false doctrines. I conceive the apostle had
his eye on these when he thus wrote ; because we shall in a few verses
from hence, hear liim speak of such : and that these saints were pre-
served from them, in conse(iuence of that Unction which they had re-
ceived from the Holy One, by-tkc vvhicli they know all things, concern-
ing truth and error, so as to be kept stcdfast in the one, ai\(l preserved
from the other. I cannot think this to be any false gloss on the words,
but that they are so congenial with the subject as to cast light upon the
same: for the apostle seems to speak of them, and unto them, as vic-
torious overcomors : / xorite unto you, young men, because ye have
overcome the uicked one. This title the tvicked one, is very expressive,
of the old serpent called the ilevil, who is the wicked one ; the first who
sinned : in whose mind sin was first conceived ; who never from that
I JOHN n. 13. 183
moment ceased sinnina;. Yet the eminency and excellency of the at-
tainment of these young men in Clnist, <»€(»■, they had been engaged in itH^fj^
certain particular battles with him, and overcome him. For this reason
the apostle wrote particularly to them. These had a particular interest,
and were deeply rooted in his heart. He loved them for their zeal for
Christ : for their spirituality and spiritual attainments. He could not
but admire the grace of God in them, who had so remarkably fitted
them for running the christian race, and how they encountered Satan :
withstood him: liow they overcame their own inward lusts: obtained
glorious victories over the evil one. This gave the apostle to delight in
them ; he being liereby so fully confirmed of the grace of God in them.
Therefore to them he says, / ivrite unto you, young men, because ye
have overcome the ivicked one. This was the highest step they had
attained unto in the school of Christ: and a reason why the apostle
wrote thus particularly unto them. And thus ends our second particular
head of this discourse. I proceed,
3. To give an account of the babes in Christ, and what is said of
them, and unto them, in the words before us. / write jcnto you, little
children, because ye have knotvn the Father.
I will first give the account and description of a babe in Christ.
He is one, who being quickened by the Holy Ghost, and made partaker
of spiritual life, hath for a season but one way of expressing the same.
This is by being led and drawn forth in love to the Lord Jesus Christ.
And he very frequently is led to call God his heavenly Father. In
nature, and natural life, the very first thing which babes and young-
children discover is an acknowledgment in their way of their parents.
In an aim to call them by their names ; in distinguishing them from
others. The apostle in a kind of conformity with this, mentions the
distinguishing act of the babes in Christ, that they acknowledge God to
be their Father, by expressing in their way their attachment to Him,,
and their dependance on Him. This is agreeable with such scripture*
as these. " Thou shalt call me Father." Jer. iii. 19. It is, " Thou
shalt call me, My Father, and shalt not turn away from me." " They
shall come with weeping, and with supplications will I lead them : I
will cause them to walk by the rivers of waters, in a straight way whereirt
they shall not stumble : for I am a father to Israel, and Ephraim is my
first born. Is Ephraim my dear son ? Is he a pleasant child ? — I will
surely have mercy upon him, saith the Lord." Jer. xxxi. 9. 20. A
babe in Christ is drawn to Christ, «hmI his experience of Him, and of
the Father's love, consists chiefly in some sweet manifestations of the
same to the mind: in the sensible enjoyments thereof: in some very
earnest breathings after the presence and enjoyment of Christ. In some
blessed ravishments of spirit. In real delight in the Lord's ordinances,
and in the use of them. Such an one is not in general the subject of
doubts or fears. He knows very little of sin, or temptations. He is
not for a season called forth to fight the battles of the Lord ; nor does
he for a season experience what he is in himself, in consequence of the
fall. Every thing is sweet to him, which hath any thing of Christ in it.
He is his one beloved object, and so are the saints. He delights greatly
to recite his own experience, and to hear the recital of the experiences
of others. Now this is an outline of a babe in Christ, especially at his
first entrance into the school of Christ. There is during his continuance
184 t JOHN II. 13.
in this state, a further increase and drawin;^ forth of the mind, so as to
attain some clear spiritual perceptions that he is the child of God, HiHl
that God is liis Father, and for hini to confess this: which is the utmost
of this state, as to the attainment of it, according to our a[)0stle ; who
says, / write unto you, Utile children, because ye have known the
Father. This was his reason for his writing- unto them. These being
young in years, and very little in the knowledge of Christ, yet were not
on these accounts to be neglected. No, says tlie apostle, I give an
example of this in my own person. / write to you, ye bahcs in
Christ — because you are so, yet ye have attained some true and saving
knowledge of God; this I gather from y(nir calling God your Father;
which you could not do, if ye had not his Spirit. And as you have
given proof, and still do of your being the children of your heavenly
Father, by your faith in Him, and love to Him, which you evidence by
your keeping his commandments, hence my heart is towards you. And
as I write to tlie fathers, and young men, so 1 write to you. My
address, and what I have to say of \ou, and unto you, is contained in
these words, / write rinto you, little children, because ye have known
the Father. rAwd this must have been from the inward and divine
teachings of the Holy Spirit. You have received the knowledge of Him
into your renewed minds, and you love Him in proportion thereunto. I
will now give some further account of a l)abe in Christ, by quoting what
the apostle Paul says on this subject, and which you have set before you,
in the Epistle to the Hebrews, cli. v. 12 — 14, which includes preachers,
and people. He says to the saints at Jerusalem, for it is to them he
addresseth himself, " For when forthe time ye ought to be teachers, ye
have need that one teach you again which be the first principles of the
oracles of God ; and are become such as have need of milk, and not of
strong meat. For every one that useth milk is unskilful in the word of
righteousness : for he is a babe. But strong meat belongeth to them
that are of full age, even those who by reason of use have their senses
exercised to discern both good and evil." This apostle describes a babe
in Christ, either preacher or hearer, to be one who is unskilful in the
word of righteousness ; very little acquainted wi^h the everlasting gospel
in which the everlasting righteousness of the Lord Jesus Christ is set
forth, and tlie worth and excellency, the use and benefit of it, recorded
and declared. Yet the babe is so disposed to live, and be contented
with his own experience, frames, and feelings, that he neglects the
glorious provision made for him in Christ's work and fulness altogether:
so do such ministers also, their grand aim being to prove such and such
are the Lord's, merely because they have been so and so wrought upon,
and because they have such and such experiences. This is here censured
by the apostle. And such, both preachers and hearers are here reproved.
We have another account of such as the apostle calls babes in Christ, in
1 Cor. iii. 1, 2. " And 1, brethren, could not speak unto you as unto spi-
ritual, but as unto carnal, even as unto babes in Christ. I have fed you
with milk, and not with meat : for hitherto ye were not able to- bear it;
neither yet now are ye able." This is also spoken by way of reprehension.
The a|)ostle had preached the everlasting gosj)el unto this church, but
they were so carnal, they could not receive those sublime truths, which
were most especially calcidated to lead up their minds to higher and
more exalted communion with the Lord. Yet the spirit flagged at this.
I JOHN 11. 14. 185
Neither did many of the Corinthian saints like it. «:>3 therefor'^ censures
them for this, saying', " I have fijd yuii with milk, md not with meat:
for hitherto ye were not able to bear it." By milk, lie means those
truths of Christ, which aie suited to our first infant state: such as were
(|uite agreeable to our first profession of Christ, and entrance into his.
cliiirch. He styles these babes, carnal: and their carnality was ex- I
pressed by their not bein^- disposed to receive and live on the more sub- |
lime points and truths oif the gospel, which were most especially calcu- |
lated to nourisli up their minds unto everlasting life. Whilst what this
apostle, in both these places speaks, is so clear and plain, yet such "fs^ij;,^
the ignorance and prejudice of the mind, to receive the unmixed pure -""'^
gospel, that many cry out, milk for babes. Why the apostle complains
of these babes : yea, this he does, whilst he calls them " babes in
Clirist:" the very cry proves how little the gospel of the blessed God is
known, and received by the generality of those who profess it. Then it
is frequently brought forward what Peter says, " As new-born babes
desire the sincere milk of the word, that ye may grow thereby." 1 Epis.
ii. 2 : whereas this hath nothing to do with the subject. The word of
God, as unmixed and unadulterated, and not mixed up, and blended
with our experiences, is like milk ; which is nutritive, and very salutary
to the constitution. He would have these saints desire and seek after it,
that they might grow thereby. So that it fo'lows, even babes in Christ,
cannot be fed and nourished but by it. They cannot grow into the
knowledge of Christ, but by it; nothing but this will strengthen them.
Tliis is found to be the case sooner, or later : which generally produces
a change in their hearing : so that such ministers who were useful to
them at one time are not at another. And if this were properly under-
stood, there would not be such objections amongst ministers and
churches, when any of their friends leave them, to join and sit under a
more advariced ministry. Our John says, / write unto yon, fathers,
because ye have known him that is from the beginning. I write unto
you, young men, because ye have overcome the wicked one. I write
unto you, little children, because ye have known the Father. May the
J.ord command his blessing on what hath been delivered. Amen.
SERMON XXI.
/ have ivritten unto you, fathers, because ye have known him that is
from the beginning. I have written unto you, young men, because
ye are strong, and the word of God ahideth in you, and ye have
overcome the tvicked one. — 1 John ii. 14.
Our Lord Jesus Christ in the course of his public ministry, repeated
over several times the same thin-s. Tliis is very evident by what is
recorded in all the four Evangelists concerning the same. No doubt but
our apostle copied after him : so did Paul the ai^stle, when the case
B i^
186 I JOHN 11. 14.
called for, and required it : to the intent Truth might be the more com-
pletely fixed and confirmed, and the saints have it the more deeply im-'
pressed on their memories. So here, our apostle, goes over almost the
same subject as in the former verse ; only that there it was in the present
tense, here it is in the past, and there he had his address to babes, or
the little children in Christ, and here he omits them. His words, in the
former verse, were, " I write unto you, fathers, because ye have known
him that is from the beginning. 1 write unto you, young men, becauste
ye have overcome the wicked one. I write unto you, little children,
because ve have known the Father." Thus he gives his reason for his
particular address to each of them : and expresses the attainments of
each of them in the school of Christ; and also what was their highest
attainment therein. It was the excellency of the degree and stage the
fathers were arrived at — they knew him that is from the beginning. It
was the highest degree the young men were arrived at — they overcame,
and had overcome the wicked one. The highest step the little children
were come up unto, was this — they had known the Father. The title,
little children, is universal : our a]>ostle gives it to the whole body of
christians, as an universal term suited to them all, again and again
throughout this Epistle. But I told you. Dr. Goodwin says, that as
used in the 13th verse, it is a different word than in the former verse ; in
the 13th it signifies infants ov babes. This our present verse, may be
supposed to retain and comprehend them, as included in the fathers, and
young men. If so, it must convey this with it^ — he did not conceive
they would always continue in their infant state; but would most cer-
tainly grow out of it, into a more advanced one. If that can be sup-
posed to be his reason for omitting them in the verse now before us, it
should serve to be a lesson to all the saints ; and remind them of that
most blessed word, which declares, " the path of the just is as the shin-
ing light, which sliineth more and more unto the perfect day." The
. Lord's promise to his church is this, " I will be as the dew unto Israel :
he shall grow as the lily, and cast forth his roots as Lebanon. His
branches shall spread, and his beauty shall be as the olive-tree, and his
smell as Lebanon." Hos. xiv. 5, 6. In my text, the apostle realizes this,
as evidenced in those several degrees, and advancements in the school of
Christ : and here, changing the tense in which he had spoken unto these
saints before,- he says, / have icritten unto you, fathers, because ye
have known him from the beginning : omitting the supplement, and so
the words read. / have written unto yon, young men, because ye are
strong, and the word of God abideth in you, and ye have overcome the
wicked one. Here he says of the young men, what he had not before.
In the former verse he said, " I write unto you, young men, because ye
have overcome the wicked one :" here he says, / have written unto you,
young men, because ye are strong, and the word of God abideth in you,
and ye have overcome the loicked one. So that he gives here the reason
how it was these young men wore strong. It was in the Lord and in the
power of his might they were so : it was because the word of God dwelt
and abode in them. This made a lively and deep impression on them :
it was this produced in their tempers, lives, and conversations, a con-
formity to the revealed will of God, that which was answerable, and
agreeable unto all this ; by the which they could not but be in reality,
the epistles of Christ, known and read of all men. This appears to me
1 JOHN II. 14. 187
to be the outline of the subject and text before us; which I shall aim to
open, and express what is contained in the same, by casting it into the
following division.
1. By considering what he had written to the fathers, and his
reasons for the same, and why he recites it. / km:e written unto you,
fathers, because ye have knoivn him that is from the beginning.
2. What he had written to the young men, and why he also re-
cites it.
3. His reason for his again addressing these young men. He gives
it in these words. Because ye are strong, and the word of God abideth
in you, and ye have overcome the wicked one. Some of these blessings
were present with tliem, and in them. One great and unspeakable one
was past. / have written unto you, young men, because ye are strong,
and the word of God abideth in you, and ye have overcome the loicked
one.
4. How it was they were so strong ? It was, by the word of God
abiding in them. / have written unto you, fathers, because ye have
known him that is from the beginning. I have written unto you, young
men, because ye are strong, and the word of God abideth in you, and
ye have overcome the ivicked one.
1, I am to consider what he had written to the fathers, and his
reasons for the same, and why he recites it ; for the words before us,
contain all this. / ^vrite unto you, fathers, was in the former verse.
Here it is, / have written unto you, fathers. His reason for the same,
as he himself gives it, was, because ye have known him that is from the
beginning. The words that is we will leave out : we took them in, as we
went over the past verse. To know the beginning of the gospal, as
preached by the Lord himself, must be a blessing which could not but be
most highly valued and esteemed by saints in the age in which John lived.
He, and others in that age, had been thus favoured : there can be no great
doubt of this. "7^^ he miglit intend tliem in this address, and style them
fathers, as well as others, who might in a spiritual sense, and on spiritual
accounts most justly deserve the title. It is by no means foreign from
the subject, to conceive, /rowt the beginning, may be designed in the first
place, to express the beginning of our Lord's ministry : ^.mlt such as had
retained the everlasting truth which Christ himself had delivered, con-
cerning his co-essentiality with the Father, his living with, and his being
■pre-ordained by Him, for all the purposes of life and salvation to the
elect and beloved ones; such as had so retained in their minds, and had
the savour and fragrancy of these important verities resting on their
spirits, these could not but be very precious unto our apostle. As also
others were, who had the true knowledge of Christ in their minds : but
whilst such as were brought by the ministry of the apostles, to know
Christ, must have been peculiarly and particularly dear and precious in
their esteem ; yet when they met with those who had received the know-
ledge of Christ, under his own teaching, I conceive it must have been
great joy to the holy apostles of the Lord and Saviour. Well, we will
pass this, and go, as we before did, to the fathers, as being so called
because they had been a long time in his school, and had been greatly
favoured with light from the Divine Spirit, so as to conceive and appre-
hend, to enjoy and to know Christ in his Person : as one in the Self-ex-
isting Essence, who was equal with the Father and the Spirit : who was
188 i JOHN 11. 14.
set up as God-Man, and shone forth in maji-sty and glory which none
but HiniiJelf could be invested with — In the form of God — The Image of
the Invisible God — In the glory which was given liim by tlie Father
before the world was. And this as God-Man. In whom the Son of the
living God dwelt, as the incomprehensible and only-begotten Son of God,
in the liumanity : by means of which all the fulness of the Godhead
dwelleth in Him, because of the Personal union which subsists between
the Second Person in the Essence, and the Individual humanity assumed
by Him into Union, so as to receive ail its Personality hereby. Now
the eternity of Chri st's Person , the_a^ rv , wli ! c h_ li e had with the Father
Wore tlie. world' was. His existence before God, Hjs Person iTTTTloryr
how lie was the first and the last in all the ways and works of God, con-
stitute a subject which is of vast importance to the mind : in the which
saints of the highest attainments in the scliool of Clnist, take great
delight: so far as they have been favoured by tlie Holy Spirit, with an
intuitive knowledge of the same. The means of their receiving this, is
from the revelation made thereof in the sacred word. An4old saints, who
deserve the title of/«/Atrs, find everlasting life, and enjoy the same, in
their knowledge of the Person of Christ, and in their having personal
and pirticular communion with Him. He therefore becomes their daily
study and delight: their jov and their treasure. They know He will be
their ppr|)etual Heaven in Glory. They therefore are aiming with Pavl
to know Him more app ehensively : more as their Head, their Lord, their
Righteousness, their everlasting Purifier, their Hope, their All : being
fully persuaded, if they could but apprehend what his glory is, as set
bt'fore them in the gospel, they should have most blessed conception of
what their glory will consist in ; which will be to see his glory, and to
see Him in his glory, hy means of wliich they will be swallowed up, so as
to be perpetually fixed on Him, and be filled by Him with all the fulness
of God. Now beyond this sul)ject, and the enjoyment of it, none can
attain this side the vision of Christ in glory. Some of the saints liave
clearer and brighter views and apprehensions than others. It is not a
matter of speculation, but an infinite subject. Faith can never fully
comprehend it; No; nor can saints ever fidlv enter into it in Glory. It
is glory itself. Here below some saints, as they advance heaven-ward,
have more of the knowledge of glory let down upon them, which as it
enters into their minds, yields them prospects and foretastes of future
glory, and prepares them for the same. I would by no means admit of
mine own thoughts on this subject. I would be passive ; giving up my
mind to the Holy Ghost, for him to enlighten it, into the knowledge of
Christ's Person, from the revelation of the same, aud from the same so to
form Christ in me, and thereby make Him my supreme and everlasting
All, as might lead me to say, " Whom have I in Iieaven but thee? and
there is none upon earth that I desire besides thee." There are some
things said concerning the Pre-existence of Christ's soul which are no
parts of my creel : nor do I love the statement given of this subject, when
it is said .Jehovah covenanted with tlie human soul of Christ; of this 1
can by no means apjirove ; because the human soul of Christ is a crea-
ture; and I wotdd not for ten thousand thousand worlds that my
salvation and iternal glory should rest on a creature. My views, ap|)re-
hensions, and C(»nc(|»ti()iis from the scriptures concerning the Person of
Christ are these. I believe the Son of God, who wasj^juiij ever will, and
I JOHN II. r4. 189
cannot but be equal in tbe GoUicad with the Father and the Holy
Ghost, as possessinij the whole of the divine Nature, Essence, and
Godhead with them, was by the will of the Holy Trinity predestinated
into creature existence. And M^as as the Second Person in the Incom-
prehensible Essence, to be God-Man, from everlasting. This is his com-
mencement of being; what He is as God-Man. By this the glory of his
Godhead is secured : which I am always afraid is not in the other way of
stating- this most deep and mysterious subject. Let me. Beloved, be
understood by you on this great and grand point, so that you may not
say of me when I sluiU be out of the body, and it lies rotting in the grave,
that I held tlie doctrine of the Pre-existence of Christ's human soul, and
the Indwelling scheme: that all the fulness of the Godhead dwells in it.
Say, if you like to mention it, that I believed from the scriptures, that
Christ was set up, and existed from everlasting: that the foundation of
this was laid in the Second Person in tlie Essence, who was decreed to be
God-Man: that this decree falling on Him, he existing as a Person in
the Godhead,S»< was capable of sustaining the glory, and wearing the
garb and appearance of God-Man : that he actually was God-Man, from
everlasting. He had an aerial body, before he had a corporeal one:
which, it may be, was somewhat like what the bodies of the saints will be
after tlieir resurrection. In tl^ which he ap])eared before his open In-
carnation to many of the saints, under the Old Testament dis])ensation.
I believe the whole fulness of the Godhead dwelleth Personally in Christ :
He being God and man in one Person ; and united by Personal union to
the Son of the living God. The eternal Father not only chose Christ to
be God-Man, but the Essential Son, and Word of God, was pleased to
engage to be all this. And so far as I know and apprehend of this
matter, I have here briefly declared. I would have the following scrip-
tures considered, as belonging to this most deep, sublime, and wonderful
subject. " For as the Father liath life in himself; so liath he given to
the Son to have life in himself." Jno. v. 26. " And no man hath
ascended up to heaven, but he that came down from heaven, even the
Son of Man which is in heaven." Jno. iii. 13. *' For I came down from
heaven, not to do mine own will, but the will of him that sent me." Jno.
vi. 38. "Verily, verily, I say unto you, Before Abraham was, I am."
Jno. viii. 58. " Say ye of liim, whom the Father hath sanctified, and
sent into the world. Thou blasphemest ; because I said, I am the Son of
God?" Jno. X. 36. "And now, O Father, glorify thou me with thine
own self, with the glory which I had with thee before the world was."
Jno. xvii. 5. Whilst I understand all these most sacred and important
passages, to be spoken by Christ, as God-Man ; yet I understand from
them, that his Being in the Essence, as distinct in Personality from the
Father and the Spirit, the Son of the living God, is the very foundation
of his being God and Man in one Christ. To this I would add. He whom
we style God-Man, was not taken up into union with the Essence, He
was taken up into union with a Person in the Essence. Now as old
persons love to hear and contemplate on, ancient things, so our apostle
gives us to understand, that the fathers in Christ, have their s|)iritual
minds taken up, and exercised on Him who was from everlasting, their
eternal Head, and their eternal life: in whom they were chosen: by
whom they were represented : in whom they were loved by the Father
with an everlasting love : in whom they were blessed with all spiritual
190 1 JOHN II. 14.
blessings : in whose Person they were accepted : with wliom the cove-
nant of grace began. He was the Surety of ths elect in it. Hi hath,
agreeable to the will of the Father, carried the whole of it into execution.
He is the Righteousness, Salvation, and Perfection of his whole church.
It may well become them, therefore, to have their minds engaged on
Him ; and it need not be wondered at, that John should make it the
prime excellency of these fathers in Christ, to whom he here writes, that
they knew Him that is from the beginning. I hare ivritten unto you,
fathers, according to your age, growth, and state in Christianity. It is
your delight, and quite to the degree you have attained in the school of
Christ, to be much engaged in deep meditation on the original glories of
the Person of Christ: on the nature a^id inherent Perfections which re-
side in Him. I have in my Gospel set forth, and recorded many of those
most important sayings which he uttered from himSL'lf,~"Ste.^which contain
such depths, as the Holy Ghost only can unfold unto you. I would re-
conmiend them to your most diligent perusal; as they contain in them,
life everlasting. My end in writing to you, is to encourage you, to abide
in what you know — not to be moved therefrom — I know what is going
forward in the churches : I therefore have written unto you, fathers, he-
cause ye have known him that is from the bee/inning — that ye may
receive no other doctrine concerning Him, than that which ye received
from the beginning; when it was delivered most purely by us the apostles
of the Lord and Saviour, with the Holy Ghost sent down from heaven.
I would here add, all such as take on them lo feed the church of
God, and give accounts unto the same, concerning the Person of Christ,
God-Man, and his Glories, Perfections, Royalties, and Blessedness, his
Life, Self-existence, and Immortality as such, should take care they say
all they say, on this great mystery, God manifested in the flesh, agreeable
with tlie revelation made of the same in the holy Scriptures. Lest they
should be found substituting a false Christ, a Christ of their own formimi",
and not the Christ of God. The apostle recites what he had written to
those persons, he here addresseth, to preserve them from going off from
what they knew of Him, -and had believed, and confessed concerning
Him. Thus having so far as I could, given you the outline on this first
head of my discourse, and leaving it for you at your leisure to improve
and meditate on, 1 proceed
2. To notice what he had written to the young men, which he here
refers unto, and why he also recites it. 1 have written unto you, young
men.
He wrote to them in the former verse. He there gave this as the
reason for it. Because ye have overcome the wicked one. It was, most
certainly, to encourage them ; to strengthen them ; to shew them a token
of his personal love and affection to them : that they might clearly |)er-
ceive that he did not love them less than he did the fathers, though he
could not but place the fathers first, and write to them in a different wav,
and on a different subject. He could not write to these as he had to
them : as they were more highly advanced in the scliool of Christ, and
were learning a more distinct lesson, which according to their seniority
was more suited to them. These young men were dextero.is in fighting
the battles of the Lord. They were full of godly zeal and courage.
They frequently displayed it : by withstanding the devil: by resisting
him'in the faith of Jesus. Hereby they made him flee again and again.
1 joH>f 11. 14. ^ 191
They were men of renown for this. The apostle bears his testimony of
this, in saymg in the former verse, " I write unto you, young men, be-
cause ye have overcome the wicked one." And here he says to them,
/ have written unto you, young men, because ye are strong. Solomon
says, "The glory of young men is their strength ; and the beauty of old
men is the gray head." So it was the glory of these young men in
Christ, their spiritual strengtli : which they, under the influence of the
Holy Ghost, exerted in resisting the devil, and their own fleshly lusts,
which war against the soul : as also, in withstanding the heresies and
false doctrines of the day in which they lived. 1 put in this for the fol-
lowing reason — because the apostle as soon as he ends this part of his
discourse, and has given them an exhortation, informs them of the Anti-
christs of that day. So that this must be included in what is written to
the fathers : he must mean they should abide in the profession of the
true faith of Christ's Person, and salvation, and not deviate therefrom.
The absolute necessity of this, could not but be evident unto them.
These young men, were strong in the Lord and in the power of his might.
Their courage was not abated, thougli they had been again and again in
the closest engagements with the evil one. They were in the Lord as
strong as ever. They were noble and valiant soldiers. They were ex-
pert in the use of their spiritual arms. They had again and again come
up from the battle, more than conquerors through him that loved them :
and were to the present moment, noble champions for Christ Jesus.
Hence the apostle says, / have written unto you, yoking men, because ye
are strong. This he gives as his reason for writing to them; he said not
this before. It may be he recites his writing to them in the former verse,
that he might bring in this here, as an encouragement — that they might
not only be encouraged from his observation of them, but also be excited
to shew their hatred against the one grand, common, and universal enemy
of the whole church, the evil one, the devd, more and more. / have
ivritten unto you, youvg men, because ye are strong, and the word of
God abideth in you, and ye have overcome the icicked one. Having given
you the outline of this, 1 am brought to my next particular, Avhich is,
3. To shew you his reason for his addressing these young men this
second time. He gives it in these words, because ye are strong, and the
word of God abideth in you, and ye have overcome the wicked one. I
have written unto you, young men, because ye are strong, and the word
of God abideth in you, and ye have overcome the wicked one.
He had in the former verse said they had overcome the wicked one : he
here adds to this, by saying they were strong. Ye are strong, and the word
of God abideth in you, and ye have overcome the luicked one. It most
certainly was to be an encouragement unto them, and as an excitement to
encourage them to go on in the good ways of the Lord, and to wax
stronger and stronger : and also to give them right apprehensions in
whom their great strength lay : likewise by what means it was continued
and renewed. He would fain have them most clearly understand, their
righteousness and strength were in Christ Jesus; who as the Essential
and Living Word, was in them. He lived in them. He abode in them.
It was in Him, and from Him, and by his indwelling in them, they were
all they were : strong and vigorous in the good ways of God — in running
the race set before them — in marching with an high hand heaven-ward —
in glorifying the Lord with their spirits, souls, and bodies, which were
192 I JOHN II. 14.
His — in rcTiouncing every error — in boldly resisting sueh as were corrupt
in tlie doctrine of the ever l)lesscd Trinity ; who liad not the true Christ
in their ministry ; who were reprobate concerning the faitli. The ijouiig
men were of a sound judgment. They liad a clear spiritual discernmeni.
They liad the knowledge of essential and fundamental Truth in their
heads, and the real and most blessed experience of the same in tlieir
liearts ; by means of wliich they were preserved from those errors, and"
pernicious preachers which were in the day in which these lived : and
having the spirit of love, and of a sound mind, they boldly withstood
them, and overcame them. For I cannot but include this, as what is
intended by their having overcome the wicked one ; as every corruption
of the word-^otl doctrine, '^icl ordinances, and worship of Christ, is from
him. All mental errors are as truly and positively sinful and abominable
in the sight of God, as any corruptions of the flesh are. It is of vast im-
jjortance to know the truth as it is in Jesus — to receive it — to believe it —
to abide in it — to walk in it — to persevere in it — to die in it : because the
glory of God, and Christ is concerned in it. We should therefore value
it beyond our own salvation. Our Lord says, " If ye continue in my
word, then are ye my disciples indeed ; And ye shall know the truth, and
the truth shall make you free." John viii. 31, 32. Young men in Christ,
are generally found to be very particular about the doctrines of grace,
and the preachers they hear. Those in Johns time, and to whom he
writes, were strong in the grace which is in Christ Jesus. The living
Word was in them. They were quickened by Him. He was their
strength. It was through Him, they overcame the wicked one. Let his
attacks upon them be what they might, these were in Christ, more than a
match for him ; for they had overcome him. Their grace had been exercised.
Their faith had been opposed. He had cast his fiery darts at them;
which they had quenched, by looking to Christ, and making use of Him
as their shield. He had corrupted the v/hole system of grace, as revealed
in the gospel, so far as it lay in his power so to do ; yet these young men
had seen into all this deception ; and though he had raised up men to
preach just what he had invented, and which was altogether a lie, whilst
it was coloured over with the name and sound of Jesus Christ; and he
appeared in them, and their doctrine, and ministry as an angel of light ;
yet these young men in Christ, were made wise unto salvation, and con-
founded and confuted the whole, because thoy were born of God,'aii4-
taught of God, and kept by the power of God. And this the apostle
assigns as his reason for having written unto them in the words before us.
/ liave written unto you, yoiiny men, because ye (ire strong, and the word
of Godalndctli in you, and ye have overcome the wicked one. His writ-
ing to them, shews his very great love for them, his attachment unto
them, and how much his heart was set upon them. He viewed them to
be a seed, a generation, who should praise the Lord, and keep up his
Name and Truth in the world ^^ctfli^ from them, in succession, it would be
maintained in all a2:es, and throughout all generations. The fathers in
Christ are going off the stage: their eyes will soon be closed in death.
The young men are to have a continuance on this stage, when, and after
the other are called off. It is therefore a part of the concern and duty of
such as are fathers in Christ, to connnunicate as much as they possibly
can, of what they know of Christ unto them : that they receiving more
light and knowledge into the mysteries of Christ, and his'kingdom, may
I joHx II. T4. 193
thereby be of the more service and use to the saints, and that the loss of
the fathers may not be so much felt. We have a most noble instance of
this, in Pete?- the apostle of Jesus Christ ; who says to the saints to whom
he wrote, " Wherefore I will not be negligent to put you always in re-
membrance of these things, though ye know them, and be established in
the present truth. Yea, I think it meet, as long as I am in this taber-
nacle, to stir you up, by putting you in remembrance : Knowing that
shortly I must put off this my tabernacle, even as our Lord Jesus Christ
hath shewed me." 2 Epis. i. 12 — 14. A most noble example, worthy
of imitation by all the servants of Christ, who may be styled fathers in
Christ, for their spiritual knowledge, and attainments. It would be well
they should communicate their knowledge, as fully as they possibly can,
to their senior and junior brethren, that the saints at large might sustain
no loss by their being taken to heaven. Yea, and such of them as have
gifts for it, they should use them, so as to leave some writings behind
them, which might be of increasing profit to the church of Christ.
Having set before you, what the apostle John had written to the young
men, and wJiy he had written unto them, with his reason for his again
addressing them, as he doth in this verse, I come to my last particular.
4. How it was they were so strong? It was, by the word of God
abiding in them. / have tcritten unto you, young men, because ye are
strong, and the tvord of God abideth in yoti, and ye have overcome the
wicked one.
Bv the Word of God here, may be understood, either the Essential,
living Word, who sustains the title in our apostle's writings, both in his
gospel, and also in this Epistle ; or the written word. It may be best, as
it will be the more comprehensive, to take in both here. It must have
been that Christ the living Word was in them, as their life and their light,
agreeable with his own declaration in the days of his flesh ; who then
said, " I am the light of the world : he that followeth me, shall not walk
in darkness, but shall have the light of life." John viii. 12. The Lord
Jesus Christ abiding in these young men in him, he quickening and
putting forth his life and light in their souls, hereby they were strength-
ened with strength, and hereby Christ was their strength, and they were
strong in the grace which was in Him. / have written unto you, young
men, because ye are strong. Ye are a noble company of spiritual
warriors. Ye have the hearts of lions, in fighting the great and roaring
lion, who is going up and down continually, seeking whom he may
devour. You are strong, for the Lord hath strengthened you. You are
strong, because the word of God abideth in you — the word of Christ,
which is able to make you wise unto salvation, even the Scriptures of
truth, by the knowledge and faith of which, ye grow into Christ, so as to
be rooted, grounded, and settled in Him. The written word of God may
also be included in what the apostle here says in his address to these
young men in Christ, when he says, / have written unto you^ young
men, because ye are strong, and the vjord of God abideth in you, and ye
have overcome the tvicked one. Because it is by the written word, as the
same has place in our renewed minds, that Christ lives and dwells in our
hearts. Hence the apostle Paul writing to the saints at Colosse, says,
" Let the word of Christ dwell in you richly in all wisdom ; teaching,
and admotiishing one another in psalms, and hymns, and spiritual songs,
singing with grace in your hearts to the Lord." chap. iii. 16. Here, it
c e
194 I JOHN II. 14.
seems to me, is a very clear distinction made between Christ, afid the
word of Christ. It is by the word of Christ he dwells in us ; just as it is
by Him, the Word of life, dwelling in us, his word doth. And it is by
both, and from both, the young men in Christ were strong. It was
hereby they overcame the wicked one. The written word provided them
with armour of proof. They were hereby armed against every assault of
the enemy. It was Christ the Essential Word taught them the use of the
spiritual arms. He went before tliem, as the Captain of the Lord's host.
He strengthened them in the day of battle ; so that they were enabled to
shout and say, "The Loud of hosts is witli us, the God of Jacob is our
refuge." Hence our apostle addresseth them as conquerors, saying. Ye
have overcome the 7cicked one. He places to their account former vic-
tories. He therefore uses the past tense. / have tcritten unto you,
young men, because ye are strong, and the word of God abideth in you,
and ye -fiaoe overcome the vncked one. This then is their excellency :
the crown and summit to which they arrive. They are valiant for the
Trutli. They are zealous in the good ways of God. They are fit for war
and battle. They are strong and full of exploits: that which makes
them so, is the word of God abiding in them, and his word dwelling in
them. Ye young men are strong. Ye are fit and well fitted for martial
exercises, and enterprises. Ye can cut the sinews of error. Ye are well
skilled in the use of the spiritual bow. Ye ca:i shoot arrows at an liair's
breadth, and wound the old serpent called the devil, ere he is aware. I
do not ascribe this to you, as though it proceeded in any measure from
yourselves. No. It is all the fruits and effects of supernatural grace.
It is wholly from the Lord, and from the power of liis might. It is be-
cause the word of God abideth in you, that ye have overcome the wicked
one, in all his past assaults on you. The love of the Father is in you :
the love of the Father preserves you : the love of the Father abideth in
you : this is the cause of your continuation in his good ways : to this
is to be attributed all your spiritual successes. I love you in Christ. I
value you for your spiritual successes and victories in his great name.
My heart is drawn out towards you. I have written particularly unto
you. I love you next to the fathers, whom I love in the Truth, and you
also, and all them wliich liave known the truth, for the truth's sake which
shall be in you, and abide with you, and them for ever: neither can I
express my spiritual affection for you beyond, or better than in the
following words, " Grace be with you, mercy, and peace from God the
Father, and from the Lord Jesus Christ, the Son of the Father, in truth
and love." 2 Epis. v. 3. I have therefore one piece of advice to give
you ; wliich I will administer unto you, by way of exhortation in the
three next following verses. May the Lord, if it please him, reflect his own
light on what hath been set forth, and delivered; so that this passage
of the word may shine forth so clearly, as that your minds having a right
and proper understanding of the same, you may receive real profit and
good therefrom : and " that God in all things may be glorified through
Jesus Christ ; to whom be praise and dominion for ever and ever. Amen."
This is the desire and prayer of my heart. Tlie Lord grant it me on your
behalf, and to the praise and glory of his Name. Amen.
1 JOHN H. 15, 16, 17. 1-95
SERMON XXIL
Love not the world, neither the things that are in the world If any
man love the world, the love of the Father is not in him. For all
that is in the world, the lust of the flesh, and the lust of the eyes,
and the jjride of life, is not of the Father, but is of the world.
And the xvorld passeth away, and the lust thereof: but he that
doeth the will of God abideth for ever. — 1 John ii, 15, 16, 17.
Our apostle having expressed himself by way of address to the fathers,
young men, and babes in Christ, in the two former verses, and given his
reasons for so doing, pointed out wherein the chiefest excellency of each
of these states consists, and the highest attainment of christian know-
ledge in them, he here comes to give a word of exhortation. This is con-
tained in the words now before us ; which may be considered as belong-
ing to the whole church of Christ : but to one denomination of christians
more than to others. As for instance, old saints, such as are justly
termed fathers in Christ, seem by their advancement in the knov/ledge of
Christ, and communion with Him, not to need it. Babes in Christ, seem
not to l>e brouglit forward enough in the school of Christ, to be fit sub-
jects of such an exhortation. The young men therefore seem to be most
immediately intended : and as the former words to them were these, /
have written unto you, young men, because ye are strong, and the word
of God abideth in you, and ye have overcome the wicked one. And these
words immediately follow ; Love not the world, neither the things that
are in. the world. If any man love the world, the love of the Father is
not in him. For all that is in the ivorld, the lust of the fesh, and the
lust of the eyes, and the pride of life, is not of the Father, but is of the
world. And the ivorld passeth away, and the lust thereof: but he that
doeth the will of God abideth for ever. It seems, therefore, that it is an
address, or an admonition and caution to the young men in Christ: to
which this may be added ; it is more suited to such as may be styled
young men in Christ, considered as in the prime of nature, as well as of
grace. Therefore I shall consider them as those here particularly in-
tended, and treat the words as an exhortation unto them. I will accord-
ingly cast my whole subject into the following order and division, by
considering the words thus.
1. The caution here given not to love the world, and the things
which are in it: with the reason given against it. Love not the world,
neither the things that are in the world. If any man love the world,
the love of the Father is not in him.
2. A summary account given of all that is in the world; with a
denial of its being of the Father. It is wholly of the world: For all
that is in the ivorld, the lust of the Jl<sh, and the lust of the eyes, and
the pride of life, is not of the Father, but is of the icorld.
3. The vanity and emptiness, of the whole world : with the stability
of him who doeth the will of God. And the world passeth axvay, and
the lust thereof: but he that doeth the will of God abideth for ever. If
I am carried clearly through this, I conceive you will have the full
196 T JOHH XI. 15, 16, 17.
outline. May the Lord be with me. Amen. And render the same a
blessing. So be it, O Lord, for thy own great Name's sake. 1 am
1. To enter on the caution here given, for it is such, as it may be
considered as an exhortation also. Love not the world, and the things
which are in it : with the reason given against it. The subject is set
forth in these words before us. Love not the tuorld, neither the things
that are in the world. If any man love the xoorld, the love of the
Father is nut in him.
Here is a caution given. It is to the young men in Christ Jesus :
■who have been admitted into fellowship with him : who are on his side :
who are fighting under him as the Captain of salvation. They are here
cautioned against this present evil world, not to love it : by which we are
to understand the spirit, the customs, maxims, the ends and designs of
the men of the world: who turn their back on Christ: renounce and
will have nothing to do with Him : who in all their aims, designs, and
ends, are guided and influenced to pursue that which will tend to self-
gratification. Let this be as various as it may, yet this is all a worldly
man can be at : self being alone his end and aim ; how to advance it,
so as to receive comfort and content therefrom. Now young christians
are in the world : they cannot go out of it : they must live their ap-
pointed time in it: they cannot be without having their concerns in it.
The Lord's beloved ones are variously disposed of by his own will and
appointments in it ; they are not forbidden to attend to worldly business ;
nor to get what is lawful in an industrious way. Tliey are cautioned
only not to love the world : by which must be intended not to love it with
an inordinate love and affection, so as to set the heart upon it, and esteem
it as our treasure and portion. Love not the world for itself: as though
it could make you happy : as if some real good was to be found in it :
neither the things which are in it. There is no real good to be found in
the same. This is very evident ; because one who had vast possessions,
a flourishing trade, plenty of riches, a noble retinue, and enjoyed every
thing which he possibly could, found no real good in the whole : so that
he wrote a book and puljlished it at a very great expence. I have seen, and
read it : vet, I profess, if I did not know Christ, I never would look into
it again. It is to me so very doleful. It seems enough to crack the
heart-stiings of every worldly man in the wliole world. The title of it is
Ecclesiastes ; or. The Preacher : near its close is, " Vanity of vanities,
saith the Preacher ; all is vanity." chap. xii. 8. If iS'o/omow could find
no real substantial good in all his worldly pursuits, where, or who is the
man that cometh after the king, that doth, or shall ? No wonder then,
an apostle of the Lord and Saviour, who had seen him, and found all
good in liim, should give this caution to young men who were in
love with this Jesus, not to love the world, and the things which are in it,
lest it should ensnare and captivate their minds and aft'ections, and
thereby take them off in any manner and measure, from the all-glorious,
most truly precious Lord Jesus Christ. You who are young in the good
ways of God, to you is this word of caution addressed. Love not the
world, neither the thinr/s that are in the world. Not, my beloved, that
you are to omit worldly business, and employments. Some of you must
in due season, be settled in the world : you are to be married : to bring
lip children : to enter on trades : to carry on business : to be diligent in
the same. It will be no sin to be industrious; to got wealth; to have
I JOHN 11. 15, 16, 17. 197
larg^e concerns : all this may be done and performed in the Name, and
faith of the Son of God. It hath been : it was in the apostle's time : it
hath been since : it is in the present day : it will be so long as the world :
nor is any part of this an enemy to our f.iith : many a time it is a further-
ance to it. My young- friends in Christ, the caution is, Love not the
world, neither the things that are in the tcorld. You mav feel the force
of this, and act under its influence, and be properly exercised in worldly
things. We have an account of one Mr. Dorney of Gloucestershire, an
eminent merchant, who was very greatly engaged in his own temporal
concerns, yet a more spiritual person could not be found. He was so far
from being unfitted by his vocation from prayer and conversing with
God, none was more constant in his addresses to the throne of the
heavenly grace ; or in reading the holy scriptures : and this in, and with
his family and friends, as in secret also. It is a good Dutch proverb.
Prayer hindereth no work. I say, beloved in Christ, if you are called
to enter on life, to pursue trade, and business, or fill up any station, be
it inferior, or superior, this is the advice which suits you, nor can you
act right without it. " Trust in the Lord with all thine heart ; and lean
not unto thine own understanding. In all thy ways acknowledge him,
and he shall direct thy paths." Prov. iii. 5, 6. Set not your hearts on
the world, or worldly good. Love not the things which are in it. Use
it, and them, as not abusing the same, but in their place, for which the
Lord hath appointed them. The less you have of them so much the
better. If the Lord gives you riches, use the same to his honour, to his
glory, and on liis cause and interest, so far, and not beyond what will
serve to increase his praise. By which I mean, this is not to be done to
the neglect of your families : nor to laying up in store, agreeably with the
bounty of the Lord towards you. O young men in Christ, this com->
mandment, this caution, this exhortation is for you. Love not the world.
Set not your heart on it, nor any of the things in it : they all perish in
the using : they will not long be continued to you. What is your life ?:
Of no long season : it is even as a vapour, which appeareth for a little
time, and then vanisheth away. Set therefore your affections on things,
above, and not on things beneath. For ye are dead, and your life is hid
with Christ in God. The reason the apostle gives, why we should not
love the world, is this — // any man love the world, the love of the
Father is not in linn. This reflects light on the subject. We are not to
\6ve the world, neither the things which are in the world, with the whole
of our hearts : not to an infinite degree ; as if we esteemed it to be our
chief good : nor as if we were unwilling to be parted from it, and for ever
separated from all in it, by death, at any moment the Lord shall be
removing us herefrom. This would prove the love of the Father is not
in us. He loved us before the foundation of the world. If we have
right thoughts and views of this, we shall love Him, for his loving us
from everlasting. The Father thought on us, before he formed this world
on which we dwell. If we are right with Him, we shall think of Him,
and his thoughts and purposes in Christ Jesus concerning us, more than
we shall of the world, and all the things in it. The Father fixed our
allotments in the world, during our continuance in a time state, before he
gave being and existence to it, by his almighty word of power. Surely
then, if the love of the Father is in us, we shall rest well pleased with the
good pleasure of his will concerning us, concerning our particular situa-
198 I JOHN 11. 15, 16, 17.
tions in life. If any man love the world, the love of the Father is not
in him. This is very expressive. It is also very compreiiensive : it takes
in all who are or may be under a profession of the Father's love. He
loved you before the world was. He loved you when the world was not.
He loved you from everlasting. You profess this : you confess this : yet
your hearts and affections, your minds and thoughts are more set upon,
and engaged in the things of time, and sense, in worldly things, in
earthly, sensual things, than on the Father's everlasting love. AVhat can
I, says the apostle, conclude from this? Is it not a most just, whilst it
is also an awful evidence against you ? If any man love the world, the
love of the Father is not in him. I am, says John, for divine realities.
What is a profession without a possession? It is to me nothing worth.
I therefore declare it to, and before you all. If any man, let his profession
be what it may, love the world, the love of the Father is not in him.
Where the knowledge and real enjoyment of the Father's love is,-it^lifi^ ''J
up above and beyond all the world, and the whole contained in if. The
maxims of the world, the beauties, charms, and pleasures of it, are
annihilated in the mind, in "Qie which God hath shed abroad his love.
Tiie carnal and corrupt doctrines, and the very natural religion of the
world, ^nd which the men of it, are so partial to, and fond of, to such as
liave the love of the Father in their hearts, appears full of sin and corrup-
tion. It is as bad, if not worse than any other thing, or any other sub-
ject in it. So that this, says the apostle, is what I have to say, by way
of caution, advice, and exhortation, and my conclusion is expressly this.
Love not the world, neither the things that are in the world. If any
man love the world, the love of the Father is not in him. The ex-
pression, the love of the Father is not in him, implies, the love of the
Father is in the heart of that person, who loves not tlie world, but prefers
God to it. To have the love of the Father in the mind, in the true know-
ledge and enjoyment of it, must be a real soul-enriching portion.
Nothing can exceed it. No: not in heaven. It will be more fully en-
joyed : but not more really and truly. I hope I have cleared this first
head of my discourse, and will therefore proceed to the next, in the wliich
is proposed
2. To give a summary account of all that is in t!ie world. With a
denial of its being of the Father. It is wholly of the world. For all
that is in the world, the lust of tJie flesh, and the lust of the eyes, and
the pride of life, is not of the Father, but is of the world.
Here is the world's trinity in its unity: which draws all mankind
out of Christ afer them. The world, the flesh, and tlie devil, are the
three great and powerful enemies of all who are in their sins, and in
their natural state. Tliev nre their complete and powerful conquerors.
Tiiey are the whole, and this contains, and it may well be said, it is the
all in the world : and a most wretched all it is. By the world must be
meant those who are in it. By all that is in the world, must be meant,
what is the substance of the whole contained in it. The enumeration of
this forms the summary of the whole. It is the lust of the frsh, and
the lust of the ryes, and the pride of life. And a mighty all this is. It
has, in its caiises and effects, been found to be loo strong and powerful
for thousands and tens of thousands. The word lust signifies desires.
We generally make use of it to express sensual desires. ^ so con-
sidered, it is one of those grand engines of the devil, by which he has
1 JOHN n. 15, 16, 17, 199
destroyed and drowned many of the sons of men, in destruction and
perdition. By the lust of the eyes, may be understood how these are
made use of, as so many inlets to the mind, to convey to it what will be
an occasion to sin, and sinning- : with the various acts which are the
effects thereof, and proceed therefrom. By the jjride of life, may be
designed to express, those various desires which proceed out of the
mind, by aiming at, and after a variety of situations and circumstances,
which have in them the appearances of affording honours, pleasures,
riches, fame, beauty, and glory, which promise such enjoyment, as
■would constitute perfect and lasting happiness, to the proprietors of the
same : yet the whole is delusive. It is wholly imaginary. It is altogether
sinful. It is increasingly so. It is not of the Father. It is wholly of
the world. This is the outline of it. To open and more fully explain
the same; the account here given of the world, of a truth must most
assuredly refer, to the course and customs of this present evil world ; so
called on account of its present existence, and because it is wholly and
altogether sinful, and full of evil : all which is the fruit and effect of the
fall : in consequence of which it is wholly and finally condemned : and
is one day to be consumed by fire : at which season, the heavens being
on fire, will be dissolved, and the elements will melt with fervent heat :
the earth also and all that is therein shall be burnt up. In its present
state, every object in it is made use of by Satan who is the god of it, to
draw them who are his, more and more into actual sin and increasing
misery ; so that such as are the Lord's, there is no one thing therein, but
they are in danger from. Its objects, sounds, pleasures, profits: these
are deceitful things ; so are its honours, customs, maxims, and its pur-
suits and practices. These are all full of snares : they have all that in
them, w'hich will suit every lust, vile affection, desire and appetite which
is to be found in fallen man. Hence it is, saints are in such danger
from the men of the world, and their conversation : because their eyes,
their ears, their every sense and passion, are liable to be tempted, and
to be impressed, and overcome. There is that deceitfulness in the things
of time and sense, and they work so impressively on the sensory, that
even the people of God at times are overcome, when, and where they
least expected. Hence they need caution, and exhortation : and this
shews the propriety of the former words to the young men in Christ.
Love not the world, neither the things that are in the world. If any
man love the tvorld, the love of the Father is not in him. The reason
for which is here most fully stated, and the whole which is in the world
is reckoned up, clearly 9xpressed, and nothing left out. For all that
is in the ivorld, the lust of the flesh, and the lust of the eyes, and the
pride of life, is not of the Father, but is of the world.
All these, not being of the Father, but of the world, is the very
reason why they are not to be loved by us. And if the love of the
Father be in us, they will be renounced by us. The enumeration of the
things which are in the world, I will endeavour to call over, and place
them in their proper order. Let us consider them in their expressions.
Here is the hist of the flesh, and the lust of the eyes, and the pride of
life. This is all, and the whole that is in the world. It is from these
alone, all our danger arises ; yet there is nothing in these worth one
single thought : it is wholly impossible to reap one moment's real satis-
faction from them. They are of the world. See them therefore, ye
200 I JOHN II. \5, 16, 17.
children of the Most Higli God, in tlieir true and native light, the vile-
ness and sinfulness of them will appear. Then reflect on the love of
your heavenly Father, and you will be preserved and saved from the
influences of them, so as not to be carried away by them. To speak
distinctly of each of these. As it respects lust ; the word signifies desire.
So that it may include the desires of the mind, as well as it may of the
body t and may here refer to a worldly disposition, and a thirst for out-
ward worldly company, and earthly things. It may also be expressive
of bodily corruption : which young men in Christ are most apt to be
afflicted, affected, and assaulted with, because of their youth, strength,
and natural constitution. They are all of them, doubtless, at one season
or another, tempted by the evil one, wlio would if possible overcome
them. " But the Lord is faithful, who shall stablish you, and keep you
from evil." It is good not to look at temptation, nor to stand in fear of
the devil, lest thereby we fall. I would give this general advice to you
that are young men in Christ. Never speak out your corruptions one to
another: carry them to the Lord: speak out all to Him. This will be
to your advantage ; leave them all with Him, that he may dethrone and
subdue them by the mighty power of his grace. Take heed, and avoid
being in a hurry and perturbation of spirit, in consequence of any
inward experience of sin arising in your mind ; as Satan will most
assuredly seek to gain advantage thereby. Hear what the apostle Peter
says, " Dearly beloved, I beseech you, as strangers and pilgrims, abstain
from fleshly lusts, which war against the soul : Having your conversation
honest among the Gentiles : that, whereas they speak against you as
evil doers, they may by your good works, which they sliall behold,
glorify God in the day of visitation." 1 Epis. ii. 11, 12. Hear ye also,
you young men in Christ, what the apostle Paul says to Timothy.
" Flee also youthful lusts ; but follow rigliteousness, faith, charity,
peace, with them that call on the Lord out of a pure heart." 2 Epis.
ii. 22.
I am now to speak of the lust of the eyes: which is enumerated
in our text, as one of the principal things which are in the world. This
consists in looking on what is without us, and that surrounds us — on
beauty, dignity, honour, and fame. And seeing others in the possession
of these, we lust, or desire to be partakers of the same. It was by this
very means, the first woman, who was the mother of us all, was over-
come. You have the account hereof in the following words. " And
when the woman saw that the tree was good for food, and that it was
pleasant to the eyes, and a tree to be desired to make one wise ; she took
of the fruit thereof, and did eat, and gave also unto her husband with
her, and he did eat." Gen. iii. 6. Here was the lust of the eyes. And
an abundance of sin is drawn forth from the mind, by means of the
eyes. Job speaks of his having made a covenant with his eyes. So it
is, we all take in more sin with our eyes, than any of us are aware of:
and having once received it, there is a taint and impression on the mind,
we cannot so easily get rid of, as we may imagine : it will sometimes
retain its impression for years. I must conceive, the lust of the eyes,
in this place, is, as I apprehend, engaging them in surveying the pomps
and glories of the world ; from whence all worldly men derive their joy.
It was by aerial representations of these, the devil made his attempt on
Christ the Son of God. So says Matthew. " Again the devil taketh
I JOHN II. 15, 16, 17. 201
him up into an exceeding high mountain, and sheweth him all the king-
doms of the world, and the glory of them." Luke says, this was in a
hiomeut of time. " And the devil said unto him. All this power will I
give ihee, and the glory of them ; for that is delivered unto me, and to
whomsoever I will, I give it. If thou therefore wilt worship me, all
shall be thine. And Jesus answered and said unto him, Get thee behind
me, Satan : for it is written. Thou shalt worship the Lord thy God, and
him only shalt thou serve." The Lord of glory could not be overcome :
yet we see it is one of the most powerful temptations whereby the wicked
one doth overcome the sons of men. The pomps and glories, and vanities
of the world, are looked at: the eyes see them: the mind is engaged
with them : the heart is set upon them. This is the lust of the eyes here
spoken of; and this is in the world, and it is altogether earthly, sensual,
and devilish. Here, ve young men in Christ, come in most suitably the
words of the apostle James ; who says, " Let the brother of low degree
rejoice in that he is exalted : But the rich, in that he is made low :
because as the flower of the grass he shall pass away^ For the sun is
no sooner risen with a burning heat, but it withereth the grass, and the
flower thereof falleth, and the grace of the fashion of it perisheth : so
also shall the rich man fade away in his ways. Blessed is the man that
endureth temptation : for when he is tried, he shall receive the crown of
life, which the Lord hath promised to them that love him." chap. i.
9—12.
We come to the third thing mentioned as being ni the world, which
is the pride of life: which must consist in vieing with, and out-vieing
one another : in dress ; in amusements ; in company, retinue, and every
possible excess. This is all that is in the world. And a very poor all it
is. To carry pride to its utmost excess : to exceed in dignity, honour,
majesty, and behaviour all others : to look with contempt on all, and
treat them with indignity, this is the verv essence of the pride of life.
This is in the world. It is the spirit of the world. It is not of the
Father, but is of the world. Therefore, ye young men in Christ, take
heed to yourselves. Hoar ye what Paid says, " I beseech you therefore,
brethren, by the mercies of God, that ye present your bodies a living
sacrifice, holy, acceptable unto God, which is your reasonable service.
And be not conformed to this world : but be ye transformed by the re-
newing of your mind, that ye may prove what is that good, and ac-
ceptable, and perfect will of God." Rom. xii 1,2. It is to me won-
derful, the apostle, so heavenly minded as he was, and so swallowed up
in communion with the Father and the Son, should be so very capable
of giving us such a correct map of the whole world and all in it, as he
here does. It shews the true knowledge of Christ makes way for a vast
expansion of the mind in some particular instances. Love not the tvorld,
neither the things that are in the world. If any man love the world,
the love of the Father is not in him. For all that is in the world, the
lust of the fie sh, and the lust of the eyes, and the pride of life, is not
of the Father, but is of the world. Then let us have nothing to do with
it. Let us turn our backs on it. Let us everlastingly renounce it. Let
us take care we are not found in the spirit of it. This brings me to my
last particular head of this discourse.
3. To shew the vanity and emptiness of the whole world : as it
stands in connection with the before given account of it. And the
D D
202 I JOHN li. 15, 16, 17.
world passet It away, arid the lust thereof: but he that doeth the will of
God abideth for ever. Tliis is a contrast. There is no continuation in
the one: the world, and its people are always clianoing. Such as do
the will of God, are permanent, and will be everlasting.
The minds of carnal and earthly-minded persons, are always chang-
ing : so are their customs, their pleasures, their amusements, their joys,
their pursuits. It is by this means they are more and more deceived.
So that in the object they sought happiness yesterday, and were greatly
mortified in not enjoying it, they will be as earnest in seeking it in, to-
day, as if they had always found it in the same object and subject.
They can only seek it in tliemselves, and in the gratiiication of their
senses. Tlieir objects from whence thev expect this, are all before them.
Thev are all contained in the lust of the flesh, and the lust of the eyes,
and the pride of life. Tliese all grow stale, and at one season or other
grow tiresome, and insipid : they can none of them be enjoyed alike :
they all perish in the very using. It might well therefore be said of the
whole of them, as the apostle doth. And the xvorld passeth away, and
the Ivst thereof. This is the case continually. One new way of sin-
ning succeeds another. One new mode of address, is substituted instead
of another. One new fashion of dress, of entertainment, of building,
succeeds one the other: all of which hath its day ; it tiien grows old,
and dies. So that the vanity of the luuiian mind, in its fallen state
cannot be expressed. It is a vacuum of mere emptiness : and that which
it aims to feed on, and to be supported by, is altogether emptiness. It
is lighter than \anity : yet this is not all ; for every thing which the men
of the world lust af ler, and are so desirous of, is passing away : and with
them, the desire of their votaries also. The icorld passeth away, and
the lust thereof. He is speaking of the same world, \vhi(h he had
reckoned up, as containing nothing more, or less in it, the lust of the
flesh, and the lust of the eyes, and the pride of life. Th», which so
far as 1 understanding my own meaning, in the description wliich I have
been giving you of the same, contains in its sum-total, the essence of
sin, and the essence of misery. No marvel, therefore, the apostle should
exhort the young men in Christ, to have nothing to do with it : saying
to them. Love not the world, neither the things that are in the world.
If any man love the world, the love of the Father is not in him. For
all that is in the world, the lust of the flesh, and the lust of the eyes,
and the pride of life, is not of the Father, but is of the icorld. And
the world, jjasseth away, and the lust thereof: but he that doeth the
will of God abideth for ever. By which I sliould understand an abid-
ance in Christ: in the knowledge and belief of the Father's revelation
and record of Him in the scriptures. Such will most assuredly abide
for ever; whilst the world, and all its deceitful lusts are passing away:
have very short duration : yea, perish in the very use and enjoyment of
them. The fashion of this world passeth away: there is a continual
flux, and reflux in it, and in all which concerns it. Such as are in
Christ, and live Christ, have an eternal inheritance. They have solid
joys: substantial pleasures: ri( lies which are durable and will outlast
the world. Thev have a portion which can sustain no change. The world
passeth away, and the lust thereof: but he that doeth the 2cill of God
abideth for ever. All which, as delivered to the young men in Christ,
h to keep them from the world : to guard them from setting their hearts
I joiixN u. 15, 16, 17. 203
and affections on the world : to give them clearly to see what it consists
of: to shew them the exceeding sinfulness of the various pursuits of
earthly minded men : and to express the emptiness, and end thereof.
And the world passeth away, and the lust thereof: hut he that doeth
the will of God abide th for ever. Thus our a[)Ostl? ends this part of
his subject to the young men in Christ : and here comes in, what the
apostle James says, very pertinently, as a closure of our sermon, " Let
no man say when he is tempted, I am tempted of God : for God cannot
be tempted with evil, neither temptetli he any man. But every man is
tempted, when he is drawn away of his own lust, and enticed. Then
when lust hath conceived, it bringeth forth sin : and sin when it is
finished, bringeth forth death." cliap. i. 13 — 15. If we would not be
overcome with the lust of the flesh, with the lust of the eyes, and with
the pj'ide of life, let us not stand looking at the same. The eyes and
ears are very dangerous avenues ; they must be guarded : or they will be
the inlets of much evil, and sorrow to the mind. It will not do for any
of the Lord's people, to go in any course, or pursue any path, so far as
they may think themselves safe, presuming the Lord will keep them.
Many who have so done, indulging their eyes and ears, and letting out
their affections and hearts towards and upon forbidden objects and sub-
jects, have most justly smarted for the same. Let the fathers, young
men, and little children mark this. Let them be mindful they are only
safe, when, and whilst tliey are kept looking unto Jesus. Let them
therefore remember the following words of the before cited apostle.
" Do not err, my beloved brethren. Every good gift, and every perfect
gift is from above, and cometh down from the Father of lights, with
whom is no variableness, neither shadow of turning. Of his own will
begat he us with the word of truth, that we should be a kind of first-
fruits of his creatures." v. 16 — 18. May the Lord the Spirit bring the
hearts of all his people, be they of what degree of standing they may in
his school, under the mighty weight, authority, and influence of his
most holy word, continually, and effectually. May every precept, every
caution, advice, direction, exhortation in tlie scriptures, be received by
us as coming from the Lord. Then we shall most carefully attend
thereto. This is of itself, and in its place, a very powerful inducement
unto it — He that doeth the will of God abide th for ever. Let us there-
fore live on Jesus. Let us go on our way rejoicing. Let his word be
our rule. Let us take his Spirit for our guide. Let us not sow to the
flesh, lest of the flesh we reap corruption : but let us sow to the Spirit,
that of the Spirit we may reap life e\ erlasting. May the Lord bless, if
it please Him, what hath bpen set before you, and make it useful and
effectual unto you. May he give these subjects an entrance into your
minds, and explain and enforce them with divine emphasis on your
hearts. Amen.
204 1 joMTJ u. 18.
SERMOxN XXIU.
Little c/iildren, it is the last time : and as ye have heard that antichrist
shall come, even now are there 7nany antichrists ; whereby we know
that it is the lust time. — I John ii. 18.
In the former verses, namely, the tliree past, the apostle was preparing-
to enter on the subject before us : which concerns erroneous teachers,
and pernicious doctrines which were then in propagation ; this was to
the very great distress of real saints, in the then present day : from the
which, the little children, the fathers in Christ, the young men, and
the babes in Clirist, had been preserved : which was matter of unspeak-
able grace. It was to be looked on as an evidence of their eternal elec-
tion ; for tke which the Lord should be most highly praised and mag-
nified : as it distinguished them from others, who were prtifLssors. It
served to be a mark of real and essential difference, between such as
were christians, and such as were only so by name. In the words before
us, he addresseth the true church of God, under the title of little chil-
dren. This he had done before, in verse I ; saying, " My little children,
these things write I unto you, that ye sin not. And if any man sin, we
have an advocate with the Father, Jesus Christ the righteous." He
again thus addressed them, verse 12 ; where he says, " I write unto
you, little children, because your sins are forgiven you for his name's
sake." After this he uses the same terra, when he is speaking to the
babes in Christ : and he makes use of it again in the words which are
now before us. He here gives his reason for his present addressing
them. It was because it was the last time. They had in the ministry
of the apostles, been informed, that one styled antichrist should come.
He was now in his harbingers, and forerunners actually come. Yea,
even now there were many antichrists. This was an evident proof to
the apostles, as that hereby they knew it was the last time, or hour, or
close of the apostolic age : for that is it which we are here to understand
by the phrase, // ix thp last time.
To give a little entrance into it, let us consider the following sub-
jects. Our Lord Jesus Christ, having in his incarnate state, finished
the work of salvation, ascended up into glory : and being seated on his
Mediatorial throne, sent down the Holy Ghost on his church on the day
of Pentecost ; who fitted and qualified his apostles and others, to preach
the unsearchable riches of free grace. On these were bestowed mira-
culous gifts. They could heal all sorts of sicknesses. They could expel
devils. They could raise the dead. And many other acts they were
capable to perform, wh'ch were peculiar unto (hem. Being sent forth
by the Holy Ghost, they went forth and preached every where, the Lord
working with them, and confirming the word with signs following. The
gifts bestowed on the apostles and first ministers of Christ are thus ex-
pressed : " The gospel was first began to be spoken by the Lord, and
was confirmed unto ns by them that heard him ; God also bearing them
witness, both with sierns and wonders, and with divers miracles, and
gifts of the Holy Ghost, according to his own will." Uv.h. ii. .?, 4. The
r JOHN 11. 18. 205
apostles were the first uiiil iiinnediate ministers of Christ. They were
quaiitied with gifts and ^^racesHS^" ccs fully to couHrm their being- sent by
Him, and which served to confirm the truth of the everlasting- gospel ;
and many were led to receive Christ, and his gospel by them. During
the period of their being engaged in this great work, manv were turned
to the Lord : churches were planted, settled, and built up on Christ the
rock : supernatural light and knowledge into the mysteries of grace and
salvation, was communicated and diffused throui'liout the churches of
the saints, by the apostolical Epistles sent unto tlieui. During the lives
of the apostles, and whilst their nnnistration v/as continued, well deserves
to be considered, as the glorious summer of the glorious gospel of the
blessed God. After which came the autumn of this : when many pro-
fessors fell otf ; some into one evil, some into another. M-anv of these
followed one the other, and falling into damnable courses of sinning,
fell into damnable errors. Out of these, more and more originated : so
that our apostle who lived to see this, informs the saints of it, in order
that they might be guarded against the same. The churches in his time
had been warned bv the apostle of the Gentiles, of the coming of anti-
christ. Our apostle perceived he was all but come: what would com-
pletely constitute him, had its present existence. He therefore declares,
that now, at the time of his writing this Epistle, there were many anti-
christs, whereby he, and others in the churches, knew that it was the
close of the apostolic age, and the last time, and the last hour of it. As
every thing has its beginning, so also it has its decline. Our apostle in
his Revelation under the visions of seals opened, trumpets sounded, and
vials poured out, exhibits the whole state of the church to the end of the
world. I apprehend /o//?i wrote his gospel first. This Ep stle, and the
others, one to a noted lady, and the other to Gams, in his old age: so
that his writing The Revelation, which was in the Isle of Patmos, was
between the time of his writing his gospel, and these Epistles. Some
conceive the seven Epistles, sent to the seven churches in Asia, are
descriptive of the state of the visible church of Christ, from his ascen-
sion down to the end of time. To view the church of Ephesus ; which
is looked on as expressive of the church of Christ in the apostolic day ;
she is commended, she is reproved, she is censured, she is charged with
having left her first love; yet is she also praised for not embracing such
doctrine as was contrary to our Lord Jesus Christ. See Rev. ii. 1 7.
Compare this with what I have been hinting at ; you will find a similarity
in it. The apostles, James, Peter, Jvde, and our John, all speak of
great sins, errors, and heresies, abounding in the times in which they
lived. And these were chiefly such, as corrupted the doctrine, worship,
and commandments of the Lord and Saviour. I am to open to you these
words before me : Little children, it is the last time : and as ye have
heard that antichrist shall come, even now are there many antichrists ;
whereby we know that it is the last time. I will cast my sermon, and
deliver it out unto you under the following heads.
1. I will notice the address, with the apostle's reason for writing
to them ; and aim to express all implied in the first part of the words,
in this first head of the sermon, included in these words, Little children,
it is the last time, or the last hour, or the last close, or the full and
final end of the apostolic age. The last hour in my text, is used much
in the same sense here, with the expression, Time shafl he no lonf/er.
206 1 JOHN II. 18.
In the lUth chapter of the Revelation we have the an^el " clothed with
a cloud, and a rainbow was upon his head, and his face was as it were
the sun, and his feet as pillars of fire. And he sware by him that liveth
for ever and ever, who created heaven, and tlie things that therein are,
and the earth, and tlie things that therein are, and the sea, and the
things which are therein; that there should be time no longer." v. 6.
Now it does not mean time should then cease. It hath respect to pro-
phetic time. So here, the last time, or more properly the last hour, is
the very last close, or period of the apostolic church state.
2. The apostle here reminds the saints, of what they had Iieard of
antichrist: of his coming: and that he was almost come. His fore-
runners having fully signified liiis. And as ye have heard that anti-
christ shall come, even now are there many antichrists. Under this
head will be expressed what is to be understood of antichrist. He is
but one fundamentally : yet in and with him, all heretics, and false
teachers, are to be included as antichrists.
3. Who are designed by these many antichrists is to be declared.
We may most undoubtedly understand, the heretics and heresies of the
then present day. Therefore we must include Ebion and Cerinthns,
with whom it is conceived our apostle had to contend. These denied
the divinity of our Lord. It is said our apostle being in a bath, leaped
out of it, when he knew Cerinthus who denied the Godhead of Christ
was in it.
4. The apostles, and others, knew by the abounding of errors, and
heresies in the churches, that it was the last hour, or time, in the sense
which hath already been expressed. Even now are there many anti-
christs; whereby we know that it is the last time. I conceive in filling
up these particulars, I shall give you a most satisfactory outline of the
text. May the Lord most graciously conduct me through the same.
I am
1 . To notice the address, with tlie apostle's reason for writing to
them. I am also to aim at expressing, all implied in the first part of
these words, and that in the first head of this sermon, included in these
words. Little children, it is the last time.
The address, Little children, hath nothing to do with their natural,
or spiritual age : nor, with their long, or short standing in Christianity.
No ; it is here used only, as a loving and very attectionate way of speak-
ing. It is here designed to express his love and atiection in Christ, to
all the saints : as it could not but be very pleasing to them, to be thus
most affectionately addressed by one, who had been so purtii ularly dis-
tinguished by our Lord Jesus Christ, in his slate of humilaiion, and
also in his exalted state. Some say, he was cast into a cauldron of
boiling oil, in Domitians persecution, about A. D. 95, and came nut
unhurt: after which he was banished to Pnlmos to be starv(d to death.
Under the Emperor Nerva he was recalled from exile, and preached the
^^ospel there till he died, about ".-0 or 100 years old : so that he must
have been far advan( ed in years when he wrote this Kpislle. His there-
fore addressing them so lovingly and atfectionately, must have made
way for them to atteiul and receive the more attentively, what he had to
say unto them. It most certainly concerned them all. VVhat he is
about to deliver unto them, was concerning the great evils which had
broken out in various parts and congregations of saints, from some who
1 JOHN u. 18. 207
had been numbered amongst them. To prevent, therefore, the Lord's
people from being carried away with the error of the wicked, and
tiiereby fall from their own stedfastness, it was al)solutely necessary for
the apostle to speak, to them on this most dangerous and alarming sub-
ject. The tokens and harbingers of antichrist were to be seen : which
were indicative to the apostles, and others, that it was the last hour of
the present cliurch stale : that it would most certainly undergo a change.
It therefore became saints to be on their guard ; lo take the alarm : not
to embrace auv new sort of divinity which might be proposed unto
them. Little cliildren, says he, it is the last time : and as ye have
heard that antichrist shall come, even now are there many antichrists ;
whereby we krwiv that it is the last time. These little children were
particularly interested in this; therefore he informs them of it : not that
it was tiie end of the world, or that the day of Christ was at hand.
No : this was not intended, nor included in it, nor designed by it. In
the scriptures both of the Old and New Testament, we read of the last
days, of the latter day, of the day of the Lord, of the day of Christ,
of a day of trouble, of a day of power, of a day of espousals, of a day
of slaughter, of the day of vengeance, of the year of the redeemed, of
a day of salvation, of a day of redemption, of day breaking or breath-
ing, but none of these are intended here. Neither is the expression to
be found as here used, in any place beside. Peter speaks of the last
times, but this is the last time ; or the last hour ; which as it signifies a
fixed season, or opportunity, so also it denotes that which is short.
Hence we read " of the hour of temptation, which shall come upon all
the world, to try them that dwell upon the earth." Rev. iii. 10. His
intent in writing this Epistle, and addressing these persons thus very
affectionately, was to exliort them to exercise love to each other, and to
be constant in their abidance in the Truth — a lesson most needful for
them to receive and practise in those divided and apostatizing times.
He tells them there are many antichrists now abroad. These he tells
them were such as had once professed the gospel, but were now fallen
from it : and this is full evidence the apostolic church state was closing,
and would soon be ended. I hope I have done justice to the words of
my text, and given you a clear outline of the same, and in so doing
have administered satisfaction to your minds. I will therefore proceed
to my next particular.
2. Observe how the apostle here reminds the saints, of what they
had heard of antichrist, and of his coming : that he was almost now
come : his forerunners having fully signified this. Little children,
it is the last time : and as ye have heard that antichrist shall come, even
now are there many antichrists ; whereby we know that it is the last
time.
It is the beginning of the last part of that time of the gospel, which
is foretold by the scriptures, and the apostles and prophets of the Lord
and Saviour, which will be full of errors, heresies, apostacies, confusions :
and the kingdom of antichrist is begun to be framed. It is out of those
evils which are now abounding amongst us, he is to originate and spring.
Antichrist is said to signify a lawless one. He is a principal adversary
to Christ, and head of the rebellion and apostacy against his doctrine and
spiritual kingdom, with usurpation of an absolute command, wherein
consists the formal property of antichrist, above all other false teachers
208 I .loiix II. 18.
and heretics. And the name of aiiticln ist is not to be taken to point out
one man only, but is to be applied also to a kingdom and state, set up
against Christ, above all other false teachers and heretics: in which
divers shall reign successively, one after another. Those called by the
apostle antichrists, and said to be many, were forerunners of the chief
one, who found out, and went in the patli for him, so as out of their spawn
of errors and heresies he niiiiht be conceived and hatched. These were
in their original, authors of heresies, and heads of factions and various
sects in the church. All, each, and every one of them, were real and
inveterate enemies to the true church of Christ, the Bride the Lamb's
Wife. The saints had heard such enemies would arise : they had been
warned of them. The rise of these, as of the great antichrist, the Pope
of Rome, had been freely set before them. Paul in his farewell sermon to
the Ephesian elders at Miletus, had expressly said to them, " For 1 know
this, that after my departing shall grievous wolves enter in among you,
not sparing the flock. Also of your ownsclves shall men arise, speaking
perverse things, to draw away disciples after them." Acts xx. 29, 30.
Peter had said, " But there were false prophets also among the people,
even as there shall be false teachers among you, who privily shall bring
in damnable heresies, even denying the Lord that bought them, and bring
upon themselves swift destruction. And many shall follow their per-
nicious wavs ; by reason of whom the way of truth shall be evil spoken
of." 2 Epis. ii. 1, 2. 7m r/e had said, " For there are certain men crept
in unawares, who were before of old ordained to this condemnation, un-
godly men, turning the grace of our God into lasciviousness, and deny-
ing the only Lord God, and our Lord Jesus Christ." The apostle Paul
had expressly declared, there would be a departure from the faith, and
the man of sin, the son of perdition should be revealed. He was to be
exalted above all that is called God : he was to sit in the temple of God,
shewing himself to be God : by a strong delusion, he was to overspread
the whole Roman empire, as a terrible judgment introduced by ignorance
and hatred of the Truth, and apostacy from it. This great and tremen-
dous antichrist, was to be found sitting in the temple of God, as exalting
himself above magistrates, angels, and every thing called God, as a con-
temner of the gods of the heathen, and the God of his professed fathers
in the primitive church, and setting up a new class of deities to protect
his various classes, and new denominations. He was to be possessed
with the vilest blasphemy, cruelty, and persecution. I refer you to the
2nd chapter of the 2nd Epistle to the Thessalonians. The same apostle
writing to Tiinothy says, " Now the Spirit speaketh expressly, that in the
latter times some shall depart from the faith, giving heed to seducing
spirits, and doctrines of devils ; Speaking lies in hypocrisy, having their
conscience seared with a hot iron." 1 Epis. iv. 1, 2. And as Paul says
to the saints at Thessalonica, " Remember ye not, that wlien I was yet
with you, I told you these thin?:s ?" so it was tloubtless the case with the
rest of the apostles, so as that John might well say. Little children, it is
the last time: and as ye have heard that nntichrixt shall come, ei^en now
are there ynany antichrists. He reminds them of what they had heard.
No truth had bt-en kept back from thorn. All the apostles had received
from CHnist, and been by Him intrusted with, they had faithfully com-
municated unto them. It therefore became them to make a proper use of
it : especially at the present time when every thing contrary to sound
r JOHN II. 18. 209
doctrine was prevailing. Towards the close of the apostolical era it was,
that every opposition to the " Truth as it is in Jesus," was expressed :
every thing- contrary to the doctrine of the ever blessed Trinity in one
incomprehensible IJnity, was blasphemously spoken : the true Christ,
and the doctrine of his being God and Man was corrupted ; the Person-
ality of the Holy Gliust, was impiously trampled on: in fact, all the
heresies which were in succeeding ages, and which are even in our age,
or ever will be, were then; so that the saints of God were in need the
apostle should write most tenderly and affectionately unto them, and re-
mind them of what they had heard, and of what the apostles had foretold.
As after a very glorious summer, storms, thunders, and lightninsis, and
equinoctial winds may be looked for; so likewise it was here. The gos-
pel having been so gloriously preached, and such abundance of people
turned to the Lord, so there were to be found also many false prolessoiS.
As the world had been mad, and full of hatred against the apostles, so
the devil entered into abundance of persons who had received the know-
ledge of Christ only in notion, and theory, and set them upon framing out
of what they had professed, schemes of their own. This was in direct op-
position to the Truth : and they became as great enemies to Christ, his apos-
tles, and church as ever were, or ever can be. This, tlierefore, being most
awfidly realized at the time this Epistle was written, our apostle might
well say to the saints, and as ye have heard that antichrist shall come,
even now are there mamj antichrists. All who denied the doctrine of the
holy, blessed, and glorious Trinity ; the Person, Godhead, Incarnation
and Salvation of the Lord Jesus Christ — such as rejected the co-equality
and Personality of the Holy Ghost in the incomprehensible Godhead, as
one with the Father and the Son, were called antichrist by John. There
were many of these antichrists in his time. So all these made Avay for
the coming of the great antichrist at Rome. Ye have heard that anti-
christ shall come, and so true is this which has been foretold concerning
it, that we have his forerunners and harbingers. They have made their
appearance. They are now on the spot. They are acting their various
parts. They lie in wait to deceive. The poison of asps is under their
lips. They are many. Their name is legion. They are so many anti-
christs. But I will go on to my next particular, and set before you more
particularly,
3. Who are designed by these many antichrists. We may, and we
must most undoubtedly, understand the heresies and the heretics of the
then present day : for most assuredly, what most chiefly was then in
vogue, must be conceived to be the subject the apostle kept in his eye.
And as Ebion and Cerinthus were two arch heretics, they denying the
humanity and divinity of the Son of God, these must undoubtedly be
included.
Little childreyi, it is the last time : and as ye have heard that anti~
christ shall tome, even now are there many antichrists ; whereby we
know that it is the last time. A most solemn and awful declaration. It
is also very greatly to be feared as it was then, even so it is now : for if
this was anticliristian doctrine — to reject the doctrine of the Trinity, to
renounce the Person and Godhead of Christ, and His salvation, to reject
the Person ci the Holy Ghost, to deny that He is a Person in God,
and his office, work, and operations in regeneration, grace, and per-
severance in the same ; if this was to oppose the true christian doc-
210 I JOHN II. 18.
trine in the apostle's times, surely it must be the same now: and the
very same blasphemy and error must be still contained in it. The here-
sies oi the Avians, Socinians, SabelUans, Pelagians, Arminians, Anti-
nomians, which abound in our day in tliis kingdom, are as truly, in their
own nature, operation and design, full of the spirit of antichrist, as any
of these were in the apostle's day. From the very beginning of the
apostolic church there were these heresies. Some denied the Person,
Divinity and Messiahship of Christ: this is very evident from the gospel
oi John, and from this his Epistle. Some contended for good works as
the sole matter of our justification before God : against which, and
whom, the apostle Paul writes his Epistles to the Guladans, Romans,
and Corinthians. Some were Antinomians, against these the apostle
James writes his Epistle. Some had corrupted the doctrine of grace :
the Epistle to the Ephesians, is calculated to set right, and preserve the
purity of the same. Hymeneus and Philetus corrupted the doctrine of
the resurrection ; they gave it out that it was already past. 2 Tim. ii.
17, 18. There was the heresy of the Nicolaifans, ?kud Jezebel, which
tended to the encouragement of fleshly lusts. See Rev. ii. Heretics are
false prophets and teachers, which Christ and his apostles foretold should
come : they would and did forsake the truth themselves, and seduce
others also into error. Among these in the apostolic church, were Simon
Mac/us, Ebion, and Cerintlius, Hymeneus, and Philetus. It is said,
Simon Magus corrupted the doctrine of the Trinity : who had, before his
being baptized, given out that he was some great one; that is, that he
Avas the Messiah: so he afterwards gave out that he was the Father in
Judea, the Son in Samaria, and the Holy Ghost in the rest of the nations.
The Sabellian heresy is said to have arisen from him. Ebion denied the
humanity of Christ, and Ceriuthus the divinity of Christ; these laid the
foundation of these errors in succeeding ages. In about 235 years after
Christ, the heresies of the Gnostics, Ebionites, and of Basilides, Valen-
tinus, Hermone, and divers others prevailed. Towards 300 years after
Christ, the Sabellian, Samosatenian, and other heresies prevailed. The
Donatists, raised by Novatvs, and Novatian, under pretence, that some
compilers with idolatry, in time of persecution, were too easily admitted
to the church. Under Constanfine, the Arian heresy broke out: after
which were the Avians, and the half- Avians, the Macedonians, who de-
nied the divinity of tlie Holy Ghost, the heresies of the Photinians, who
thought Christ a mere man, and the Holy Ghost no divine Person, with
the Apoliinarists who believed Christ's flesh consubstantial to Deity, and
not formed of the substance of the Virgin, and that his Divine nature sup-
plied the place of a soul ; and the Anthromorphites, who imagined God
to have a material body like their own, exceedingly troubled the church :
after which Pelagian, N'estoviau, and Eutychian heresies troubled the
church. Out of all these the man of sin was formed. The Pope arose
about 600 years after Christ. He is the great antichrist: the rest may
be styled the many antichrists the apostle speaks of in our text : for
though they all were not then in being, yet the essence of these heresies
out of which they sprung in succeeding times then existed. The reforma-
tion from Popery was an unspeakable blessing: yet the church hath not
been without her enemies. Servetus, Socini's, and others, niake human
reason their standard of trying revelation : they reject the doctrine of tlie
Trinity, of the Divinity of Christ, and of the Holy Ghost : they deny
I JOHN II. 18. 211
Christ's satisfaction for our sins : our justification in Him : the covenant
of works and grace : original sin : they maintain that perfection of holi-
ness is attainable in this life. And tliey very greatly prevail at present :
as do the Avians, the Arminians , and Antinojnians . O how great must
the devil's hatred of Christ and his gospel be ! He has done, and still
does all he possibly can to corrupt it in every instance, and by every
means. But to return to our text; the apostle says to his beloved ones
in Christ, Little children, it is the last time : and as ye have heard
that antichrist shall come, even now are there many antichrists. And
they are some of them in the churches, as well as some of them out of the
churches : yet their distressing the churches is heart-aching. It is on
that account I write concerning them : to warn you of them : to warn
you against them. Have nothing to do with them : their words eat as
doth a canker. They will propose to you a philosophical Christ, framed
up and formed in their own imagination, instead of the Christ of God.
They want to, and do with some, pass for the apostles of Christ. Some
are so deceived by them, as to conceive of them that they are the angels
of light. Their gifts deceive both themselves and others. The devil de-
ludes them. They speak great swelling words : they have men's persons
in admiration because of advantage. My beloved, you have heard of all
this before it so visibly appeared as it now doth. It hath been declared
to you from the best authority that antichrist shall come, and now we
have awful and convincing evidence of the same : for look to the swarms
of heresies and heretics amongst us ; what are they but so many anti-
christs ? They all set up for themselves ; yea, tliey do it that they may
dethrone our Lord Jesus Christ. Look into the churches, and see how
they have divided and scattered them. Behold what confusions they have
been the causes of : you may well compare them, with what the Holy
Ghost saith of them. It is from thence I myself know them ; and from
the same, I warn you against them, and do declare them to you to be
antichrist : and as sure as they appear, the great antichrist also will.
Also what is now before us, is a most sure and a certain evidence of the
time we are in — that the summer of the gospel is past — the autumn is
come. Professors are dropping off, and leaving the true doctrine and
worship of Christ, and will walk no more with us.
Something like this is the case with all the churches of Christ : they
have their spring season : they have their summer season : they have
their autumn season ; when like leaves in that season, so many pro-
fessors will drop off, and walk no more with them : some on one account,
some on another : some on account of the true genuine doctrine of Christ,
which after a while they having no relish for it, determine they will hear
it no longer : others because they cannot bear the communion of saints,
and communion with them as saints ; it lays them under too much re-
straint ; therefore they give it up. Sometimes it is because they have
embraced error, and esteem it above the Truth : sometimes it is out of
carnal affection to such, as are enemies to the church to which they be-
long : and sometimes it is to shew their self-suflficiency. It proves more
than any of these persons are aware of, that they are self-conceited ; high
in their own esteem. They are lovers of pleasures more than lovers of
God ; having the form of godliness, but denying the power of God. It
is no loss to any church, if such turn their br.cks on them : it is best it
should be so, as it saves the church the trouble of removing from them.
212 1 JOHN II. 18.
When such things take place ; it becomes saints to act according- to the
words of the apostle, "from such turn away." It is in my view, scarce
worth while to ask them any questions, but leave them to the providence
of God, and the free and open censure of all the churches of the saints.
I come
4. To notice that the apostles, and others, knew by the abounding
of errors, and heresies in the churches, that the last hour, or time, in
the sense which hath been already expressed was up. Even now are
there many antichrists ; icherehy we kyiow that it is the last time.
The very great number of antichrists, with their various and several
doctrines which they embraced, together with their end and design in
them, were sufficient to prove to the apostles, that the period of the
apostolic age was very near its close. Little children, it is the last
time. The evidence of this is now before you. Old prophecies begin
to have their fulfilment. In this age we have had heaven opened ; our
Lord Jesus Christ hath been received up into it. The Holy Ghost is
descended from it. He hath wrought by us the apostles of the Lord and
Saviour. We have resounded within the space of 40 years, the sound
of Jesus. We have proclaimed his Person, declared his salvation, and
shewed forth his incomparable excellency. Millions have been brought
to the knowledge of Him, who is life eternal to their souls. Tlie work is
now stopped. The gospel we perceive hath not that success which it
has had. We perceive many high professors are fallen into some of the
most abominable crimes. We know how, and what judgment we are to
form and make of this. We perceive the doctrine of grace is corrupted
— that many have turned and are daily turning the grace of God into
lasciviousness ; we are by all this fully convinced there will soon be a
change. All is making way for the further accomplishment of our
Lord's purposes and promises. We liave been informed by Him, before
the destruction of Jerusalem and the temple, false christs and false pro-
phets shall arise and shall deceive many. We know that event is near.
That is it which the apostle Paul refers to, when he says, The Lord is
at hand. Phil. iv. 5 : and which the apostle James hath in his eye,
when he saith. The coming of the Lord draweth nigh. chap. v. 8 : and
the apostle Peter intends, when he savs. The end of all things is at
hand: be ye tlierefore sober, and ivatch unto prayer. 1 Epis. iv. 7.
We, says John, are all united in this apprehension of the subject, there-
fore my little children, I write to you on it, saying, we are in the last
time, even in the last hour of it. As ye have heard that antichrist shall
come, and if so tliere must be a way made for his coming, so even now,
as an evident proof of his appearing, are there many antichrists, and
by this we know that it is the last time. If the Lord was not disposed
to separate between tlie precious and the vile, he would not permit those
erroneous persons to break forth, and scatter their vile and pernicious
doctrine as they do. They are laying the foundation for all, and every
damnable heresy which siiall ever distress, and trouble the true church
of Christ down to the end of time. Little children, it is the last time.
Times will be worse and worse. All sorts of sin, evils, and heresies will
more and more prevail. You are not to be surprised at this, you have
been informed of it, you have all the ministers of Christ, from time to
time declaring this to you : so that you cannot be at a loss to know what
all these present things will end in. You have heard that antichrist will
I JOHN II. 18. 213
come : it is very evident it will be so. The present times are portentous.
The harbingers of his coming are makino; their appearances. The anti-
christs of the day are his forerunners. We know , and you may also, by
all these, that it is the last time. We may learn from what hath been
delivered, to know, how it is only the old errors and heresies, let them
be presented in what form they may, which the devil is so very fond of
reviving-. They are not new errors but old ones ; yet he reading- his own
new lectures on them, causes them to pass over and over, for new.
Thus he beguiles the minds of sinners, who tliink they have received
some new light which was never in the world before. This is all of it
mistake : but the devil is well pleased that all erroneous persons should
thus conceive of those schemes and doctrines which he encourages them
to embrace. It is most truly av, ful to be left of the Lord, to fall into
any error of judgment and doctrine ; or into any way of will-worship.
It is the very aim and greatest master-piece of hell, to corrupt the doc-
trine of theHoly Trinity, and the Person of Christ; because all the
essentials of the everlasting gospel are founded thereon : and all the
true worship of the Lord is wholly and entirely connected with the same.
Beloved, let us attend unto this. For the great things of God, and the
true knowledge of them are necessary, yea, they are absolutely neces-
sary to the being and well-being of our souls. They do indeed contain
our spiritual, and eternal life. If we are quickened by the Holy Gliost
■with spiritual life in our souls, then it is in the knowledge of these truths
we live, and in the exercise of our spiritual minds on them is tlie life of
our souls. We have the same truths set before us in the scriptures, con-
cerning every article of our most holy faith, which the apostles set before
the churches in their public ministry. If we have therefore the same
antichrists to withstand, we have the same weapons of defence. May
we be guarded on all sides by the Truth. May we be valiant for it, and
in the defence of the same. May we contend earnestly for the faith once
delivered to the saints. In so doing let us never neglect the Bible ; nor
go to human authors. There is a sufficiency for us in that grand trea-
sury. We can have no true ground for what we believe, but as it is
founded there, and to be found therein. Let us also remember that such
as are in the Truth, can never be more in it than they are. They may
have more clear views and apprehensions of it. They may have more
and increasing fellowship with the Persons in God, in further and deeper
conceptions of the same. They may be more and more rooted, grounded,
and settled therein. And all this, is in its place absolutely necessary.
It is by error and heresies the devil creeps into clmrches. It is by the
Truth, and abiding by it, and standing firm and fast in it, he is driven
out of them. Consider ivhat I say ; and the Lord c/ive you understand-
ing in all things. It is not long before it will be the last hour, or time
■with the great antichrist. Let us therefore be on our guard, and fight
the good fight of faith, lay hold of eternal life, and witness a good con-
fession. May the Lord, if he please, bless and render profitable what
hath been set before you. May it be to the praise of his glorious Name.
Amen.
214 r joHM II. 19,
SERMON XXIV.
They tvent out from ns, but they were not of us ; for if they had been
of us, they would no doubt have continued with us : but they went
out, that they might be made manifest that they tvere not all of us.
— 1 John ii. 19.
The former verse contained a declaration, that there were at tliat period
many antichrists; which was an evident sign the last state of the apos-
tolic church was just closing. It was necessary this should be known
and taken notice of; because whilst the fathers in Christ iiiight be wholly
out of da.iger from these heretics, and from heresies and errors, yet such
as were not established in Christ might not be so : as the apostle there-
fore wrote to these, and had informed them what the times were, so he
also informs them from whence these persons came. They originated in
the church : they went out of it : they were therefore the more danger-
ous ; seeing they knew the better how to sow their pernicious errors.
They were the more to be avoided, in their persons, as well as their doc-
trines also. Little children, it is the last time : ayid as ye have heard
that antichrist shall come, even now are there many antichrists ; whereby
ive know that it is the last time. They tvent out from us, but they were
not of us ; for if they had been of us, they would no doubt have con-
tinued icith us: but they ivent out, that they miyht be ?nade manifest
that they were not all of us. Their renouncing the faith and fellowship
of the gospel, after tliey have made plausible professions and appear-
ances of being believers in Christ, their separating themselves from our
church communion, that they might broach their infamous errors, and
spread the same, with their infamous practices far and wide, fully
manifest they were never true believers, but downright hypocrites and
false-hearted professors. These persons I would guard you against.
Your being preserved from them, and their pernicious ways, and errors,
will be good evidence for you, that ye are on the Lord's side, and belong
to Him. As this distinguishes you from them, so it makes you very
precious unto us. It is therefore that 1 address you on this subject. To
make the present text as clear as I can, I will cast the division of it into
the following particulars.
1 . These antichrists mentioned in the former verse, went out from
the true church of Christ. And the reason they went out of it, was
because they were not of it. They went out from us, but they were
not of us.
2. This is confirmed by the apostle, who says; For if they had
been of us, they would no doubt have continued ivith us.
3. The reason why these antichrists went out of the church. It was
that they might be made manifest, that they did not belong to the church
of Christ, let them make their boast of the same as they might. But
they went out, that they might be made manifest Ihat they tvere not all
of xis. I am
I. To shew, these antichrists mentioned in the former verse, went
out from the true church of Chri&t : and the reason they went out of it
I JOHN n. 19. 215
was because they were not of it. They went out from us, but they
were not of us.
Where could these apostates go out from but the church ? If they
had not been in it they could not have gone out from it. The church
they went out of was the true church of Christ, founded by the apostles
themselves on Christ, the foundation and chief corner-stone; in which
the true and everlasting gospel was preached ; the ordinances of Christ,
Baptism and the Lord's Supper kept as purely as Christ himself had
delivered them ; the whole church plan, form, order, laws and govern-
ment properly enforced and attended unto also. And these persons had
professed their faith in all tlie essential truths of the gospel. They had
been baptized in the name of the Holy Trinity. They had been regular
members of churches. They had been admitted to the Table of the
Lord. It may be, they had been admitted to fill up some office in the
house of God : such as that of Deaconship, or of being Preachers of the
word. Yet their ambitious spirits were such, they could not be content
but they must bring in another gospel, contrary to what the apostles
preached : and in the virulency of their spirits were set most desperately
on spreading the same. They therefore break through all the sacred ties
and obligations of church fellowship, and went off from the various
churches to which they belonged ; pretending to have greater light into
truth, and what they called the Person of Christ, and grace, than the
very apostles themselves. They went out from us. The word us is a
very distinguishing one in the New Testament. It was made use of on
the first formation of an instituted church, which took place immediately
on the ascension of Christ into heaven. See Acts i. 17. 21, 22. Peter
speaking of Judas Iscariot to the church then present, says, " he was
numbered with us." And of the whole church as included in the word
us, he says, " Wherefore of these men which have companied with us
all the time that the Lord Jesus went in and out among us, Beginning
from the baptism of John, unto that same day that he was taken up
from us, must one be ordained to be a witness with us of his resurrec-
tion." We have this word us made use of by the apostles, in their
writings, to express the church of Christ by. As for instance : " Christ
also hath loved us, and hath given himself for us. Unto him that loved
us, and washed us from our sins in his own blood." Our apostle uses
this word us in the same sense here. These persons whom he here styles
antichrists, had been in the church. They went out of it, without leave ;
they took themselves off abruptly ; neither gave they their reasons for so
doing ; they would not acknowledge themselves under any sort of obli-
gation to the churches to whom they belonged. Thus they openly and
publicly renounced all submission to Christ's Lordship and Kingly
authority over his house, the church. Thus they went out as traitors :
and with a treacherous design against Christ, and the church which he
hath purchased with his own blood ; to corrupt his worship ; to renounce
his truth ; to blaspheme the same ; to draw away from the true churches
of Christ, followers after them. They went out from us. It was most
awful in them so to do. It must have been in some of them, the sin
against the Holy Ghost, which is styled in this Epistle, the sin unto
death. They turned their back on Christ, his gospel, his ordinances,
his apostles, his churches, and every thing belonging unto him, and
framed out of their own errors, heresies, whims, and fancies, a Christ,
216 1 jonK II. 19.
and gospel for tliemselves. The apostle assigns the reason why they
went out from the churches in the way and manner thev did — it was
because they were not of one heart and soul with the churches in the
truth. Tliey went out from us, hectmse they were nut of us. The
true church of Christ is lioliness to the Lord, Her real members are
born of God. Tliey have the Spnit of God. They know Christ. They
live Christ. They are baptized into one and the same Spirit. They
love the Truth. They abhor all and every thing which detracts from it.
No marvel that these antichrists should go out, and depart from the true
churches of Christ, and set up for themselves. They were not one with
them, whilst they remained amongst them ; therefore they only waited
for an opportunity, and then they left them entirely. Thus it was in the
apostle John's time, a little before the close of the apostolic age. Little
children, it is the last time : and as ye have heard that antichrist shall
come, even now are there many antichrists ; whereby we know that it is
the last time. They rvent out from %is, hut tliey were not of us. This
is the account the apostle gives of them. As it was then, so it has been
ever since. All the heresies which have tormented the churches of Christ
ever since, and down even to our present times, have originated from per-
sons who have been in the churches; who have departed from the churches.
From such as have made schisms and divisions in the clmrches ; and when
any old error is newly revived, it in general springs from such persons as
are disaffected to the true churches of Jesus Christ. It may be you will
expect me to give you to understand what I mean by a church of Christ.
Most certainly 1 understand a company of saints giving themselves up to
the Lord, and to each other by the will of God, to walk in all the com-
mandments and ordinances of the Lord, agreeable to the rules laid down
in the written word. I do not look on all the congregations of saints, to
be worthy of the title of the churches of Christ. The church of England
is not the church of Christ, yet many who belong to the church of Christ
are in it. Many denominations amongst us, who are sound in the articles
of Truth, so far as they respect salvation, yet I should not look on them
as justly claiming the titles of the churches of Christ ; and that for this
reason, because they are not framed according to the plan and model of
I the New Testament account of the same. The greatest reformation of
churches, which ever took place, since the reformation from popery, was
in Oliver CromwelV s days. Dr. Owen, Dr. Goodwin, Dr. Chauncey,
and others give the best account of the formation, plan, order, members,
and officers, laws, rules, government, and discipline of the churches of
Christ, whiih I can refer you to : except it be in the writings of JDr. Gill,
who has made some improvement in the same. The churches styled in-
dependent churches, and those styled the baptized churches of Jesus
Christ, are properly churches. There is no difference between these, but
in the ordinance of Baptism. These have a defence in themselves, of
themselves, and from themselves, to defend their members from error and
heresy. Not but that many in these are weary of Christ's yoke, and
often find ways and means to cast it off: and at times, error and heresies
spring up amongst them : and it must be so, according to the purpose
and sovereign will of God. So says the apostle to the Corinthian
church. " For there must be also heresies among you, that they which
are approved may be made manifest among you." 1 Epis. xi. 19. There
were in that church, many who profancil the Lord's Supper, and polluted
1 JOHN II. 19. 217
it; some who denied the resurrection of the dead; yet the church at
Corinth being; properly organized according to our Lord's institution,
remained a true church, tliough all the members of it, were not one with
the Lord Jesus Christ. Just as the gospel remains imsnutable in its
truths, doctrines, and grace, notwithstanding Hymeneus and Alex-
ander, have put tlie same away from them, and made shipwreck of faith
and a good conscience. It is an honour to belong to a true church of
Christ. It is to be lamented any should be admitted into it, without
having a clear and scriptural knowledge of it: for when they profess,
and give themselves up to walk with a church, it is very dangerous to
depart from that church, unless any immorality, or heresy spring up, and
is connived at by the majority of members. Or, unless a member has
good reason to believe he should increase with the increase of God, more,
by removing his communion to another church. In the present day,
there is very little conscience made of these things. But whoever observe
it, will see, it is no honour to remove from one church to another : nor is
it a blessing to any church to receive any disaffected member into their
communion. It is always best when the church in its members, is
gathered into its own holy fellowship, by the ministration of the same
minister of the gospel. Then they uniting in the same faith, the obliga-
tions they subject themselves unto, as the yoke, and by the divine autho-
rity of Christ, will have a very blessed effect, and lasting effect on
them. It is very grievous to the churches of the saints, when they have
to say of such and such, as are immoral and erroneous, Tlietj went out
from lis, hut they v)ere not of us. In the general, the Lord sets his mark
upon them, as those he is grievously displeased with. But I drop this,
and proceed to my next particular : which is,
2. To shew how the apostle confirms his assertion. He had said.
They went out from us, hut they were not of us. He gives this reason
of their going out from them — They did not belong to them. Though
they were for a season numbered with them, yet they were never of them,
or of their number ; if they had, they would have most certainly remained
with them: this is his arii'ument. For if they had heen of us, they
would no douht have continued ivith us.
How solemn ! how av/ful ! These antichrists came out of the apos-
tolica! church of Jesus. They had been in it. Their names had been
registered in their church book. They had baen church members with
the best of saints : yet all this did not preserve them from the foulest
apostacy. They had heard, and professed to have received, and believed
the very same doctrine the apostles preached: yet this did not keep
them stedfast in the faith. They were carried away with lust and
lasciviousness. This led them to corrupt the doctrine of God's free
grace : to suit it to encourage their own corrupt affections : and from
hence to proceed to set forth such a different Christ, and such a different
gospel, and such a different spirit, as eclipsed the whole glory of that
Christ, and gospel which was preached and declared by the apostles
themselves. If these wretches had not for a season been under the pro-
fession of Christ, and in the church, amongst his people, they could not
have acted as they did. They could not so conipletely have corrupted
the gospel, if they had not had the notional scheme of the same in their
minds. It answered their end for a season to remain in the churches to
whom they had given in their names. It suited them to leave these
218 1 joiix II. 19.
churches at such seasons ; when they could, to distil their pernicious in-
fluences, as they thought and hoped, it would gain converts to them.
Then they went out from the apostles and churches of the saints, because
they were not of us, says John; for if they had been of us, they tcould
no doubt have continued, uith us. For Christ is yesterday, to-day, and
the same for ever : so are the truths and doctrines which have respect
unto Him, and in and by which He is revealed unto, and set before his
church : and which his saints have such evidence of in themselves, that
one for them all, says, " For all flesji is as grass, and all the glory of
man as the flower of grass. Tlie grass withereth, and the flower thereof
falleth away : But tlie word of the Lord endureth forever. And this is
the word which by the gospel is preached unto you." 1 Pet. i. 24, 25.
These heretics left the churches, because they were not of them ; only
nominally. They were not the elect of God. They were reprobates.
Their going out of (he churches, aj)d perverting the truth as it is in Jesus,
Avas a most convincing evidence of tliis. Tliey might, and undoubtedly
did, boast of supeiioi" light to all others in the doctrines of grace. They
were slaves to their own lusts. Tliey were covetous. They were greedy
of reward. They were full of gainsaying. Jude describes them as clouds
without ivater, carried about of winds. As trees whose fruit ivithereth,
without fruit , twice dead, plucked up by the roots. He likens them to
raging waves of the sea, foaming out their own shame. To icandering
stars. To whom, says he, is reserved the blackness of darkness for
ever. The account is enough to make us tremble. It is evident these
could never belong to Christ. And yet if they had not been professors
of Christ, and for a season in the visible churches of Christ, tliey could
never have come out of them. And had they been one in mind and spirit
with the real churches of Christ, they would not have left them : but
they were not. For if they had been of us, they uould no doubt have
continued ivith us. Tliey would have accounted it their glory and
honour so to have done. Little children, it is the last time : and as ye
have heard that antichrist shall come, even now are there many anti-
christs; whereby ice knoiv that it is the last time. They tcent out
from us, but they were not of us ; for if they had been of us, they
would no doubt have continued with us: but they ivent out, that they
might be made manifest that they ivere not all of us. The piernicious
- ■ heresies of the present times, are Socinianism, Arianism, Arminianism,
/*• and Antinomianism : of the latter the most corrupt reviver of it, was one
James Relly, who had been a preacher in Mr. George Whitfield's con-
nexion. His doctrine from his writings is stated to be this — that Christ
-IV took the whole humanity into union ; so that He is all mankind, and all
\ mankind is Jesus Christ — that all are saved by virtue of union with Him —
'•' that they are all so saved in Him, and has so put away all their sin, that
there is no sin in thom, nor in any thing they do — that Christ's birth is
our new birth, and all were born again in Christ, wlien he was born for
us. According to him, some are elected to know the Truth ; others are
not : such are delivered thereby from all fears of sin and hell : others are
not : they die fearing they shall be cast into hell ; but there is no hell for
them, for Christ is the head of every man, and every man is saved in
Jesus Christ. This man lived according to his wretched notions, and
died in the same. He never had any great number of followers ; for as
one once said to me, it is too gross for any to receive, except such pro-
I JOHN II. 19. 219.
fessors, as never found any thiii^ in all their profession, having never
attained unto the true knowledge of Christ ; for the saints of God cannot
meddle with it: and it is too profane for those we call the outward
people; yet the works of this man are by some very hio:hly admired. I
confess I look on them very dangerous ; nor would I, for ten thousasnd
worlds venture to look into, or meddle with them. I should be for
crying- out, shame on such as do. All heretics come out of the church :
most of them have been preachers and teachers in it : they are raised up
by Satan, first to disturb the peace of the church, and next to pollute
and defile it with their abominable falseliood. The words of the apostle
are very suitable here. " Know ye not that ye are the temple of God,
and that the Spirit of God dwelleth in you ? If any man defile the tem-
ple of God, him shall God destroy ; for the temple of God is holy, which
temple ye are." 1 Cor. iii. 16, 17. But I will go on, and proceed to my
last particular, which is
3. To shew the reason, why these antichrists went out of the church.
It was that they might be made manifest, that they did not belong to the
church of Christ, let them make their boast of the same as they might.
But they went out, that they might be made ynanifest that they were
not all of us. So says the apostle. They went out from us, but they
were not of us ; for if they had been of us, they ivould no doubt have
continued ivith us : but they went out, that they might be made manifest
that they were not all of us.
This was their end for their going out, but it was the Lord's end in
thrusting them out, and it might be, some of these might have been
thrust out by apostolic, and also by church authority. " A man that is
an heretic, after the first and second admonition, reject : Knowing, that
he that is such is subverted, and sinneth, being condemned of himself;"
so speaks the apostle to Titus, ch. iii. 10, 11. The same apostle speak-
ing of Hymeneus and Alexander, whose horrible errors and sins laid him
under the necessity of exercising his apostolical authority to cast them
out of the visible church, he says, " Whom I have delivered unto Satan,
that they may learn not to blaspheme." 1 Tim. i. 20 : so it might have
been the case with some of these. However this might, or might not
be, yet so it was they went out from the true churches. They quitted
the fellowship of the saints. They could not bear their testimony for
Christ; nor like any longer to be with, or amongst them. In the holy
and secret mystery of the Lord's providence, it was evidenced they were
not the Lord's beloved ones. It was hereby made manifest they were
not of the church. They were at best but external members. They had
no being, nor root in Christ. They were but external branches, even
when they made the most flourishing appearance. The Lord Jesus
Christ therefore, who searcheth the heart and trieth the reins, willed to
make this full evidence, and give this convincing evidence of it to them-
selves and others, that they were never in any true sense one with his
church and people: and the apostle says what he here does on this sub-
ject, that the churches of the saints, and the saints in those churches,
might not be too much distressed, at what they saw, and heard, con-
cerning the apostacy, horrible doctrines, blasphemies, and immoralities
of these persons. Nothing but the worst of crimes were to be looked fbr
from them. It is, it hath been, and God will have it, so — all that is in
the lieart of fallen man shall be discovered : not all in one individual ;
220 1 JOHN n. 19.
that cannot be, nor can all sort of sinfulness existing in tlie mind be
drawn forth, but as various seasons, cases, circiimstances, temptations,
make way for the same. No one can say what sin is; we can say what
the act of sin is : it is the transgression of the law. But this is only
expressive of the act; not of the exceeding sinfulness and demerit of it.
Some sin against conscience. Others immediately against God's holness
and purity expressed in the law. Those persons before us, sinned most
immediately against the light of tlie glorious gospel of the blessed God ;
so that their sin was immediately against the Holy Ghost : of which I
intend to speak, when I get to verse 8th of the next chapter, as it will
there come in very suitably. Here I conceive it would be altogether
immature ; I only mention this here, to the intent you may be looking
for, and expecting it, in its proper place. At present I would observe,
some of the greatest sins are committed under the most pure preaching
of the gospel, and the most spiritual administration of the ordinances.
It was so in the cases before us. These very persons were evidences of
the truth of this. None can be supposed to have had clearer light
externally into doctrine and worship, into order and discipline than those
had ; yet none ever sinned more willingly, perversely, and obstinately ;
and this, by turning the whole into an occasion of licentiousness. This
they are charged with by Jude, who would not, we may be sure over-
charge them : so they are by the apostle Peter, who says, " For if after
they have escaped the pollutions of the world through the knowledge of
the Lord and Saviour Jesus Christ, they are again entangled therein, and
overcome, the latter end is worse with them, than the beginning. For it
had been better for them not to have known t'le way of righteousness,
than, after they have known it, to turn from the holy commandment
delivered unto them. But it is happened unto them according to the
true proverb, The dog is turned to his own vomit again ; and the sow
that was washed to her wallowing in the mire." 2 Pet. ii. '20 — 22. Read
the whole chapter, and the Epistle of Jude, and you will find them to
be the very same persons of whom our apostle says, They went out from
us, but they icere not of vs ; for if they had been of us, they tcould
no doubt have continued ruith us : but they went out, that they might
be made manifest that they were not all of us. And if they were the
same, we mav then mo<t assuredly say, from the apostles, Peter and
Jude, that thev were the greatest sinners which ever existed out of Hell.
It was by their departure from the true churches, and by their errors,
heresies, and sins into which they fell, they were manifested to be what
they were. In the day in which we live, we have had many preachers,
who liave shone forth in public view, as blazing stars and comets, who
have professed superior I'glit, zeal, and usefulness to all others; who
have been puffed off; had their own cant phrases. Such as saying of
some of their great admirers. They see the Spirit in such and such sen-
tences, in wliich they have chosen to express themselves. They have
very nianv of them, fallen foully ; scandalously. Yea, most shamefully,
and abominably : and all by liist ; yet all this would not prevent such
wretches from preaching, were it not that the law prevents them. Sirs,
this is notorious matter of fact: it cannot be denied. What shall we
8av, or think of such? I know I think, and cannot but pronounce,
they are of their father the devil : yet we have persons professing godli-
ness who will stand up for them — that they are powerful preachers — that
I JOHN II. 19. 221
they arc prea.clicrs of the gospel — that they are clearer and deeper ni the
truth than others are — that it is on account of their excellency of know-
ledge in the mysteries of Christ, they are persecuted. Sirs, such ex-
cuses for such notorious sinners, are an awful sign of what our times
are. Let us by no means have any thing to do with licentious preachers,
and teachers. It is a shame to speak of those things which are done of
them in secret. I count it to be a defilement to mention the names of
such. I fear there is more licentiousness stalking up and doN\n the pro-
fessing religious world than any of us are aware of. May the Lord pre-
serve us from it. It is by these most holy and righteous dispensations of
the Lord, that he is pleased to separate between the precious and the
vile. As it was in Johns time, even so it is now. They never belonged
to the true cliurch of Christ; so it need not stumble or distress us, as if
such were instances of falling from grace. No; such were never par-
takers of the grace of God. They professed sometliing which they called
grace; but they never knew any more of it, than the sound. Let us
therefore rejoice when such are most justly exposed. Let us comfort
ourselves with these words before us. They ivent out from us, hit they
were not of vs ; for if they had been of ?is, they tcould no doubt have
continued with vs : but they went out, that they might be made manifest
that they were not all of us. There is a greater discrimination made
bv the preaching of tlie everlasting gospel, than we can, or ever shall be
able to conceive and apprehend. It is to some the savour of life, it is
to others the savour of death ; and all by divine and immutable appoint-
ment; bytii* which man arid man is so discovered as it concerns the
Lord's purposes towards them, as is most truly solemn and awful. One
is called under the preaching of the gospel, and another left. Not only
so ; but at times, under one and the same word, one is won to the obe-
dience of Christ, another is led to blaspheme : so different are ihe effects
which the revelation of God's will produceth in the minds of sucii as are
hearers of it. Hereby that solemn word of truth is realized in U3 poor
worms of the earth, which is quoted by the apostle, as delivered by the
Lord, " Therefore hath he mercy on whom he will have mercy, and
whom he will he hardeneth. Thou wilt say then unto me, Why doth he
yet find fault? For who hath resisted his will ? Nay but, O man, who
art thou that repliest against God ? Shall the thing formed say to him
that formed it. Why hast thou made me thus? Hath not the potter
power over the clay, of the same lump to make one vessel unto honour,
and another unto dishonour? What if God, willing to shew his wrath,
and to make his power known, endured with much long-suffering the
vessels of wrath fitted to destruction : And that he might make known
the riches of his glory on the vessels of mercy, which he had afore pre-
pared unto glory ? Even us whom he hath called, not of the Jews only,
but also of the Gentiles." Rom. ix. 18 — 24. These are most important
and very solemn questions, in which great truths are implied and con-
tained : and when they enter into our minds, and their weight, import-
ance, and authority rest upon our hearts, they empty us of all depend-
ance on ourselves; and we clearly see, that he that glorieth must glory
in the Lord. If these things are so, let us know and remember, the
church of Christ will be preserved and continued to the end of time,
and the gates, that is, the powers of hell, shall never finally prevail
against it. Let who, or whatsoever may arise, and even though it may
222 I JOHN 11. 20.
overthiow the faitli of sonic, yet we may say, and it becomes us to say
with the apostle (when all they who were in Asia were turned away from
him), " Nevertheless the foundation of God standeth sure, having this
seal. The Lord knoweth them that are 'Ids. And, Let every one that
nameth the name of Christ depart from iniquity." 2 Tim. ii. 19. It
well becomes us so to do — to depart from all doctrinal and practical
iniquity. I can never believe men to be sound in the faith and truths
of the gospel who live in any known sin. I therefore suspect the judg-
ment of many, who insist on it, that men may be sound in the faith, who
do not adorn it in their lives and conversations. 1 am for my own self
fully persuaded, we ciin live no one single truth of the gospel over in our
minds any farther than we know it by the teaching of the Holy Ghost.
And so far as we live any one single truth of Christ's gospel, so far we
shall live down sin, and live above, by living Christ, and living on Him.
I now leave what hath been delivered to your consideration, and for the
Lord's blessing, so far as seemeth good unto Him. The Lord Jesus
Christ be with your spirits. Amen.
SERMON XXV.
But ye have an unction from the Holy One, a)id ye know all things. —
1 John ii. 20.
These words come in as a divine cordial, to relieve and refresh the mind
of those saints to whom the apostle wrote. They wanted the same. He
told them seducers from the faith were many — Tiiat their grand design
was if possible to overthrow the truths and doctrines of the everlasting
gospel — That it was a prelude to a general and almost an universal de-
parture from the faith — That it would most assuredly issue in the ap-
pearance of the man of sin, the son of perdition, the great antichrist,
who should be revealed ; whom the Lord would consume with the Spirit
of his mouth, and with the brightness of his coming. The coming of
the great antichrist, in distinction from these antichrists he is now speak-
ing of, would be " after the working of Satan with all power and signs
and lying wonders. And with all deceivableness of unrighteousness in
them that perish ; because they received not the love of the truth, that
they might be saved." 2 Thess. ii. 8 — 10. I might here request you to
observe how the Lord God visits and punishes for one sin by giving up
to another. Because his Truth was rejected, he gave such up to be de-
ceived bv Popery. The doctrine of it abounds at this time in the United
Kingdom. The worship of it is awfully increasinu- tlnoughout it. Pro-
fessors of Christ, be on your guard. Beware of it. The apostle says,
concerning such as " received not the love of the truth, that they might
be saved," " And for this cause God shall send them strong delusion,
that they should believe a lie : That they all might be damned who be-
lieved not the truth, but had pleasure in unrigJiteousness." v. 11, 12.
1 JOHN n. 20. 223
You may be sure these -words do not stand here for nothing. There is
no blank, in the Book of God : they are for use. Little as we may at
this time think of the spread of Popery, there are some who will feel it.
Many will be carried by it off the true doctrine of Christ, and his most
holy and sacred institutions ; and none but the elect, whose names are
written in the Book of Life of the Lamb slain from the foundation of the
■world, will escape, more or less, the contagion. These will; as those
to whom our apostle wrote. They remained in the churches where they
were. They abode and stood fast in every article of their most holy
faith. They held Christ their Head. They kept his ordinances pure
and undetiled. Their church fellowship was the communion of saints.
They cleaved to the Lord Jesus Christ with full purpose of heart; and
so they would hereby be kept from the deceits of those seducers, of
whom the apostle had been speaking, whom he had styled antichrists ;
and would be preserved and continued in faith and holiness to the very
last moment of their lives. The reason for which, he gives them in these
words. But ye have an unction from the Holy One, and ye know all
things. As the word But knits the text with the former verses, I will
therefore cite them, that you may see their genuine connection, the force
of them more strongly operate, and the glory of them the more fully
appear. Little children, it is the last time : and as ye have heard that
antichrist shall come, even now are there many antichrists ; whereby
we know that it is the last time. Tliey went out from us, but they
were not of us ; for if they had been of us, they would no doubt have
continued with us : but they went out, that they might he made manifest
that they were not all of us. But ye have an unction from the Holy
One, and ye know all things. It is therefore ye were preserved : it is
therefore ye are preserved : it is therefore ye will be preserved unto the
end. Thus you have the true and full reason why the one went out, and
the other remained. Those who went out, never knew the Truth as it
was in Jesus. They were not taught by the Spirit. They had not the
Unction from the Holy One. Those who remained in and with the
churches of the saints at this time when errors, heresies, and such
multitudes of antichrists abounded, had received that Unction, or
Anointing wliich teacheth all things. They were in the possession of the
same. But ye have an unction from the Holy One, and ye kno%v all
things. It is therefore ye are what ye are. It is by this ye are distin-
guished, and I myself know you to be what you are — the Beloved of God.
Jfour having the true knowledge of Christ is to me clear, full, and satis-
factory testimony of the same. The Holy Ghost hath revealed Christ in
you, and unto you. He hath furnished you with spiritual and super-
natural graces and gifts from Himself. He has communicated to your
spiritual and renewed minds, the knowledge of all spiritual truths
necessary to salvation : and this is your guard and protection from these
seducers which are gone out of the churches, and lie in wait to deceive :
but you cannot be deceived by them for the reason which I have given
you. But ye have an unction from the Holy One, and ye know all
things. I will cast my text into the following division.
1. I will speak of the Holy One here mentioned.
2. Of the Unction which these saints had received from the Holy
One. But ye have an unction from the Holy One. They had received
the Unction, and it still abode with, and rested on them.
224 1 Joii\ tt. 20.
3. The blessing and benefit of this. And ye know all things.
The Holy One is Christ. Tiie Unction is the Holy Ghost. The blessing
and benefit of this is, the knowledge of all things. In what sense v.e
are to conceive and aj:)prchend this, will be declared, as tl;e whole sub-
ject will be pursued in tlie order here laid down, so far as the Lord shall
be most graciously pleased to influence, teach, and direct my mind in
the same. 1 am
1. To speak of the Holy One here mentioned. But ye have an
unction from the holy One.
Christ is the Person here designed. And He is Holy. He is essent-
ially so. He is the Holy One of Israel. He only is Holy. His Nature
is Holv. He is independently so. He is the fountain of holiness. It is
from Him, elect saints, angels and men, both in heaven, and earth,
receive all their holiness. Christ is God's Holy One. He is the most
Holy. See Dan. ix. 24. He is worshipped by the seraphims in Isaiah's
vision, with a thrice holy : he savs, " I saw also the Lord sitting upon a
throne, high and lifted up, and his train filled the temple. Above it
stood the seraphims : each one had six wings ; with twain he covered
his face, and with twain he co\ered his feet, and with twain he did fly.
And one cried unto another, and said, Holy, holy, holy, is the Lord
of hosts: the whole earth is full of his gloiy." chap. vi. 1 — 3. The
apostle Jo/«« says in his gospel, referring to this vision, and quoting the
9th and 1 0th verses of this very chapter, he applying the same to Christ,
says, " Th.'^se tilings said Esaias, when he saw his glory, and spake of
him. See chap. xii. 41. This most Holy One saith of Himself, and
for Himself alone, " Thus saith the Lord the King of Israel, and his
redeemer the Lord of hosts; I am the first, and I am the last; and
beside me there is no God." Isai. xliv. 6. Christ as one in the Godhead
with the Father and the Spirit, is essentially, necessarily, and underiva-
tively Holv. As God-Man, his holiness exceeds our uttermost concep-
tion. He being the Fellow of the Lord of Hosts. In whom dwelieth all
the fulness of the Godhead personally. Ha is God manifested in the
flesh. The Son of the living God, he in whom as such, by essential
union with the Godhead dwelieth all the fulness of the Godhead, was
pleased to take our nature into Personal union, so that He is God-Man
in one Person. His glory, his holiness, his purity, his perfection as such,
T8. incomprehensible. He is the Holy One of God. He was prefigured
by Aaron the first high priest of the Jewish nation : who was a figure of
Him, in his office, and work of putting away sin. The high priest was
anointed with iioly oil. He was the anointed one. He was the holy one
of Jehovah. He had by the Lord's command and appointment, a golden
plate with this inscription graven on it, Holiness to the Lord, or, the
holy one of Jehovah, which was put on his forehead, which was always
to be on him, when he appeared in the discharge of his oflk-e before the
Lord. The command for it, reads thus. " And thou shalt make a plate
of pure gold, and grave upon it, like the engravings of a signet, Ho-
liness TO THE Lord. And thou shalt put it on a blue lace, that it may
be upon the mitre; upon the forefront of the mitre it shall be. And it
shall be upon Aaron's forehead, that Aaron may bear the inicpiity of the
holy thing's, which the children of Israel shall hallow in all their holy
gifts; and it shall be always upon his forehead, that they may be ac-
cepted before the Lord." Exod. xxviii. 36 — 38. It is in the Person of
1 .ruHx II. 20. 225
Clirist, God-Man, the Father from everlasting loved the persons of all his
elect. It waj in Him they were chosen and accepted. hfc;aai«* in Him
they were blessed, -tetts in Him they are saved. i$^-^ in Him they
shine, and will for ever shine, holy, righteous, and without spot. -I***^.
the shine of the Father on them in the Person of Christ, (iod-Man,
rrhtah will be their uttermost blessedness in heaven. Aaron is styled
God's holy one ; and saint of the Loud; Deut. xxxiii. S, Psa. cvi. 16;
and most assuredly it could not be but in reference to his bein^- a type,
a figure, a representative of our most precious Lord Jesus, who is the
great High Priest of our profession ; who has been girded and adorned
in the robes of his own mediatorial holiness, righteousness, and sacrifice ;
•who has otfered Himself in the flames of his own love, a whole burnt
sacrifice to the Father's law and justice; who hath put away sin. He
hath brought in to the high court above, an everlasting righteousness.
He is as our High Priest entered there. He hath been afresh anointed
with the gifts and graces of the Holy Ghost. A«d he hath sent, and
still continues to send down the Holy Ghost, the heavenly Unction, the
holy oil and anointing, on his saints, church, people and ministers here
below. This Jesus is our Holy One. All our holiness as truly as our
righteousne^, is in Him alone. What we style the new birth, is neither
more nor less than a spiritual faculty, wrought in our minds by the Holv
Ghost, whereby we are capacitated to receive and apprehenil the Lord
Jesus Christ, and our heavenly Father's love to us in Him. It is no part
of our holiness in the sight of God. It is impossible God should behold
us lioly out of Christ : or, abstractedly from Christ. It is alone in Him
we can be holy before the Lord. Yet almost all of those whom we look
on as the Lord's, are disposed to overlook this. It is really strange it
should be so with saints : yet so it is. They will give Christ the glory of
his righteousness: yet to have no holiness but in Christ; to rest before
the Lord, and to believe they are as truly holy in Him, as they are right-
eous, this is not pleasing unto them. Yet if they have not a perfect
holiness in Him, and if he is not a perfection of holiness unto them, then
they cannot be complete in Him. Beloved, our heavenly Father beholds
his whole church in Christ. ~i£^ M'hat he views them to be in Him, is
matter for soul satisfaction. It is what he sees and beholds our persona
to be in the Person of Christ, which feeds his vast mmd with everlasting
complacency : such as comes up to that exuberancy of joy, which the
prophet expresseth, when he says, " The Lord delighteth in thee :" and
again, " The Loud thy God in the midst of thee is mighty ; he will save,
he will rejoice over thee with joy ; he will rest in his love, he will joy
over thee with singing." Zephan. iii. 17. It is as the Lord beholds our
persons in the Person of Christ, God-Man, and views us in his holiness,
purity, and righteousness, and as thus presented by our Representative
and great High Priest, that he rejoices in us. A«4 as we must look out
of ourselves, for purity and righteousness, so we must for holiness also.
Nor shall we ever know, or have the least true idea, of what holiness is,
until we are favoured with a spiritual apprehension of our Lord's holi-
ness. He is the Holy One to whom we must continually resort. If we
are holy in God's sight, it must be founded alone on our interest and
relation to Him : it must be wholly matter of grace : we cannot obtain
it; neither can we add any thing to it. If it be ours, it must be on the
footing of imputation. Christ's holiness v,'ill never be in us, any mora
G G
226 I JOHN II. 20.
than liis righteousness is : but we shall have an inward apprehension of
it, to our everlasting benefit, WJiy should not this be sufficient? Espe-
cially as God himself vill never behold us, but in the Person of Christ,
and in the representation he will make of us, no not in heaven, to the
ages of eternity. Doubtless it was enough to satisfy the mind of those
saints to whom the apostle is here writing : and to whom he says, But
ye have an unction from the Holy One, and ye knmc all things. A
most costly fragrant oil was commanded by the Lord, to be prepared and
made, to anoint Aaron the high priest. It was to be poured on his head,
and it ran down to tlie collar of his coat. Christ is called Anointed, or
Messiah herefrom. He was anointed not with material oil, as Aaron
was who prefigured him, but with the Holy Ghost who was typed forth
by the oil with which he was anointed. The Psalmist speaking on the
subject, and applying the same to our most precious Lord Jesus Christ,
says, " All thy garments smell of myrrh, and aloes, and cassia, out of
the ivory palaces, whereby they have made thee glad." Psa. xlv. 8. As
the high priest was anointed, so were his garments, the Tabernacle, Ark,
Shew-Bread Table, the Altar, &c. "^ all the elect are anointed in
Christ, by Christ, and from Christ. The holy Unction descends from
him, down on all, on each, and every one of his members. " Of his
fulness liave all we received, and grace for grace." So the apostle said
in his gospel, and he says the same here. Ye have an unction from the
Holy One. It was already bestowed upon them •, and that by the Holy
One. They had received it from Him, who was their Holy One. This
leads me to my next particular, which is this.
2. To speak of the unction, which these saints had received from the
Holy One. They had received the Unction, and it still abode with, and
rested upon them.
The word Unction is the same with Anointing. The Holy Ghost is
called here Unction, or Anointing. He it is, who agreeable to his office
in the everlasting covenant, anointed Christ to his office. ^^EUri he also
anoints all the elect, and bestows on them his graces, comforts, and gifts ;
fitting and qualifying them for whatsoever work he calls them unto.
Peter the apostle of .lesus Christ, speaking to Cornelius and his friends,
savs, "The word which God sent unto the children of Israel, preaching
peace by Jesus Christ : (\\c is Lord of all :) That word, 1 say, ye know,
Avhich was published throughout all Judca, and began from Galilee, after
the baptism which John preached ; How God anointed Jesus of Nazareth
with the Holy Ghost and with power : who went about doing good, and
healing all that were oppressed of the devil ; for God was with him."
Acts X. 36—38.
Our Lord received his Name Anointed, or, the Anointed One, or
Christ, from the Holy Ghost who was his Anointer, and who anointed
Him. And we receive our title christians, which signifies anointed ones,
from Him also. The word Unction must also signify Teaching, or there
would not have been a proper suitability for the use of it here. This I
conceive must most clearly app.^ar by reading tlie whole of it. liut ye
hove an unction from the Holy One, and ye knorc all things. This was
the fruit of divine teaching. This was agreeable to our Lord's promise.
" Howl'cit when he, the Spirit of truth, is come, he will guide you into
all truth : for he shall not sj)eak of himself; but wliatsoever he shall hear,
that shall he speak : and he will shew you things to come. He shall
1 JOHN II. 20. 227
glorify me : for he shall receive of mine, and shall shew it unto you."
John xvi. 13, 14. This promise had been fully realized unto Jolm and
the rest of the apostles. The Holy Ghost had been sent down from
heaven. The whole church had been partakers of the benefit: so that
the apostle might well say, Ye have an unction from the Holy One.
According- to the economy of the covenant established by the Three
in Jehovah, agreeable to the good pleasure of their will, it is the office of
the Holy Spirit, to quicken the souls of all the redeemed with spiritual
life. He is their holy Teacher; who inspires their minds, aattl leads and
guides them into all necessary and saving truth. He makes them wise
unto salvation, by faith in Christ Jesus. These persons who are here
addressed had been thus instructed and taught. The Holy Unction from
Christ had been bestowed on them. They were possessed of it : whereby
they knew the Truth which concerned the Person, love, work, salvation,
and perfection of Christ, so as not to depart from the same. They had
the true Unction. The true Anointer was in them. He was with them.
He had taught them. He still continued with them. They v/ere under
his continual guidance, and teaching, that he might lead them into all
Truth : into the whole Truth : and into nothing but the Truth. He being
himself infallible, he was all-sufficient for this. The Lord Jesus Christ
shed this Unction richly on his Church on the day of Pentecost, and it
was still continued. It extended its most blessed and beneficial effects to
all the saints ; so that the apostle here speaks of it as an universal benefit.
Ye have received an Unction, and an Anointer from the Holy One. The
Holy Ghost was not again to be sent. He was sent once for all . He was not
again to be given unto them ; He was given, to live and abide in them,
and with them for ever. He liveth and dwelleth in the saints, in that
new and spiritual birth, or faculty wl.ich He produced in them in re-
generation, and all their spiritual life of graces is from Him alone. He is
the object of their faith, love, hope, as truly as the Father and the Son
are. We are said to be " an habitation of God through the Spirit."
Eph. ii. 22. The Holy One, as the High Priest in heaven, had poured
out of his Spirit on his Church on earth ; who is styled here Unction : to
express his work within them, and upon them. He wa# the Anointer ;
who having anointed Christ the head of the whole election of grace, is
the Anointer of them also : and as he anointed Christ afresh when he had
finished his work, and was entered into glory, so the Holy One, Christ
Jesus shed Him richly and abundantly on his Church, in the days of the
apostles : so that the saints then had larger measures of gifts and graces
bestowed on them than ever have been bestowed since. This Holy Unc-
tion is still bestowed, and will be to the very end of time : for thus it is
written, " When the enemy shall come in like a flood, the Spirit of the
Lord shall lift up a standard against him. And the Redeemer shall come
to Zion, and unto them that turn from transgression in Jacob, saith the
Lord. As for mc, this is my covenant with them, saith the Lord; My
spirit th.at is upon thee, and my words which I have put in thy mouth,
shall not depart out of thy mouth, nor out of the mouth of thy sded, nor
out of the mouth of thy seed's seed, saith the Lord, from henceforth and
for ever." Isai. lix. 19 — 21. The words are pronounced by Jehovah the
Father. He is addressing the glorious Mediator. The promise is to
Him, and to his seed. The word and Spirit are here joined together.
The promise is, these shall never depart from Christ, and his Church, but
228 I JoiiM u. 20.
shall both remain with Him, and his Churcli for ever. And is not all
this for tlie substance of it, just what Christ says himself in these words,
" If ye love me, keep my commandments. And I will pray the -Father,
and he shall give you another Comforter, that he may abide with you for
ever ; Even the Spirit of truth ; whom the world cannot receive, because
it sceeth him not, neither knoweth him : but ye know him ; for he dwell-
eth with you, and shall be in you." It is from the Divine Father, through
the intercession of the Lord .lesus Christ, the Holy Ghost is sent into
the hearts of saints, to reveal Christ unto them — to take of the things of
Christ, and to shew the same unto them — to shed abroad the love of the
Father in their hearts. The apostle therefore speaks in strict connection
with all this, when he says, But ye have an unction from the Holy One,
and ye know all things. It was bestowed on them. It was enjoyed by
them. The Holy Ghost maintained his dwelling in their minds. They
enjoyed the blessings and benefits of the same. They had received Him.
He still abode with them. He rested upon them. This was their
blessedness. He was their Teacher, and they were most truly blessed to
have, and enjoy him as such. Hence they were kept from errors and
heresies. And this was but the fulfilment of Christ's own most true and
faithful promise : who had said in the chapter quoted before, viz. John
xiv. 15 — 17 what has been already cited, and also this now to be, from
the 25th and 26th verses. " These things have I spoken unto yoti, being
yet present with you. But the Comforter, which is the Holy Ghost,
whom the Father "will send in my name, he shall teach you all things,
and bring all things to your remembrance, whatsoever I have said unto
you."
Nothing could more effectually keep the saints from errors and
heresies, than bringing to their remembrance the words of Christ : and
none could do this ett'ectually but the Spiiit of Christ. It seems to me,
as our apostle had a most blessed knowledge and enjoyment of Christ's
love, and that too in a way of personal communion with Him, so none of
all the apostles appear to have the word of Christ more richly dwelling in
them, than he had. I conceive it might almost be affirmed, his wliole
Epistle is but an exposition of his most precious and invaluable gospel.
It most assuredly is founded on it. And seems to be an exemplification
of the life of Christ, in his people. I shovdd like to view it in this light,
as containing a full and correct portrait of real genuine Christianity.
"^Jje which can never be produced, but by the indwelling, teaching, light,
inspiration, and grace of the Holy Ghost. And those saints having Him
dwelling in them, it was not to be wondered at if they were christians in
reality. But ye have an unci ion from the Holy One, and ye know all
thinys. Therefore it is ye are preserved from errors and heresies, from
the many antichrists and false teachers which are now, at this time, so
rife and present among you. And this brings me to my last particular,
which is
3. The blessing and benefit of this divine Unction, which they had
received from the Holy One. It was this — And ye -know all things.
How and in what sense we are to conceive this, I am now to declare.
But ye have an unction from the J/oly One, and ye know all things.
The iloly One is Christ. The Unction is the Holy Ghost. The blessing
and benefit of this Unction bestowed by the Holy One on us, is this, and
ye know all things.
I JOHN II. 70. 229
I would have this title here given Christ, to be remembered by us :
to the intent it might everlastingly endear Him to our souls; and exalt
Him most highly in our hearts. So I would also have the title here given
the Holy Ghost remembered by us, that from it we might the more and
more glorify Him. He it is, who consecrates our souls and bodies, as his
temples to dwell in. He it is, who anoints our minds and affections, and
enables us to worship t1ie Father in the Son. He it is, who teaches us
the true knowledge of the Father and Christ. ^t:as by Him we have
communion with them : >«aecii=j* by Him alone. He is our Teacher. He
is our Unction, or anointing oil. Jmd he hath taught, and led his church
into all Truth : so savs our apostle in the text before us. But ye have
ail unction from the Holy One, and ye know all things.
I must first observe before I go on further, this was to an apostolic
Church, and to such as should be entitled primitive christians. There-
fore it ought to be remembered by us, there are some things in it, which
were applicable to them, which are not to us. The church as framed by
the apostles was pure and perfect: it being exactly according to the will
of Christ which he made known unto them. The Holy Ghost had led
the apostles into all truth. Their light and knowledge of it were perfect.
There was no defect, nor deficiency in what they knew. They were in-
fallible in the doctrine they delivered. What they had received they
made known. It is all contained in the Epistles sent by some of them to
the churches of the saints : so that with these views the apostle might
well say to these to whom he wrote. But ye have an unction from the
Holy One, and ye know all things. They did so in this sense. Every
trutii, doctrine, the ordinances and all Christ had appointed and com-
manded, had been fully, freely, correctly, and most blessedly stated by
the apostles unto them. Yet even this they could know but in part:
and this but in a gradual manner : yet inasmuch as the whole and every
truth of the everlasting gospel had been set before them, and delivered
unto them, and they had actually received by the teachings of the Holy
Ghost, the true spiritual apprehensions of the same, they knew all things
which concerned the salvation of their souls. They knew every truth,
and article of their most holy faith. This was for the substance of it to
know all. Therefore the apostle says, But ye, (hereby distinguishing
them from others) have an unction from the Holy One, and ye know all
things. I doubt not but some present, have the same divine Unction
from the Holy One, which they had : but not in the same measure, nor
degree ; and none of us can say, we know all things ; yet we know some
things as truly and spiritually as they did ; but not so immediately as
they, nor from the same means as they. I would not say, I know all
things. I would not say of every thing I deliver, this is as true as God is
true. The apostles could. I am not an ambassador for Christ. I have
no immediate message or commission from Him ; nor do I believe any
one man in the whole church of Christ, throughout the whole world hath.
The ministers of our Lord Jesus Christ now, receive what they receive
concerning the truths of the everlasting gospel, not immediately from
Christ ; they receive it mediately : some from the preaching of men :
some from the word of God : some from conversing with saints : some
from the writings of such, who may be justly esteemed as fathers in
Christ : some by meditation and prayer : and some by the Holy Spirit's
divine light and instruction : so that we all receive light and knowledge
230 I joiix II. 20.
one from another. We may be unwilling to acknowledge it: yet this is
the truth of it : therefore none of the ministers of Christ, see so clearly
into all truth, as to be uniformly of one and the same judgment : for in-
stance, the doctrineof the Trinity is essential to salvation ; without it we
cannot speak of the Father's everlasting love to the persons of his Elect,
whom he chose in Christ before the foundation of the world : nor of the
Person of Christ, set up from everlasting, to be God-Man, the Head,
Mediator, and Saviour of his clrurch and people : nor of the Personality
of the Holy Ghost, and his interest and concern with the Father and the
Son in the everlasting covenant. Yet this great and fundamental truth,
into the belief of which real believers in Christ, are baptized ; saints of
the greatest degree, although they most cordially believe the truth of the
doctrine, do not state it alike. Mr. Romainc and Dr. Gill whilst they
most heartily believed in the Three in Jehovah, yet in their statement of
the same they were quite different : why, beloved, had they been both
infallibly taught by the Holy Ghost, they would not have differed one
hair in expressing themselves on this most sublime subject ; yet they
were both great men of God, and the Spirit of the living God dwelt in
them. It might have been said of them. But ye have an unction from
the Holy One, and ye know all things. What I have said, is with a
design to shew that there is no man on the earth, in any of the churches
of the saints, perfect in knowledge. The great apostle of the Gentiles,
says of himself, and others, " For we know in part, and we prophesy in
part." 1 Cor. xiii. 9. Surely we are not going to set up ourselves above
him ; and yet it may be safely expressed, that we, who have received the
Unction from the Holy One, know all things. But it may be asked, liovv,
in what sense do we know all things? All who are under the teachings
of God's Holy Spirit, are by him, from the word of grace, taught all
things necessary for their own personal, complete and everlasting salva-
tion : and all things necessary for life and godliness. And this is all our
Lord sees necessary for us to know ; and it contains in it a sufficiency for
the maintenance of our spiritual life, faith, love, and hope in God.
There is an infallibility in the word, and in the Holy Spirit's teaching;
yet He is not pleased to teach us so infallibly, as that we cannot make
any mistake in what he hath taught us. Some things he is pleased to
teach us, we can never forget, nor alter in our judorment of the same.
The true knowledge concerning Christ, and the Father's love to us in
Him, which we received into our mind from the word, by the unction of
the Holy Ghost, this we ran never forget. It i« by and from the word,
the Holy Ghost is pleased to create and form, true, real, spiritual, and
supernatural ideas and conceptions, of the Person, and salvation of the
Lord Jesus Christ, in our renewed understandings. Atoidtlis. from the
Holy Ghost, who will dwell in us in heaven for ever, tWt we shall have
such inward intuitive conceptions of our Lord, as will everlastingly, in-
tensely, and immutably fix and centre us so in Him, and upon Him,
as that we shall never have one thought to take us off from Him for ever-
more. If we know Christ, we know all things. There is an increase in
the knowledge of Christ: and the word expresseth Him fully. It is
•well therefore for us to read and search it to this very end ; tliat we may
know Him more fully, and to follow the apostle, who expresseth himself
thus. "That I may know him, and the power of his resurrection, and
the fellowship of his suflferings, being made conformable unto his death ;
I JOHK Tl. 21 . 231
If by any means I might attain unto the resurrection of the dead." Phil,
iii. 10, 11. The Lord follow with his own blessing-, what hath been set
before you, if it seem good in his sight: and to his name shall be the
praise. Amen.
SERMON XXVr.
/ have not written unto you because ye knotv not the truth, but because
ye know it, and that no lie is of the truth. — 1 John ii. 21.
There is in and throughout the whole of the sacred writings, as much
modesty and decorum as can possibly be kept up, and expressed between
the writers and those written unto. This is very observable in what is
now before us. All which could be said of the antichrists in the apostle's
day, had been spoken out : and all which could possibly be said to en-
courage and comfort saints, had also been expressed in these words.
" But ye have an unction from the Holy One, and ye know all things."
Why then say any more ? Why write to such ? Could you, John, have
the least suspicion of these ? Why come you now forward with your
present apology? Truly, says the apostle, I am ready with this; and I
present it you. I have not written unto you, of whom I am fully per-
suaded, ye have an Unction from the Holy One, and ye know all things,
every truth in the gospel, in all its weight and bearings, as if ye knew
not the truth : this is not my reason for my writing to you. No; it is
quite the reverse : 1 love you ; it is therefore I addressed you with the
title of little children: and I write unto you as persons, who know, be-
lieve, and are well acquainted in your own souls, with Christ, and every
doctrine of his, which is calculated to preserve you from being injured
by false teachers, or seduced by them. I write to you as unto those
that know Christ, and esteem Him. And I write to you as persons of
spiritual judgment in divine Truth, who are well informed in the Truths
of God, and are well assured, that no error, heresy, fraud or deceit,
such as these deceivers promote, can proceed from the gospel, or be
consistent with it. I will here recite the past verses, from verse 18 ta
this, that you may see for yourselves the connection, and also the truth,,
as it regards the substance of what hath been expressed : next I will
give you the general outline of all contained in this chapter ; and then
return to my text, and open and explain the same. The beginning of
our present subject is expressed thus. Little children, it is the last
time : and as ye have heard that antichrist shall come, even nniu are
there many antichrists ; whereby we know that it is the last time. They
ivent out from us, but they were not of us ; for if they had been of us,
they xvould no doubt have continued with us : but they went out, that
they might be made manifest that they were not all of us. But ye
have an unction from the Holy One, and ye know all things. I have
not written unto you because ye know not the truth, but because ye
know it, and that no lie is of the truth. I conceive you may by a very
232 1 jbHM 11. >21.
general knowledge uf scriptuio, and reading il with the grciUest ease and
simplicity take the whole contained in these verses into your mind. He
has been warning them of antichristian preachers, errors, and heresies;
He tells them the reason they were preserved from thenj — It was owing
to the Unction they had recei\ed from the Holy One. He then gives
them his reasons for writing unto them : it was not because they knew
not the Truth ; it was because they knew it : therefore they must know
that no lie was of the Truth : it could not be of, or come from Christ,
who is the Truth itself. He then goes on to the end of the cliapter ;
seeing they acknowledged the doctrine of the divine Personality of the
Father and the Son, he exhorts them to continue and abide in the same :
this being the only, and btst preservative, agahist all the antichrists then
existing. To which lie adds some blessed encouragements : as that they
would in the true knowledge of and in communion with the Lord Jesus
Christ, enjoy all the blessings of eternal life. He gives them to under-
stand, he had set before them all which was sufficient to establish them
in the Truth, to comfort and fortify them against the antichrists of the
then present day: he then leaves them in the hands, and unto the care
of the Holy Ghost; and closes with exhorting them to abide in the true
doctrine of Christ. Thus 1 have given you the substance of what remains
in the chapter ; which is to be unfolded, as we go on to sermonize the
remaming verses. Our present one reads thus, / have not written unto
you because ye know not the truth, but because ye knoiv it, and that no
lie is of the truth. As you approve of, and most cordially embrace
Truth, so I would revive the same in your memories, and establish you
more and more in the same. You must of and from yourselves, as such
as know and believe the Truth, be fully persuaded in your minds, that
no false doctrine can proceed from> or agree with the gospel of Truth,
which you have embraced. The words contain a declaration, and affirma-
tion, and the conclusion of it. Keeping this in my eye, I will cast my
text into the following division.
1. I will consider the declaration. / have not written unto you
because ye hiow not the truth.
2. The reason, or affirmation why he wrote unto them : it was be-
cause they knew the Truth. / write unto you because ye know it.
3. The conclusion of which is this : ye must confess it is impossible
that Truth and falsehood should agree: therefore no lie is of the Truth.
Whatsoever is contradictory to the gospel of God our Saviour, cannot be
true. Ye know that no lie is of the truth. I have not written unto
you because ye know not the truth, but because ye know- it, and that no
lie is of the truth. 1 am
1 . To consider the apostle's declaration in the words before us. He
says, / have not written unto you because ye know not the truth.
This is secretly intimating they knew the Truth ; which he after-
wards declares they had done, and so he did before, when he said, " But
ye have an unction from the Holy One, and ye know all things." If
they did, why write to them ? Why not to others who knew it not? The
reply is, none but those who know the Truth will ever think themselves
concerned in what is written concerning it; therefore it can answer no
good end : it is only to waste time so to do. Those who know the Truth
are the persons who alone can value it: to them it is well, therefore, to
write of the Truth, to the intent they may receive further light into it :
1 JOHN 11. 21. 233
and herel)y have further and more eiildrg-ed apprehensions of the .same ;
so J|>- that thereby they may be furnished with true, clear, and proper
argtmiGnts to defend themselves aj^ainst the assaults of such as lie in wait
to deceive. The apos'le, when he here says, / have not written unto you
because ye know not the truth, seems to make his apology unto them for
his writing- as he had done. It is not pleasina: to saints to be suspected ;
it is what they cannot bear. The apostle well knew this; therefore he
here aims to relieve their minds. He would by no means have them con-
ceive they v.ere not most blessedly acquainted with the gospel of the Lord
and Saviour, in all its parts, and bianflies. He had said this before.
They could not liave received an Unction from the Holy One, smd have
known all things, and be ignorant of any one thing necessary to the
being and well-lDeing of their faith. They were not suspected by him, as
if they woidd be led away by the errors and heresies of false teachers :
yet as he could not but mention them, so he could not avoid warning
against thciu. And these saints were the very persons to wliom he could
not but communicate his mind ; yet it was not because they knew not
the Truth. By Truth here, I should understand Christ : who says of
Himself, " I am the wav, the truth, and the life : no man cometh unto
the Father, but by me." .John xiv. G. He is emphatically the Truth.
The whole truth of God is summed up in Him. These persons knew
Him : and this from the teaching and revelation of the Holy Ghost : so
that his Person was glorious in their view. His love v, as their heaven.
His Name as ointment poured forth. His Salvation tlieir one constant
subject. He was their All, and the Holy Ghost had most highly exalted
Him in their view and estimation. So that to write to them, as if they
had not known Christ was by no means to be admitted of — not to write
to them, this would have been to have neglected them ; yet to avoid all
mistake, and keep all in its own bounds and order, he says, / have not
written unto you because ye know not the truth, but because ye know it,
and that no lie is of the truth. Thus he introduceth his present subject
unto them in this very aiTectionate way, that he might win upon and
engage their affections, and render h.is subject tin to them the more en-
gaging; we might gain a great advantage to ourselves, -were, we to ob-
serve this in our reading the Sacred Scriptures: it is by thife tlie writers
of the New Testament gain the hearts of tiiose they address, and make
way for the reception of their subjects, so"«p* that they are received ere
those they address are aware of the same : what could be more pleasant
than this way of speaking-? / have not written tinto you because ys
knoiu not the truth, but because ye knoiu it. It is very like what the
apostle says to the saints at Rome, " And I myself aUo am persuaded o {
you, my brethren, that ye also are full of goodness, filled with all know-
ledge, able also to admonish one another. Nevertheless, brethren, I
have written the more boldly unto you, in some sort, as putting you in
mind, because of the grace that is given to me of God." chap. xv. 14,
15. This is very similar to what is here before us; but I will proceed to
my next particular, which is,
2. To give the reason or affirmation why this our apostle wrote thus
unto these saints. It was not because they knew not the truth, but be-
cause thev knew it. / have not written unto you because ye know not
the truth, but because ye hnoiv it.
This he gives as his reason for his writing unto thern : aid tliis here
n H
234 1 JOHN II, 21.
must be confined to the subject going before, concerning Uie antichrists
which were then swarming, and to be met with in every direction. It ■
was on this score he wrote now unto them, that they might carefully
avoid tliem, most manfully withstand them, and vigorously oppose tiiem.
This they were well qualified for, seeing they had received an Unction
from tlic Holy One, and they knew all things. It was a pleasure there-
fore to write unto them, as he did not want to begin wiili them, and
preach and set before them a whole body of Divinity. No; they were
w'ell acquainted with Christ, and every truth in his most glorious gospel.
They knew the truth and reality of his Person, and liad received the
knowledge of the same from the word of revelation, and by tlie Spirit of
revelation into their hearts. It was therefore matter of real joy, plea-
sure, and holy satisfaction to write unto them, as it served to be of real
and mutual advantage both to the apostle, and them also. It is so with
us; let us be ministers, or believers in the Lord Jesus Christ — to speak,
to preacli, to write to such as know Christ, and understand his gospel,
and have fellowship with Him in their own souls, He dwelling in their
hearts by faith, is most truly blessed, and a real feast, and a spiritual
ordinance to the ministers of Jesus Christ : so it is also an ordinance to
those who are preached and written unto; because it revives and brings
Christ and his truth to their recollection ; by which means their memories
are quickened, 'Trrrd their minds and aftections are afresh drawn forth,
and at times most divinely refreshed with the savour and fragrancy of the
Lord Jesus Christ. So that it is not because such and such know, enjoy,
and have great, high, spiritual and personal communion with the Lord,
they are therefore not to be written unto : it is because this is the case
they are to be addressed : so says our apostle, / have not ivritten unto
you because ye knoiv not the truth, hut because ye know it. Yet it will
sometimes cross the mind, how can I address such and such on the sub-
ject of communion with the Lord ? how dare I speak out, or write my
thoughts and views of the Lord Jesus Christ to such and such, wlio so
far exceed me in their knowledge of Him, and those things which con-
cern his kingdom ? Sirs, it is for this %cry reason you should : that they
receiving what you say, it may make way for their communicating unto
you what they know : and if their knowledge exceeds yours, it will lead
you to sec how far you have received the knowledge of Christ rightly and
truly, and what your spiritual growth into Him is. It -i^ by such means
spirituality is increased: holiness in life and conversation promoted:
saints are quickened, strengthened, and comforted, and our joys in the
Lord abound. Surely our apostle conceived thus of it. He knew it was
by such means spiritual communion and fellowship with saints was in-
creased and promoted. He therefore says, / write unto you because ye
know the truth.
I am bold to say of you, and to say unto you, ye are the Lord's.
You know Christ. He lives in you. His love warms your hearts. His
salvation is very precious to your mind. Your life is made up in the
knowledge of Him, and in the enjoyment of Him. It is your delight to
walk with Him: to hold communion with Him: to be following on to
know Him more fully ; to enjoy Him more intuitively, and have more
free accesses to Him. I know this must be the case with you, because
" ye iiave an unction from the Holy One, and ye know all things."
Therefore I write unto you ; being well persuaded the true knowledge of
I JOHN 11. 21, 235
Christ will most powerfully influence your minds, and make you valiant
for the Truth. .Amd the more so, seeing it is so grossly insulted by the
antichrists. Their wretched errors will make you the more bold and
courageous in the cause of God and Truth. This will redound to your
honour and glory. Your Lord says, Fear none of those things which
may befal you, or that ye may suffer for his name's sake. He says to
you all, as if ye were but one single individual. " Be thou faithful unto
death, and I will give thee a crown of life." +t^ hereby your know-
ledge of the Lord's Truth will more and more evidently appear; it is,
and will be the case with us, Beloved, and all the Lord's people also,
that the more the truth and glory of the Person of Christ shine into our
minds, and our hearts, and we have fellowship with C'hrist by means
thereof, the more we shall be established in tlie truths of his everlasting
gospel, and be the more tenacious for the Truth. Superficial views and
apprehensions of the truths of the everlasting gospel, never established
any one individual in Christ yet ; nor never will. It is far from being to
the honour of Christ, or to the benefit of souls, to be neglecting the
daily study of what is revealed and contained in the glorious gospel of
the blessed God, concerning the Person, and salvation of our Lord
Jesus Christ. There is a possibility of being taken ofl:^ the knowledge of
the Person of the Lord Jesus Christ, by being more apprehensive of the
term and sound of the words Jesus Christ, »>afa than we are aware of.
It is not the words, it is the knowledge of Him who sustains these Titles
is life everlasting. Many hear of Christ, and profess Him, who are
altogether strangers to Him. There are such under the ordinances of
the gospel, who never received one good thought, nor spiritual appre-
hension of Christ into their minds: yet they will not be persuaded but
that they have more grace and holiness in their own minds, than such as
have the supernatural knowledge of Christ in their minds, and most
blessed fellowship with Him in their hearts. The matter of fact is this —
It is wholly owing to the Unction which teacheth all things, that the
elect are brought to the true knowledge of Christ, and kept alive to
Christ, "ami- wholly, simply, and entirely dependant on Him. It is
hereby one professor of Christ is distinguished from another : and such
as have it, are always aiming after more enlarged and spiritual views of
Christ, and all those truths which are particularly connected with the
Truth as it is in Him. It is of real importance to have the gospel pro-
perly stated : the want of this is one of the great defects of our present
ministration of the Truth in the day in which we live : it is not that the
Truth is not preached, nor that some very essential and important points
are not delivered. No; nor is it that many things are not expressed
which are calculated to free the mind from very many legal embarrass-
ments and distresses. I would very willingly acknowledge this ; but the
deficiency of our present dispensation of the word of truth lies in our
not giving the right statement of it. We generally give it according to
the best of our apprehensions of the same ; whereas we should have
nothing to do with our own thoughts here : self should be wholly re-
jected : our study should be to get the true statement of the whole
system of grace, from the word of God. And if we have any ambition
to distinguish ourselves to be the Lord's true and real ministering ser-
vants, it should be in our speaking correctly for Him : by the which I
mean, to study the revelation he hath given us of Himself, in all the acts
236 T JOHN 11. 21.
of hisAvill in Christ Jesus concerning u?, as contained in his everlasting'
love to the persons of his Elect in Christ before the world was — in Elec-
tion, Adoption, in the act of blessing us with all spiritual blessinos in
Christ, in the acceptation of our persons in the Person of Christ, God-
Man, God's beloved. These are each of them distinct nets of the divine
will, and as such they sliould be treated. They are all eternal and im-
mntable acts of the divine will in Christ towards us, and concerning us.
J hey spring from and owe their origin to the Father's absohite sove-
reignty. They are the eflects of the good pleasure of Ids will. They
are founded upon our relation to the Person of Christ, our eternal Head,
in wliom we were chosen, before all time. In whom we were bv elec-
tion. To whom we were united, and had life and grace in Him, before
the foundation of the world. This does not any part of it belong- to
salvation, which is quite anotJier subject: and it slj(jnld be treated of as
such : yet these subjects are too generally swallowed up in one; so that
hereby tliere is no small diminution of the glory of each of t'lese. Sal-
vation is for the Elect, as sinners : they were not such wlien God chose
them in Christ before all time; it was by Adam's fall they became so :
they were not created so : if they had been they could not have been so
by his fall : they were created in him pur? and holy : he fell, and they
fell from their cieature purity and lioliness in him. The covenant of th.e
^ Th ree in_Je!ioyah, was in consequence of the foresight of tlie fall. The
Q^.t- fruit and effect of wdilch,^ the complete' and everlasting recovery and
~*'' salvation of the elect of Adam's posterity. This hath been wrought out,
and completely accomplished by the Lord J.^sus Christ. In Him all his
seed, are savetl with an everlasting salvation : the whole of which is fullv,
freelv, and clearly revealed in the scriptures; and tl.ds revelation con-
stitutes the everlastitig Gospel. It is the Holy Ghost who onlv can put
life and efScacy into it, and make it the power cf God unto salvation to
every one that oeiieveth. Now we should give up our minds to the Lord
the Spirit, for Him to give us the clear light and know ledge of this. We
should never \ enture to say any thing on such subjects as these, but what
v.e have clear warrant for ; not from man ; no ; not tVom the best of men.
Let it all be founded on a Thus saith the Loud : on his own word of
revelation : then all will be right, and as it should be. One thing s'lould
be avoided by ministers, and such as are real believers, whi^h is this —
never to niake their ov. n attainments the rule to measure the truths and
doctrines of the everlas iug gospel by: this hath produced manv erros
and mistakes amongst preachers and hearers. It is the pleasure of the
Lord to e-iii h en the nvnds of some of his siints, with more high and
glorious atiprehensions of Truth than others. This is alwavs accompanied
wilh an experience and spiritual pefcep'ion agreeable therewith, which
makes a vast and visible distinction between tlie Lord's called people.
There are seasons they do not rightly understand one the other. And
younger saints will in consequence hereof, sometimes insult and sneer at
older saints, merely bi^cause they ex'-eed them. So amon'^st ministers
themselves. They do sometimes insult such as do as truly love Christ,
and as much aim at his glory, and the good of the church, as any of
them can, merely because they are not favoured wilh the same clear and
deep views and apprehensions of the mysteries of the everlasting gospel,
as those others are. Tliis should not be ; if shews wc do not love for the
Truth's sake ; if .we did, we should value each other in proportion to our
I JOHN n. 21. 237
receiving the Truth : and we should then honour each other, in agTeenient
with the Truth, and haviiig fcllowship with each other in the same, we
should most freely acknowledge every goud in Christ Jesus, in each
other. This was of a truth the case with the writer before us. He says,
I have not written unto you because ye know not the truth, hut because
ye know it, and that no lie is of the truth. This brings me to my next
particular, which is, to set forth before you,
3. The conclusion tlie apostle makes in our text: he says it is im-
possible truth and falsehood should agree ; he therefore says, no lie is of
the truth. Whatsoever is contrary, and contradictory to tlie gospel of
God our Saviour, cannot be true. Ye know that no lie is of the Truth :
you cannot but be well assured of this ; / have vot written unto you be-
cause ye knov: not the truth, but because ye know it, and that no lie is
of the truth. Therefore ye yourselves must be proper judges of what I
am writing on : thus he appeals unto them.
As it needs no great proof that truth and falsehood can never agree
and become one, or that no lie is of the truth, so here we have expressed
the transcendent excellency of the everlasting gospel : there is no dark-
ness in it : there is no lie in it : there is no error can arise out of it : there
is no truth contrary to the Perfection of the Essential Nature of God-
head, or which is not perfectly equal with the Three Persons m the Self-
existing Jehovah, and worthy of them. This is a point of vast import-
ance, whicli it becomes us with all reverence to submit unto, and believe,
v.-hilst we can never fully understand and explain it; it would be strange
if we could: for surely if we cannot comprehend God, we cannot com-
prehend the reasons in God, why he willed so and so, either respecting
one act, or another.' We must let it be, as it cannot but be, swallowed
up in divine sovereignty : and what is this divine sovereignty ? nothing
but this, " he worketh all things afrer the counsel of his own will." The
Book of God contains the revelation of this divine sovereignty : the end
of all is the glory of the divine Persons in the one incomprel)ensible
Nature, or Godhead. We are not called upon, in any part of the Word
of God, to comprehend these truths : we have them set before us ; and it
becomes us to receive them, because the Lord hath revealed tliem : we
are to believe them, because the mouth of tlie Lord hath spoken them.
All revealed of Christ, and salvation, the Holy Spirit bears his witness to.
tfeertrntirtiTSTeef, He conveys the knowledge of it to our minds from
the word : and what we receive therefrom, is pure unadulterated truth.
If it be so, then no error being in it, no lie can spring from it; which is
what the apostle here says. No lie is of the truth. If we do not admit
>5<*this, we are not of one and tiie same mind with the apostle: neither
are we with those to whom he wrote ; for he appeals to them on this verv
point; saying, I have not v:riften unto you because ye know not the
truth, but because ye knoiv it, and that no Hi is of the truth. Here are
t'.vo particulars he speaks to them of.
1st. He says they knew the truth. 2nd. He says they knew, that
no lie is of the truth. If these things are so, how is it tliere were errors
in the apostle's days? and how is it some, if not all of tlie same exist in
ours' If there be no mistakes in the written word, how is this to be
accounted for? I answer, thus, there is nothing but light and truth in
Crod's most holy word : every thing is therein stated as it exists in the
immutable will of God. But we do not receive it wholly therefrom. Nor
238 I JOHN n. -21.
are our minds so brought under the niiglity power and influence of the
taX saniej-^s m^f the truths we receive from it »u be -stated in our understand-
■"^ ings, as they are in tlie written word : no error, let it be of what sort it
may, arises from the written word. No ; let God be true and every man
a liar. God's truth, and that wiiich he hath revealed of Himself, and
the revelation of his grace, in the several articles of the same, are of equal
truth with Him, who is the revealer thereof: -tioxv all error arises, not from
the revelation of truth, but from the darkness, and sinfulness of the
human mind, which under the influence of Satan, is so influential, as to
dispose various persons so to act, that one puts a false gloss on this ex-
pression, and another on such a doctrine ; then tliey vent the same ; and
under the deception of Satan's working on them, they fetch passages of
holy scripture, and pervert them, so as to confirm their own errors
thereby. This is the only means of error : it was by this means error
was brought into the church; 4t is by this means continued in the
church; nor will it ever be kept out of the church, but by closely ad-
hering to the word of God, and in no wise departing therefrom. We
must not put our own interpretations on the word of God ; we must seek
to know the mind of the Holy Spirit in it; we must no more depart
from the form of sound words, in which the truths of the everlasting
gospel are expressed, then we would from the Holy Spirit, who hath
been pleased to give us the doctrine in such a form and mode of ex-
pression : neither must we be over curious about these. 1t46 our cavill-
ing at the truth ; and sometimes wanting to alter the mode of scripture
expression, is the mean of our falling into error. It does not become
any of us to be wise above what is written. Observe it when, and where
j you rnay, it will be always seen, those who abide most by scripture, and
are kept simply in a dependance on the Holy Spirit, for his light into the
mysteries of his grace, and his teaching his own mind and will, in the re-
velation he hath made, and given in the Scriptures of Truth, concerning
the Father's love, and the Son's salvation, these are they who are best
kept from all sorts and kind of errors. Some will be ready to say, there
are none without some error. I confess whilst I am for disclaiming all
perfection in the flesh, yet I do not altogether like such an assertion;
whilst at the same time I do not mean any man, in the church of God
universally, knows the Truth of God in its utmost perfection and glory.
It should be our study and prayer, our utmost aim and bent of our
•minds, to have the truths of God, received into our minds and stated in
our understandings, exactly as they are in the word : for there they are
expressed as they are in God himself: yet very few see such ylory here-
in, as to animate them to seek to obtain this : too many are pleased with
their own statements ; these too often spring from their own minds : they
begin with what they think, and from tlience they go to the word. This
too much prevails; hence it hath been said, and with a good deal of
truth, that all our errors spring from, and are maintained by our good
men, who though they may mean well, are very far from thinking and
speaking well. Truth is one. It knows no change. It is immutable.
It will never admit of error: jet it may be so preached, that abundance
of error may be advanced at the same time, and the one. swallovyed
with the other, that the one may be made use of, as the vehicle to convey
the other. It is always persons who are, or have been under some sort
of profession of truth, who arc those who bring in errors, and heresies:
I joii.v u. 21. 239
and it is by means of their g'oing about to explain and settle some very
momentous truths in their own way. It is very good, therefore, to re-
member these words before us, no lie is of the truth. No one trutli of
the gospel will ever alter : it W\\\ ever contain immutable truth in it. We
may blend up error, and by altering the meaning- of it, pass it off for
truth, do injury to our own souls, and to the souls of others; yet this
will never make error, truth ; nor truth, error. No ; says our apostle, it
will not. It is not the many corrupters of trutli, either in our times, or
in any other times, could ever make the one, the other, I do tliink we
in our present day have much to deplore, leaving out what may most
justly be styled error — that few of those whom one would speak and
think well of, preach, or aim to speak exactly and correctly with the
word of God. They take a portion of the word for a text ; this they do ;
yet they do not conceive they should consider themselves bound to open,
and clear it from the context, and give us the meaning of the Holy
Ghost in the same. Their whole design, if they have any end in view,
is only to run over so fast as they may, something which may be swal-
lowed, without the least need of any digestion, and there may be no
more remembrance of it, except it be to say, it was very good : surely
this can by no means be worthy of Christ, to bestow no better gifts on
those he calls to ministers in the word and doctrine. The apostle tells us,
our Lord's bestowment of his Spirit in his gifts and graces on the ordi-
nary ministers of his word, was " for the edifying of the body of Christ :
Till we all come in the unity of the faith, and of the knowledge of the
Son of God, unto a perfect man, unto the measure of the stature of the
fulness of Christ : That we henceforth be no more children, tossed to
and fro, and carried about with every wind of doctrine, by the sleight of
men, and cunning craftiness, whereby they lie in wait to deceive; But
speaking the truth in love, may grow up into him in all things, which is
the head, even Christ." Eph. iv. 12 — 15. There are a good many men.j
who are preachers in our day, whose preaching will never edify the
chiirch of God, nor build up believers on the Lord Jesus Christ; nor
will it ever increase their knowledge of God, and communion with the-
Persons in God : and all which, in general, is said on their behalf is this —
they preacli Christ, and are good men. The former is not rightly said ;;
the latter may be. They name Christ ; but they do not preach Him;
nor does it appear from all their prayers, which sometimes express and
shew what they are towards the Lord, that they at present have received
light sufficient from the word and Spirit, so to do. jrQ.pr£ach, is a gift
wholly from the Holy Ghost. He only can make a minister of the-
gospel. To preach Christ from the word, and set him forth as he is re-
vealed therein ,tki» must be wholly owing to the revelation of Christ tO'
the mind of Him, who preaches Christ Jesus the Lord, and himself as the
servant of the Church for Jesus's sake. There is too much stress laid on
this, it is said of almost all the preachers, that they all preach Christ. It
would be well if it were so ; but supposing they do, and it were asked on
whom do they build up the people? What answer must we return to
this? could we in truth say any other than this? — upon themselves: for
does not the whole centre in themselves ? Is this right ? Is it any thing
like the apostle Paz//. ^ Let him speak; "According to the grace of
God which is given unto me, as a wise master-builder, I have laid the
foundation, and another buildeth thereon. But let every man take heed.
240 1 John ii. '22, :.}.
how he buildutli tliere'ipon. Fur other foundation can no man hiv than
that is laid, which is Jtsus Christ. Now if any man bidki upon this
foundation, goM, silver, precious stones, wood, hay, stubble: Every
man's work sliall be made manifest: for the day sliall declare it, because
it shall 1)6 revealed by fire; and tlie fiie sliall try every man's work of
what sort it is. If any man's work abide which he hath built thereupon,
he shall receive a reward. If any man's work shall be burned, he shall
sufifer loss: but he himself shall be saved; yet so as by fire." 1 Cor. iii.
10 — 15. Tiiis should be closely attended unto by ministers. John says
no lie, no error, nothing: which cannot be found in and proved by the
word of truth, as belongino- to it, is the Truth. / have not written unto
you because ye knoic not the truth, but because ye know it, and that no
lie is of the truth. May the Lord reflect his own light on our minds, in
his word of truth, and on it, and us, that v.'e may be kept from every evil
and error on the right hand and on the left. Amen.
SERMON XXVII.
Who is a liar but he that denieth that Jesus is the Christ? He is
antichrist, that denieth the Father and the Son. Whosoever
denieth the Son, the same hath not the Father: (but) he that ac-
knowledgeth the Son hath the Father also. — 1 John ii. 22, 23.
Our apostle is such a lover of Christ, and of every truth which is in
connection with Him, that he having said in the former verse, to the
saints lie wrote unto, / have not written unto you because ye know not
the truth, Imt because ye know it, and that no lie is of the truth, puts
this question ; Who is a liar? to which he replies, He that denieth that
Jesus is the Christ. Such was his zeal for Truth, he makes no scruple
of callino; such by this term, who would dare pronounce an untrutl), let
their profession and quality be what they might. We have had in-
stances of this before — If any would venture to say they had fellowship
with God, whilst they walked in darkness, he is bold to pronounce this
to be a lie : if any professed they had no inward sinfulness nor sin in
them, he declares" this to be self-deception, and it is also wilful lying:, and
truth was not in such : if any professed himself to be in Christ, and lived
carelessly and paid no regard to the Lord's commandments, he pro-
nounces such an one a liar: he declares the truth of God is not in him.
So here, he having- appealed to those persons whom he wrote unto, con-
cernino- tlie truth of sound doctrine, and that no lie is of the Truth, he
goes on to express more fully what he had in his eye, and would bring-
forward. Truth and a lie can never agree. They do, and vill ever-
lastingly differ from one the other. No lie is of the Truth. Christ is
essential Truth. He is ess^^iilially true. His gospel is so, in, and
throughout, every part thereof; in every word and doctrine of the same.
Therefore no one thing-, sentence, or, call it doctrine, if you will, which
T joHX II. '22, -23. 241
difTers one hair's breadth from that which the Lord hath delivered to his
church, by his prophets and apostles, and pronounced Himself, can be
any other than a lie. Our apostle therefore proposes this question, Who
is a liar? He does not wait an answer: he gives it hims?lf. He it is,
says John, be lie who he inav, that denieth that Jesus is the Christ. If
there be ever a seducer and an impostor in the world, this is he. This is
one, and a chief one, who denies, either directly, or indirectly, and by
consequence, that Jesus is the true and promised Messiah. To this the
apostle adds, he is antichrist. So here-he casts light on those whom he
before styled many antichrists, and shews wherein the guilt and venom of
their sin lay. I make no doubt but this was the sin against the Holy
Ghost ; which is styled the sin unto death ; and would wish this to be
kept in mind ; and it would serve to help and clear up the subject, when
we come to the particular sermon to treat on that sin ; which some style
the devil's sin.
He is antichrist , says John, that denieth the Father and the Son.
He deserves that title. In so doing, he denies God the Father of Christ,
by his denying Christ to be his Son. Such an one denies the Son di-
rectly, sori in so doing and by consequence, he denies the Father, who
testified of Christ by a voice from heaven, at his Baptism, Transfigura-
tion, and before his Passion ; as also by all the miracles which he did.
It follows, therefore, whosoever denieth the Son, either in his Person,
Godhead, Salvation, or Offices, hath not the doctrine of the Father's
Personality, any more than he hath of the Son's. (But) he that ac-
knowledgeth the Son hath the Father also. Which last words are ex-
planatory of the former: they are therefore in italics, as supplementary :
yet I would by no means leave them out. Only that full justice may be
done, I will here mention them, and mark them. (But) he that acknow-
ledgeth the Son hath the Father also. May the Lord the Holy Spirit so
lead, influence and direct me, in opening this present text, as you may
receive profit thereby. I think it will be needful to recite the full text,
before I cast it into its division, and proposing of the same, unto you.
As it is made up of question and answer, of affirmation and confirmation,
and of explanation, you will the more distinctly perceive this, by the text
being afresh pronounced to you. Who is a liar but he that denieth that
Jesus is the Christ F He is antichrist, that denieth the Father and the
Son. Whosoever drnieth the Soti, the same hath not the Father : (but)
he that achiiowledijeth the Son hath the Father also.
I will cast these words into the following division.
1. I will enqnire into the question: Who is a liar hut he that
denieth that Jesus is the Christ P What is contained in this, I will en-
deavour to open, explain and set before you. It is a subject of vast
importance ; it may therefore be, that I may dwell the longer on it ; you
will therefore be patient and excuse the same.
2. The positive declaration of that antichrist which then troubled
the church, and what his heresies were. He is an antichrist, that denieth
the Father and the Son. In some Bibles the an is omitted ; but it being
in that before me, I retain it, as it by no means alters the scope of the
text ; it only designates the particular evil this antichrist was remarkable
for. He is an antichrist, that denieth the Father and the Son : let it be
in John's time, or at anv other period. This is therefore to be noticed.
3. A solemn affirmation which concerns the church of Christ, and
242 I JOHN II. 22, 23.
which is of such importance that it ought to be always in remembrance;
it is this. Whosoever deuieth the Son, the same hath not the Father:
to which is added in a supplement by way of explanation, (but) he that
acknowledyeth the Son hath the Father also. This I shall include under
this third particular.
Thus I have given you my whole plan, which now lies before me for
execution. May the Lord guide me most blessedly through it, to the
glory of his most holy Name. Amen. lam,
1. To enquire into this question. Who is a liar but he that denieth
'that Jesus is the Christ P Tliis is the question, which it may be
necessary to explain, that we may the better understand both the apos-
tle's question, and answer. All the holy apostles, and saints of the most
high God, believed Jesus of Nazareth, who was born at Bethlehem in the
days of Herod the king, at which time there went out a decree that all
the world should be taxed, and who was crucihed at Jerusalem, in the
reign of Tiberius Caesar, when Pontius Pilate was governor of Judea,
was the true and promised Messiah. They confessed Him as such : and
had from God himself, incontestible proofs and evidences of his Messiah-
ship, as also of his having been declared to be the Son of God with
power, according to the Spirit of holiness, by the resurrection from the
dead. What they knew of Him, and believed concerning Him, was im-
mutably true. The Being and Existence of Godhead \'^ not more true.^
He was promised immediately on the fall, as the seed of the woman "~"
who should bruise the serpent's head. He was revealed in and through-
out all the types, and prophecies, and by all the prophets during the Old
Testament dispensation. The time of his open appearing was fixed, the
•very place of his birth declared, the miracles he should perform, yea, the
whole of his life, sufferings, death, burial, resurrection and ascension,
had been so fully recorded and testified of, there could be no resisting the
evidence given in the scriptures, concerning the realization of all this in
the Person of Jesus of Nazareth, who was raised from the dead, was
received up into glory, who had sent down the Holy Ghost, to proclaim
him to be both Lord and Christ, under whose influence the apostles had
wrought such miracles as proved Jesus to be both Lord and Christ.
Now to deny this to be the true Messiah was to sin point blank against
•the Truth : and this was the peculiar and heinous sin and guilt the apos-
tate unbelieving Jews fell most tremendously into, and were overwhelmed
in. Towards the final close of the Jewish state, the great body of them
insisted on it, Messiah had not been seen in the flesh — that he was not
'come : and some who had professed that He was come, began to deny
-this. To these, and of such as these, who were aiming to deny the ap-
pearance of Christ in the flesh, this apostle is here speaking ; insisting on
it they were liars. Who is a liar P this is the question : and the answer
is, he is a liar that denieth that Jesus is the Christ. This was the great-
est liar in the world. This was one indeed who was an adversary to
Christ : a seducer, one who put himself in the room and stead of Christ :
it was all this virtually. Tiiis was the antichrist which very particularly
plagued the church of Christ '\n the apostle's time. He is therefore so
particularly disposed to ask this t|uestion, to the intent he may the more
particularly describe him. Who is a liar P who is antichrist ? who is he,
who is an adversary to Christ, who would depose Him were lie capable
of so doing, and set up himself in his room ? who is he who would seduce
1 JOHN II. 22, 23. 24?
the people, and draw them off the Lord Jesus, the Anointed One, the
glorious Messiah, the Christ of God ? I reply, says the apostle, this is
he, that denieth that .Jesus is the Christ — that most adorable One, ivhich
teas fj-om the heginning, ivhom we have heard, whom we have seen with
our eyes, whom our hands have handled as tlie Word of life, who hath
been manifested in the flesh, and we have seen him in the flesh, and bear
witness of the reality of his having been incarnate. We shew unto you
in our testimony of Him, that he was that Eternal Life, which was with
the Father, and was manifested unto us. He that denieth this Jesus to
be the very Christ of God, he is a liar; by so doing-, he does what in him
lieth to overturn the whole scriptures, and to make God himself to be a
liar, who hath borne his testimony of Christ's being his true, coequal Son,
when he by a voice from heaven said, "This is my beloved Son, in
whom I am well pleased :" and which, long before this, was pronounced
by the Divine Father of him, in the ministry of the prophet Isaiah,
'* Behold mine elect, in whom my soul delighteth." To deny that Jesus
is the Christ of God, is the direct form and substance of antichrist: it
paved the way for all the antichrists which followed after, and included '
in that sin of sins every error which could naturally exist in the minds of
men, then, and throughout all succeeding generations; for on the truth
of Christ's Person, and incarnation, the whole scheme of divine revela-
tions rested — the doctrine of the Holy and incomprehensible Trinity —
the everlasting love of the Three subsisting in the divine nature — the
Person of Christ — the salvation of the elect by Him, all centered here.
If he had not been in the flesh, if he were not true and very man, as truly
as he was God, if he had not lived, a»d died, a«d rose again, and
ascended into heaven, then salvation was not finished, neither were the
scriptures fulfilled, of, and concerning f^im ; so that the whole was a
mere nullity. -Bwt this not being the case, but all testified by the apos-
tles, of, and concerning Him, being as true as God is true, then to deny
this was to be a liar ; so great an one, as that the devil himself could not
conceive or invent what would form a greater, or be better pleased with
any of his own servants and subjects, than for them to propagate such an
untruth. Then here in the first place, I say this question and answer as
I have spoken of them, in their first meaning, have to do with the first
breakings out into a positive denial of the truth and reality of that Jesus
Christ, who was preached by the apostles, to be the true Shiloh ; the
great Prophet that should come into the world, the Son of God, the
Messiah, the glorious One, who was sent by the divine Father, according
to divine transactions in the settlements of grace, to save his people from
their sins. This was that antichrist which led millions it may be, into
the commission of that damnable sin, in such a total, malicious, and
horrible rejection of Christ, for which there is no forgiveness, either in
this world, or in the world to come. IVho is a liar but he that denieth
that Jcs'is is the Christ P The error thus began : but it did not end here.
His most glorious incarnation and manifestation being denied, other
heretics improved on this, so as to philosophize on the true doctrine of
Christ, and so transfigured it, as to form up quite another Christ, than
the apostles knew any thing of. So-'HTa* Ebinn and Cerinthus who were
both alive in Johns time, were as truly antichrists as those before men-
tioned. These were very active in opposing Christ's Godhead, tmA
therein, and therewith the doctrine of the Holy Trinity. All the enemies
244 I .ToiiN n. -20, ->3.
to the doctrine which the tlevil raised up then, and ever since, however
they might differ in otlier respects, yet tiiey were all one in this, that
there was no such doctrine as lliat of the Trinity in Unity : well
knowing, this glorious and immutable truth lay in the way, against 'their
establishing their errors and heresies. Tiie wliole gospel is full of njysteii^>s.
There is a depth in gospel truth, the more we search into it, tiie more
profot.nd it appears. It may be said, the Person of Christ, and the mvstery
of the Trinity, are the greatest in tin.' word of God. The mystery of Christ's
Incarnation, Life, Death, Burial and Resurrection, is a great mystery ; but
that of the Trinity is greater, and without contro\ersy the greatest of all,
being the boginning and enil of them all. Take awav the doctrine of
the Holy Trinity, with it you remove the Godhead and Personality of
our Lord Jesus Christ, and weaken his salvation. To shake the article
of faith in the doctrine of the Holy Trinity, is to overturn the only way
of salvation which God hath revealed in the scriptures. This is the very
reason the de\il sets himself so vigorously against it. One says, persons
were not admitted to the ordinance of Baptism, till they made profession
of their faith in the Holy Trinity : and it was the custom of the ancient
church to instruct those who were to be baptized, for the space of forty
days, in the doctrine of the Trinity. 1 conclude then, that all the an-
cient heretics in Julius lime, and succeeding ones, are most justly to be
included in the antichrist Joint is here speaking of: and that they are all
liars. One as truly as the other ; though it may be, and doubtless was,
and still is, in various ways. It is now mostly in a doctrinal way ; cor-
rupting the doctrine, and insisting on it as the only Truth, and thereby
influencing the mind ; whilst what the apostle speaks of, in the text,
more principally consisted in denying the Messiah had been incarnate.
He saving, Wlio is a liar hut he that denieth thiit Jesus is the Christ?
This was to give the lie to the Holy Trinity. One would have lliought it
impossible any shotdd have thus sinned in the apostle's days, so soon
after our Lord had been personally on earth, had we not proof of it from
the holy scriptures. We need not wonder the apostle calls them liars to
their face. He so describes their sin, in the lie which thev were in, and
in the which they persisted, that we cannot mistake them. They denied
that Jesus is llie Christ ; that he who was lately crucified at Jerusalem,
was in personal union with the Son of the living God, and was God over
all, blessed for ever. Amen. Who is a liar but he that denieth that
Jesus is the Christ ? I pronounce him to be a liar. He hath no part
nor inheritance in the kingdom of Christ, and of God. This cursed
denial, how contrary to the blessed saints who saw Christ in his in-
carnate stale. Nathauael whom Dr. Li(/htfont will have to be the same
with Bartliolometv, he cried out on our Lord's having given him an evi-
dence of his Omniscience and Omnipresence, " Kabbi, thou art the Son
of God ; thou art the King of Israel." John i. 49. " Then Simon Peter
answered him. Lord, to whom shall we go ? thou hast the words of eternal
life. And we believe and are sure that thou art that Christ, the Son of
the living God." John vi. 68, 69. Martha the sister of Lazarus, saith
unto him, '* Yea, Lord : I believe that thou art the Christ, the Son of
God, which should come into the world." John xi. '27. Stephe)i, who
lived after our Lord's ascension, " being full of the Holy Ghost, looked
up stedfastly into heaven, and saw the glory of God, and Jesus standing
on the right hand of God, And said, Behold, I see the heavens opened,
1 JOHN It. -22, 23. 24.>
and the Son of man standing on the right hand of God." Acts vii.
65, 56. Saul of Tarsus heard Christ's voice, and saw his glory, since
he was in heaven. Hence he is addressed by Ananias thus. " The God
of our fathers hath chosen thee, that thou shouldest know his will, and
see that Just One, and shouldest hear the voice of his mouth." Acts
xxii. 14. All which serves this most noble and positive assertion of
John, that he was a liar, an anticlnist indeed, who denied that Christ
was come in the flesh. Who is a liar hut he thai denieth that Jesus
Christ is come in the flesh. '' There is no liar to be compared with hini.
He sins against truth, light, witness, and the clearest of all evidence.
So that there is nothing but hatred and malice in his heart against the
Messiah. Tliere can be therefore no hope of him, eitlier in this world,
or in the world to come. This 1 conceive will most fully appear, when
we come to the 7th and 8th verses of the ensuing chapter. 1 have men-
tioned this before, again and again, that when the sin against the Holy
Ghost shall be stated, opened, and explained, the hints here, and else-
where dropped may so occur as to make the same the more easily under-
stood and comprehended by us all. 1 hope what hath been thus far
delivered is clear and plain unto you, so as to give you clear insight into
the words before us ; and that vou mav so far understand the apostle's
meaning, as to be profited thereby : this is all I aim at: beyond this I
cannot go. I will therefore proceed to my next particular, which is
this, viz.
2. To shew and take notice of this positive declaration of that anti-
christ, that denieth the Father and the Son, which then troubled the
church ; and what his heresies were. The apostle says, Ne is an anti-
christ, that denieth the Father and the Son. In some Bibles the an is
not ; but it being in that which is before me, I retain it, as it by no
means alters the scope and design of the text ; it only designates the
particular evil this antichrist was remarkable for. He is an antichrist,
that denieth the Father and the Son.
The identical antichrist here spoken of, as hath been before sug-
gested, most certainly is that one, who denied that Christ was come in
the flesh : in so doing, he denied both the Father and the Son, Because
the Father and the Son, being one in the same Incomprehensible Na-
ture ; yet the Father not manifesting himself in salvation but in his Son ;
therefore to deny Christ was come, this was to deny the Father's faith-
fulness in fulfilling his great promise, of raising up unto Israel a Sa-
viour, even our Lord Jesus Christ. The apostle therefore, pointing out
to one antichrist in particular, says, He is an antichrist. 1 ask, who is
he ? John replies, he is the one, be he otherwise who he may, that
denieth the Father and the Son. Whilst in the first place, it will, and
it cannot but be, most readily granted, that one grand and particular
antichrist in the apostle's day, and especially towards the close of the
apostolic hour, was such as denied our Lord Jesus to be the true Mes-
siah, and in so doing the Personality of the Father and the Son were in
effect denied : yet, it is to be here observed, it being the proper place
for notifying the same, it is a real matter of fact, that, together with
the rejection of Christ, there followed the rejection of the doctrine of
the Holy, blessed and incomprehensible Trinity, This took place
amongst the Jews, and spread amongst the churches of the Gentiles by
means of false teachers; so that there were various antichrists. As 1
246 1 JOHN II. 2-2, 23.
conceive all these, who were then, and in following' a2:es, Anti-Trini-
tarians, are to l)e included. My reason for it is this. Whilst it must be
acknowledged he speaks in the singular number, saying, Who is a linr
but he that denieth that Jcsiis is the Christ P He then says farther: He
is an antichrist, that denieth the Father and the Son. I am inclined
to think these two distinct parts of tlie text, are to be viewed, and
treated of, separately and distinctly; the one as immediately belonging
to the wretch, who denied the reality of Christ's incarnation ; the other
to such as had been, and were most desperately set upon transforming, and
as much as in them lay, to destroy the doctrine of the Divine Personality
in the Esseme. It is hereby the antichrist, here spoken of, is marked
out, and bv this to be known. He was one that denied the Personality
of the Father and the Son ; this was one of the errors and heresies of
the then present day, as hath been observed before, in two indiviiiual
blasphemers, in that age, who rejected the Divinity of our Lord Jesus
Christ; for to deny his Divinity was to deny his Personality. If he was
not, as Personally considered in the Self- Existing Essence, " the Son of
the Father, in truth and love," there could be no acknowledgment of the
Personality of the Father; so that hereby the doctrine, so essential to
salvation must be given up ; which was what this antichrist aimed at.
It is therefore that the apostle says. He is an antichrist, that denieth
the Father and the Son : he expressly noting out hereby, an antichrist.
Here I would likewise observe, that not only those in the days of
the apostles, but also in succeeding ages, who perverted, and corrupted,
the great truths of the Gospel, may be considered as included in the
antichrist, which he is here speaking of: especially, and also positively
such, as should be found enemies to the mysteries thereof, and cor-
rupters, and depravers of the doctrine of the divine Personality of the
Father and the Son ; which he here so very particularly notices ; saying.
He is an antichrist, that denieth the Father and the Son. All Anti-
Trinitarians deny the distinction of Persons, in the unity of the Divine
Essence. Satan made his assault on this great truth, almost imme-
diately on the first revelation of Christ, and all along under the Pa-
triarchal, and Levitical dispensation. Hence it was there were so many
false gods. And also since the New Testament dispensation, he hath
done what in him lay, and he still does, to corrupt the minds of men, to
prevent them from receiving into their minds, from the sacred record of
truth, right conceptions of this most inestimably precious, divine, and
in)portant doctrine. It is generally affirmed by the learned, that Simon
Magus, and his followers, denied a Trinity of Persons, affirming the
Father, the Son, and the Holy Ghost, are but divers names under
various and divers operations. About 38 years after the ascension of
Christ, Ehion and Cerinthns were very active in their oj)j)nsition to the
doctrine of Christ's Godhead. Against them our apostle wrote his Gospel
by divine inspiration. Many others, from time to time, shewed them-
selves to be enemies to this sacred Truth. These, let them differ as they
might in other things, yet they all agreed in this — that there was no such
thing as a Trinity of Persons in the Unity of one and the same Incom-
prehensible Essence. Some of these denied the Deity of Christ. Ariict
denied the Son to be consubstantial and ecpial with the Father; this
raised a terrible storm in the church ; for though his doctrine was con-
demned us heresy, in tlie famous council of Nice, whicli was the first
1 JOHN II. 22, 23. 247
general council, about the year 325 ; yet tlie flame increased, and nmcli
blood and persecution followed. And never was a more cruel and bar-
barous persecution while it lasted, which continued 'i6 years. It was at
last extinguished, and the church again triumphed, and Truth prevailed
against the gates of hell. Before this was quite over, Posthinus, about
the year 350, denied the Deity of Christ, and his Pre-existence before
his Nativity. Macedonins bishop of Constantinople, about the year
360, denied the Deity of the Holy Ghost. Others allowed only of a
nominal Trinity. As Praxeas and Hermocienes. Anno 171. After
them, Noetus in 240 ; but more especially Sabellius a disciple of his,
about 2(S0, was so active in spreading this heresy, that therefrom it was
called S ihellianism. All these heresies were during the first four hun-
dred years after Christ. There was what is to the present day, called
Tritlieism, a doctrine that not only makes the Godhead to consist of
three Persons^ but also three Gods. This error was also professed by
some. There are who charge the Hutchinsonians with this : but they
are most certainly clear from this heresy : they will insist on it, that the
Names of Father, Son, and Spirit, are not Names of Nature, but of
Oflice ; yet they confess and acknowledge the Personalities in the Divine
Nature, as the one Incomprehensible Jehovah. All these which have
been before mentioned, in the course of four hundred years after our
Lord, may be looked on as antichrists, and in their respective places,
and their false doctrines, were enemies and adversaries to Christ: and
a species of all these remain, under a variety of forms, down even to this
present day. I will just repeat the text before us. Who is a liar but
he that denieth that Jesus is the Christ P He is antichrist, that denieth
the Father and the Son. '* That man," says Dr. Guyse, " is to be
looked upon, as one that directly opposes Christ, and deservedly bears
the name of antichrist, who, notwithstanding all the strong, a^ full, and
complicated evidence, given in the scriptures of truth, denies the Father
as the Father, and the Son as the Son, and denies that God the Father
has sent him into the world as the promised Messiah, and his beloved
Son." Aivd this is the antichrist, the apostle very particularly points at
here : saying, He is an antichrist, that denieth the Father and the Son.
As I apprehend all sorts of ^^iw4af jat», and Anti-Trinitarians, are in--
cluded and comprehended in these words, let it therefore be carefully
attended to, by us. The Personality of the Father and also of the Son,
are to be confessed and truly acknowledged, in their relative and distinct
relations to each other, in the one, same, infinite, incomprehensible Es-
sence. This should be confessed in clear and scriptural terms. We are
not to enquire into this subject, as if we could comprehend the modus
of distinction in the Essence. It only concerns us, to receive, and be-
lieve, the Personality of the Father, and the Son, which involves the
distinct Personality of the Holy Ghost, as it is revealed in the sacred
word. This brings me to my last particular, which I now enter upon ;
3. To take notice of this most solemn affirmation ; which concerns
the church of Christ, and which is of such vast importance, as it always
should be had in remembrance : it is this. Whosoever denieth the Son,
the same hath not the Father: to which is added in a supplement, by
way of explanation, (but) he that acknoicledgeth the Son hath the
Father also. This latter I shall include under the present head : only I
here observe, respecting this last part of the verse, that, whilst some
248 1 JOHN M. -22, -23.
oSjecl against it, because it is supplementary, the very excellent Dr.
Guyse says, " The last part of tliis verse, which stands in different
characters, is wanting in most Greek copies; but is supplied from some
others of good credit, and from several versions ; and is reasonably sup-
posed to have been dropped, through carelessness, where it is left out,
rather than foisted into the text by a wicked designed interpolation." I
will here recite all the words, that the whole subject contained in them,
may be the more fully seen and apprehended, l) ho is a liar but he that
denieth that Jesus is the Christ P He is antichrist, that denielh the Father
and the Son. IVhosoever denieth the Son, the same hath vol (lie Father:
(but) he that acknoiiledgeth the Son hath the Father also.
The former part of these words have been opened and explained :
w'hat remains, is what concerns the denial of the Son, which the apostle
speaks of in such general terms as these. Whosoever denieth the Son,
the same hath not the Father. The word whosoever, is vastly extensive,
and comprehensive. Its latitude is so great, •<» that all who blaspheme
the doctrine of the Holy Tiinity, under what form soever, are included
in it: and such as deny the divine and eternal Sonship of Christ, as the
Son of the living God, with his Personality and coequality with the
Father, are very particularly marked out in, and by it: so that, I con-
ceive, we ought to receive these words as cautionary : in order to prevent
our being too free and presumptuous in the statements we may receive,
or give, concerning the Ptrson of our Lord Jesus Christ ; of his Personal
relation to the Father, and how he is the Son of the living God — that He
is the only begotten Son of God. The Son of God. In former times
there were in our country, such as the great Dr. Goodwin, Dr. Owen,
Dr. Gill, and others, who took on them to give their views from the
scriptures, how these things were, and are so. Now I confess, 1 do not
look on it, their testimonies of this inetfable subject ought to be laid aside,
yet I do not conceive we are called upon to comprehend, or explicate
these great points : we are called to receive the revealed account of the
divine Personalities: to believe the scriptural revelation made of them ;
and to rest in the same ; without asking why, and wherefore it is so. It is
a matter of faith ; not of sense. It is the fruit of divine revelation. It
cannot be explored by reason. It is therefore best for us to rest in the
same, as simply recorded in the word. Tiiis is my sincere view of the
subject. To deny the Sonship of Christ is very dangerous. It makes
way for to deny his Personality. To undermine it, this is to set aside
the Personality of the Father : the one depends on the other. This is
what the apostle says in the words before us. YVkosoever denieth the Son,
the same hath not the Father. The denial, or not confessing the Person
of the Son of God, as subsisting as distinct from the Father and the
Spirit, in the Incomprehensible Essence, — this is not to confess the true
faith of the everlasting gospel. It destroys the right order of the doctrine
of the Trinity in Unity. It sets the Personality of the Father aside : for
if there is no Son, there can be no Father : these relations depending one
on the other ; so that whosoever denieth the one, denieth the other also.
Nor must the Person of Christ, as one in the Godhead, be explained
away, by what he undertook to be, and became, in consequence of the
everlasting covenant : but what He is in the Essence must be the founda-
tion of what He is in His Persoti, and must be founded on that in the
Essence, which distinguishes Him to bo the Son of God. ^ti this must
1 JOHN II. 22, 23. 249
be essential to the Essence. -Anti as tlie Son of God, in tlie essence, asi.
Personally distinct from the Father, «ii* is to be worshipped and adored,
as coequal and coeternal with the Father, and the Spirit, as the one true,
ever living-, everlasting God. To acknowledge Him to be the Son, is to
acknowledge the Father also. Not to acknowledge Him to be what He is,
this is to reject the Personality of the Father. Let this be done under what
pretence it may, it is contrary to scripture. Our Lord put this most impor-
tant question to his disciples, " Whom say ye that 1 am?" "Peter answered
and said, Thou art the Christ, the Son of the living God." To which our
Lord rejoined ; " Blessed art thou, Simon Bar-jona; forfleshand blood hath
not revealed it unto thee, but my Father which is in heaven. And I say
also unto thee, That thou art Peter, and upon this rock I will build my
church; and the gates of hell shall not prevail against it." Matt. xvi.
15 — 18. On this confession of faith, which contains immutable truth,
" Thou art the Christ, the Son of the living God," I found my church:
and against this truth. He hath declared, the gates of hell shall not pre-
vail. Our Lord professed himself to be the Son of God, when he said,
" My Father worketh hitherto, and I work." Those who heard him un-
derstood him thus: they therefore on this sought to kill him, as a
blasphemer, "because he not only had broken the sabbath, but said
also that God was his Father, making himself equal with God." John
V. 17, 18. He said a Utile before his Passion to the Jews, "Say ye
of him, whom the Father hath sanctified, and sent into the world,
Thou blasphemest; because I said, I am the Son of God?" John x.
36. The centurion ciied out at the cross, "Truly this was the Son of
God." Paiil began his ministry, with this most important article of our
most holy faith ; " And straightway he preached Christ in the syna-
gogues, that he is the Son of God." Acts ix. 20. The lord high trea-
surer of the Queen of Ethiojna, was baptized on this very confession of
his faith : he said, " I believe that Jesus Christ is the Son of God." Acts
viii. 37. The apostle speaking of his life of faith, expresseth himself
thus. " I am crucified with Christ: nevertheless I live; yet not I, but
Christ liveth in me : and the life which I now live in the flesh I live by
faith of the Son of God, who loved me, and gave himself for me." Gal.
ii. 20. Why we sliould be wise above what is. written, I know not. I
conceive it most safe to beli.ve this most important article of faith, just
as this is declared and expressed in the scripture terms, and revelation of
the same ; ever remembering what our apostle here says. Whosoever
denieth the Son, the same hath not the Father ; which brings me to the
addition of these words : (But) he that acknoivlcdgeth the Son hath the
Father also : which is only an explanation of the other. There can be,
therefore, no necessity for rejecting them : and more especially as Dr.
Giiyse says from Beza, and others, that these words are to be found in
some Greek copies of this verse, which are reputed to be true and
genuine. From them we are led to understand, that he in the visible
church of Christ, be he a private, or public member, who acknowledgeth
the Son of God, who expressly confesseth, and continues in the doctrine
of Christ's being Personally, essentially, and truly the Son of God, he in
so doing, acknowledgeth the Father's Personality also. So that leaving
aside our pre-conceived prejudices of this part of the text, only because
it is as supplement, we see no addition, or subtraction from the doctrine
of the text: and were it read without it, nothing would be gained, even
K K
250 1 JOHN 11. 24.
by those who are adversaries to it : because the whole doctrine concern-
ing the Personality of the Father and the Son is contained therein.
Let us take, and make use of this text, first without the addition.
117(0 is a liar but he that denieth that Jesvs is the Christ? He is an
antichrist that denieth the Father and the Son. Whosoever denieth the
Son, the same hath not the Father. It most evidently appears, here is
the whole substance of the text itself; what follows does by no means
add to it. Let it be spoken for, or against, it does not corrupt the doc-
trine in it. No one can say in truth it does. It is only an explanation
of it. Or, it is an affirmation of the same. In the former clause of it,
the apostle declared him to be an antichrist, that denieth the Father and
the Son. Then he said, Whosoever denieth the Son, the same hath not
the Father : which is setting the subject in each point of view, so as for
it to be most easily and clearly understood : so that the doctrine of the
text is most completely stated, to which the supplement adds nothing :
it being only affirmative. It only contains an explanation and testifica-
tion of all which went before. I now leave what hath been delivered, to
your minds, for the benefit and improvement of them. May the Lord
follow the same with his blessing, and render the same profitable unto
you. This is all I aim at, and desire, except it be the honour and glory
of God he cby. May it please Him to bless the same. Amen.
SERMON XXVIII.
Let that therefore abide in you, xvhich ye have heard from the begin-
.niny. If that which ye have heard from the beyinniny shall remain
in you, ye also shall continue in the Son, and in the Father. — I Jou.v
ii. 24.
From the 18th verse, and on to this, the apostle treats of and sets before
the saints, the antichrists which were in the last time, or hour of the
apostolic age. He shews how it came to pass they had been, and were
still preserved from the contagion. It was owing to their having received
an Unction from the Holy One, and were admitted to the true knowledge
of all necessary things, respecting Christ, and spiritual matters. He
having these views of them tells these saints, that he wrote to them, not
because they knew not the truth, but because they knew it, and that no
lie is of the truth. This made way for him to ask the question in the
former verse, concerning ivho was a liar P To the which he replies — such
an one as denieth that Jesus is the Christ. He then points out anti-
christ. He sets him forth, and distinguishes him to be one that denieth
the Father and the Son. To this he adds, " Whosoever denieth the
Son, the same hath not the Father : (but) he that acknowledgcth the Son
hath the Father also." In this present verse, he exhorts them to abide
in the Truth which they had heard : and as sure as they did, they would
most assuredly continue in the doctrine of the Divine Personalities. Let
I JOHN II. 24, 2.31
that therefore abide in you, which ye have heard from the be(jinnitt<i.
If that which ye have heard from the beyinning shall remain in yon,
ye also shall continue in the Son, and in the Father.
In which words are contained the following particulars.
1. An exhortation to these saints, that those truths which they had
heard from the beginning might abide in them. Let that therefore
abide in you, which ye hace heard from the beyinnimj .
2. He expresseth the utility of this, with the benefit they would re-
ceive and derive from the same. If that which ye have heard from the
heyinning shall remain in you, ye also shall continue in the Son, and in
the Father.
3. The blessedness of this continuation shall be expressed. If tliese
heads of discourse are properly filled up, we shall ha\'e the whole sum-
total of each, and every particle and particular of the words before us.
May the Lord lead me comfortably through the same, to the real profit
of his people, and to the glory of his most holy Name, to the praise of
his glory. Amen. So be it, O Lord.
I am to take up these words in my text, Let that therefore abide in
you, which ye have heard from the beginning ; and to enter on the same,
and consider them to be as already expressed, viz,
1 . An exhortation to these saints, that those truths which they had
lieard from the beginning might abide in them. It may not be amiss to
take up, and enlarge- on all contained in this, as it may be the most
certain method to unfold the same. Let that therefore abide in you,
which ye have heard from the beginning.
The word beginning is used by the apostle in this Epistle in two
senses. In the first place he uses it, as it respects eternity. In this view
of it, he uses it, when he begins his Epistle and speaks of the eternity
of our Lord Jesus Christ. " That which was from the beginning." — Here
it is expressive of eternity: it is spoken of Christ, and is equal to what
he says of himself. " These things saith the Amen the faithful and true
witness, the beginning of the creation of God." Rev. iii. 14. The
apostle most certainly uses the word beginning, in the same sense, when
he writes to those whom he entitles /a^Aers : to whom he says, '' I write
unto you, fathers, because ye have known him that is from the begin-
ning." Which I conceive respects the eternity of the Person of Christ.
Which he expresseth again, saying, " I have written unto you, fathers,
because ye have known him that is from the beginning." The apostle
most certainly uses this same word in another sense here, and also in
other parts of this Epistle, both before, and after this : and it concerns
the commencement of the gospel, as preached by our Lord Jesus Christ
himself. I conceive the word beginning here hath its peculiar and proper
respect to this : they had from the beginning, that is from the com-
mencement of our Lord's personal ministry, heard those eternal in-
valuable truths, which contained every thing, which could be of use and
benefit to them. They might receive increasing light into them, and also
have increasing communion with Christ in the spiritual knowledge and
apprehension of them ; to abide, therefore, in the true knowledge of tlie
same was all which they needed. This they most truly and absolutely
needed. He therefore here exhorts them to this— that those truths of
the everlasting gospel, which they had heard from the beginning, might
abide in them. He had observed before, that such an one as denies the
252 1 JOHN II. -24.
divine Personality, and Mediatorial office of the only l)eg:ntten Son of
God, denies not only the Father's testimony of Him, as the true and
promised Messiah ; but also by consequence denies the Father's relation
to Him, as the Son, and so takes away the distinouishin<r characters of
both, and the Personal and peculiar glory of both, which belongs to
them respectively in the ceconomy of salvation. But such as most cor-
dially own, believe, and confess the Son of God to be a divine Person,
and the only Saviour, belir^ve and own that he is the eternal Son of the
Father, and was sent by Him ; and thus, and hereby he pays a suitable
honour both to the Father and the Son. He therefore proceeds to
exhort the saints in that age, and their successors in all succeeding ages,
to stand fast in tlie faith of the Gospel, according and agreeable to that
spiritual unction which they had already received. Let that therefore
abide in you, which ye have heard from the beijinninrj ; especially wliat
concerned the Personality of tlie Father and the Son, and their concern
in the oeconomy of grace : the one being most evidently connected with
the other : nor could the one be maintained but as founded on the other :
they being most naturally and necessarily connected togetlier with each
other; so as that to drop the one, was to give up the other also. He there-
fore delivers to them this exhortation. Let that therefore abide in you,
which ye have heard from the be<iinmng : concerning the Person, incarna-
tion, and salvation of the Lord Jesus Christ. Some of you have received
these important truths from the lips of Christ liimself: others, some of
you, from us the apostles of the Lord and Saviour. And as I have en-
deavoured to set before you, in tl.is Epistle I now write unto you, the
doctrine of the Holy Trinity, the Person, and office of Christ, and the
Person, gift, and office of the Holy Ghost, with his indwelling in your
souls, awd his enlightenings and iutluences on your minds, I would have
you, as you have heard these truths, from the very beginning of the
gospel's being preached unto you, abide in these truths, and by no
means depart from them. That by the term from the heginnimj, here
respects the preaching of the everlasting gospel unto them, seems to me
to be confirmed, by what the apostle says before in the 7th verse, where
lie says, " Brethren, I write no new commandment unto yon, but an old
commandment which ye had from the beginning. The old command-
ment is the word which ye have heard from the beginning:" and in the
words before us, he calls upon them, to let that abide in them, which
they had heard from the begimiing. So that 1 think this is sufficiently
cleared, that the word beyinninr/ as used here, and some other parts of
this Epistle refers to the everlasting gospel, and the preaching the same ;
as in the 1st chapter, and also in verses \3 and 14, of this, it respects
the eternity of the Person of Christ. To let that therefore abide in them,
which they had heard IVom the beginning, implies they should not give it
up for any new doctrine, which might be proposed by the antichrist of
that day. It is an expression made use of by Christ. As our apostle
wrote as directed by the Spirit of Christ, so f'hrist himself was so pre-
sent with him, and so precious unto him, that he not only writes in the
spirit of his Master, but he freciuently does in the very words of his
Lord. Our Lord had said in his last sermon which he delivered after the
institution and administration of his holy Supper, " Now ye are clean
through the word which I have spoken unto you. Abide in me, and I
in you. As the branch cannot bear fruit of itself, except it abide in the
I JOHN' 11, 24. 253
vine ; no more can ye, except ye abide in me. I am the vine, ye are tlie
branches : He that abideth in me, and I in him, the same bringeth forth
much fruit: for without me ye can do nothing." Jolm xv. 3 — 5. So
that here we liave the word abide made use of by our Lord, in the same
sense, and for the same purpose with our Lord's design in the use of it.
He would in an especial manner have them abide in the doctrine which
so especially concerned the Personality of the Father and the Son, and
their concern in salvation. Let that therefore abide in you, wliicli ye
have heard from the beginning. There is a blessedness in hearing the
Truth. " Blessed is the people that know the joyful sound." But they
must first hear it : for faith cometh by hearing, and hearing by the word
of God. It is good to hear. It is better to know. It is an additional
blessing to receive it, the reality of all this is proved by our retaining tiie
same. We only profit so as to continue in the Truth, as it abides in us,
and we abide in it. And we want no new truths : these saints had re-
ceived the whole system of Truth : they are, therefore, exliorted to let it
abide in them. It would be a real and lasting blessing to them : as they
would thereby have it on all occasions, influencing tlieir minds and
hearts. Let that therefore abide in you, lohich ye have heard from the
beginning. When we have been led to know, receive, and understand
the Truth as it is in Jesus, there remains nothing but for us, to let it
abide in our minds just as we have received it. Not to be looking out
for more truth, but to cleave to and live over what we know and have
embraced. I know many are so set upon the search for what they style
the Truth, that they are not contented with that which they know, but
they are always on the search after what they know not : which hath
often led me to say, I do not want to know any more of Christ, than I
do already : by which I mean, I do not need to know Christ more truly ;
I only need to know him more spiritually, personally, and comprehen-
sively, so as to have more free and immediate access unto Him ; and so
as to have Him more advanced in my mind, and the knowledge of Him
more effectual and influential on my heart. The true knowledge of
Christ draws the whole mind after Him. It fixes the whole soul upon
Him. It engages the whole heart with Him. It centres us wholly in
Him. This is the very essence and glory of it, Christ is in us, and
Christ is to us All in All. This is a very great point in experience. It
is absolutely necessary for our establishment and spiritual happiness.
Our real saintship is proved hereby. The apostle exhorts to this, when
he says to the saints at Colosse, " As ye have therefore received Christ
Jesus the Lord, so walk ye in him : Rooted and built up in him, and
stablished in the faith, as ye have been taught, abounding therein witli
thanksgiving." chap. ii. 6, 7. It is of the same equal importance with
this here. Let that therefore abide in you, which ye have heard from
the beginning. What we have heard concerning Christ, of the Father's
everlasting love to us in Christ, of the salvation of Christ, of the glory,
perfection, and excellency of the same, *f»l of the way in which it is
received into our minds, and how we enjoy tiie same in our hearts, this
should be so retained and remembered by us, as we should never forget
it, nor depart therefrom. No; not on any consideration whatsoever:
let the pretence be ever so plausible. We can know no truths which
constitute our saintship but these : nor any more essential to our spiritual
being and well-being beyond these. We cannot go ofl' them but with
254 I JOHN II. 24.
loss and injury to our own minds. We may know tlicm more compre-
hensively, and enjoy them to a greater extent and enlargement of niind,
but if we have been taught them from tlie word, and by the Lord the
Spirit, we can never know them more truly and effectually. Therefore
the words before us, are of utility unto us, as they were to the saints to
whom they were addressed. As it is necessary the truth of Christ's
gospel, and He the substance of the same should abide in us; so it is
also absolutely necessary we should abide in Him, and liis Truth ; and
to this the exhortation itself tends. Let thai therefore abide in you,
which ye have heard from the beginning. They needed no more. It
would be well to have a right knowledge of this. Many there are who
do not stand so much in need of hearing Christ preached, as they do of
liaving Christ formed in them ; without which they cannot be established.
When we have heard Christ preached, and have actually received Him,
we then need such preaching as that we may be established in Him. The
first great act of the Spirit towards us, is to reveal Christ in us, and unto
us : which when he hath done, it is his next great work so to fix our
minds on Christ as that we become established in Him, so as not to de-
part from Him : and this is the very completion of his work within us.
Our living Christ, and having communion with Him, and with the
Father in Him, is the fruit and effect of this; not the cause of our cen-
tering in Christ, it is the fruit and effect thereof. To have heard of
Christ from the beginning and the very commencement of the Gospel, be
it either from Christ, or from the apos|le's ministry, must have been a
special blessing. 'So««&it- tiaSy respect'any of us, it most assuredly is to
be looked on, as a most special favouf", if we were bk'ssed with hearing-
Christ, most clearly preaclied, and were blessed with a true spiritual,
scriptural apprehension of what we heard, when we were first led to hear
preaching. I do esteem it, next to the true knowledge of Christ, the
greatest blessing ever bestowed by tlie Lord on me, that 1 should be
brought under the ministry of Mr. Romnine: who so preached Christ,
that the Lord the Spirit working with it, the mind was immediately
opened to the object, and the heart quickened to believe on Christ to life
everlasting. By this very means, the life which follows upon it, is the
study and contemplation of the Person and salvation of the Lord Jesus
Christ, and the Father's love in Him : and this is so congenial to the
enlightened mind, that light cannot suit tlie eye, more than this subject
does the regenerate mind, ^o have Christ dwelling in us, is the essence
of Christianity. -A+kI he cannot dwell in us, but our minds must be en-
gaged in dwelling on Him. Jt is very good for us to remendjcr, how we
first received Christ — what views we then received into our minds con-
cerning Him ; and — what that was in Christ which in a more particular
manner affected us. I can say for myself, I was most especially over-
come and affected with the bounty and generosity of the Lord Jesus
Christ — His bearing down all before Him, with his surprizing, surpass-
ing, and transcendent grace; it was this overcame me; and still has,
and will for evermore have its weight, influence, and attraction on me.
It is high time to be proceeding with our subject, I will tiierefore
o-et to our next head and particular of this discourse, as I conceive I
have fill,ed up the present, as well, and so for as my slender abilities will
admit.
2. The apostle expresses the utility of what he luUh been exhorting
I JOHN 11. 24. 255
the saiats unto, with the benefit they would receive, and derive from the
same, saying", If that luhicli ye have heard from the beginning shall
remain in you, ye also shall continue in the Son, and in the Father.
There is a real blessedness which is connected with, and follows on
a rig-ht clear apprehension of Truth, and on being enabled to retain it in
the mind. It is so in an especial manner, as it respects fundamental
Truth : such as is hinted at in our text : there can be no guard against
error of sorts, like having the Truth abiding in us. Hence the apostle
says, Let that therefore abide in you, which ye have heard from the
beginning. If that which ye have heard from the beginning shall abide,
or remain in you, ye also shall continue in the Son, and in the Father.
Notliing could be of greater moment, or be of greater utility unto them,
than giving themselves up to the practice of that to which they had been
exhorted. As their saintship was evidenced by their having heard and
received the truth ; so it would be most completely evidenced by the abid-
ance of Truth in them, and their constant and uniform abiding in it.
They would receive the following benefits from the same — It would
render the Lord Jesus Christ increasingly dear and precious to their
minds — They would be enabled hereby to maintain their confidence in
Him — they would not be easily moved from the hope of the gospel —
They would be very free in their accesses unto Him : and have the more
free and open communion with Him, and the Father in Him. Hereby
they would most blessedly and comfortably be preserved from the anti-
christs of that time, in rtfcg which they lived; and especially from that
antichristian doctrine which was levelled at the doctrine which concerned
the Sonship and Person of Christ, as the only begotten of the Father.
Tlie apostle says to these saints he here writes unto, If that which ye
have heard from the beginning shall remain in you, ye also shall con-
tinue in the Son, and in the Father. It most clearly follows from hence,
that they had heard from the beginning, the doctrine of the Trinity, and
had been principled in the knowledge of the Personality of the Son, and
of the Father, or it could not have been said unto them, If that which
ye have heard from the beginning shall remain in you, ye also shall con-
tinue in the Son, and in the Father. The continuance in the Son, and
in the Father, must mean I conceive, a continuance in the doctrine of the
true and real Personalities of the Father and the Son, which is confirmed
by the former verse; in which the apostle said, " Whosoever denieth the
Son, the same hath not the Father : (^but) he that acknowledgeth the
Son hath tlie Father also." If, says he, this doctrine which ye heard
from the beginning abide in you, if what ye have heard concerning this
mystery which respects God himself, and expresses the distinct, proper,
and personal subsistences in the incomprehensible Godhead, and which
hath been most clearly made known and manifested by the incarnation
of the Essential Word, who was made flesh and dwelt among us, and we
beheld his glory, the glory as of the only begotten of the Father, so that
greater evidence cannot be given of the distinction of Persons, than has
been realized hereby : then if you, who have heard concerning all this
from the beginning, be stedfast, and what you have heard concerning
this, remain and abide in you, the blessed consequence will of necessity be,
ye will abide in the belief, and also in the confession, and profession of
the same. I would here obser\e, it absolutely follows from the apostle's
words, that he had, and the rest of the apostles also, preached this gospel
256 I JOHN II. 24.
concerning the distinctions in the divine Essence unto tliem : witliout it
he could not liave preached the gospel. We need only read the gospel
which he wrote, and we shall have the most abundant evidence of this.
He reciting again and again of what our most adorable Lord is, con-
cerning his being personally distinct from the Father, whilst he insists on
liis coequality with him, saying, / cmd my Father are one: not in
Person, but in Essence. Our Lord says, I am in the Father, and the
Father in me. John xiv. 1 1. The Union of the Trinity in Godhead is an
Essential one. There cannot be a greater unity. Nothing can be more
one, than the Father, Son, and Spirit are one. It is an unity that consists
with order and distinction. The Unity of tlie Trinity doth not take
away the distinction of the Persons, nor confound their order. They
are one, yet Three. Tliey keep tlieir distinct Personalities, and their
distinct Personal operations, and their ditlerent manner and order of
working. It is an everlasting and an inseparable union. For in the
Divine Nature or Essence there can be no change. It is from the unity
of the Persons in the same Essence, ariseth their Essential Inbeing ii>
each other. All the persons having the same Essence, and being in one
and the same Essence, it follows tliat, in respect of the Essence, one
Person is in another. Our Lord says, The Father is in me, and I in
him. Believest thou not that I am in the Father, and the Father in me ?
— Believe t?ie that I am in the Father, and the Father in me. See John
X. 38. chap. xiv. 10, 11.
Now these transcendently glorious truths are scattered up and
down in our apostle's writings. They had been delivered by Him ex-
pressly in his ministry and gospel ; so that he might well refer them to
what tliey had heard from the beginning. He had himself been a
preacher, without all doubt to many of them. He had delivered nothing
for Truth, but what was founded on, and quite agreeable to the gospel
which went under his name ; in the which it is expressly said. The Father
loveth the Son, and hath yiven all thin(/s into his hand: and the Father
loveth the Son, and sheiveth him all thinfjs that himself doefh. .lohn iii.
35: V. 20. The Father loveth the Son, as his Sou; not merely as
Mediator, but as the Son of his Nature, the Son of himself. He is called
the Son of his love. His beloved Son. His dear Son. He is said to be
in the bosom of the Father. See Matt. iii. 17. Col. i. 13. John i. 18.
Which last is expressive of intimacy, and oneness, familiarity, and
delight. As the Father loveth the Son, so the Son loveth the Father, and
the H(dy Ghost loveth them both. So that we must give up the Bible as
containing a true and faithful record for God, when we give up the
doctrine of (he Father and the Son. The apostle miijht therefore well
say. If that which ye have heard from the beijinniny shall remain in you,
ye also shall continue in the S)n, and in the Father. It is a matter of
\ast importance for Truth to remain in the mind : it is by that mean we
grow into a further knowledge of it, and learn how to value it, and also
to apprehend what connnuiiion we are to expect from it. In our present
day, there are but few who are calculated to hear the gospel, which in its
own nature is most profoundly deep : it heiu'^ the. wisdom of ( Jod in a
mystery. It must therefore of necessity require the exeriise of the spiri-
tual judgment to take into the same, those mysteries which are revealed
therein, and ])reached therefrom. Most of the bearers are unacquainted
witJi tjiese ; tlierefore they do not prize them : and many of those who do
1 JOHN 11. 24. 207
profess to know tliem, have never found the life of their souls con-
tained in them ; so that the bare acknowledgment of the same, is all
which is to be found in the generality of persons under a profession of the
Truth in our present day. We therefore for the general find, very few
can be addressed as lovers of Truth. They at the very best are such as
have very partial views of the truths contained in the gospel of the blessed
God, and it is more a matter floating in their heads, than a true and
spiritual knowledge of the same : we could not with any propriety
address these, as the apostle doth real saints, saying to them, Let that
therefore abide in you, which ye have heard from the beginning. If
that which ye have heard from the beginning shall remain in you, ye
also shall continue in the Son, and in the Father ; because we cannot
but doubt of their e\?er having their understandings opened to receive the
Truth : and it cannot be, Truth should remain in the mind into the which
it was never received. I will come to my next and last particular, which
is this, to consider
3. The blessedness of this continuation of Truth in the mind. It
most certainly must be a very blessed evidence of our perseverance in
the ways of the Lord.
The continuance of believers in the pure faith of the gospel, proves
they are truly united to Christ, and unto the Father in Him, the fruit of
which union is everlasting life. Your abiding in the doctrine, which was
preached unto you, from the very beginning or commencement of the
same ; a»<i your perseverance therein to the present, a»d your life and
conversation, proving you have received the grace of God in truth, these
are some of the blessings which result therefrom. You as members of
Christ, have Him living in you. He dwells and remains in you, by his
word of grace and trutli, which you have received into your hearts, by
the Unction of the Holy One, which teaclieth all things ; -a«d you have
liereby communion with Christ, and the Father in Him, through the in-
dwelling of the Holy Ghost ; so that you have in your own souls, a most
blessed evidence of the distinction of Persons, that the Son is not the
Father, neither the Father the Son : and if this truth remain in you, then
your continuance in the knowledge, belief, and maintenance of the same,
wdl prove that you have the true doctrine of the Person of the Son, and
of the Father : which will be of singular advantage unto you : and it will
redound to the praise of God. You cannot prosper in your own souls
but by this doctrine ; neither can you worship God aright but in the
scriptural, and spiritually realizing the same, as set before you in the
everlasting Gospel. The greatness of the Father's love to you, is recog-
nized in his so loving as to give his only begotten Son : therefore it is
absolutely necessary to continue in the belief of this truth, concerning
Christ's being the Son; otherwise, the great love of God, in so loving as
to give his only begotten Son, on which so great an emphasis is laid,
must be entirely lost upon you. It is no small blessing for you to con-
tinue in this doctrine — that Christ is the Son : and in this which is a
branch of the same — that the Father is the Father. You will thereby
know, it is not required of you to comprehend the doctrine, nor to ask
any question, how the Son is the Son, and the Father, the Father: No ;
I, for my own part, cannot conceive the angels in heaven, who may be
styled saints of the Divine presence, know how it is so. They cannot
know it is so, but by the revelation God is pleased to make of the same to
L L
258 I joiix II. 24.
their minds. In tlie revelation of the same they must lieartily acquiesce.
In their worshipping the Father, the Son, and the Spirit, they have dis-
tinct communion with them, as the one living, true, blessed, and evei--
lasting God ; and have all the evidence of tlie Personalities in the One.
Essence, they can possibly desire. Arfd our minds should never enquire
into this mystery : we should submit unto it ; yielding obedience unto it,
because the Lord hath revealed it. This is done by our receiving the
same into our minds : and believing it with our whole hearts. Tlie Lord
be praised for it; I never found any difficulty in believing and resting in
the most hearty acknowledgment of this fundamental article of faith, and
on which the whole Bible is founded : because I never understood I was
called to understand it, any more than I am called upon to understand
Godhead. Therefore conceiving I had nothing to believe concerning
this mystery but what the Lord himself had been pleased most graciously
to reveal of Himself, I have ever been delivered from all sort, and kind
of speculation about the mystery of it : nor have I ever found to this pre-
sent moment a desire to know the same. I ascribe this, under God, to
\my mother, who when I was but 5, or 6 years of age, taught me, I must
never think my own thoughts in reading the Bible ; but look on it as tlie
Book of God, 9^ treat it with the utmost reverence ; and go to Him for
light and instruction into what is revealed and set forth in it.
As it respects what the apostle here speaks, concerning abiding in
the doctrine of the Son, and of the Father, as a great part of that blessed-
ness which results therefrom, this is most undoubtedly the case : because
without this, we can never have, neither can we maintain, any clear con-
sistent views of gospel salvation. Here I conceive many who profess
themselves to be the Lord's, want light, and correction. The covenant
of grace originates from a plan conceived in the mind of the Eternal
Three : the transactions between the Three in the One Incomprehensible
Jehovah, are the covenant itself: the parts acted by the Father, the
Son, and the Spirit, are demonstrative of their existence in the self- exist-
ing Essence : and here it is we should rest, and go no further. This
which hath been tlius briefly stated, I conceive the Lord's people want
light into, so as they having more clear views of the acts of the Holy
Trinity towards them, and their covenant offices, in and by which they
manifest themselves unto them, would see how they are interested in the
divine Persons, and how the divine Persons are interested in them ; and
by this means would know how to worship the divine Persons accord-
ingly. It must be acknowledged, they might receive great light into this
part of the subject, by attending to the prayers which are upon record in
the scriptures both of the Old and New Testament ; as by them we
should see the accesses of the spiritual mind towards the divine Persons
in the Essence. It would lead in prayer, in every ordinance, in preaching,
and contemplation to make clear and right distinctions, so as to keep up,
and maintain proper acknowledgments of their offices and personal acts
in grace and salvation. This would ])e attended with this advantage, we
should hereby give to each their proper praise ; we should all be hereby
led to make access to the Father, Son, and Spirit, as they stand related
to us, and, by presenting ourselves before them, according to their rela-
tion unto us; our faith would be led out into particular acts of faith and
worship towards them, which would keep up, and also maintain in our
minds their personal distinction. Our apostle, in his second Epistle,
I JOHN II. 25. 259
wliich is directed by liim to an honourable person, whom he addresses by
tlie title of the elect lady and her children, saith at the 9th verse,
" Whosoever transgresseth, and abideth not in the doctrine of Christ,
hath not God. He that abideth in the doctrine of Christ, he hath both
the Father and the Son," Which is for the substance of it the same
with our text: to which he adds, " If there come any unto you, and
bring; not this doctrine, receive him not into your house, neither bid him
God speed : For he that biddeth him God speed is partaker of his evil
deeds." v. 10, II. Of such importance was this doctrine, and the ac-
knowledgment of the same in the view and apprehension of John. He
looked on him who denied and corrupted it, to be an antichrist. May
the Lord the Holy Ghost keep us in the Truth. Let us be contented
with expressing- ourselves on the momentous articles of our most holy
faith, in scriptural terms. Let us not aim to be wise above what is
written ; nor give ourselves liberty of speculating on such deep and un-
searchable mysteries. Let us, as we know the Father in his love, the
Son in his salvation, and the Holy Ghost in his revelation of the same,
be thankful. Let us reflect on what our Lord said to his divine Father,
— " I thank thee, O Father, Lord of heaven and earth, because thou hast
hid these things from the wise and prudent, and hast revealed them unto
babes. Even so. Father ; for so it seemed good in thy sight. All things
are delivered unto me of my Father; and no man knoweth the Son, but
the Father; neither knoweth any man the Father, save the Son, and he
to whomsoever the Son will reveal Him." Matt. xi. 25 — 27. Mr. Joseph
Hussey, tells us, there was a time in this land, when whole churches of
the saints confessed that the doctrine of the Trinity was the life of their
souls, and they were kept alive in their worship by it. I would now
leave to your study and for your spiritual consideration what hath been
delivered. May the Lord the Spirit make these truths an ordinance unto
you. May you be led to look on what is revealed in the sacred page,
and by our apostle, to be of the greatest importance, both as it respects
the glory of the Godhead, and the Persons in it: and also of infinite
concern to our immortal welfare. Attend to the Scriptures of Truth, and
avoid cavilling at them. Rest in the full belief of what is revealed. Let
the same abide in you, and with you, so shall ye continue in the Son,
and in the Father: in communion with whom, ye shall enjoy everlasting
life. The Lord bless his word unto you. Amen.
SERMOiN XXIX.
And this is the promise that he hath promised us, even eternal life. —
1 John ii. 25.
We are, as I conceive, arrived at the close of our present subject, which
the apostle began at verse the 18th concerning antichrist, and his fore-
runners. He sets before these saints to whom he wrote, how they were
260 1 JOHN II. 25.
preserved from such. They had an Unction from the Holy One. They
were led into all Truth. He expresseth his full satisfaction in them : and
professeth he did not write unto them, as if they were unacquainted with
Truth. No; it was because they were so well acquainted with it. They
knew no lie could have any connection with it. He then asks a question,
to which himself returns an answer — He is a liar, be he who he may,
who denies Jesus of Nazareth to be the true Christ of God. He is anti-
christ, whoever he be, who denies God to be the Father of Christ, by
denying Christ to be his Son : such an one denies the Son directly, and
by consequence denies the Father, who testified of Christ by a voice
from heaven, and by all the miracles which he had wrought. He exhorts
these saints to abide in the doctrine which they had heard from the be-
ginning, and he expresses the blessed effects which would follow there-
from. They would thereby continue in the doctrine of the Son, and of
the Father, which would be full proof of their being truly members of
Christ and the beloved of God. Then by way of encouragement he says.
And this is the promise that he hath promised ws, even eternal life.
•Afltl as sure as you continue in the faith of the gospel, you may be fully
persuaded this eternal life is actually bestowed on you, .ami belongs to
you, and shall be enjoyed by you, in uninterrupted communion with the
Father, and the Son, and the Holy Ghost, in the house eternal in the
heavens, for ever and ever. What follows in the remainder of this
chapter, contains liis reason why he wrote as he had done. He exhorts
them to abide in Christ, by which we are to understand the doctrine of ^
Christ ; for to abide in the one, is to abide in the other. 'J^md closes^
Avith saying, that such as own and acknowledge Christ to be righteous,
know that such as walk in the path of righteousness, are born again.
They are regenerated and made new creatures in Christ, and are born of
Him. Thus you have the outline from our text, to the end of this second
chapter. The words of my text are altogether animating and divine.
Life, eternal life, spiritual life, everlasting life, and this promised unto us,
bestowed upon us, enjoyed by us, and continued unto us, for ever;
surely nothing, nothing can be beyond this ! The text seems to have the
following particulars in it, which are worthy of discussion. Here is a
promise. The Promiser. The person to whom the promise is made:
with what is contained in the promise. And this is the promise that he
hath protnised us, even eternal life. In explaining my text, 1 will set it
before you, in the following particulars.
1. By shewing what we are to understand, as included in the term
promise, as it concerns the scriptures, and God's promises in them. And
this is the promise.
2. Who the He here is, who is spoken of as the Promiser. He hath
promised.
3. To whom the promise in the text is made. It is to ?/s. And this
is the promise that he hath promised us.
4. WJiat is contained in the Promise. It is, eternal life. And
this is the promise that he hath promised us, even eternal life. The
word even is put in by way of explanation ; yet it seems here to be un-
necessary, as the passage is quite full and complete without it. This is
the promise that he hath proynised us, eternal life. Of these heads
and particulars in their order. I am
I. To shew and express, what we arc to understand, as included
1 JOHN II. 25. 261
and implied in the term promise, as it concerns the scriptures, and God's
promises in them. And this is the promise.
God's promise, or promises must imply and contain the good
pleasure of his will, to bestow such and such fruits of his grace on such
and such, out of his own mere bounty, as the sole and entire prerogative
of his royal, divine, and exceeding free grace : out of which he hath mercy
on wliom lie will have mercy, and will have compassion on whom he will
have compassion. The promise is the outward testification of the heart
of God, who before all time loved his people: and he foreappointed all
things for them, and concerning them. He made an allsufficient provi-
sion for their complete salvation. In the Person and work of Christ he
sets all this before them. And as he knows all they are, with all their
necessities, wounds, wants, miseries, and temptations, so the God and
Father of our Lord Jesus Christ, hath made an ample supply for all this
in the everlasting covenant, and this in the fulness of his Son : in whom
it hath pleased Him, that all fulness should dwell; and that of his ful-
ness we should receive grace in time, and glory in eternity. To the intent
we might have a true, clear, and spiritual knowledge of the same, it hath
pleased the Lord, to set it before us, in the exceeding great and precious
promises, scattered up and down in the scriptures, as so many stars in
tJ.iat glorious firmament of grace ; by the which we may know the will of
God in Christ Jesus concerning us, and take sanctuary in Him accord-
ingly ; and by this very mean have real communion with Him in his grace
and mercy, at all times, as our cases call for, and require — to sum up
this, I apprehend the term promise, as applied to God, and as made use
of in the holy scriptures of truth, includes and contains the whole good
pleasure of his will, respecting his love to our persons, how he will meet
with us, how he will bless us, how he will guide us, how he will order all
things concerning us, how he will heal ?>*, pardon t|&, comfort u%,
strengthen ft^ and lead us in the way everlasting. Some of the promises
extend themselves so far, as to express what the Lord God, in all his
Persons, will be to us, in the display of his perfections on us, in glory
everlasting. God's promises, are the fruits and expressions of the good
pleasure of his will, in Christ Jesus, towards us before all time, and in
what way he will make the same known, and realize the truth contained
in them, to us in time, and this in being all contained in this one declara-
tion, / am the Lord thy God. ^Anrd this is the promise. ...^^Amd it con-
cludes all others ; it is the grand comprehensive promise, in the which
they are all contained, in the which they begin, and in which they all
issue, and which the Lord Jesus Christ, and the Father in Him, hath
made in the gospel, and will most certainly fulfil to us, Avho shall be
found to abide in the doctrine of th^ Father, and the Son — everlasting
life. This is the promise that he hath promised us, even eternal life.
Cruden in his Concordance, gives this explanation of the word Promise.
" It is," says he, " an assurance, that God has given in his word, of
bestowing blessings on his people. 2 Peter i. 4. The word in the New
Testament is often taken for those promises that God heretofore made to
Abraham, and the other patriarchs, of sending the Messiah. It is in
this sense that the apostle Paul commonly uses the word promise, Rom.
iv. V.i, 14, and Gal. iii. 16." The promises of the new covenant, are
called better than those of the old, because they are more clear, exten-
sive, and universal, than those of the old covenant were. The whole
262 I JOHN II. 25.
revelation of Christ, in all the grace and o^ospel part of the OKI, and
New Testament, may be considered as a Promise : and the completion of
it, witli the gift of Him ; and all the blessings of salvation by Him, when
actually bestowed on us, revealed unto us, and realized in us, may be
considered as the fulfilment of God's promise unto us. The Holy Ghost
is the gift of God to us. He is contained in the promise of God, in
Christ Jesus unto us. The apostle says, " Christ hath redeemed us from
the curse of the law, being made a curse for us : for it is written, Cursed
is every one that hangcth on a tree : That the blessing of Abraham miglit
come on the Gentiles through Jesus Christ; that we might receive the
promise of the Spirit through faith." God in all his Persons hath been
pleased to give himself to his Church by promise. The Divine Father
says, / will be thy God. The Son hath loved us, and given himself for
us. The Holy Ghost hath bestowed himself on the Church. God so
loved the world, that he gave his only begotten Son. And he so loved
that he gave the Spirit. The apostle speaking of Christ, says, And we
are his witnesses of these things ; and so is also the Holy Ghost,
whom God hath given to them that obey him. Acts v. 32. 1 proceed to
consider
2. Who the He here is, who is spoken of as the Promiser. And
this is the promise that he hath promised. To find out this, so as to
speak clearly and expressly, we must go back to the verses which pre-
cede this.
The apostle declared in verse 22nd — he was an antichrist, let him
be otherwise whatsoever he might, who confounded or denied the Per-
sonalities of the Father, and the Son. He is an antichrist, that denieth
the Father and the Son : to whicli he addeth, Whosoever denieth the
Son, the same hath not the Father: (but) he that acknowledgeth the
Son hath the Father also. Then he says to the saints whom he writes
unto. Let that therefore abide in yon, jchich ye have heard from the
beginning. If that ivhich ye have heard from the begvining shall re-
main in you, ye also shall continue in the Son, and in the Father: on
which come in tlie words of my text, And this is the j)romise that he
hath promised us, even eternal life. The Father being spoken of im-
mediately before, who can be the Person to be conceived of, when it is
asserted in our present verse. And this is the promise tliht he hath pro-
tnised us, even eternal life, but the Father? Surely it can be under-
stood of none but Him. This 1 conceive receives confirmation, as we
respect, and rcHect on tlie order and a'conomy of the sacred Trinity in
their operations and actings in the ceconomy of grace. Tiie Father plans
all. He proposes all. He provides all. He promises all. He gives all.
The Son works from the Father. He performs all. He acts all. He
obtains all. The Holy Ghost, in the same order and dispensation of
grace, witnesseth to all, and sets his sind to all the Father hath revealed,
and declared concerning his love in Christ Jesus to the elect: as also
concerning the Person, and Mediatorial work, and office of our Lord
Jesus Christ. So that it can be only that which belongs to the Father,
wliat is here asserted. And this is the promise that he hath promised
us, even eternal life. It is a peculiar glory which is the very perfection
of the sacred writers, and their writings, to keep up in all their dis-
cotirses, the true and proper distinction of the coequal Persons in the
Godhead ; and also the order in which they act distinctly one from (he
I JOHN II. 25. 263
otlier : as also tlicir distinct way and manner in wliicli tliey operate in us,
upon us, and within us. Now I take it for granted, enough has been
expressed to shew the Father is the Promiser in our text. Paul most
expressly says, writing to Titus, " In hope of eternal life, which God,
that cannot lie, promised before the world began ; But hath in due times
manifested his word through preaching, which is committed unto me ac-
cording to the commandment of God our Saviour." chap. i. 2, 3. "S«
in his writing to Timothy, he says, " be thou partaker of the afflictions
of the gospel according to the power of God ; Who hath saved us, and
called us with an holy calling, not according to our works, but according
to his own purpose and grace, which was given us in Christ Jesus before
the world began." 2 Epis. i. 8, 9. "&o in the 1st chapter of the Thes-
salonians, and 1st Epis., you have these words, unto the church of the
Thessalonians ivhich is in God the Father and in the Lord Jesus Christ.
The same you have in the 1st chapter of the 2nd Epis. v. 1 . " Unto
the church of the Thessalonians in God our Father and the Lord Jesus
Christ." And in the 1st chapter to the Ephesians you have it thus.
" Blessed be the God and Father of our Lord Jesus Christ, who hath
blessed us with all spiritual blessings in heavenlies in Christ: According
as he hath chosen us in him before the foundation of the world." I con-
ceive also from all these quotations of scriptures, undeniable evidence
cannot but arise, to prove to a demonstration, it is the Majesty of the
divine Nature in the Person of the Father, who is spoken of here, as the
Promiser, when it is here said. And this is the promise that he hath pro-
mised us, even eternal life — A promise worthy of Himself: equal to His
greatness : in which an infinity of grace is involved ; which can never be
fully comprehended, explored, or enjoyed. He who loved the persons
of the elect, and gave them being and existence in Christ before all time,
«nd formed them in his own will, and vast designs, for his own glory, to
shew forth his praise, blessed them with all spiritual blessings in Christ,
suited to the being he gave them in Christ : and in the foreviews of the
fall, he was in Christ, reconciling the world unto himself, not imputing
their trespasses unto them. On the footing of this, when the world was
created, man formed, and lost all bestowed on him as a creation natural
head, then the divine Fatlier, in the Person of the glorious Saviour pro-
mulged his royal grace contained in that first promise or declaration of
grace in which it is said that the seed of the ivoman should bruise the
serpent's head. Gen. iii. 15 ; which was fulfilled in due time. AtkI-so it
might well be said, that God hath in these last days spoken unto us by
his Son. The Father gave the promise of Him to the church. This one
and first promise was vastly comprehensive. It contained all others.
Life and salvation were in it. All grace and glory were therein. He
who is of such worth and excellency, as all the saints and angels in
glory, will never be able to comprehend, and whose glory is beyond any
conception and ideas which can ever be formed in their minds of the
same, throughout the ages of eternity, was to be given by the Father,
out of his bosom, to become incarnate — To be a covenant for the people
— ^To live in our nature — To be the sacrifice for sin : atwt to be life and
salvation to the whole election of gracer. This gift could only be from
the Father's bounty. It originated from his everlasting love. The pro-
mise of Him was the fruit of covenant engagements. It was the Father's
act to promise Him — To give Him — To send Him — To qualify Him — To
264
I JOHN II,
accept Him — To lionour and glorify Him — To bear liis testimony lor
Him : and in the issue to crown Him both Lord and Ciirist. He was
wrapt up in the Promise, wliich the Father gave of Him to an elect
world, for four thousand years; and in it all other promises were con-
tained. They all centered in Him, who was promised. All the promises
of God were in Him. They were in Him, yea; and they were in Him,
Amen.- Peter says to them who have obtained like precious faith in the
righteousness and atonement of God the Saviour, that unto those are
given exceeding great and precious promises. It is good for us to take,
into our minds, that it is the Father who promised Christ ; this pro-
ceeded from his own free grace and everlasting love. It should be re-
membered by us, how he hath fulfilled this one great, and the foundation
of all other promises unto us. We may well be satisfied with this, and
say with the apostle, " What shall we then say to these things ? If God
be for us, who can be against us ? He that spared not his own Son, but
delivered him up for us all, how shall he not with him also freely give us
all things?" Rom. viii. 31, 32.
All the elect angels around the throne of the Divine Majesty in
heaven, can never conceive, or apprehend the depth of grace expressed
to the elect of human race, in the Promise of Christ ; nor the love of
God in bestowing Christ on them ; and yet we to whom Christ was
given, are very seldom raised up to magnify the Lord for this stupendous
expression of the Father's love to us. In this promise, and from this
Promiser, even the God and Father of our Lord .Jesus Christ, we have a
spiritual, supernatural, and heavenly life, whereby we live unto God :
this is the way to eternal life ; so says the apostle. " For the wages of
sin is death ; but the gift of God is eternal life through Jesus Christ our
Lord." Rom. vi. 23. Clirist is the fountain of spiritual and eternal life
to his people. He hath promised it unto them. He bestows it on tliem,
Christ himself says, " I am the way, the truth, and the life: no man
Cometh unto the Father, but by me." The eternal happiness, glory, and
blessedness, which the saints enjoy in Heaven, all flow into their souls
from Him. As the blood, which, with the spirits contained in it, is the
support of natural life, so the Promise of God, conveys through the
Spirit of God, such knowledge and understanding of the Truth, doc-
trine, and salvation of Jesus, as support! that life which is conveyed to
the inner man, aad feedi and nourishes it up unto everlasting life. " I
am come," says our Lord, " that they might have life, and that they
might have it more abundantly." John x. 10. .'Nrnv they could not have
this life more abundantly, but as it should please Him to convey more
light, and let it in upon their minds, 'socas they should more and more,
receive liis Truth in the love of it. The Father is the Hp, who is the
Promiser. The promise he made, was the gift of Christ. This promise
hath been fulfilled. When it was it drew out the hearts of saints then
on earth to bless and magnify the Lord. Zacharias filled with the Holy
Ghost, said, " Blessed be the Lord God of Israel; for he liath visited
and redeemed his people, And hath raised up an horn of salvation for
us in the house of his servant David ; As he spake by the mouth of his
holy prophets, which have been since the world began : That we should
be saved from our enemies, and from the hand of all that hate tis ; To
perform the mercy promised to our fathers, and to remember his holy
covenant; The oiilh wliicli he sware to our fatlier Abraham, That he
I joux II. 2.3. 265
would o-rant unto iis, that we being delivcieJ out of tlie liaud of our
enemies uiiiilil serve liiui witliout fear, In holiness and righteousness be-
fore him, all the days of our life." Luke i. 68 — 75. All this jjraise is
ottered to the Divine Father, as all the salutations with which most of the
Epistles begin, are addresses to the Father of our Lord Jesus. As for
example. " Grace be to you and peace from God our Father, and from
the Lord Jesus Christ. Blessed be God, even the Father of our Lord
•Jesus Christ, the Father of mercies, and tlie God of all comfort." 2 Cor,
i. 2, 3. But having shewed what we are to understand by the term pro-
mise, and also who we are to consider as the Promise?-, I proceed to my
next particular, which is,
3. To shew to whom the promise belongs. It is to us. And this is
tlie promise that he hath promised ws.
It belongs to us : that is, to the whole church of Christ. The whole
election of grace are included in this us : more especially those saints
who are here written to, who having received an Unction from the Holy
One, ai>d knew the Truth, and were kept sound in the acknowledgment
of the doctrine of the confession of the Son's Personality, and the
Father's also, and continued in the same, it is to these the apostle ad-
dresses these words. And this is the promise that he had promised us,
even eternal life. And they come in by way of encouragement, to shew
them what they will in the issue enjoy; which being by God himself
bestowed upon them by promise, and He being that God that cannot lie,
they therefore might well anticipate the blessing, even before they had
the full realization of it in the world of glory. It is a truth all God's
people are heirs of God, and joint heirs with Christ Jesus. There is no
one promise of grace and glory, of Christ and salvation, but belongs to
them all. So of this, even taking it in the sense I have given it, as
belonging to the saints here addressed, it may also be said to belong to
" all that in every place call upon the name of Jesus Christ our Lord,
both their's, and our's." It is a most blessed consideration that the
promise of Christ was given to his whole church. All his saints were
interested in it. His relation to each and every individual member of it
is one and the same. His love for them, his mercy towards them, his
righteousness and sacrifice, are to each and every one of them, ecpially
the same. They are all equally saved in Him. They all shine alike in
Him. They are all equally complete in Him, and God in Christ is their
portion, inheritance, and exceeding great reward. So the Holy Spirit
is promised to the whole church. All thy children shall be taught of
the Lord. It is an undeniable truth, the promises are more extensively
fulfilled and realized in the cases, and experiences of some saints than
others ; yet there are no saints, but enjoy and inherit the substance of
them. And it is their blessedness, wlien they view this to be tlie very
essence of them, that hereby they are all assured the Lord is their God ;
for these words may be looked on, as the sum total of them, / am thy
God. To have this therefore brought home bv the apostle John, to the
saints to whom he wrote. And this is the promise that he hath promised
us, even eternal life, must liave been very encouraging. It could not
but be comfortable unto them, to be confirmed in their views and hopes
of a glorious immortality : surely nothing could exceed this, but the full
and complete enjoyment of the same. It seems to me, the apostle here
expresses himself thus by way of shewing them, they would most cer-
266
1 .JOHN 11.
taiiily enjoy and partake of all tliis, in that vision and sight tliev would
have of Cluist — God-Man in the kingdom of glory. How most blessed
it is, to view the subject which Johri has been treating of, and what it
will finally issue in. The us, who had communion with the Father and
the Son — whose blood was their everlasting purity and perfection — who
had Him for their Advocate and Propitiation — who had from Him their
Holy One received the Holy Ghost; by whose divine teaching they were
preserved from the antichrists who were in that day, these having been
exhorted to continue in the doctrines of the ever-blessed gospel they had
received from the beginning, and abide in the doctrine of the Son, and
of the Father, are comforted with these words, And this is the promise
that he hath promised us, even eternal life. Surely nothing can be
added unto this : we may see from hence the transcendent excellency of
free, sovereign grace ; and of the gospel which contains the revelation of
it. The blessings of it are so spiritual and divine, that nothing can be
set in comparison with the same. The blessings enjoyed in communion
with God, and Christ, through the Spirit, exceed all the joys of sense,
and are real, permanent, holy and heavenly. It may therefore be well
said, " Godliness is profitable unto all things, having promise of the life
that now is, and of that which is to come." There is no love in God's
heart towards us, but he hath expressed it, and set it before us in Christ.
There is no blessing he wills to bestow upon us, and will ever com-
municate unto us, but he hath expressed it, and set it before us, in the
word of his grace, and in the exceeding great and precious promises con-
tained therein ; »«d our text is so comprehensive as to include them all.
And this is the promise that he hath jyromised us, even eternal life. It
is a most blessed life to live on what is revealed in the promises. I con-
ceive this is to live Christ, >md to live in Him, and upon Him. I ap-
prehend Christ to be the jewel, and the promise to be the cabinet in the
which he is hid u-.aTtd that receiving and believing in the Lord Jesus
Christ, is a real spiritual apprehension of Him. It is as the glass in
which we see Him, and by that very means our hearts are drawn out into
holy breathings and aspirations after Him. As we see Christ in the
promise, and live Him over in our minds as so recorded and testified of
in the word, this is to live by faith on Him. We must have a rule for
our faith, and a directory also : we must have a warrant for our faith,
and a foundation for it also : and where shall we find it but in the written
word? -mid what part of it is it to be found in, but in that, which con-
tains God's revelation of Christ? and what are the promises but this very
revelation ? Surely it is in them we have the complete revelation of the
whole of Christ. We can have no spiritual apprehension of Christ with-
out them. The whole of Christ is contained in them : and though it is
impossible we should ever be able to comprehend the whole of Christ set
before us in them, yet He cannot be more fully declared in his church
upon earth, than he i.s by them. INIay 1 not here say, and if it be not
so, who will make me a liar, and in these particulars, nothing worth.
(' I know it is by the good hand of my God upon me, I thus understand it.
' Blessed be God, all the elect are one in Christ, and one in Him. They
have had being and well-being in Him, ever since He was constituted to
, be their Head . and that before the foundation of the world. They were
Itlien hound up in the bundle of hfe with Him. They were secured in
\llim from everlasting. All the promises were made to tiicm in Him bo-
I .loiix II. ■25. 267
Jbre_all time: a»i^ all God's love to them in Him, and the whole good
pleasure of &od's will to them in Him, wsssdi^wrapt up in his promises to .
them. The whole gift of Christ, with all contained in his Person, and"
salvation, may be said to be given unto them by promise. The apostle
speaks most sweetly on this subject, vvhen he says, " Now to Abraham
and his seed were the promises made. He saith not, And to seeds, as of
many ; but as of one. And to thy seed, which is Christ." Gal. iii. 16.
Christ and his people are one. He is their head, and they are members
in Him. The love of the Father to them, began in Him. The covenant
of grace was entered into with Him, on their behalf, and as their repre-
sentative ; yet it so belongs to them, that the divine Father saith to them,
** As for thee also, by the blood of thy covenant I have sent forth thy
prisoners out of the pit wherein is no water." Zech. ix. 11. And all the
promises wliich belong to the church, were made first to Christ. Tliey
have been fulfilled in Him, and He is in the actual possession of all the
good contained in them. It is out of his fulness we are to receive the
communication of the good, be it grace, or glory ; be it for body or
soul ; be it for this time state, or for the glory state ; it is to be com-
municated from Him to us: Of his fulness have all we received, and
grace for grace : so says our apostle, in his Gospel, ch. i. 16: and an-
other apostle says. For it pleased the Father that in hint should all ful-
ness dwell. CoL i. 19. All our blessedness is in Christ. When we are
brought to the knowledge of Him, then he begins in us. We have the
blessed commencement of it. Which is increased in our communion
with Him, and by the same confirmed. And by his Holy Spirit we in-
crease more and more until we arrive at his everlasting kingdom of glory.
^4nd this is the promise that he hath promised us, even eternal life. The
word even may as well be omitted now. I did not like it should before ;
because it was only understood to be, a notifying with an emphasis, the
blessing of blessings spoken of in our text : yet it seems to be more em-
phatical to read it thus, And this is the promise that he hath promised
vs, eternal life: and being now brought to the last and closing parti-
cular of mv text, 1 shall omit it. Whilst 1
4. Shew what is contained in the promise. It is eternal life. And
this is the promise that he hath promised us, eternal life. The Divine
Father is the promiser. It is us, whom this promise is made unto. We
are the heirs of it. The promise contains all which God can bestow : we
are the subjects of the same. The promise is altogether of grace. There
are no condiiions in it. This is wholly and absolutely an unconditional
promise. But what I am now to be engaged in, is to shew what is con-
tained in it, which is eternal life. And what eternal life is, much come
first under consideration. Our Lord Jesus Christ says, Verily, verily,
I say unto you, He that helieveth o?i me hath everlasting life. This
points out who those are who have everlasting life in them ; and what is
the evidence of everlasting life : but it does not express what everlasting
life is. Our Lord says for himself, speaking of the Divine Father, And
I know that his commandment is life everlasting. But even this is only
saving what it is included in, it is not expressing what everlasting life
consists in. We must therefore go to what our Lord says to the Divine
Father, in his address to him, in the 3rd verse of the 17th chapter of
John. And this is life eternal, that they ynight knoio thee the only true
God, and Jesus Christ, whom thou hast sent. It is in the revelation it
2&8> 1 JOHN II. 25.
hath pleased God to make of his Nature, Persons, and perfections, in
the Person of Christ, who is both God and Man in one Person, God
manifest in the flesh, the true knowledge of God is made known : and
it is as the Holy Ghost is pleased to impart this knowledge of God in
Christ to our minds we have eternal life. Our eternal life consists in
this. Which is made more and more clear unto us, as we are further
drawn forth in the exercise of our minds, into further and clearer dis-
coveries of the same. The knowledge of Christ is eternal life. It is in
tiie knowledge of Him, our eternal life consists. ^4^? 's from the know-
ledge of Him, eternal life flows in upon our minds, ^^t^is in real union
and fellowship with Him, we have the manifestative enjoyment of it in
our hearts, it-is by tlie same we are nourished up unto everlasting life.
The true knowledge of Father, Son, and Holy Ghost, as they stand in
relation to us, in the Person of the God-Man, "and have shined, and will
for evermore shine forth in Him, is the utmost expression of blessedness,
and the fountain and spring of immortal joy to all the saints, in the state
of glory. It is the exercise of our spiritual minds on this, will be the
consummation of our bliss, in heaven, and be our everlasting life when
we are in Glory.
I speak thus by way of preface, to what is to be introduced in going
over this present part of our subject : whicli is to sliew, what is contained
in this promise in the text. And this is the promise that he hath pro-
mised Its, eternal life. Our heavenly Father hath promised us, eternal
life. This life is in Christ. And He is our life. It is in Him. He
liveth in us : and we live in Him : yet our having the promise of eternal
life exceeds all which hath been mentioned ; except it be what this eter-
nal life consists in ; which is the knowledge of Him from whom it flows.
•f'Antd I would lay the whole weight and emphasis of this, on the knowledge
of the Holy Ones — The Holy Fatlier, the Holy Son, the Holy Spirit, as
they have been pleased to make themselves known in the word of revela-
tion, and by the Spirit of revelation unto us; saras for us to receive the
knowledge of the same into our minds from the word of inspiration. This
lays the foundation for the true knowledge of God within us. This is our
spiritual and everlasting life. All which springs herefrom are the fruits
and effects of it. We should know it is only the acts and fruits of it : I
conceive in this lies a vast distinction in the blessedness of elect angels,
and elect men. The former, it is most probable know the love of God,
in its causes and effects, by intuition, in one, and by the same apprehen-
sion in one moment : wliilst saints of the human race, know the same
only by degrees, and in and by its effects. Whilst the former see all in
its first, and incomprehensible cause, and the vast and glorious effects
which flow from that first cause, and that also at once, I suppose were it
to be spoken out in one sentence, is the reason why the minds of elect
angels are so swallowed up in God, as that their wills are impeccable,
and cannot sin to eternity. Weil,^ as it respects saints as saints : their
blessedness is not in then)selves: they have it not in themselves. It
consists not in what they are, or ever will be. No ; it is wholly out of
them. It will be so, even in Glory. They will have the enjoyment of it
in their minds; but it will be communicated unto them, from Christ,
God-Man ; wmI l)y, and from him, all their blessedness, glory, im-
mortality, and life eternal will flow : «W*s their minds will be perpetually
engaged on Him, and swallowed up in Him. StfUixA let their com-
I JOHN II. 25. 269
miinioii witli Clnisl, and enjoyments be what they may, it will not take
oti' their thoug;hts from Christ one single moment. He will be their All.
What He is will be their eternal delight. It is in Him, not in themselves
their eternal life will be : and their real participation of it, will consist in
tliat perpetual communion they will have with Him, in an uninterrupted
manner, and to an unspeakable degree to the ages of eternity. This is
eternal life. It will consist in an activity of the mind on the Person of
Christ, who will be the one object of his people's blessedness and felicity
for ever. Now it is the vision of Christ will be eternal life to his saints in
Heaven. Life is the perfection of being. We had a being in Christ
from everlasting : btftTt-ie- life added to it, is the perfection a£.4t. This
was given us with it: yet this is only manifested to us in regeneration,
and in our living a life of faitli on the Son of God, and in real, spiritual,
and supernatural communion with Him. This life is all activity. It
wholly consists in the exercise of the spiritual mind on Him. So it will
be in glory everlasting. The mind will be intensely fixed on Him. The
understanding, will, and memory swallowed up in Him: so for them to
be filled with such an intellectual comprehension of Him, as to be suited
to the expression, of being^7/e(Z with all the fulness of God. By which
I apprehend such an extension of the faculties of the mind, and such an
intuitive light and apprehension of all of God which can be made known
of God, a»<i his love, and wonderful designs in Christ, towards all crea-
tures and the work of his hands, and of what He is in Christ to the whole
election of grace, as will swallow up the mind in God for ever and ever.
God himself, in the full revelation of himself, in Christ, God-Man, being
the subject of the saints' contemplation in glory, so their eternal life is in
this, it flows from this. 44r-w"ffmti hence it will be maintained in their
minds for ever. So that in the apostle's saying. And this is the promise
that he hath promised us, eternal life, he sets before them, what their
present blessedness was, as also what their future blessedness would con-
sist in. It was eternal life to know God in Christ. It was eternal life
to have fellowship with Him, and with the Father. For he was that
eternal life, which was with the Father from everlasting, and was mani-
fested in the fulness of time bv his open incarnation. These saints had
now present fellowship with Him. This might be interrupted, but it
could never be broken off'. It cannot but be suspended in the very
article of death ; for there must be a momentary suspension of the senses
and faculties, or death could not take place : yet this cannot put a stop
to that blessed communion or to this fellowship: and on Christ's part, it
can be no interruption, no not in death itself; for he can have and hold
communion with us, when we cannot with Him. This is a very comfort-
able consideration : all-sufficient to carry ns above all fear and concern
about any thing which may befal us in the article of dissolution. S« the
views of what we shall be, and enjoy of Christ, are a most blessed mean
of excitation of our minds on the glory which is to be revealed in us.
We are to see Christ face to face. W^e are to live in his immediate pre-
sence : to live with Him in his glory : to see Him face to face : to behold
his glory : to live as He does: to have Him, live in us : to dwell in us:
to fill us with those joys, which flow from the throne of God, and himself,
who is the Lord of glory. In whom, from whom, and by whom, all the
glory of God is reflected on the minds of all the elect angels and saints.
This is the promise that he hath promised us, eternal life. \Vc, us, vou
270 I JOHN 11. ^G.
and myself, snys John, are the verv identical persons to whom this pro-
mise is made. We are the persons to whom all in it belongs. It is ours.
We are those very vs, to whom the Father of our Lord Jesus Christ,
hath promised eternal life, and this life is in his Son. We are already
possessed of it. W^e have now the enjovment cf it in our own souls.
AVe are looking forward for the fullest enjoyment of the same, and the
very uttermost blessedness contained therein, by being admitted to the
beatific vision of Christ in his glory, and to such personal communion
with God in all his Persons and perfections as is suitable therewith.
Thus the apostle closes this very particular part of his subject. We may
well conclude it must have made a most blessed impression on their
minds, and added weight to all the former subjects. This being di'awi4iiy
Truth inV one great and grand focus, ^j3, a? for the rays <$^.iX to shine
fuUv and m its meridian on the whole church in Christ, in his kingdom
of glory. It is in its whole design, transcendently glorious. Its im-
pression on the saints could not but be in proportion to the views they
received into their minds concerning the same. So it will be with us
also. Therefore it becomes us to consider this. We cannot be impressed
with Truth, but in proportion to our receiving the knowledge of it into
our minds. We may admire Truth, but it is the true reception of the
same into our minds, by which we only can be benefitted by it. May
the Lord bless what hath now been delivered, if it please Him, and give
you to receive the same into your minds, so as to apprehend and digest
it, that you, mixing faith therewith, may grow thereljy. Amen.
SERMON XXX.
These things have I written unto you concerning them that seduce you.
— 1 John ii. 26.
The apostle being very affectionately concerned for, and disposed to-
wards these saints to whom he here writes, is very desirous they should
fully understand his motives for writing to them ; especially on the fore-
going subjects. It was not that he suspected their defection from the
faith, or that they were not sufficiently instructed in the Truth, so as to
be able to withstand every artifice of the enemies. No. He was fully
persuaded of this. What he had written, was to set in a clear point of
view the errors and heresies of those seducers they had to withstand.
These things have I written unto you concerning them that seduce you.
It is not because saints may be well taught and established in all the
truths and doctrines of the everlasting gospel, that they are not to be
written to, when errors and heresies abound ; that they are not to be ad-
dressed on the peculiar articles of our most holy faith • that they are not
to be addressed on those most momentous points ; on the contrary, it is
rather a reason why they should. When errors and heresies abound,
such churches as are firmly grounded in the knowledge of Christ, are to
I JOHN II. 20. 271
be informed of the same. The names, persons, and errors are to be
pointed out, and what the particular evil in them consists in : we see this
in what is here set before us. In the preliminary verses, we have the
apostle speaking to these saints of their having heard that antichrist
should come : that there were many antichrists at this time in the world.
It was an evident proof the last hour of the apostolic age was come. He
scruples not to decipher them, and their doctrines also. They went out
from the true churches of Christ. They went forth with their pernicious
tares, which they would, if possible, sow, and scatter, so as to disturb,
and distress the Lord's beloved ones. In the whole conduct and doctrine
of these apostates, it was manifest they never were of the true church of
God : yet they had been numbered with them ; but their going out from
them, carried its own evidence with it, that they were not all of us, says
John. To keep up the true and proper distinction, the apostle speaks
out what the Lord Jesus Christ had done for these saints. He had be-
stowed the Holy Ghost upon them. They were led by Him into the
knowledge of all Truth, so far as it was necessary for them : that he
wrote to them in the full apprehension of this ; not as if they did not
know the Truth, but because they knew it : consequently they must be
fully persuaded nothing contrary to the faith once delivered to the saints,
could be truth. He sets before them who was a liar — That man who
denied Jesus was the Christ, the true and only Messiah. He declares
who is an antichrist — He is, who denieth the true and proper and dis-
tinct Personality of the Father, and the Son. He exhorts the saints to
abide in this doctrine. He declares if they continued in what they had
heard from the first preaching of the gospel unto them, this would be the
case. He then comforts them with the assurance of eternal life. They
had the promise of it; and they would in the Lord's time enjoy all con-
tained in it, in the immediate presence of God, and the Lamb, in im-
mediate communion with them, in a sight of the beatific vision, which
will be transporting, and which will complete their blessedness for ever
and ever. To these he says, These things have I written unto you con-
cerning them that seduce you. Which words are now to be the founda-
tion for our present subject; which I will set before you in its divisions,
and then fill up ; in the which I hope to explain the same, and give you
in so doing, real satisfaction, and information.
1. By observing the care of the apostle to preserve the saints from
erroi'. These things have I written unto you concerning them that
seduce you.
2. That all erroneous persons are seducers.
3. Who these aim and particularly desire to seduce. It is you,
saints.
4. The only preservative from their seduction. This I shall shew to
be contained in the sound knowledge of the Truth : for it is in this it is
fixed by the apostle, in verse 20. But ye have an unction from the Holy
One, and ye know all things. Thus you have the outline of the words,
wliich I am to open as hath been expressed : and which I now enter
upon.
1. By observing the care of the apostle to preserve the saints from
error. These things have I written unto you concerning them that
seduce you.
To preserve the churches of Christ from error of every sort and kind,
272 I JOHN' H. -f).
was most certainly tlie great oiire of lliis, and all the apostlos, in tlieir
particular directions, and as thiiiL;s fell out in the various parts to which
they were destined. It was of the utmost importance ro deliver the Truth
to them : which once done, it was then the next great and most important
matter to preserve and maintain it unadulterated amongst the people who
had professedly received it. There could be no shadows if there were no
substances. It is tlie reflection is the shadow. So with respect to the
Truths of God, the reflections from these, and the false apprehension of
these, are the causes of all the errors and heresies in the world. If there
was no such doctrine as that of the blessed Trinity in the Bible, there
would be no deniers and corrupters of that most sacred and inefl'able
mystery : yet there is nothing in the revelation of it, which causes the
error about it: this comes wholly from men of corrupt minds, destitute
and reprobate concerning the Truth. It is from the darkness of the un-
renewed mind, and the influence of the devil on it, errors are conceived,
received, lived in, and propagated. It is of dangerous consequence to
receive into the mind any thing contrary to the truths of God revealed in
the scripture. We are to take heed unto them. Not to preach nor re-
ceive any thing, word, or doctrine, but what is revealed in them. It
becomes the churches of the saints to be very careful to preserve the
Truth. So it also does the ministers of the churches, to hold forth the
word of life, clearly, and exactly, as it is set before them in the word of
truth. The apostle's care to preserve the saints from error, is fully ex-
pressed, by all which went before our text, and by all which follows, to
the end of this very chapter, so that it supersedes the necessity of a re-
capitulation of it. He gives his reason here in my text why he wrote as
he had unto them. These tilings have I written nnto you concerning
them that seduce you. What he must be immediately referring unto,
must be the persons, and doctrines he had been setting before them. It
appears from hence, that persons and errors are not to be concealed.
They are, should, and ought to be expressed. Not only Truth, whicli
alone can guard the mind from error, should be freely and fully stated
and explained, that it may be fixed on the minds of the godly : but such
errors as are, or may be, at any particular time, or place, and by airy
particular person, or persons broached, should be called up, and named,
to the intent the church of God, may be guarded against, and preserved
from the same. It is what some cannot bear, to hear errors detected and
exposed. The reason is this — too many look on some of the most mo-
mentous truths of the gospel, but speculative points, which are of no
real importance — that we should not be concerned so much about what
is believed as about what persons are, in temper, life, walk, and cha-
racter. I protest, men and brethren, I must hold up both my hands
here, and against this. I do not look on one truth of the everlasting
gospel as speculative — which may, or may not be believed. I do not
conceive we can with tlie least safety to our own souls drop one of them.
I conceive tliey form the whole of our knowledge of God. They contain
all we are to believe concerning the everlasting love of God : the Person,
grace and salvation of our Lord .Jesus Christ : as also what we are to
believe of the Person, oflice, and work of the Holy Ghost. Ah4 we
cannot give up one single atom of Truth, but we must be losers thereby,
and the glory of God will also be broken in tipon. The Truth of God is
our Magna- Churto. It contains our salvation. It is the bread of life.
I JOHN II. 26. 273
Our title to Clirist, to lieaven, and glory, is in it. I will freely confess,
some trutlis are more clear to some, and other truths to others. I do not
think all saints see alike, and are one equally with another, impressed
■with all Truth. No; I am speaking- of my conceiving-, that real saints,
as such, are not for dropping any one truth made known in the Book of
God : but are in their own spiritual minds, for knowing, and receiving
all truths into their minds, that they may worship God, in receiving and
believing the same. If Truth should be clearly stated in the ministry of
the word of the gospel, errors should also be expressed and exposed : and
it should be done to the glory of God : for the benefit of saints, and to
the confutation of error, and heresy : and in so doing, zeal for the honour
and glory of God's Truth is discovered, and love to the real saints of
Christ also. Nor should any who profess the true gospel of our Lord
and Saviour ever oppose it. One great end in the ministers of Christ, in
and throughout every part of their ministry, sliould be to exalt His Per-
son, to increase his fame, and make his Name glorious. It should ever
be engraven on their minds, what the Lord saith, " he that hath my
word, let him speak my word faithfully." Our apostle had been speak-
ing of the errors, and persons who propagated them in his day ; and
says to those he wrote unto. These thinr/s have I wiiften unto 7jou co?i-
cerning them that seduce you — To guard you from them — To preserve
you from their seduction — To keep \ou in the faith : that my love for you
might be manifested ; my care for you appear : and that you might have
a full proof of my sincere regard for you in Christ Jesus. It is much the
same, for the spirit, subject, and meaning of it, with what he says in
the ensuing chapter, " Little children, let no man deceive you:" and
again in his '2nd Epistle, v. 7. " For many deceivers are entered into the
world, who confess not that Jesus Christ is come in the flesh. This is a
deceiver and an antichrist." Here he joins such as denied Christ, such as
insisted on it, the true Messiah had not been in the world, with a deceiver
and an antichrist. Such an one being an adversary to our most precious
and glorious Lord Jesus Christ. I would here repeat it, although it has
been observed already, that one way in which the devil shewed his enmity
against our Lord Jesus Christ, and his church, and beloved ones, and
against his true gospel, was by corrupting the minds of some, who had
made a solemn and declarative confession that Jesus of Nazareth was the
true Christ, the very Messiah, of whom all the prophets wrote and spake,
as the seed of the woman, the seed of Abraham, the Shiloh, the Pro-
phet of whom Moses spake, who was to be like unto him, of whom the
multitude when they saw the miracle which Jesus did, said, " This is of
a truth that prophet that should come into the world." John vi. 14. Of
whom, and to whom, the Holy Ghost bore testimony on the day of Pen-
tecost, that God had raised him from the dead, set Him at his own right
hand, crowned Him with Glory and Power everlasting, and made him
both Lord and Clirist. Yet toward the close of the apostolic age, many
there were, who audaciously denied our Christ to be the true and pro-
mised Messiah. This it might be, they attempted to l:)uild on the de-
throning Him, as it respected his distinct Personality, in the infinite
Essence, from the Father. Hence the apostle might well write these one
with the other, as he does, when he asks the following question. " Who
'is a liar but he that denieth that Jesus is the Christ? He is antichrist,
that denieth the Father and the Son. Whosoever denieth the Son, the
274 I JOHN n. 26.
same hatli not tlie Father : (but) he that acknowledgth the Son hath tlie
Father also." Such an one, or such ones, were in Johns day, deceivers,
seducers, and antichrists. And if such are still to be found, they must
be still the same. To guard the saints against these, the apostle wrote
to the saints. He expressed and set before them who these persons were
— what their errors and heresies consisted in : that they might avoid
them, and have no sort of conversation with them. I would here ob-
"^"serve, the apostle Paul says, " A man that is an heretic after the first
and second admonition reject." It becomes us to avoid all erroneous
men : to have no fellowship with them. It becomes us to avoid all con-
versation with them : to hear none of their preachments : none of their
false doctrines : to read none of their books. There can be but one
Truth : there may be many false interpretations about it; but the whole
system of Truth once delivered unto the saints can never alter. Let us
therefore closely abide by the same. I proceed to my next particular, .
■which is this :
2. To observe that all erroneous persons, are seducers. These
things have I icritten unto you concerning them that seduce you.
The apostle here expresses more the intent and design of these erro-
neous persons, than what they had really done. It was their design to
seduce such and such from the true doctrine of the Lord Jesus Christ.
By what He had said before, they could gain no ascendency over these
saints to whom the apostle writes. It was because they had received an
unction from tlie Holy One, and they knexv all tilings. But I am to
speak of these antichrists, in the days of the apostle, as seducers. This
is the term the apostle gives them ; for in saying. These things have I
written unto you concerning them that seduce you, it is calling them by
that name. If they aimed to seduce, they most certainly must be se-
ducers: so that we may well acquiesce with the name given them. And
there is that which is very important in the term : for these were seducers
from the faith : from the doctrine of Christ : from all testified of and
concerning Him, by all the prophets which had been, since the world
began. What hath been briefly hinted before is sufficient to prove this:
for as they disclaimed him as the true Messiah, the Sent One of God, and
that he was not Personally, truly, and essentially one in the incompre-
hensible Essence with the Father; this was all expressed, and contained
in it, whicli was giving the lie to the whole Scriptures of Truth, To be
seducers of this description must be to be seducers indeed ! Such, as no
words can describe their sin. This must have been to be guilty of the
unpardonable sin ; for which there is no forgiveness, either in this world,
or in the world to come. If you read verses 18, 19, and verses 22, 23,
you will not think, or say, I have laid on my colouring too thick : and
should we ever arrive at the 8th verse of the ensuing chapter, I conceive
•we shall have awful evidence of the truth of all this. Ari& if they were
seducers from the Truth, and aimed to seduce the real saints and
children of the most high God, from their faith in Christ, in the pro-
fession of the same, and from their close attachment unto Him, then they
must have been the worst of seducers : so as no conception or thought,
can convey any adequate idea of to our minds. Whilst I should conceive
there will never any like these, arise up in the outward visible church of
Christ; because these, and their errors and heresies, were very par-
ticularly suited for the devil to express his implacable malice and hatred
I JOHN II. 26. 275
by, against the Person of Christ ; therefore he rose up such as denied His
Godhead, His Personality, and Messiahship. And this was the grand
error and heresy of that day. It may be tliese deceivers did not see so
much into the devil's end and design in all this, as he himself did. Be
that as it might, he worked with and by them, s&;.:g» that he might, if
possible, destroy the very foundation and fundamentals of the gospel.
Whdst the essence of the same evil remains, in every doctrine which is
contrary to the honour, glory, dignity, and truth of the everlasting gospel
of the blessed God, and all who promote any sort of error, be it in doc-
trine, or worship, are seducers ; yet they are variously diversified : and
the term seduce, or seducers, should serve to put the children of God on
their guard. I should conceive the term ought to convey this very idea
to our mind — That they are all enemies to God,. and Christ, and the
Spirit^That they act very secretly, and with very great subtilty. How
should they act otherwise ? Seeing they are all under one and the same
agency and influence. Their doctrines may be various ; yet they are all
deceitful. They may seem to be vastly different ; yet they all unite in
disfiguring the glorious plan of grace. The Arian robs Christ of his
divinity. The Socinian denies the mediatorship of Christ. The Armi-
nian robs the whole Trinity — The Father, of the glory of his grace, in his
free and sovereign love, in choosing his people in Christ before the founda-
tion of the world. They rob the Son of God, of the glory, perfection,
and efficacy of his life and death. They rob the Holy Ghost of the glory
due to him, for his efficacious grace. And the Antinomian, whom I con-
ceive to be only an idealist, robs the eternal Three of their revealed glory,
expressed in the scriptures of truth, by turning the whole of it, so as most
completely to overset it, and to raise of it universal salvation for the
whole human race. Paul hints of some, " tossed to and fro, and carried
about with every wind of doctrine, by the sleight of men, and cunning
craftiness, whereby they lie in wait to deceive." Eph. iv. 14. These
must have been seducers. And it was by their cunning craftiness,
whereby they lay in wait to deceive, they gained and accomplished their
end and design. He expresse 1 his jealousy for the church of God at
Corinth thus. " For I am jealous over you with godly jealousy: for I
have espoused you to one husband, that I may present you as a chaste
virgin to Christ. But I fear, lest by any means, as the serpent beguiled
Eve through his subtilty, so your minds should be corrupted from the
simplicity that is in Christ." 2 Cor. xi. 2, 3. In the same chapter, he
speaks of " false apostles, deceitful workers, transforming themselves
into the apostles of Christ. And no marvel ; for Satan himself is trans-
formed into an angel of light. Therefore it is no great thing if his
ministers also be transformed as the ministers of righteousness; whose
end shall be according to their works." v. 1.'3 — 15. All these must have
been seducers. They must all have been in the apostle Johns time,
seeing he outlived all the apostles. Yet he was more particularly exer-
cised with antichrist, as the other apostle was exercised with such as cor-
rupted the doctrines of grace, and the ordinances of worship. Thus it is
very plain that all erroneous persons are seducers : some to one party to
pull down another : some set up one doctrine to set aside another : some
one preacher to overset another. All which is only a spirit of conten-
tion ; which in the general springs out of, and is the fruit of error. Nowr
as in all ages, and throughout all past generations of the church, there
276 1 JOHN 11. 26.
have been in the churches and out of the churches, antichrists and se-
ducers, and the apostle tells us, evil men and seducers shall wa.x. worse
and worse, deceiving', and being deceived, let us be on our guard, that we
be not overcome by them. Which brings me,
3. To set before you who these seducers aim, and particularly desire
to seduce. It is you saints. These things have I written unto you
concerning them that seduce you.
It is the true saints the devil hates with an invincible hatred. On
these he forms his particular attack, and most esjiecially by these se-
ducers. Hence he furnishes them with a spirit accordingly. They are
in general cunning men ; gifted ones ; who are deep, subtile, sagacious ;
who can penetrate into the mind ; are masters of argumentation ; who
with good works, and fair speeches deceive the hearts of the simple.
These get amongst the churches of Christ : they sometimes get into
them; will when opportunity offers, ask questions concerning the most
important truths in the gospel, as if they wanted light and further in-
struction into the same; whilst their whole intention is only to mark an
opportunity to suggest some objection, hoping it will so operate on the
minds of those tliey thus address, as will either cast them into confusion,
or administer some doubts to the mind concerning such and such ex-
pressions; concerning the statement of such and such articles of faith —
would it not be better it should be omitted? Were not these doubtful
points? Could we not do as well without them? Were it not best to
drop them altogether ? It is by such sly insinuations as these, much evil
is produced. In such an artful way as this, seducers lead off many from
the Truth to believe a lie : and by carnal argumentation against the great
and fundamental doctrines of the gospel, the faith of some is shaken, and
the faith of others overturned. This is the case in the article of the
Holy, blessed and glorious Trinity. Why, say seducers, wjio want, were
it possible, to undermine this essential truth, can you tell us how three
can be one, and one three? If you cannot, why would you have us to
believe such an absurdity ; surely we shall never be damned for not be-
lieving what we cannot apprehend — which is so absurd in itself, and
which we are certain you cannot comprehend. In this way, these se-
ducers from true belief in the doctrine of this great article of faith work,
■€m4 hereby prejudice the mind against it, and thus convey their poison :
which wholly consists in working on the mind by their subtile inventions,
proposed in their own words and theories. The doctrine of the Trinity is
the subject of revelation. It is a truth to be apprehended by faith : not
to be comprelieiuled by sense. Tliere is no absurdity in it. We have a
flenionstration of it in the material system of the universe. The heavens
in their three conditions. Fire, Light, and Air, are an outward display of
the Essence and Personalities in .Jehovah. The Essence of the heavens
is one. It is a fluid body. Fire, light, and air, are the heavens in its
three distinct conditions. These exist and coexist in one and the same
essence, and in each other : yet they have each their respective and dis-
tinct properties. We understand the essence of fire, light, and air to be
but one: yet we confess the properties of fire, light, and air to be dis-
tinct. So that here we believe one in three, and three in one ; yet we
do not believe that three are one, and one three in any way contrary to
sense and rationality. W^e believe the Godhead to be but One, and that
Father, Son, and Holy Ghost, exist, and coexist in that incomprehensible
I j()iix II. 26. 277
Essence. And tliey are iu Jehovah the Self-Existing Essence one and
the same. Now this is not believing they are One in Tliree and Three in
One, in a way of contradiction. We believe they are Three in One, and
One in Three thus — That Jehovah, the name for the incomprehensible
Essence is Essentially One — That the Persons in the Essence, though
essentially one with the Essence, are Personally distinct — That the
Father is not the Son, nor the Holy Ghost the Father or the Son; but
that they are Personal Siibsistencies in the Godhead, and their Subsist-
encies are as eternal as Godhead itself. So that we do not believe three
to be one, nor one to be three, in any way of contradiction, no not even
to reason itself. We only believe the Lord to be One. And that the
Persons, Father, Son, and Spirit, are, as distinct and distinguished by
their personal relations to each other. Three. " There are three that bear
record in heaven, the Father, the Word, and the Holy Ghost: and these
three are one." These seducers will at times insinuate, as though we laid
all the stress of religion on persons' believing such doctrines, and they
were perfectly safe if they did so. This is also insinuated to corrupt the
Truth as it is in Jesus. We do esteem a sound creed. I do indeed : yet
I do not conceive that believing all the doctrines of grace, is believing
on the Lord Jesus Christ for life and salvation. We cannot believe on
Jesus Christ, without the doctrine of Christ : yet we may rest in the
theory to tlie neglect of tlie substance. I conceive ihe doctrine of grace,
and the grace part of the doctrine are very distinct. We are first made
new creatures in Christ, before we can have the faculty of believing:
and this faculty must be enlightened, and opened, before we can believe.
Nor can we believe, but as we have clear views from the word and Spirit,
of what we are to believe. It is the word in which the object and sub-
ject of faith is revealed. It is the Holy Spirit shining on the revelation
made of Christ, and salvation in the word, is the mean by which lie
reflects the true apprehension of the same on our minds. It is by his en-
lightening our minds herewith, that he gives us true and proper apprehen-
sions and perceptions of the same : so that hereby, Christ and his
salvation, and what we believe of Him and his most glorious finished
work, hath its real existence in us. Christ is hereby in us, both ob-
jectively, and subjectively. He is formed in us. He lives in us. He
dwells in us. He makes his abode in us. Whilst this is all reality, yet
we have, in this our day, such seducers, as would fain call all this into
question : some, by calling it enthusiasm ; others, by saying this is to
deny the work of the Spirit; whilst others would by no means admit it
could be so, merely because it is no part of their exj)erience : and some,
because they clearly perceive, there is nothing which they ventilate as
truth, hath the least tendency to promote the least atom of this, in the
mind of any of their hearers. Beloved, they are very miserable days we
live in : and they will be worse. There are such as I would forbear
calling seducers, yet most certainly it is, and they themselves make it
evident, they are more concerned for their own glory, than they are for
the Lord's, If the people are but pleased with them, and their nostrums,
all is well. They are not concerned for the Truth : nor for the purity of
Truth: nor to build the people up in the Truth. Their greatest aim is
creature affection, ami self-admiration, and applause: ami this always
brings the true gospel of Christ into contempt : and such as preach it are
spoken of in an undermining way : any and every thing which may
278 1 JOHN II. 2G.
serve to lessen them in the esteem of their hearers is brought forward; it
is freely and falsely reported : all this goes down for a season, until such
as look at them narrowly, see there is no truth in one half of it; and
sometimes find these defamers are in their own persons, and tempers, by
many degrees more faulty than those very persons they have been so very
active in criminating. As all seducers are dangerous persons, tmjl as
they most especially mean, if possible to seduce the people of God, and
lead off their minds from the Truth, so the people of God are to be
guarded against them. We may therefore see the propriety of the apos-
tle's saying, These things have I written unto you concerning them that
seduce you. It is you saints, these seducers have their eye upon ; they
would if it were possible beguile you : they would fain work on your
minds: they would get you to hear them : that you might see and take
notice of their astonishing gifts and greatness. I would here ask, is it
not so with all dissemblers and seducers? Are not their gifts their re-
commendations ? And, what are their gifts ? Just like themselves : they
all savour of themselves : they consist in crying up themselves, and
crying down the true ministers of Jesus Christ ; and this is done with so
much pious fraud and cunning, that it is not always discernable. It is
kept up by some of these for years together; so that sometimes the very
lambs of Christ's fold, are overcome by them and think they never heard
any thing like unto it: which gives room and reason, for breaking forth,
and saying in the words of the apostle unto such, " O foolish Galatians,
who hath bewitched you, that ye should not obey the truth, before whose
eyes Jesus Christ hath been evidently set forth, crucified among you?"
Gal. iii. 1. But I hasten on to enter on my last particular,
4. To set before you the only preservative, from the seduction of
all these seri^fcers. For if they were addressed, and asked for in their
own names, it must be confessed they might well say, our name is
Legion ; for ive are many. So they are indeed. And these in our day,
have so many different creeds, that none, no not one of them holds ex-
actly alike. ' Now the apostle says, " There is one body, and one Spirit,
even as ye are called in one hope of your calling; One Lord, one faith,
one baptism, One God and Father of all, who is above all, and through
all, and in you all." Eph. iv. 4 — 6. The best preservative from all se-
duction, and from all seducers from the Truth, is the sound knowledge 6?
the Truth ; for it is in this it is fixed by the apostle, v. 20. " But ye
have an unction from the Holy One, and ye know all things." It was by
this means these saints to whom our apostle wrote, were preserved from
the seducers, and their seducemcnts.
It was on this he founded his exhortation, exciting them to con-
tinue in the Truth. Which if they did, they would continue in the doc-
trine of the Son, and of the Fathcr,-tmd have and enjoy all contained in
the promise of eternal life, in communion with the Son, and with the
Father on earth, and also in heaven. This was the foundation of his
writino-s to them concerning these seducers — To give them to understand
there could be no better way of overcoming them, than to avoid all com-
munion and communication with them, and to persevere in the truths of
the everlasting gospel, which they had heard, received, and been estab-
lished in. Here we have reason to complain, very few preach the whole
doctrine of the gospel, in all its parts and branches, in all its causes and
' effects, in all its bearings and dependencies : yet there can be no better
I JOHN II. '26. 279
furniture for the spiritual mind than the right and clear apprehension of
this. Our preservation from error lies here. &rrthat if the hearers and
professors of the glorious gospel of Christ, were but truly and rightly in-
structed in the great and fundamental doctrines of grace, and appre-
hended them to be the architectural pillars which sustain and bear up
the whole building and superstructure of what we call Truth, they would
most clearly know and understand, whatsoever that is, let its appearance
be as it may, which weakens Truth, makes way for shaking the whole
connected with it. We have for these very many years past, been more
for what we call experience, than for the true knowledge of the doctrines
of Christ, and for the ordinances of Christ And we now live to see the ;
fruit and effect of this. We find very few have so much as the very 1
theory of Truth. The preaching Doctrinally is dropt. Nothing goes /
down but preaching practically and experimentally. Thus the great /
truths of the everlasting gospel have been brought into contempt. Be-
loved, Popery is most assuredly making very great progress in our land.
It is very probable it will most awfully prevail. If it does, neither you,
I, nor any one will be able to overcome it by any experience of our own.
No. Indeed we cannot overcome it, but by the doctrines of grace, which
as they give us clear conceptions of the whole counsel of God, so these
being received into our minds, by the light, teaching, and grace of the
Holy Spirit, they produce in us, such an experience of the truth and
efficacy contained in them, as makes us strong in the Lord, and in the
power of his might. What we want in the churches of Christ in our day,
is men of truth. Who are valiant for the Truth. Who can cut the very
sinews of error and heresy : and as champions for Truth, wield the two-
edged sword, to a very good purpose. It is,„not producing a set and <
-number of scriptures, is either opening the great articles of our most 1
holy faith, or defending them, any more than naming Christ ever so fre-
^"ently is preaching him. No. It is not. We want such as can open I
every truth in the Bible : unveil the glorious mysteries of God's ever- |
lasting love : the Person and royalties of Christ, God-Man : who can
express and declare his heart and bowels of love and mercy : who can
set forth the glories of his Righteousness and Salvation : who can pre-
sent him in all his Robes, with the crown-royal on his head ; with all
the blessings of Salvation in his fulness ; with all his enemies, Sin, Satan,
Death and Hell beneath his feet ; and the saying. Look unto me, and be
ye saved, for I am God, and there is none else. It is such as these weu '
Avant in the churches in this very present day. And it is only such as
these, who can ministerially trample down error, and preserve the
churches from heresies. ■It4s.such as these only, who can build up the
saints, joint them rightly into their proper sockets, as members of
churches should be, so as that they may become an holy temple in the
Lord. i*46 by sucli alone,. ttekt saints can be ministerially established in
Christ, in Truth, in Church order, in the fellowship of saints, and walk
before the Lord unto all well pleasing. You shall have the apostle
Paxils judgment of this, in his own words, and his words also with which
he introduceth it. " And this I say, lest any man should beguile you
with enticing words. For though I be absent in the flesh, yet am I with
you in the spirit, joying and beholding your order, and the stedfastness
of your faith in Christ. As ye have therefore received Christ Jesus the
Lord, so walk ye in him : Rooted and built up in him, and stablished in
280 1 joJiN II. '26.
tlie faitli, as ye have been tauglit, abounding- therein witli tlianksg-iving.
Beware lest any man spoil yon through pliilosophy and vain deceit, after
the tradition of men, after the rudiments of the world, and not after
Christ. For in him dwelleth all the fulness of the Godhead bodily :" or,
Personally. Tiie whole of this; is worthy of being looked over and over,
*■ again and again, and I think it is quite to the point we are upon, and for
the which it was brought. It is Truth, well founded and stated, just as it
is recorded in the word : »ml it should be confirmed by the same, and all
should be bottomed on it. This would be more satisfactory to the spi-
ritual mind, than any other way of treating the subject whatsoever.
Truth is mighty and must prevail. It is the honour of God in his truth
we stand up for. Not for our own ; nor to shew how ably we can defend
it ; nor to let others see h(jw skilful we are in the word of righteousness ;
nor for the sake of triumphing in carrying our own cause. No : none
of these things are looked at: the Lord forbid they should. It is the
honour of the Lord is sought : WHd-feiwfct in the maintaining and defending
his own truths : as his own manifestative glory lies in them, and comes
out of them, ^as" also the good and benefit of his people. It is too little
considered, that to pass by in a careless way and mannei-, any truth in
the word of God, let the pretence for it, be what it may, is to cast dis-
respect on God himself, who is the fountain of Truth, and the author
thereof. There are some truths we conceive to be of eternal importance.
It becomes us to be very clear in the knowledge of these : to abide by
these: to stand fast in the belief of them. This is tlie only preservative
from seduction, and seducers. For they generally attack such as they
conceive to be wavering, doubtful, and uncertain ; they generally make
their attempts on such : being fearful they shall be manfully and as the
common phrase is, masterly overcome by such as are more established.
There is a truth in this. There are some saints who have liearts like lions,
and can through spiritual skill, sling stones from, ttthI use the bow and
quiver of, God's most holy word, in defence of the truths of the ever-
lasting gospel, and also against the enemies of it, to an hair's breadth and
not miss. Such are worthy of being most highly esteemed. 9\nd had it
not been for the writings of such as these, ?H*d which we now inherit, we
should not have had Truth so clearly preserved, and so properly secured
to us, as it now is. Let us bless God for the same, and seek grace from
Him to improve it. We shall all be called upon, to stand up for one
particular truth in our day and generation. Let that truth be what it
may, it cost the blood of Christ to publish it. He also sealed the truth
of it, and confirmed it with his own most precious bloodshedding. Let
us therefore value it, and study it down from the word of God ; and seek
to be rooted in it from an increasing light into it from thence ; we shall
most assuredly find our account therein. It will be the mean of our
being rooted and stablished in the same. The apostle says, " Be not
carried about with divers and strange doctrines. For it is a good tiling-
that the heart be established with grace." That is with, and in the doc-
trine of grace. Heb. xiii. 9. Beloved, we ought to think, and treat with
reverence every truth of God. It being of more worth than ten thousand
worlds. . We ought to seek after such a knowledge of it, as will be the
instrumental means, of our having communion with God, Father, Son,
and Holy Ghost thereby. -i**is by this we are ]>reserved from all, and
every thing which is opposite to us, and serves lo prejudice our minds
I JOHN II. 27. 281
against it ; nor is it a small mercy to be kept in the Truth. Our apostle
says to the well beloved Gains, " I rejoiced greatly, when the brethren
came and testified of the truth that is in thee, even as thou walkest in the
truth. I have no greater joy than to hear that my children walk in
truth." 3 Epis. v. 3, 4. We cannot stand fast in the belief of God's
everlasting love to us, in Christ Jesus, but as we abide by the doctrine
of eternal election : neither can we abide in the belief of Christ, that He
is ours, that we are His, and are saved in Him with an everlasting salva-
tion, but as we abide by the doctrine of this, as recorded and revealed,
and set before us in the sacred word. All our true belief of Christ, and
our trust and confidence in Him, must be founded upon what is revealed
of Him in the sacred scriptures : hence our Lord said to the people of the
Jews in the days of his flesh, "Search the scriptures; for in them ye
think ye have eternal life : and they are they which testify of me." John
V. 39. The scriptures are the sole foundation of all we are to think,
speak, and believe, as essential to our salvation. Christ is the sum and
substance of them. The Holy Ghost is alone the true Interpreter of
them : and the revelation made in them, of the nature, life, blessedness,
and glory of Godhead, set before us in the doctrine of the Holy Trinity,
which is manifested in the God-Man, is the one and only foundation of
the whole contained in, and throughout the same. May the Lord the
Spirit give us to see the truth of this. It will be our preservative from
every sort and kind of error. It is a blessed thing to be on the search
for Truth, and to be seeking to be also established therein. But let the
Bible be the book, and what is contained therein the one only ground
and standard : so far as it is, we shall not fail of having true and right
apprehensions thereof. For it is by it the Holy Spirit inspires the rege-
nerated people of God, and leads them into all truth necessary for them
to know, and keeps them from error and heresies. May he teach us
Truth, and keep us from error. Amen. ^_.
SERMON XXXI.
But the anointing which ye have received of him ahideth in you, and ye
need not that any man teach you : but as the sa?ne atiointing teacheth
you of all things, and is truth, and is no lie, and even as it hath
taught you, ye shall abide in him. — 1 John ii. 27.
The apostle had before shewn how these saints had been preserved from
errors. It was owing to their having received an Unction from the Holy
One. He here declares how they would be continued in the Truth,
through the same Unction remaining in them. Christ had shed the Holy
Ghost. He had imprinted divine truth on their minds. He had set it on
with his own broad seal on their hearts. They were fully acquainted with
the same. So that they needed not to be taught these things afresh by
any man. Not that they were above and beyond the ordinance of
o o
382 1 JOHN II. 27.
preaching". No ; that they were not. As believers in Clirist they
needed to be exhorted and warned, to persevere in the Faith, and to avoid
errors and heresies : yet as they had the true Anointing, wliich teacheth,
who is the Spirit, and there can be no sort or kind of error or heresy in
any part of what He is pleased to enligliten, and influence the minds of
his people with, so he gives to all to whom he pleases such spiritual wis-
dom and judgment, as is sufficient to preserve them from falsehood and
deception respecting the truths of the everlasting gospel, and to prevent
them from receiving what may be termed lying vanities. As these per-
sons had been taught by the Holy Ghost, so the apostle comforts them,
with the assurance that they should abide in Christ, amd hold out, and
continue in the Truth even to the end. This is the outline of the text,
which I will aim to set before you under the following particulars.
1 . What the apostle says to these saints by way of encouragement,
which is this. Btcf the anointing which ye have received of him ahideth
in you.
2. That these persons needed not any man's teaching; and in what
sense this is to be understood. And ye need not that any man teach you.
3. That they were so taught as to be preserved from error. But as
the same anointing teacheth you of all things, and is truth, and is no
lie, and even as it hath taught you, ye shall abide in him.
4. I will endeavour to express the benefit of abiding in Christ, or in
the Truth, the one being here equal with the other. I conceive in going
over these particulars, the substance of the text will be unfolded. May
the Lord be pleased to shine, and bless, and guide me through the same.
Even so. Amen. I am
1. To set before you, what the apostle says to these saints, by way
of encouragement : which is this. But the anointing which ye have re-
ceived of hifn abideth in you.
Nothing could exceed this. They needed encouragement, at a time,
when many were leaving the churches and ministers to whom they be-
longed : when many were come out of the true churches, -aiKl had cast
off their profession of the true gospel, and had corrupted it; 4ind were
employed in speaking lies, in hypocrisy, having their consciences seared
with an hot iron : for such must have been the case with those apostates
who were the antichrists in Johns day. Now whilst the saints were not
in the least danger from them, they being taught and guided by the in-
fallible Spirit of God ; yet they needed to be encouraged, and confirmed
in the Truth. It is therefore they are here thus addressed. The apostle
speaks all out to them, and sets all before them which could possibly
contribute unto this : it is one way, pursued by all the sacred writers —
They all are for comforting, strengthening, and encouraging the church
and people of the Lord, let their personal, or church trials be what they
may ; and this, as is altogether suited to them. It is evidently so here :
what could have been more suited to the case of these saints here ad-
dressed, than what the apostle here expresscth ? He had warned tliem of
there being many antichrists, of many wlio were adversaries to Christ.
This naturally involved with it, tlie necessity there was, these saints
should be on their guard against tliom. Wliat could defend thcrn,«aa&'
tliey might not, nor sliould be carried away with the error of the wicked,
and so fall from their own stedfastness, but their being fully and
thoroughly established in the Trtilh ? It must have been esteemed by
I JOHN II. 27. 283
them of real importance, and what could not but yield satisfaction to
their minds, to know what the apostle's own thoughts were concerning
them. This he here gives them. :^ed he does this in a very satisfactory
way and manner in the words before us. He would have them to know
and be fully satisfied they were most truly and divinely illuminated.
That they had received their instruction and light into the sublime mys-
teries of the everlasting gospel from Christ, through the unction of his
Holy Spirit. That this unction was altogether without any mixture.
It was true and genuine. They could not possibly imbibe any error from
it, because it was wholly, and altogether without mixture of any error in,
or with it. Mri what they had received from Christ continued with
them : so tliat there was no kind of danger of their being led off the
Truth as it was in Jesus, in consequence of any thing which could start
up, and be proposed by the antichrists of that day. But the anointing
2vhich ye have received of him abideth in you. Christ is the Am, here
spoken of. He is the Holy One. The Holy Spirit descends from Him.
It is He who communicates Him, in his gifts and graces to his members.
These saints had received him. He had taught them the true knowledge
of Christ, and of the Father in Him. It was from Him alone, they had
received the doctrine of the Holy Trinity — How they stood in Personal
relation to each other in the infinite Essence : not so as to comprehend
it, but so as to believe and acknowledge it ; as this was cleared up unto
them, as they were led into the acknowledgment of the same, by the
scriptural and right apprehensions given them thereof, as clearly disco-
vered by the transactions of the Holy Trinity on their behalf in the Per-
son of Christ for them, and in the transactions of the Father with Christ,
on their behalf. What light and knowledge of these deep and profound
mysteries of grace, they had been taught concerning these things, in
wiiich the life, and everlasting salvation of their souls consisted, remained
in them, and with them. The anointing which ye have received of
Christ, abideth in you. It is by this you are what you are : and by this
you will ever remain to be what all others are not. Now, I would have
you, says the apostle, know this for your comfort and encouragement. I
liave written to you concerning the seducers of the present age : con-
cerning those that attempt to seduce you ; they cannot; their attempts
on you are altogether in vain, and fruitless. The reason of it is this —
you are better taught. Your instruction is wholly divine. Christ him-
self hath taught you : and that since his glorious ascension into heaven.
He hath poured out of his Spirit upon you. He hath shed his Spirit
richly on you. He hath sent his Holy Spirit into your hearts. He hath
formed you as a people for Ids praise. You have from him received the
Unction which teacheth all things ; which abideth in you, and with you.
And tliis is allsufficient and effectual : so-fie that hereby ye know all
things, are led into all necessary truth ; are built up and established in
the same; and have the same holy Inspirer remaining and abiding with
you. This is your present case, and I cannot but rejoice in it; and en-
courage you from it. As there cannot be a greater evidence of your
being the Lord's, and of your having been brought nigh unto Him by the
blood of the Lamb ; I therefore say unto you, by way of excitement and
encouragement, and also to distinguish you from all other professors, and
such as have been carried away by the false brethren and antichrists of
he present day, But the anointing which ye have received of him abid-
284 1 JOHN II. 27.
eth in you. This is an invaluable blessing. It cannot be too highly
esteemed. The worth of it exceeds all conception. It transcends all
praise. It may not be here unacceptable to recite and shew the connec-
tion of these words with the former, going back to the 24th verse. Where
the apostle says, Let that therefore abide in you, which ye have heard
from the beyinning . If that ivhich ye have heard frojn the beginning
shall remain in you, ye also shall continue in the Son, and in the
Father. And this is the promise that he hath promised us, even eternal
life. These things have I written unto you concerning them that seduce
you. But the anointing ivhich ye have received of him abideth in you,
and ye need not that any man teach you : but as the same anointing
teacheth you of all things, and is truth, and is no lie, and even as it
hath taught you, ye shall abide in him. You have here the whole con-
nection and coherence of the text; v/hich I am very fond of: because I
conceive it reflects light on the text itself. It most assuredly in this
before us, serves as full proof and evidence of what the apostle had de-
clared. These persons were most blessedly illuminated. The Lord had
fulfilled his new covenant promise in them, and unto them, and hereby
proved them to be his beloved and chosen ones. It had pleased the
Lord to say to his church by the mouth of his servant Jeremiah, " But
this shall be tlie covenant that I will make with the house of Israel ; After
those days, saith the Lord, I will put my law in their inward parts, and
write it in their hearts ; and will be their God, and they shall be my
people. And they shall teach no more every man his neighbour, and
every man his brother, saying. Know the Lord : for they shall all know
me, from the least of them unto the greatest of them, saith the Lord : for
1 will forgive their iniquity, and I will remember their sin no more."
chap. xxxi. 33, 34. In the fulfilment and realization of this unto them,
the Lord had wrought his work so eflfectually within them, and upon
them, that they were partakers of the divine nature, as Peter styles it:
2 Epis. i. 4. In which, everlasting life, with all the seeds and principles
of grace and holiness were contained. They were also instructed so
eftectually by the Holy Spirit's teaching, as to know every thing which
was necessary to their salvation. Our Lord before his Passion, and after
that, and before his ascension into his kingdom of glory, said to liis apos-
tles— <' I will pray the Father, and he shall give you another Comforter,
that he may abide with you for ever ; Even the Spirit of truth ; whom
the world cannot receive, because it seeth him not, neither knoweth him :
but ye know him ; for he dwelleth with you, and shall be in you." John
xiv. 16, 17 : — " When he, the Spirit of truth, is come, he will guide you
into all truth." John xvi. 13. Now this having been fulfilled at the very
commencement of the church, immediately upon, and at, the ascension
of our Lord Jesus Christ, and many of these saints having most richly
enjoyed this divine benediction, as the apostle also had, he might well
say to these, " But ye have an unction from the Holy One, and ye know
ali things :" and as he does in the words now before us. But the
anointing which ye have received of him abideth in you, and ye need not
that any man teach you: but as the same anointing teacheth you of all
things, and is truth, and is no lie, and even as it hath taught you, ye
shall abide in him. Let our Lord's words as they have been (juoted, and
our text be compared with them, and the one is the foundation of the
other, and they mutually explain each other : and serve to give us the
I JOHN II. 27. 285
true meaning" of the text. The Spirit bestowed by the Lord Jesus Christ,
on these persons, tog^ether with his own divine unction, or teaching^,
which they had received from Him, it abode with them. This was evi-
dent in their abiding by what he had taught them. They esteemed the
Person of Christ. They believed and professed the same of him which
they liad from the beginning: so they did of the Father also. So that
they were stedfastin the Truth, and not to be shaken from it, by any
errors or heresies, let them arise from whatsoever men, or quarters they
might : yet the apostle would have them sensible from whence this origin-
ated, and unto whom they were indebted for all this — It was to Christ
their Holy One, and His Spirit which had anointed and consecrated
them to be the Lord's, who had led them into the knowledge of all Truth,
and also established them in the same. And this brings me to my next
particular which is this,
2. To shew these persons needed not any man's teaching, and in
what sense this is to be understood. And ye need yiot that any man
teach you.
If these persons were taught of God, agreeable to his promise in the
3 1st chapter of Jeremiah, which hath been already quoted, and which
for the refreshment of our memories I will recite as it is mentioned by
the apostle Paul in the 8th chapter of his Epistle to the Hebrews, where
he says, *' For this is the covenant that 1 will make with the house of
Israel after those days, saith the Lord ; I will put my laws into their
mind, and write them in their hearts : and I will be to them a God, and
they shall be to me a people : And they shall not teach every man his
neighbour, and every man his brother, saying, Know the Lord : for all
shall know me, from the least to the greatest. For I will be merciful to
their unrighteousness, and their sins and their iniquities will I remember
no more." v. 10 — 12: now as this is a new-covenant promise which
belongs to gospel times, and which was most gloriously fulfilled to the
apostles, and the church of Christ, when the Holy Ghost was sent down
from heaven, and these persons were then led into all truth, so it may,
as thus considered, be thus expressed, ^nd ye need not that any man
teach you. And so have a very and most especial regard to the express
words of the promise ; " And they shall not teach every man his neigh-
bour, and every man his brother," &c. and this having been so punc-
tually fulfilled, that it was immediately from the inspiration of the Holy
Ghost these persons had been taught, it might be the reason why the
apostle thus expressed himself in the words before us. And ye need not
that any man teach you. It could not be with any design to cast off
all preaching and ordinances which are for the spiritual instruction of
the people of the Most High God. The gifts which our Lord Jesus
Christ, since he entered into heaven, hath bestowed, and still continues
to bestow on his ministering servants, are expressly said to be for the
edifying of the body of Christ, Eph. iv. 12, consequently our apostle
does by no means intend the setting these aside. No ; he does not. He
only intends to point out the honour Christ had conferred on these per-
sons. Many of these were favoured with the extraordinary illumination
of the Holy Cihost on the day of Pentecost, so that Christ was so fully
revealed in them, and had been realized, and testified of to their minds,
as they could not but believe on Him, and* abide by Him as the true
Messiah, the Son of God which was spoken of by all the prophets in the
286 I JOHN II. 27.
scriptures of truth, and who had been manifested to take away sin by the
sacrifice of Himself. Others of them, had been fully convinced of all
declared by the holy apostles concerning Him, as the Christ of God,
that they needed no man to speak unto them concerning these essential,
immutable, and eternal verities. In ihe which view of tlie subject, we
must all confess the propriety of what tlie apostle says, And ye need not
that any man teach you : that Christ had been incarnate — That he was
the true Christ, the Son of the living God — That he was testified of, and
borne witness unto, by the Father and Holy Ghost. Whilst in his in-
carnate state, at his Baptism, Transfiguration, immediately before his
Passion — at his Death — Resurrection — Ascension, Glorification, Coro-
nation ; and by the Father and Spirit on the day of Pentecost ; these
persons were so fully instructed into the knowledge of all this, they
needed no man's teaching concerning these great and grand subjects.
They had received their knowledge into these most grand, divine, and
essential truths, from Clirist himself, by the immediate teaching of the
Holy Ghost. But the anointing which ye have received of him abideth
in you, and 7je need not that any man teach yon. They misiht need,
they must have needed to be put in remembrance of this. They must
also have needed to be put in remembrance of the same, over and over
again. Tliey needed continual confirmation in the same, and to abide
in Christ, and the doctrine and profession of his truth : yet they needed
not to begin anew, as if they had not known Christ ; for they could
never know Christ more truly and apprehensively, though they might
more comprehensively. I conceive I have done the text justice; which
at all times I would most certainly aim at. And I should like to have
every scripture to be considered as true in the very letter of it, as well as
in the substance of the same. Not, it may be, that we can always see
it, and make it so clear as to give full satisfaction. Such of the Lord's
people as are brought to the knowledge of Christ, it is from the word,
and by the Spirit, they receive this knowledge into their minds : where
this is truly the case, they know Christ as truly as they ever will even in
heaven. Not so fully, nor so immediately, nor so comprehensively; I
am not speaking on these subjects, I am speaking of the realities con-
tained in these subjects. Some, as one most justly expresses it, do not
want Christ to be preached unto them ; they want Christ to be formed in
them. Now Christ must be first preaclicd and believed in, or he cannot
be received into our minds: and then the Holy Ghost giving us a clear
uppreliension of Him, as set before us in the everlasting s^ospel, he forms
liim in our hearts : then He becomes our All in All. Many persons say,
they want to know Clirist. I must for myself say, 1 do not. Many
startle when they hear me so express myself; yet there is no cause for the
same. My friends, I know Christ as really and truly as I ever shall : I
shall ever be aiming to know Him more fully, more spiritually, more
comprehensively: yet this is not to know Him more truly. If you do
not make these distinctions, I do. I can trust on Christ no farther than
I know Him. If 1 did not know Him in his mediatorial Person, love,
office, work and power; I could not, nor would I, trust my present and
everlasting concerns with Him. It is what I know of Him, from the
gospel of his grace, and the teachings of his Spirit, who hath revealed
Him in me, is the only ground of all my faith and confidence in Him.
Wc shall all need the continual teaching and inspiration of his Spirit, all
1 JOHN II. 27. 287
tlie way to lieaven : yet we who are brought to know tlie Lord Jesus
Christ sliall never need any new truths, or revelations of Him. No ;
indeed we shall not ; neither can it be. We shall need fresh light into
the same truths : we shall need fresh sights and communions with the
same most precious Lord Jesus : we shall need the continual renewings
of the Holy Ghost: yet the whole of this, is only a very blessed recital
of the same truths and subjects. We know Christ ; we go on and in-
crease more and more in the knowledge of Christ ; we increase more and
more in real communion with the Lord Jesus : but we need no new ac-
quaintance or apprehensions of Him, we only want the Holy Ghost con-
tinually to re-inscribe in our, minds, wTTat he hath already taught us, and
to exercise our minds most blessedly on the same : then we have all we
"can have, this side heaven. The Lord's people will never get to be above j
the use of ordinances, let them be ever so established, strengthened, and i
confirmed in Christ. He hath promised his presence to his ministers, \
and churches in the use and observation of them to the end of the world.
" Lo, I am with you alway, even unto the end of the world. Amen."
Now were these ordinances to be discontinued, Christ would not have
given this promise of his Spirit, blessing, and presence. A»d-none set
a more true and proper value on all, and every part of instituted wor-
ship, than grown, established saints : so that whilst it may be said to
them. Ye need not that any 7nan teach you, yet there are none of a more
teachable spirit, or more willing to be taught, even of man, than these
are, so far as is consistent with the word and truth of God. And we
cannot be partakers of a greater blessing than to be taught by the Spirit,
and led into the true knowledge of the Father and the Son ; for who
teacheth like him ? None ; in what sense these persons, John here ad-
dresseth, needed not any man's teaching, I have aimed to set before us :
as also how these words are to be understood, I have shewed you ; I will
now just join the whole of the periotl together, hoping thereby the full
light of the same, may shine forth, and reflect its whole brightness on
your minds. But the anointing which ye have received of him ahideth
in you, and ye need not that any man teach you. What Christ had
taught them, remained in them ; so did the holy Teacher, and his teach-
ing also. Hence it was, in the sense as hath been expressed and ex-
plained, they needed not that any man should teach them. And this
brings me
3. To shew that these persons were so taught, as to be preserved
from error. But as the same anointing teacheth you of all things, and
is truth, and is no lie, and even as it hath taught you, ye shall abide in
him, or it: for so it is in the margin, referring back to the word truth.
But as the same anointing teacheth you of things, and is truth — ye
shall abide in it : that is, in the truth of the everlasting gospel, or Christ
who is the substance of the same. In going throughout our present
head, we will take in both.
Truth is the alone preservative from error : these saints were taught
by the infallible Spirit : they were taught all things. Our apostle seems
to have fixed his eye on these words of Christ, who said to his disciples,
" But the Comforter, which is the Holy Ghost, whom the Father will send
in my name, he shall teach you all things, and bring ail things to your
remembrance, whatsoever I have said unto you." This had been ful-
filled, and these very persons wjre partakers of the benefit : they had the
288 I JOHN 11. 11.
true Anointing : tliey needed not to be taught by any man, as if lie could
bring any truth to them they were not fully acquainted with. The
anointing abode upon them, and with them. It, says the apostle,
teacheth all things; which is the very expression our Lord himself useth,
in the words just quoted from Him. There is no error, nor the least
possibility of it, in the teaching of the Holy Spirit : what he teacheth is
truth. It is wholly, and nothing but truth : as these persons had been
taught the Truth by the Lord the Spirit, so it was certain they would
abide in the Truth, even in Christ; and also in the truths and in every
truth, of the everlasting gospel. Thus the apostle expresseth himself to
these saints on the subject of their continuance in the faith, and per-
severance in the same. They knew the Truth : they had received it from
the Lord Jesus Christ. He had given them his Holy Spirit who had led
and guided them into all Triitli : yer>A who was engaged according to the
Divine settlements, to keep them in the Truth, and to abide with them
for ever. It is on this the apostle both exhorts and encourages them :
and it is only on the same foundation we can encourage each other, and
thereby go on with alacrity to the city of habitation. It is of great im-
portance to be thus taught of the Lord. It produces many most blessed
effects within us. His divine teaching abideth with us : we cannot wholly
lose it. He sets it on with his own divine impression. He gives us to
sec and view it in his own light : by ^le which the glory of it is so re-
flected on our minds, as that we cannot reflect, by any communication
we may make of it to others, the full glory and splendour we see in it
ourselves. When we see the glory of Christ, the excellency of his right-
1 eousness, the virtue and efficacy of his blood and sacrifice, in the light,
and are led into the true knowledge and apprehension of the same, by
the intuitive light and teaching of the Holy Spirit, the whole of these
important verities appear far more glorious, and important, than all
these do, when only spoken of, and tauglit us by the mere teaching of
men. And while we are not to despise the teaching of men, so far as it
is in real unison and conformity to the written and revealed word, and
will of God, yet it is the unction, or teaching of the Holy Ghost, which
only can make the outward teaching and preaching of the gospel profit-
able unto our souls : *fer it is he only who can lead us into the life-giving
sense of it, and give us, and make us partakers of, the life-giving mean-
ing of it, -»«-a* that we may be quickened up into real communion with
_ the Lord thereby. Such as the Lord the Spirit teacheth, he gives them
to distinguish truth from error. He keeps them in the Truth, and hereby
he preserves them from error. He gives them to value Truth as truth.
He gives them to know, the scriptures are the sacred and grand repository
of all Truth — That Christ is the Jewel in this glorious cabinet — That in
Him are contained all the treasures of wisdom and knowledge — All
which is set before us, in the ever-blessed gospel. It should here be ob-
served, that whilst no man is to be looked on as infallible, nor any, or
every thing he says to be so, yet every one, so far as he liath received
the knowledge of the Truth, or, any one single truth into his mind, as
the Lord the Spirit hath taught it him, so far he is infallibly taught.
"Which most especially appears, when the Truth and the person's spiritual
apprehensions of the same, are altoaether congenial with the written
word. For whatsoever we receive for Truth into our minds, which is not
exactly as the word of (iod expresses and states it, is not the teaching of
I JOHN II. 27. 289
the Spirit of God. It may be for this reason, the apostle liere says, cmd
ye need not that any man teach you. Alluding to the false teachers in
that day ; some of whom denied that Christ was come in the flesh ;
others, who denied the Personality of the Son, by'th* which they denied
the Personality of the Father also, --^fefflk these saints had been taught
the truth of Christ's incarnation, and his distinctive Personality from the
Father, atni tiiVs by the Unction which they had received from Christ
himself, consequently they did not want to learn this from any man.
The truth of this always remained in their minds. It abode within them : -
-amd all connected with the same, and belonging thereto, X, was a^l in-
corporated in their renewed minds, by the Anointing which they had re-
ceived from the Holy One. Let us see if this is not the substance of our
text, by reciting it afresh. But the anointing which ye have received of
him abideth in you, and ye need not that any man teach you : but as the
same anointing teacheth you of all things, and is truth, and is no lie,
and even as it hath taught you, ye shall abide in him. Christ the Per-
son spoken of by the term, him, is yesterday, to-day, and the same for
ever. His own promise is like himself, immutably the same. He shed
his Holy Spirit, the true Unction on his Church ; which abideth for ever.
This was agreeable with his promise. Hereby it was his Church, and
the true members of the same, knew the Lord, from the least of them to
the greatest. They had the Spirit's teaching first, and man's teaching
afterwards. The same most blessed anointing they had received, led
them into all truth. The Holy Ghost taught them all things. He was
Truth. The Spirit of Truth. He led them into all Truth. He guided
them into it. There was not the least possibility of mistake in any of
his communications of Truth unto them. This amongst the blessings of
his teaching is one — that as they had been taught by Him, the true
knowledge of Christ, so through the same Teacher, and teaching they
should abide in Christ ; which the apostle is confident of. He speaks it
out unto them for their comfort and encouragement, and that they might
be confident in the same also. In the margin, the word is it: ye shall
abide in it. Which, if the word it, be admitted, must then refer to the
truths of the everlasting gospel, to each and every one of them, as these
are set before us in the word of God, as they are particularly stated in
the mind and will of God : therefore from the greatest to the least of
them, they must be of vast importance to each, and every one of the
children of the Most High. And consequently to be assured and confirmed
in the belief of a continuation in them, by this assertion from the apostle,
must have been very acceptable to the saints here written unto. Christ
is the substance of the everlasting gospel, and every truth contained in
it, is the revelation of Jesus Christ. The love of the Holy Trinity, with
their vast designs of grace towards the whole election of grace, are ex-
plained, unfolded, and expressed in the whole, and throughout the whole
system of divine truth, which we most commonly express by the term,
the doctrines of grace :, which the Holy Spirit only, can lead into the
true knowledge (Sf, give us true light, and right spiritual apprehensions
of; so as that we may receive Christ by them into our minds, have real
communion with Him, and the Father in Him, in the knowledge of
these, by the grace of the Spirit : and thus be established in Christ, and
in the doctrines of his grace, -SQ:^ to abide in Him, and in his truth, and
not to depart therefrom. Which brings me to my next and last particular —
p p
290 I JOHN II. 27,
4. To endeavour to express the benefit of abiding in Clirist, or in
tlie Truth, the one being here equal with the other. Ye shall abide hi
him. I will once more repeat the text. But the anointing which ye
have received of him abide th in you, and ye need not that any man
teach you : but as the same anointinr/ teacheth you of all thinr/s, and
is truth, and is jw lie, and even us it hath tauyht you, ye shall abide
in him,
I have done my best in going over, -and through the former heads
of my discourse, and hope the Lord will be pleased to guide me through
this with equal satisfaction. Our apostle seems here, to have our Lord's
words and exhortation in view. He said to his disciples in his last ser-
mon with them, immediately before his Passion, " Abide in me, and I in
•you. As the branch cannot bear fruit of itself, except it abide in the
vine ; no more can ye, except ye abide in me. I am the vine, ye are
the branches: He that abideth in me, and I in him, the same bringeth
forth much fruit : for without me ye can do nothing. — If ye abide in me,
and my words abide in you, ye sliall ask what ye will, and it shall be
done unto you." John xv. 4, 5, 7. All of this is very congenial with
our text. Such as have received the true anointing, they abided in the
truth, and the truth abideth in them. The teaching they have received
they can never lose. They have received the knowledge of all things
necessary to their salvation. What the Holy Ghost hath taught them,
and every truth they have received from Him, is as true as he himself is,
which is the teacher of the same. This being the case, they shall abide
in it, agreeable to his teaching : so that all this is positively asserted by
the apostle. Ye shall abide in Him ; this the apostle asserts shall be the
case with all those who are taught of the Spirit. It cannot be other-
wise : for as the new-birth in the soul is immutable, so the faculties of it,
being opened, enlightened, and taught the truths of the everlasting gos-
pel, by the Holy and infallible Spirit, it must be, that what is received
from Him into the spiritual mind, must abide therein for ever. Js^ot that
it is always alike operative; yet it is always remaining therein: so that
when the Holy Spirit is pleased to breathe afresh, there is an outgoing of
heart and soul, of thought and affection toward the Lord Jesus Christ,
and the Father in Him. To abide in Christ is to continue in the true
faith and confession of Him ; and of all which concerns Him — His
truths, his ordinances, his worship, and the right confession of Him.
To abide in Christ, is to persevere in the truths of Christ's everlasting
gospel, and to continue in it unto the end. And there is abundance of
real blessedness, contained in this. It is the very coronis of manifesta-
tive and influential grace. To know the Person of Christ, — %f. is the
greatest blessing which can be made known to ns, or which we can
enjoy, this side heaven : for the knowledge of the Person of Christ, is
the key which unlocks all other mysteries : none of which are rightly
and spiritually understood, except his Person, who, and wliat He is, is
first taken into the mind. And this knowledge wholly springs from re-
velation; " no man can say that Jesus is tlie Lord, but by the Holy
Ghost:" and the stedfastness of our faith and dependance on Him, de-
pend on our true and right knowledge of Him. We prove we abide in
Him, when we are contented with the revelation made of Him in the
word : and when we are well pleased, to receive all our real apprehen-
sions, and increasing views of Him, from the same immutable record
I JOHN II. 27. 291
concerning Him ; this is good evidence for us, tliat we are taught of the
Spirit, and that we abide in Christ ; for it proves to demonstration, that
we are satisfied witli what we know of Him. It does our souls good. It
draws out our hearts and souls after Him. He becomes our centre and
circumference. We see and perceive by the knowledge and light let in
upon our minds concerning Him, there is that in the Person of the God-
]\Ian, which will satisfy our spiritual minds to, and throughout the ages
of, eternity.
Now to abide in the views, belief, and spiritual apprehensions of
Christ, so as by this very mean to be fixed on Him, and not depart here-
from, must be in and of itself, real blessedness: and as there can be no
abiding in Christ, but as there is an abiding in the truths of the everlast-
ing gospel, which is what Christ is, immutably one and the same for
evermore ; so both are included here. _Altd the blessedness of knowing
the Truth, and abiding in the same, is very advantageous to the spiritual
mind. To abide in the doctrine of God's act of eternal election, is to
continue in the belief of the Father's everlasting love to the persons of
the elect, whom he loved in Christ, -aftd. chose in Christ, and blessed in
Christ, and accepted in his Person before the foundation of the world.
There is a blessedness in knowing this, as truths and doctrines of the
grace of God, wliich have their existence in his mind, and which have
been put forth towards us, and upon iis, which can never be fully com-
prehended in our minds, no, not in heaven : because the love of the
Eternal Three, in Christ, to the Elect in Him, is infinite ; and the minds
of the whole election of grace, are but finite. Therefore when they are
filled through and through with the utmost comprehension of it, the in-
finite love of God towards them in the Person of Christ, will never be
known by them in the uttermost of it : yet what they know of it, and
enjoy of the same in their minds, will constitute their complete blessed-
ness and felicity to eternity. -Sd^^twrtr^in proportion to what they know
of the same nov/, their blessedness is, as it respects their real communion
with the Eternal Three, in Christ, in God's everlasting love to them, and
as it concerns their real enjoyment of the same in their own souls. Jt is^
therefore the_essence of blessedness, to abide in Christ — To be living
over in our miiKls, what is revealed of Him, and concerning Him, in
the sacred word of revelation : we hereby more sensibly enjoy the
blessedness of this, than it is in our power to explain. Nay, I am
fully persuaded, there are many blessed outgoings of the mind after
Christ, many very blessed apprehensions and conceptions formed in
the same, by the grace and influences of the Holy Ghost, concerning
Christ, and what the Father is to us, in his kindness towards us in Christ
Jesus, which cannot be spoken out : nor the blessedness either, which is
at times enjoyed by the saints of the Lord, in such acts of personal com-
munion with Christ, as they are at seasons favoured with. It is wholly
mental, spiritual, supernatural, and intuitive. This accompanies an
abiding in Christ : and such as are under the true unction of the Spirit,
are more or less favoured with it. The apostle says, ye shall abide in
him, or it. The Lord's people are here, if I may so say, confirmed in
this abiding in Christ, and in the truths of his most blessed word. And
for the apostle to set his seal to this, is of vast importance : nor should
this be overlooked by us. It is of more importance, than the assertion of
all the real ministers of Christ, now on earth. Not but their's, founded
292 T jnii.v 11. 28.
on truth, is worthy of very high respect; yet they not being, or profess-
ing to be, apostles, their testimony of Christ falls lower than that of an
inspired penman of sacred scripture. Now this word of confirmation, ye
shall abide in him, with all the blessedness contained in it, is founded on
what went before ; which is this. But the anointinfj which ye have re-
ceived of him abideth in you, and ye need not that any man teach you :
but as the same anointing teacheth you of all things, and is truth,
and is no lie, and even as it hath taught you, ye shall abide in
him. Then most assuredly, all the blessedness contained in our abiding
in Him, will be produced in us, as the virtue of his Person, love, right-
eousness, atonement, and salvation is made known in our hearts, by the
truths and doctrines of his heavenly grace, as they in all their weight,
and authority, are opened and explained inwardly, and spirituallji from
the word, and by the unction of the Holy Ghost. So that I conceive, I
have set before you, the whole contained in the words of my text. I do
not mean I have exhausted it ; nor do I mean no more can be said of it.
No; God forbid such vain thoughts should be mine. I only mean, I
conceive you have the outline of all contained in the general subject of
it. Now, beloved, I shall leave the whole with you ; to reflect and think
over the same. And I shall also leave it with the Holy Spirit, for Him
to bless it, and make use of it, just as seemeth good to his Divine Majesty.
May He favour you with his continual teachings : and maintain, in
a way and manner agreeable to the good pleasure of his will, what he
liath taught you concerning Christ, and liis great salvation. May He
confirm you in the Truth, and confirm the Truth in you. May He keep
you in the Truth, and save you from every error and heresy. May He
give you to partake of all the blessedness contained in the knowledge of
the Person of Christ, and in every truth, and doctrine of his everlasting
gospel. And thus I commend you to God, and to the word of his grace,
which is able " to build you up, and to give you an inheritance among all
them which are sanctified." May the Lord bless his Trutli to you.
Amen.
SERMON XXXII.
y/nd now, little children, abide in him ; that, when he shall appear, we
may have confidence, and not be ashamed before him at his comina
1 John ii. 28. '^'
The apostle has been warning the saints to whom he wrote concerning
the antichrists of that present day. He gave an account of what their
leading doctrines were. One sort of them denied .lesus of Nazareth was
the true Christ of God : the others denied Christ, to be the true and co-
equal Son of God : this broke in upon the Personality of the Father and
the Son, which was by no means to be given way to, it being a most
destructive and pernicious error, and heresy, wliich sapped the very
r joii^ 11. 'IS. 293
foundation of tlie whole system of grace. He therefore exhorts the
saints to abide in the same truth concerning the Person of Christ, and
in the same acknowledgment of the Father, which they had heard and
received from the beginning of their hearing and receiving the everlasting
gospel, as this would be the mean, by which they would enjoy in their
own souls, all contained in the promise which was promised them,
eternal life. He wrote what he had written to them, to guard them
against seducers. He encourages them frona the consideration of their
having received the true Unction, that they would most assuredly abide
in Christ. His words are these, " But the anointing which ye have re-
ceived of him" (that is Christ, the Holy One) " abideth in you, and ye
need not that any man teach you : but as the same anointing teacheth
you of^all things, and is truth, and is no lie, and even as it hath taught
you, ye shall abide in him," Then he gives the following exhortation,
AndnoWy little children, abide in him; that, when he shall appear, we
marj have confidence , and not be ashamed before him at his coming. In
which we may observe the following particulars, and in the opening of
the same, we shall have the full outline of our text. I would aim to open
it thus, we have
1. The exhortation, thus most affectionately addressed. Andnoiv,
little children, abide in him.
2. The reason which the apostle gives for this address. That, when
he shall appear, we may have coyifidence, and not be ashamed before hi?n
at his coming.
3. What is to be understood concerning Christ's coming.
4. What is meant by these expressions. That, ive may have con-
fidence, and not be ashamed before him at his coming.
May the Lord lead me through each of these divisions, so as to
explain them, without putting any false comment, or gloss on them.
I am
1. To open the exhortation, which is thus most affectionately ad-
dressed to these saints. And now, little children, abide in him; that,
rvhen he shall appear, 7ve may have confidence, and not be ashamed
before him at his coming.
As these persons had union to the Lord Jesus Christ, interest in
Him, and communion with Him, the apostle would have them to abide
in the full and constant profession of this ; which would be the best out-
ward proof they could give of the reality of the same : and hereby the
reality of their grace would most evidently appear. This hath been urged
upon them over and over again. We sliould learn from hence, not to be
too scrupulous of expressing the very same terms, trutlis, and words, over
and over as it may be necessary to the subjects which may come before
us, in the ministry of God's most holy word. Our Lord sets us an ex-
ample. According to the sacred evangelists, he delivered over the same
sermons, and parables, and expressed many of his divine sentences over
and over again, and almost in the same words. We therefore need not
be ashamed of following his example in this. We, be we either preachers
or hearers, believers or public persons in the congregation of saints, can-
not act better in any of our stations, than by expressing ourselves when
we set forth the truths of God, in such words as are most suitable to con-
vey our clearest apprehensions of the same to others. Our apostle was
all love. It is said in Ecclesiastical History, as he lived to a great age,
294 1 JOHN II. 28.
as to that of an hundrcil, so he couUl say no more wlien he came into the
assembly than tliis, " Little children, love one another." I cannot think
our Lord would keep such a man as the apostle John was, here, merely
for this. His simple address here, leaviiig- out his reason which he gives
for his address, is this, And now, little children, abide in him. Every
word deserves notice. He is towards the close of his present subject. He
gives them an item of it. He knits what he hath to say together, that it
may not be lost upon them. And now, this is the upshot, and close of
my present subject, which you will do well to remember, and make a
pro[)er use of. Little children, I know not how to speak out my love
for you in Christ Jesus, and my bowels of affection for you in Him, but
by this most simple expression of my christian regards for you. What I
would most earnestly request of you is this, that ije would abide in him.
And noiv, little children, abide in him. Let Christ be your object. Let
Him be your subject. Let Him be your centre, and your circumference.
Let Him be your Alpha and Omega. Let Him be your beginning and
your end : your first and last. You have been favoured with the true
knowledge of Him. You have been blessed with most clear, free, and
blessed communion with Him. You have been kept fast and firm to his
cause and interest, notwithstanding all the storms and blasts of hell, and
the most awful apostacy of the times. Whilst there are many antichrists,
and deceivers, who aim to seduce you from the faith, yet ye have been
preserved in the true acknowledgment of the Truth, in the acknowledg-
ment of God, and of the Father, and of Christ. I would you should
cleave to the acknowledgment of His Person. I would ye should abide
in the confession of His Name, Salvation, Righteousness and Sacrifice.
Little children, abide in His truths and doctrines — In His commands and
institutions — In His order, fellowship and ordinances, as you have them
delivered by Him, just as he gave the commandment for them, and for
the observance of them, during the space he abode with his church, from
liis resurrection to his ascension. My little children, you have the whole
of my heart. I love you for the Lord's sake. I can do you no greater
service than to bestow on you this exhortation. It contains every thing
which can be beneficial to you. No life will ever be to you, this side
heaven, beyond contemplation on all contained in Christ. He is Heaven's
wonder. He is Heaven's glory. Therefore as you live over Christ in
your minds, you will have life everlasting in your hearts. You will have
inward fellowship with Him who is your life. Your present life — with
Him who is the God of your life, who is your spiritual and eternal life.
This will cause you to abide in Him, and not depart in one single in-
stance from Him, so as to seek life, perfection and happiness in any
beside Him, This is the substance of the exhortation. Which is as
necessary now, in the present time, for ns, and to be administered unto
us, as it could be for them. It is a blessing, if it can be pronounced of
us, that Ave have received the true knowledge of Christ into our minds,
and have the real love of Him in our hearts. If this be so ever so truly,
yet we want establishment ; so as to abide in the truths and ordinances
of the Lord Jesus : and not to be so hot at one time for them, as though
our salvation was contained in them. And at some other period to live
so, as that we treated these important things, as of very little, or no
importauce. By looking more distinctly and particularly at these words
before us, And now, little children, abide in him,, it seems to me, as if
I JOHN II. 28. 295
tlie Person of Christ, was the immediate object, and subject the apostle
hath his own mind most particularly fixed upon, and which he would
have theirs fixed on also — To abide in the true and right belief of the
Person of Christ, that He is truly, properly, distinctively, and essentially
the Son of the living God, ?m4 that by the union of an individual hu-
manity with His Person he is thereby God-Man ; and as such is the
object of our faith and hope — of our worship, confidence, love, joy and
delight — in whom our whole salvation is contained, a«d who is the rock
of our strength ; and to have unshaken confidence in Him, at all times,
and for all things. This is of the utmost consequence to us in our walk
before the Lord, and also as it respects our profession of our faith in the
Lord Jesus Christ before men. We all need to be well acquainted with
the Person of Christ, and this from the scriptures of truth. We all need
to be exhorted in the most affectionate manner to abide by them, and the
revelation and testimony given and contained in them concerning our
Christ — That we may never cease to look at our Lord Jesus Christ, as
set most gloriously before us in them : and not in any one instance de-
part from the same. This abiding in Him, is to receive the doctrine of
Christ's Personality : to abide, or continue in the belief of the same :
and not to be diverted from it, by any errors, and heresies which may be
vented contrary to the true doctrine given thereof, in the volume of in-
spiration. I am persuaded if you will look back to verse 18th, and pro-
ceed on to the verse now before us, you will find it punctually and pre-
cisely ; you will clearly perceive, the apostle is warning saints against
antichristian errors; «twi encourageth the saints to stand fast in Christ,
and in the faith of all the truths, doctrines, ordinances, and holiness of
the gospel ; his reasons for which are expressed and included in these
words. And now, little children, abide in him ; that, when he shall
appear, we may have confidence, and not be ashamed before him at his
coming. I have gone over these subjects again and again, hoping thereby
you will clearly understand the context ; which will be a great mean of
understanding the true meaning of the text itself; which I cannot con-
ceive can be properly apprehended but by this mean. Therefore if I
may have seemed tedious unto you, on this account, I say then unto
you, Brethren, forgive me this wrong. I proceed
2. To shew, and give the apostle's reason for this his address, as set
forth and expressed by him in these words. That, when he shall appear,
we may have confidence, and not be ashamed before him at his coming.
Our Lord Jesus Christ is the Person spoken of by Him and He. It
is He who is to appear. The we here spoken of may comprehend the
apostles and the saints. The abiding in Christ, would give both to the
saints and apostles, confidence : so that they should not be ashamed
before Christ at his coming. What is meant here of Christ's coming, as
also what is to be understood by the expressions that, we may have confi-
dence, and not be ashayned before him at his coming, are not to come
forward under this present head, as to be fully opened and explained,
but are reserved to be the two last closing heads of this discourse. I ana
now, only to give the apostle's reason, for this his address to these saints.
His address to them was. And now, little children, abide in him. The
reason is this, that, luhen he shall appear, lue may have confidence, and
not be ashamed before him at his coming. It seems to be opened by
these words in his 2nd Epistle, verse 8. Where our John says, " Look
■296 I JOHN H. 28.
to yourselves, that we lose not those thinj^s which we have wrought, or,
gained, or which ye have gained, but tliat ye, or but that we receive a full
reward." There are many gone forth of whom I have warned you, who
preach contrary to the glorious gospel which I have delivered unto you.
Should you embrace what they teach, we should fall short of the glory,
of your having received, embraced, professed, and practiced that gospel
which we delivered unto you. We, should you fall into their errors and
heresies, lose the comfort and glory we hoped to have, in being the ho-
noured instruments of your being effectually called to the true knowledge
and faith of our Lord Jesus Christ, under our ministration of the true,
pure and everlasting gospel unto you. Now to prevent all apostacy from
the truths of the glorious gospel of the blessed God, that is the reason I
■write thus unto you. I am fully persuaded for myself that ye will abide
in the faith, and persevere unto the end ; yet it appears to me right to
give you an idea of my being very mindful of you in the Lord. There-
fore I would have you to take in to your own minds, what the effects
would be, were you to verge from the Truth. We should be ashamed of
our confidence in the Lord touching you. We should have no confidence
in the Lord, that we should have to present you before Him, as the Seals
of our apostolical ministry. And some amongst you, as the first fruits of
our ministry unto Christ. We shall be ashamed before Him at his
coming, that we have thanked Him, for giving you to us, as seals to the
truth of what we have preached to you, concerning Him, should it be
found that after all your past profession of Him, you should by any
means drop your most holy profession, and not cleave with full purpose
of heart unto Him. My beloved, these are the reasons of my so writing
thus ; not so much out of fear of you, as by way of caution and direction :
that by giving you a hint of what consequences would follow, you being
forewarned, will be forearmed, against all evils of every sort, -nnii by
abiding in Christ, and all which concerns him, all may be well with you.
This is my design in the whole, which I have written, or may again write
unto you. If you abide in Christ, this will be your security. I there-
fore do not want to multiply words ; I only request you, and this I do
with the very uttermost earnestness, to abide in Christ. My little
children, you are dear to me as mine own soul : some of you arc mine, as
begotten to the knowledge of Christ, and faith in Christ, under my mi-
nistry. I prize your real Spiritual growth into Christ, and your increa-
sing communion with Him, above my chiefest joy. I well know how
this is promoted — By what means this is to be kept up — Nothing will be
so advantageous to you, as increasing in the knowledge of Christ : there
is a sufficiency in the same, to feed, and keep up your minds with perpe-
tual, and everlasting vigour ; yea, it will in Heaven, without the least
abatement, to the ages of eternity. I therefore say unto you, And now,
little cliildren, abide in him : be well pleased with Him ; study Him ; go
over his beauties and perfections ; look upon, and contemplate what He
is, in his Person, beauties, charms, excellencies, graces, fulness, perfec-
tions. Survey Him as the Lord your Righteousness, purity, and perfec-
tion. Look on yourselves as one in Him, and as complete in Him.
Consider what you are in Him. You have life in Him. You liave light,
righteousness, holiness and perfection in Him. You cannot look on Him,
and on your persons in Him, but you must be perfectly satisfied with
Christ, and your persons also, as in Him. All the riches of grace and
1 joiix 11. 28. 297
glory are in Him. He is the glorious Person in whom they are all con-
tained. He liatli the key of David. He can give you such views of
Himself, as will fix your minds as truly and immutably on Him, as you
will never be capable of going oft' Him for evermore. This will be the
case in the state of glory. My little children, study his Person. Think
on his love. Medidate on his salvation. Go over every part of the
same. You will certainly find a glorious allsufficiency in Him, and all
■which concerns Him, as will be engaging, attracting, assimilating, and
influential. I am fully persuaded of all this for myself. And I am fully
persuaded of all this for you. I want you to live in the real belief, ap-
prehension, and enjoyment of all this continually. I want you to be so
fixed in the belief, as never to wander in the least herefrom. It is on this
very account, and with this very view, aim, and end I write unto you.
A7}d now, little children, abide in him ; that, when he shall appear, ive
may have confidence, and not he ashamed before him at his coming.
Thus I have given you my reason for thus addressing you. It is out of
love to you, and for the Truth's sake. That you may go on and " abound
yet more and more in knowledge and in all judgment; That ye may ap-
prove things that are excellent ; that ye may be sincere and without
oftence till the day of Christ ; Being filled with the fruits of righteous-
ness, which are by Jesus Christ, unto the glory and praise of God."
Phil. i. 9—11.
As I have given you the apostle Johns address to these saints, with
his reasons for the same, I would, before I enter on the other particular
heads of this discourse which are to follow, give you some remarks which
may be beneficial to us, as naturally arising out of what hath been deli-
vered. It is very evident from it that Ijae saints' being taught by the
infallible Spirit, and* guided into all Truth, and knowing all things, does
by no means supersede their being instructed, exhorted, directed, and
cautioned by those who are over them in the Lord : so far from it, that it \
IS most highly becoming in them, to submit to all this, and be thankful I
for the same. Nor should the ministers of Christ, even those who have '
the greatest light and knowledge into the greatest mysteries of godliness,
and who have been most free in their communications of the same, think
it needless to exhort the saints with whom they are in connection, to hold
fast, and cleave with their whole souls, to the truths of Christ's gospel
which have been delivered unto them. Our apostle in the words of the
text now before us, is giving his reason why he exhorted saints to abide
in Christ — in the doctrine of the Trinity in Unity — in the true acknow-
ledgment of Christ's person — of his open and manifest incarnation — of
the reality of his life, death, burial, resurrection, ascension, glorification,
and all which was connected herewith ; he says, he does it on account
of Himself, and the rest of his brethren in the ministry : that they might
have confidence, when he, and they should have to appear before the
Lord Jesus, and that they might not be ashamed before Him at his
coming. Surely it is also implied, these persons to whom He, and they
ministered, could not but be involved in the same, with himself, and the
other apostles, and ministers of the word. The following passage may
serve as a clue to guide us to a right apprehension of what is now before
us. " Obey them that have the rule, or guide over you, and submit your-
selves : for they watch for your souls, as they that must give account,
^98 I joHX II. 28.
that they may do it with joy, and not with grief: for that is unprofitable
for you." Heb. xiii. 17.
Saints cannot fall from the grace of God ; yet they may be remiss,
and slothful : they may be careless and inattentive to Truth : they may
cease to obey, and submit to such as the Lord Jesus Christ hath set and
placed over them as their spiritual guides, pastors, and teachers. This
ought not to be ; because they watch fur their souls, as they which must
give an account to Christ, and before Him, of what they deliver unto
them. Now let the doctrine be ever so purely dispensed, if it be not
received as delivered, it cannot produce its proper effects in the mind,
and the hearers are not what they ought to be, in proportion to the clear,
ever-blessed, and everlasting gospel, which hath been delivered unto
them. So that when the ministers give up their account at the Throne of
grace, concerning the spiritual and supernatural truth and mysteries of
grace they have been delivering to the people, they cannot do it with joy
before the Lord. It is with grief. Because though they have delivered
the Truth according to God's most holy mind and will, set forth in the
word of truth, yet it has not been received by saints, as the word of God,
"which worketh eflPectually in them which believe ; which is cause of
grief, before the Lord, in the minds of ministers in their giving an
account of their ministry, before our Lord Jesus Christ: and it is also
unprofitable to such, of whom this account is given. As I conceive this
cannot but cast light on the subject, so I think the following quotations
also may. The apostle speaking of Christ, says, " Whom we preach,
•warning every man, and teaching every man in all wisdom ; that we may
present every man perfect in Christ Jesus : whereunto I also labour,
striving according to his working, which worketh in me mightily." Col.
i. 28, 29. Paul is speaking of saints, as he is also to them. Those to
•whom he ministered he warned them — To avoid every error — All sorts
of evil — Sin of every kind. He preached Clirist to them to the very
uttermost of his knowledge of Him. He taught and instructed those
•who were committed to his charge, in all the mysteries of the kingdom
of God. His end was that he might present every man perfect in the
knowledge of Christ Jesus : and he laboured to obtain this with might
and energy. It hath from hence been concluded, Apostles, and the mi-
nisters of Christ, will have to deliver up their flocks in the New Jerusalem
state, and give their ministerial accounts of them to the Lord. And if
we are thus to understand it, we cannot but confess there is a great and
glorious propriety in it. The apostles might well be tenacious of their
flocks, and of what reception they gave to the word of Christ; seeing
though our Lord could not lose one of his beloved ones — they might.
And this may cast light on the apostle's words to the saints at Thessalo-
nica; of whom, he was fully persuaded of their election of God. " For
what is our hope, or joy, or crown of rejoicing? Are not even ye in the
presence of our Lord Jesus Christ? For ye are our glory and joy." 1
Epis. ii. 19, 20. I proceed to our next particular, which is this, to shew
and express in this head
3. What is here to be understood concerning Christ's coming. And
now, little children, abide in him ; that, tchen he shall appear, we may
have conjidence, and not be ashamed before him at his coming.
My present etiquiry is, what is here to be understood in this place
concerning the coming of Christ. And this I shall aim to be as clear in
I JOHN II. 28. 299
the explanation of, as I possibly may, as the Lord shall be pleased to
enable me.
With respect to the coming of Christ, as expressed in the New Tes-
tament, it is spoken of under a variety of circumstances. 1 . He speaks,
and is spoken of as coming-, when the destruction of the Jews, Jerusalem,
and Judea is foretold by him, and his apostle. The following passages
of scripture will confirm this. Our Lord foretelling the destruction of
Jerusalem to his disciples, says, " Immediately after the tribulation of
those days shall the stm be darkened, and the moon shall not give her
light, and the stars shall fall from heaven, and the powers of the heavens
shall be shaken : And then shall appear the sign of the Son of man in
heaven : and then shall all the tribes of the earth mourn, and they shall
see the Son of man coming in the clouds of heaven with power and great
glory. And he shall send his angels with a great sound of a trumpet,
and they shall gather together his elect from the four winds, from one end
of heaven to the other." Matt. xxiv. 29 — 31. Our Lord when adjured
by the high priest to say, if he were the Christ, the Son of God, affirmed
it, and said, " Hereafter shall ye see the Son of man sitting on the right
hand of power, and coming in the clouds of heaven." Matt. xxvi. 64.
What for? — To execute wrath on the Jewish nation. Our Lord when
he delivered o«* what would come on the people of the Jews, and their
nation, for their rejection of Him, and putting him to death, said to his
own disciples, " Watch ye therefore, and pray always, that ye may be
accounted worthy to escape all these things that shall come to pass, and
to stand before the Son of man." Luke xxi. 36. All contained in this
coming of Christ, is now finally past. Before it, Peter and the rest of
the apostles, on, and after the day of Pentecost spake of it. He called
it the " great and notable day of the Lord." Paul referring to it, says
to the saints at Philippi, "The Lord is at hand." chap. iv. 5. And
speaking of the Jews, he says, " Who both killed the Lord Jesus, and
their own prophets, and have persecuted us; and they please not God,
and are contrary to all men : Forbidding us to speak to the Gentiles that
they might be saved, to fill up their sin alway : for the wrath is come
upon them to the uttermost." This refers to the vengeance executed on
them by our Lord Jesus Christ, by the Romans. The apostle James, re-
ferring to our Lord's coming to avenge himself of his Jewish enemies, and
to encourage the sulFering saints to the exercise of patience says, " the
coming of the Lord draweth nigh." And, "behold, the judge standeth
before the door." chap. v. 8, 9. Peter refers to it, and calls it "the
fiery trial." He expressly says, " For the time is come that judgment
must begin at the house of God :" by which he means the temple at Je-
rusalem, " and if it first begin at us, what shall the end be of them that
obey not the gospel of God ? And if the righteous scarcely be saved,
where shall the ungodly and the sinner appear ?" 1 Pet. iv. 12 — 18. It
was but a narrow escape of such as believed on Christ. Who if they had
not attended to our Lord's words, of leaving Jerusalem and Judea, in-
stantly, when they saw what must follow on the people, who should re-
main any longer in that land, and if they had not then gone over Jordan
into a little village called Pella, they must have been consumed. There
are other comings of Christ spoken of. As 2. His coming by death and
taking his saints to heaven. 3. His coming to the conversion of the
body of the Jewish people, which is so expressed, as if there would be a
300 I JOHN II. 2S.
visible appearance of Him in the heavens, so as tliat He sliall be seen in
the open region of the air. 4. He speaks of his coming to bring on tlie
hour of temptation, whicli sliall come npon all the world, to try tliem that
dwell upon the earth. " Behold, I come quickly : hold that fast which
thou hast, that no man take thy crown." Rev. iii. 11, 5. He is spoken
of as coming with ten thousand of his saints to judge tlie ungodly. 6.
Paul speaks of Christ's coming at the end of time, and what is then to
take place. And John speaks of the church and Christ in the new Je-
rusalem state. All these are important acts, which complete one vast
and immense dispensation of judgment and truth.
I conceive a few brief hints are necessary, as thereby we shall have
the more enlarged view of our subject, and the better opportunity of
knowing what we are to understand of our Lord's appearing in our text.
I will therefore notice Christ's coming to his saints by death. I conceive
the following scriptures suited to this. " Let your loins be girded about,
and your lights burning ; And ye yourselves like unto men that wait for
their lord, when he will return from the wedding; that when he cometh
and knocketh, they may open unto him immediately." Luke xii. 35, 36.
" Let not your heart be troubled : ye believe in God, believe also in me.
In my Father's house are many mansions ; if it were not so, I would have
told you. I go to prepare a place for you. And if I go and prepare
a place for you, I will come again, and receive you unto myself; that
where I am, there ye may be also." John xiv. 1 — 3. With respect to
our Lord's coming to the conversion of the body, or bulk of the Jewish
nation, I conceive the following scripture is very expressive of it. " Be-
hold, he Cometh with clouds ; and every eye shall see him, and they also
which pierced him : and all kindreds of the earth shall wail because of
him. Even so. Amen." Rev. i. 7. If every eye is to see him, then it
must be a visible appearance. And where can this be but in the open
region of the air ? And if those who pierced him are to see Him, who are
these but the Jews ? Place this passage of the prophet Zechariah against
it, " and I will pour upon the house of David, and upon the inhabitants
of Jerusalem, the spirit of grace and of supplications; and they shall
look upon me whom they have pierced, and they shall mourn for him, as
one mourneth for his only son, and shall be in bitterness for him, as one
that is in bitterness for his first-born ;" and say, if the one does not open
the other ? and if you want more, supply it with these words from the
fourteenth chapter, verses, 3, 4, 5. "Then shall the Loud go forth,
and fight against those nations, as when he fought in the day of battle.
And his feet shall stand in that day upon the mount of Olives, and the
Lord my God shall come, and all the saints with thee." Our Lord
speaks of his coming in a way of judgment, on such as are professors of
Him, yet not in truth nor in love : but altogether otherwise ; and pro-
mises to preserve the Philadclphian church state from it. " Because
thou hast kept the word of my patience, 1 also will keep thee from tlie
hour of temptation, which shall come upon all the world, to try tliem
that dwell upon the earth." Rev. iii. 19. ^woc/t the seventh generation
from Adam, as quoted by the apostle Jude, spoke of Christ's coming.
" With ten thousand of his saints, to execute judgment upon all, and to
convince all that are ungodly among them of all their ungodly deeds
which they have ungodly committed, and of all their hard speeches which
ungodly sinners have spoken against him." v. 14, 1.5. Christ's coming
J JOHN II. 28. 301
at tlie end of time, is spoken of by the apostle Paul thus. " The Lord
himself shall descend from heaven." " He shall be revealed from heaven
with his mighty angels, in flaming- fire." The apostle Peter says, " But
the day of the Lord will come as a thief in the night; in the which the
heavens shall pass away with a great noise, and the elements shall melt
with fervent heat, the earth also and the works that are therein shall be
burned up." 2 Pet. iii. 10. The consequence of Christ's appearance will
be, the full gathering of the whole election of grace — The resurrection
of the elect, in their bodies from the grave and power of death — The
change of the bodies of the elect who will remain in them to the very
moment that cliange takes place. And John speaks of all the elect as
completely glorious, and in the presence of Christ in the new-Jerusalem
state, as presented by Him to the divine Father, with, lo, I, and the
children thou hast given me. Now the question is this, wliat does the
apostle mean in our text, by these words, when he shall appear ? Christ
is the Person spoken of. His appearance seems to be, either his coming
in his wrath against the Jews, and Jerusalem : or his second coming in
his kingdom and glory. As the apostle lived in the same age with the
former, I should have no objection to conceive it might have respect to
that event : nor to the latter also in a qualified point of view. As the
destruction of the Jews drew on, the apostacy, or falling off from the
profession of Christ, and his gospel very greatly abounded. So Johii
might express himself, as he here doth, to denote how little confidence
he should have in such and such, should they not abide in the true know-
ledge of the Truth as it is in Christ; he should not have confidence in
presenting them to Christ, as such as his Majesty would approve. This
seems to be countenanced by what another apostle says. " For I am
jealous over you with godly jealousy : for I have espoused you to one
husband, that I may present you as a chaste virgin to Christ." 2 Cor.
xi. 2. It appears to me, both these apostles, are upon one, and the same
subject. I would add, as casting light on John's expressions, Tliaty
when he shall appear, we may have confidence, and not be ashavicd he-
fore him at his coming, that our Lord spoke of his coming to the de-
struction of Jerusalem, under this very term; and of Johns remaining
in the body, until this event should be accomplished. " If I will that he
tarry till I come, what is that to thee ?" John xxi. 22. Well then, if we
give the meaning of it to be this — That the apostle was very desirous of
finding these saints so truly kept from all sorts of errors, that when Christ
should come to take vengeance on Jerusalem, and the Jews, lie should
not be ashamed before him, of these his converts: to which we must
add, so far as these were real saints there could be no doubt of this : yet
he might thus express himself, as Peter doth. " Ye therefore, beloved,
seeing ye know these things before, beware lest ye also, being led away
with the error of the wicked, fall from your own stedfastness." 2 Epis.
iii. 17. The marginal references to scriptures, are most certainly to the
appearance of our Lord Jesus Christ, in his kingdom and glory, at his
Personal appearing. Of which our John says, " Beloved, now are we
the sons of God, and it doth not yet appear what we shall be : but we
know, that when he shall appear, we shall be like him ; for we shall see
him as he is." But there is this most evident difference in the design of
the apostle in these, so that they do not exactly suit together. This is to
comfort them, and fill them with joy unspeakable, setting before them
302 I JOHN II. 28.
what they now are, and wliat they will be when Clirist sliall appear. Our
text is an exhortation to tlieni to continue and abide in Christ : and whilst
he could not speak more hitjhly of thcni, nor more confidentially than he
did of their continuance in the Truth ; yet there might be many in their
communion, who might stand in need of understanding- the reason of his
address, as well as the address and wliat was contained in it. If we
prefer it to respect the second coming of Christ, it must then refer to the
personal presentation of saints, by the apostle, and others, to Christ, as
the fruits of their own personal ministry. And rather refer to their own
thoughts on these subjects now, in this present time state, than any thing
which can possibly be the case then. I proceed to my next particular;
and, it may be, more light may be cast on the subject, by
4. Considering what is meant, or we may understand by these ex-
pressions. That, we may have cortjidence, and not he ashamed before
him at his coining. And nozv, little children, abide in him ; that, when
he shall appear, we may have confidence, and not be ashamed before
him at his coming.
If we take it of our Lord's second and Personal coming; when he
appears we shall be like him ; for we shall see him as he is. Then we
shall be without sin ; consequently there will be no want of confidence
in Him, nor in ourselves, or others: because we shall be in an immortal
state, and be immortal in our bodies and minds. The apostle Paul says,
" When Christ, who is our life, shall appear, then shall ye also appear
with him in glory." Col. iii. 4. And in the resurrection state, and in
the New-Jerusalem Church, these words will be pronounced on all the
saints, " Come, ye blessed of my Father, inherit the kingdom prepared
for you from the foundation of the world." So that here will be nothing
to be ashamed of. It must follow from hence, and also from the ex-
liortation, that all this must belong to a time state. And the expressions,
tliat we may have confidence, and not be ashamed before him at his
coming, can only suggest, the great affection of our apostle, and all the
rest of them, together with all the true ministers in that day, included in
Avord 7ce, to impress on the minds of all their beloved spiritual children
what pleasure it gave them to impart the gospel unto them. How
earnestly desirous they were that they sJiould be established in every
truth and doctrine of the gospel of the blessed God. So far as they saw
the fruits of their ministry, instamped on the minds of those whom they
looked on as seals to their ministry, they could not but rejoice therein.
They were confident many of them were the Lord's — That they would
l)c presented by them as such, when Christ should appear. It would
liave grieved these holy men to have thought otherwise. It is on this tlie
address is founded, and to this very end it is expressed — To the end that
they abiding in Christ, the apostle and others, might not be ashamed of
their confidence in these persons : but that by their persevering in the
knowledge of the Lord and Saviour, and by no means going off the
same, they thereby appearing to be the Epistles of Christ, known and
read of all men to be such, there would be no cause of being ashamed
of them, at Christ's coming. I would here add, and wish it to be ob-
served, that just before the destruction of Jerusalem, there were the
greatest number of apostates in any period of time. Hence it is, so
much is said in the Epistle written to the Hebrews on this most tremen-
dous subject. This may give light into these expressions, and what is
t joim 11. 28. 303
simply and really designed by them. That, ice maij have confidence ,
and not be ashamed before him at his comincj. It would be putting the
apostles in their own minds to the blush, to find such and such, who had
in appearance, and as far as could be judged, by confessions and ac-
knowledgments made of Truth, really received Christ, and that they were
established in the same, to have such fall off, and fall away from their
most holy and solemn confession of Christ, and his gospel, and ordi-
nances, this could not but have been very grievous to the apostle. Yet
it is more than probable, it was wJiat they all had, from time to time been
exercised with. And it proved they had no ground for confidence in all
who professed Christ. They had to be ashamed of some who had made
a very splendid profession in words and confessions. Therefore this gave
room for the apostle to write as he here doth. And to back his exhorta-
tion with the reasons which he here assigns. And as he wrote under the
immediate teaching of the Holy Ghost, it must fall with weight, and
have its uses, even on the minds of the Lord's beloved ones. It Avould
lead them to consider they were all to appear before the judgment-seat
of Christ. That they were to give account of themselves to God. That
the secrets of all hearts were one day to be disclosed. That Christ was
to be the judge. That every one is to give an account of himself to God.
Therefore it behoved saints as saints, to act as in his immediate view. To
be upright and sincere in their profession ofTruth. That this would in-
fluence them in their whole conduct and deportment. So that whilst the
apostle is concerned for himself, and others, who with himself were con-
cerned in the good, spirituality and happiness of the churches of Christ,
and in the good and prosperity of every spiritual and individual member
of the same, he also gives these saints he here addresses, an opportunity
of thinking and considering also for themselves, how much it became
them to attend to all this : as it would prevent them from being ashamed
the apostle should have confidence in them — That they were holy, and
beloved ; the partakers of Christ, seeing they proved the truth of all this,
by abiding in Christ, and in the truths, and ordinances of his own most
sacred institutions. And now, little children, abide in him ; that, when
he shall appear, we may have confidence, and not be ashamed before
him at his coming. His reasons are most cogent and powerful. Such
as must have had their proper weight and influence on the minds of those
who were thus addressed. If we were to consider it an apostolical ad-
dress, to all the churches of the saints, reaching down to the second
coming of Christ, I conceive we might then understand the meaning of
it to be this. That what this apostle had written in this Epistle, was of
that importance, he would all saints should attend closely to the same.
That at the appearing of the Lord of glory, there might be no cause to
be ashamed as though the apostles had not freely and fully made known
to the churches, all they were intrusted with : nor be confounded before
Him, as if they had been negligent in not giving a full and faithful ac-
count of the same. This seems to me to be a tolerable explanation of
the verse. It is the best I can give. This I assure you it is. And
now, little children, abide in him ; that, when he shall appear, we m.aij
have confidence, and not be ashamed before him at his coming : as
though we had not fully set before you, the only preservative against all
antichristian doctrines, and all antichrists, let them be who they may,
and appear in what periods of time they may. This may be compared
304 I joiix II. 29.
with this exhortation of Paul, which is a very extensive one, and
reaches down to the very present day, and how nnicli farther we cannot
say. " Now we beseech you, brethren, by the coming of our Lord
Jesus Christ, and by our gathering together unto him, That ye be not
soon shaken in mind, or be troubled, neitlier by spirit, nor by word, nor
by letter as from us, as that the day of Christ is at hand." 2 Thess. ii.
1,2. It is like for the substance of it, that apostolical charge given in
these words to Timothy , " I charge thee therefore before God, and the
Lord Jesus Christ, who shall judge the quick and the dead at his ap-
pearing and his kingdom ; Preach the word ; be instant in season ; out
of season ; reprove, rebuke, exhort with all long-suffering and doctrine.
2 Epis. iv. 1,2. The exhortation in my text, and those quoted, may
serve to cast light one upon the other. I must now leave what hath
been delivered to your consideration. May the Lord bless the same to
you, so far as seemeth good in his sight, and lead you to receive into
your minds, such light and instruction from the same, as will be bene-
ficial unto you. This is my simple aim and end, together with the ad-
vancement of his glory. The Lord's blessing will best appear, as it may
produce in you the fruits of faith and holiness ; which can only be pro-
duced in proportion, as we receive the word into our minds, and it
operates within us. Hence our Lord said in the days of his flesh, to one
who cried out, blessed is the womb that bare thee, and the paps which
thou hast sucked : yea, rather blessed are they that hear the word of
God, and keep it. May you be of this number, and enjoy this blessed-
ness in your own souls. Then you will find majter for continual praise,
and for giving glory to God. The Lord grant it may be thus with you.
Amen.
SERMON XXXIII.
If ye know that he is righteous, ye know that every one that doeth
righteousness is born of him. — 1 John ii. 29.
The apostle has been speaking to these saints to beware of seducers.
He shewed how they were most divinely fortified against them, by the
Anointing which they had received from the Lord Jesus Christ. This
most divine Unction abode and remained with them. They were taught
by Him who is Truth itself. The apostle assures them they should abide
in the same. On this he bestows on them this exhortation. And now,
little children, abide in him ; that, when he shall appear, we may have
confidence, and not be ashamed before him at his coming. As this
abiding in Christ, in the truths and doctrines of his gospel, and ordi-
nances of his most holy gospel, will most clearly, openly, and niani-
festatively appear by your unfeigned faith in Christ, and your holiness of
walk and conversation, so I cannot but address you, with what you are
fully acquainted with, that there is not an individual who knoweth Christ
I JOHN II. '29. 305
to be righteousness itself, but he is constrained to be righteous also, in
liis walk and conduct. And tliis is an outward evidence that such arc
born of God. If i/e know that he is righteous, ye know that every one
that doeth righteousness is born of him. Your union unto, and personal
interest in Christ, are best proved outwardly, by your continuation in
your holy profession of Him : and in your living forth the grace which
ye have received from him. Your owning, confessing-, and acknow-
ledging Christ to be righteous, this is openly done, by your bringing
forth the fruits of righteousness, to his praise and glory. Such hereby
declare themselves to be regenerated persons. They are new creatures
in Christ: which is all from the grace of the Holy Spirit, who hath
wrought etiectually and powerfully within them, and upon them, and
made them, to use Peter s expression, partakers of the divine nature.
2 Epis. i. 4. Hereby real believers are manifested. They know Christ
to be the Righteous One. They know his gospel in its truth and doctrine,
its ordinances, precepts, commands, and injunctions are holy, just, and
good. Hence they know that such as perform righteous acts are born
of God : and this is the outward evidence of the same. If ye know
that he is righteous, ye know that every one that doeth righteousness is
born of him. In which words we have the following particulars, which
if rightly opened will be explanatory of the text, and give us a clear
view and apprehension of the same.
1. The apostle here appeals to these saints regarding an immutable
truth, concerning Christ ; that He is righteous : that they knew He was
so. This was a certainty with them. They could not call it into ques-
tion. He introduces it with an //. Yet not as doubting or calling in
question tlie same. He only does it by way of application, or affirma-
tion— Seeing it is so; Or, forasmuch as it is so. If ye know that he
is righteous. The Person spoken of is Christ. He is the Righteous
Branch. The Riahteous One. The Lord our Righteousness. He is
the Just One. The Holy One.
2. He makes a second appeal to those whom he here addresses. And
it is contained in these words. If ye knoiv Christ to be righteous, ye
know that every one that doeth righteousness is born of him.
3. The new-birth is here attributed to Christ, as it is elsewhere to
the Father, and the Spirit. See 1 Pet. i. 3. James i. 17. John ili.
3 — 8. Ye know that every one that doeth righteousness is born of him.
That is, of Christ.
4. Regeneration is the foundation of all righteousness in the soul,
and the principle from whence it originates ; and the exercise of it, is an
outward evidence of our being born again, and that we are interested in
the glorious and most complete righteousness of the Lord Jesus Christ.
Thus you have before you the heads and generals of our present sermon.
I am
1. To set before you, how the apostle in the words of my text, ap-
peals to these saints, concerning an immutable truth, which concerns
Christ himself. // ye know that he is righteous. The word He refers
to Christ. This is clear from the former verse. And now, little chil-
dren, abide in him ; that, when he shall appear, we may have confidence,
and not be ashamed before him at his coming. If ye know that he is
righteous, ye know that every one that doeth righteousness is born of him.
The appeal is concerning Him. It is addressed to saints. They are
K n
306 1 Jon\ II. '29.
addressed with an //. Not as calling any part of what is contained in
the matter expressed into question ; but to fix it the more effectually on
their minds. It is as much as though he had said, insomuch as ye know
so and so : which as it is immutable truth, I appeal to you as the Lord's
witnesses hereof. You have in vour own souls, a real conception and
apprehension of the Lord Jesus Christ, that he was holy and righteous
as man. He was so inherently. He was so outwardly. He was purity
without spot. He was holy in heart and life. The law of God was
inscribed on it. His whole life was the transcript of it, and that in its
most consummate perfection. These saints knew this. As also they
knew Christ was essentially holy and righteous. They knew He was
Personally holy and righteous. They knew and acknowledged Him to
be Mediatorially lioly and righteous. They also confessed Him to be
holy and righteous, as the Head and Surety of His church. He having
for all his people been made as their Surety, under the law : and he
having fulfilled the same for them, was the end of it for righteousness to
every one that believeth. He was the Lord their Rigliteousness. In
whose righteousness they were made the righteousness of God in Him.
The prophet says, In the Lord shall all the children of Israel be justi-
Jied, and shall ylory. Now there can be no saintship without the know-
ledge of this. Therefore the address is not made to them, as though
there were any darkness on their minds respecting it. No ; it is quite
otherwise. This is the reason and motive with the apostle for it — That
he might deduce such such an inferpnre, as would be fully and freely
acceded unto by them ; that all such as apprehended the Lord Jesus
Christ, and had actually received Him in into their minds, would make
this outwardly and visibly evident, by walking righteously, holily, and
godly in this present world : this was his motive, end, and design in what
he says in the words before us. He is not here speaking of their know-
ing Christ to be their everlasting rigliteousness and perfection in the
sight of their heavenly Father ; who beheld them in Him before the
foundation of the w^orld, who had most graciously shone manifestatively
npon them, from heaven, the habitation of His glory, in the real glory
and eflficacy of his love on their minds, and admitted them again and
again, into real communion with Him, and his Son Jesus Christ. The
apostle well knew, these persons had most glorious and realizing evidence
of all this in their own souls. He is speaking of the outward evidence
of all this ; which appeared in the outward conformity to the righteous-
ness and example of our most precious Lord Jesus. If ye know that
He is righteous, and that He is the Lord our righteousness, if ye know
what it is, to live in daily meditations on Him, ye cannot but know and
acknowledge, this produces conformity unto Him. Thus the apostle
secretly and covertly, yet in a most eftectual manner, affirms they did
know Christ: and that He was both holy and righteous — That all per-
fection was contained in his life — That every grace was displayed and
shone forth, in every temper and expression of his mind — Tiiat He was
lioliness to the Lord for us — And is holiness from the Lord with us —
That we cannot converse with Him, but it will produce in us, its most
blessed fruits and eflTects. This the apostle does, to put down, and dis-
countenance that spirit of licentiousness wliich was predominant amongst
some careless professors in that day, of apostacy, and looseness. It
sliould most certainly be kept in remembrance, that the apostles is here
I JOHN H. 29, 307
in this very verse, speaking' by way of discrimination. This most clearl
appears on the very face of the words. If ye knoiv that he is righteous,
ye knoiv that every one that doeth righteousness is born of him. It is
neither our being- new-born, or doing; righteousness, is our holiness, or
righteousness in the sight of God : but it is by these we are distinguished
ill the sight of men : and by tliese proof and evidence is given unto
them, that we are real believers in Christ, and have Him dwelling, ruling,
and abiding in us. Our Lord Jesus Christ is tiie Holy One. The Just
One. The Righteous One. He is Jehovah the Righteousness of His
whole church. In Him they are holy, righteous, and complete ; without,
and abstracted from any thing in themselves but sins and miseries,
wants and vanity. But this is not the subject here. The apostle is
writing to such as were cleansed in the blood of Christ from all sin ;
who had him for their Righteousness, Advocate, and Propitiation ; who
were admitted into fellowship with Him, and with the Father in Him,
He is speaking of what they knew of the influence and effects of this
on their minds, so as to be a mean of regulating their outward walk and
conversation before others. Whereby proof and evidence w«« given
that they were true believers in the Lord Jesus Christ. This is that
which is here designed by the words before us. If ye know that Christ
is righteous — that He fulfilled all righteousness in His life for us — that
in Him we have the perfection of all righteousness set before us — that
there is nothing contained in His doctrine, precepts, commands, and
ordinances, but that which conduces to the outward observance and
practice, but that which constitutes and promotes the practice of right-
eousness, then, as I appeal to you for the truth of this, and am fully
persuaded, as sure as you know Christ, you will affirm, and confirm this
to be immutable truth : so I shall be bold to make a further appeal unto
you, which is this ;
2. If ye know Christ to be righteous, then ye know that every ojie
that doeth righteousness is born of him. This I am also confident you
will be very ready to set your seals to.
This, as the former was, is set forth by the apostle, as an outward
evidence of such and such being most really and truly the Lord's.
Christ the righteous One, who is the righteousness of His whole church,
where he dwells, rules, and reigns, produces in his saints a life of con-
formity to Him. This is tiie spirit of the present scripture before us.
It is hereby the grace of Christ shines forth, and is displayed. What
our Lord is in the mind and view of his saints, is hereby evidenced and
made known, so that those who are without may so far see and take
notice of it, as to confess the truth thereof, as being clearly evidenced
by the fruits and effects produced. Such as know Christ, and receive,
and are kept looking unto Him, as the Lord their Righteousness, and
live on Him as their present and everlasting perfection in the sight of
God, do not perform one single act of righteousness, that they thereby
may be righteous before the Lord. No ; this is very far from their
minds. No ; but the grace, salvation, presence, and teaching of Christ
which they are favoured with, have their blessed and powerful influ-
ence within them, and upon them, so that they are sweetly drawn and
constrained to act as such as are Christ's representatives in this pre-
sent evil world : and this is one reason why Christ will have his church
continued for a season in this present state. Hence the apostle Peter
308 1 JOHN II. i>9.
says to the saints, " But yc are a cliosc-n ircncrHtion, a royal ))riestlioocl,
an holy nation, a peci liar people; that ve should shew forth the praises
of him who hatli called you out of darkness into his marvellous lig^ht."
1 Epis. ii. 9. They did by no means make themselves what they were :
nor could they continue by any means, what the Lord had wrought in
them. They could only act as they were acted upon. It was the Lord
alone who could work in them to will and to do of his good pleasure;
yet they only could be seen and distinguished by others, as they
walked righteously and holily in this present evil world. It shoukl ever
be understood thus, when we are on these subjects : then we should
never turn them as matters which make against us; so far from this, that
the more freely and fully we receive the knowledge of Christ into our
minds, the more we are excited to live by faith on the Son of God, who
loved us, and gave Himself for us. This produces most holy and
blessed communion between Him, and us. In "ftre which holiness and
righteousness are produced in our soul? : the fruits and effects of which
are to be seen in our lives and conversations: so that we are hereby
distinguished from those, even from such as profess the same Truth, who
yet are not consistent with themselves. They walk carelessly. They
yield to their own carnal lusts and passions. They do not by any means
study to adorn the doctrine of God our Saviour in all things. It is in
this very point, and to preserve the proper distinction between a real be-
liever, and a mere nominal professor of Christ, the apostle made this
appeal. He well knew the true knowledge of Christ, would produce
real genuine Christianity : therefore says he, If ye know that he is
righteous^ ye knmv that every one that doeth righteousness is horn of
him. I know says John, true practical Christianity springs from, and
is maintained in all its parts and branches, from the knowledge of Christ.
His Person, Incarnation, Righteousness, Sacrifice, Burial, Resurrection,
Ascension, and Priesthood in heaven is the foundation and soul of it.
He is the Holy One. You have received the Unction from Him. The
same Holy Ghost who anointed Him as the Christ of God, hath
anointed you also. As our Lord received His Name from the Holy
Ghost, so you do also. Ye are the anointed ones : Christians : so
called from Christ, whose Spirit hath consecrated you, and set you apart
for his worship, service, praise and glory. Now it is to you I appeal.
//' ye knoiu that he is righteous, ye know that every one that doeth
righteousness is born of him. Is not this the Truth ? If it be so, then
, such, be they who they may, who walk carelessly, and give way to sin
I and self, and fiill by the same, give no proof and visible evidence of
i their being taught by Him. It does not appear they have received
the Unction from the Holy One. It is by no means evident, that they
are led and taught by tlie Spirit. I woidd, therefore, this distinction
should be kept up amongst you : that you may neither deceive nor be
deceived, by looking on such as Christians who are not. No doubt but
there was great cause why proper distinctions should be kept up in the
apostle's time, between true believers, and nominal ones. Or, he had
not dwelt so much throughout his whole epistle on this. He gives us tlie
true portrait of what real personal Christianity is, and what it consists in.
Healso set it forth, and he likewise illustrated the same, in, and by what
he says to real saints, in, and throughout this very important document of
Jiis, written and sent unto them. He docs this very sim[)ly, expressly.
1 JOHN II. -29. 309
and clearly ; so that what lie wrote could not be easily mistaken. Real
saints would not overlook what he wrote. Others who did, proved
themselves thereby to be what they were — destitute of the Spirit. It
must have been of great satisfaction to the saints, that the apostle should
thus appeal unto them ; as it carried its own evidence with it, of his
thinking- well of them. And whilst they w'ere by uo means elevated by
this, yet it could not but be very satisfactory to them, that whilst he was
very suspicious of others, yet he wrote to them with mutdi assurance of
what the Lord had done for them, and how they gave full proof of this
by their outward walk and behaviour. What the Lord had taught them,
it abode with them. They were under the mighty power and influence
of the same. It produced in their minds, an experimental sense and
apprehension of what was contained therein ; wliich influenced their
minds and aftections, which produced suitable tempers, dispositions,
conversations and practices, answerable to the same. So that he could
thus address them. If ye know that he is rir/hteoiis, ye know that every ,
one that doeth rif/hteousness is born of hiui. Sirs, an nnrighteous man,
a man who is unrighteous in his practice, walk, and conversation is not
a Christian : nor should he be looked upon by us as stich. No ; not-
withstanding he may be numbered with us. No doubt many such were
in the churches in Johns time. If not, there could be no propriety in his
writing thus; for the very proof of saintship lay in doing righteousness :
in performing righteous acts. Now their performing righteous acts did
not make them righteous persons ; yet it proved them to be so. As on
the contrary, such as confessed the same Lord Jesus Christ, and did not
j)erform righteous acts, proved thereby they were not righteous persons.
As he appears twice over to the saints, saying, If ye know that he, i. e.
Christ is righteous, and hath left us an example that we should follow
his steps, so ye know that every one that doeth righteousness is born of
him ; so also he hereby gives them to apprehend the spring, root, and
principle, from whence all this proceeded. The material and distin-
guishing diftierence between them, and all others whatsoever ; let their
profession be what it might ; yea, let it be in words and sounds, equal
and exactly like their own, was in the new-birth. Tlie one were born
again, the others were not. Mark this ; you have it in the words before
you. I will therefore recite them, that you may for your own profit ob-
serve it. If ye know that he is righteous, ye know that every one that
doeth righteousness is born of him. All who are openly of the family
of heaven, are distinguished by a heavenly, spiritual, supernatural birth;
which being holy and heavenly, nothing but what is suitable with this
can proceed from it. And if yoii survey the text, you cannot but per-
ceive the apostle fully suggests, this is the very root of all righteousness
in life and conversation. For as the regenerate person, in his regenera-
tion is made partaker of a supernatural faculty, suited to a spiritual
apprehension of Christ, so he receives by this medium, such views and
conceptions of Christ, through the Holy Spirit's illumination, as none
without this spiritual birth can. And this brings me
3. To observe this new-birth is here attributed to Christ as the au-
thor of it, as it is elsewhere to the Father, and the Spirit. If ye know
that he is righteous, ye know that every one that doeth righteousness is
born of him. This most assuredly is ascribing the new-birth to Christ,
as the author thereof. It may be, the apostle s{)caks thus here, to shew,
310 1 JOHN II. 29.
the propriety there is, in tiie condiu t of ?udi as are born again and of
Christ, as it respects their outward conduct and deportment in the world.
He was rigliteous in all, in every sense. The true knowledg:e of Him,
produces a conformity unto Him. His imao:e is inscribed on the ret^ene-
rate mind : therefore it cannot but be, there must be a similarity between
Christ, and such as receive a new and divine birth from Him : hence the
very propriety of what the apostle says in his address to the saints, most
strikingly appears. Tf ye know that he is righteous, ye know that every
one that doeth righteousness is horn of him.
Our Lord when he spake on the subject of the new-birth to Nicode-
mus, ascribed it to the Spiiit. " Verily, verily, I say unto thee. Except
a man be born of water and of the Spirit, he cannot enter into the king-
dom of God. That which is born of the flesh is flesh ; and that which is
born of the Spirit is spirit. Marvel not that I said unto thee. Ye must
be born again. The wind bloweth where it listeth, and thou liearest the
sound thereof, but canst not tell whence it cometh, and whither it goetli :
so is every one that is born of the Spirit." John iii. 5 — 8. The apostle
James attributes the new-birth to the Divine Majesty in the Person of
the Father. " Every good gift and every perfect gift is from above, and
Cometh down from the Father of lights, with whom is no variableness,
neither shadow of turning. Of his own will begat he us with the word
of truth, that we should be a kind of first fruits of his creatures." chap.
i. 17, 18. And Peter blesses God for it, as the first act of God, which
he puts forth within us." " Blessed be the God and Father of our Lord
Jesus Christ, which according to his abundant mercy hath begotten us
again unto a lively hope by the resurrection of Jesus Christ from the
dead. To an inheritance incorruptible, and undefiled, and that fadeth not
away, reserved in heaven for you, Who are kept by the power of God
through faith unto salvation ready to be revealed in the last time."
1 Epis. i. 3 — 5. It is what all Divines unite in, that all the acts of the
Holy Trinity, without them, and which are put forth towards us, within
us, and upon us, are variously attril)uted to each of the Divine Persons.
This is the reason why regeneration is thus attributed to each of tliem.
Fe knoiv that every one that doeth righteousness is born of him. That
is of Christ. This is in close connection with the former verses. But
the anointing which ye have received of him abideth in you, and ye need
not that any man teach you : but as the same anointing teacheth you of
all tilings, and is truth, and is no lie, and even as it hath taught you, ye
shall abide in him. And now, little children, abide in him ; that, when
he shall appear, ive may have confidence, and not be ashamed before him
at his coming. If ye know that he is righteous, ye know that every one
that doeth righteousness is born of hiyn. Now as regeneration is here
attributed unto Christ, and the spiritual light and unction they had re-
ceived as regenerated persons from Christ also, so we see the efiects of
this in walking righteously, are ascribed unto Christ also. It was because
they knew Christ they were righteous and holy. Their knowledge of
Christ was in their renewed minds. Its being there, sanctified their wills.
It influenced their affections. It fixed their liearts on Christ. It led
them to look wholly and altogether on Him. So that they could not but
desire to follow his steps. This sprung from the inward operation of the
Holy Ghost within them. It became congenial unto, yea, it was an
evident part of their renewed minds to follow after righteousness. To be
I JOHN 11. 29. 311
tlie practitioners thereof. So that it was their continual practice, to
clothe tlieir minds, memories, and consciences, by putting on the Lord
Jesus Christ, as the garment of salvation ; which having done, they could
not but give evidence of the influence and eftect which this produced in
tlieir outward walk. They were righteous in their walk. They having a
sight of their real and everlasting perfection in Christ Jesus, lived in a
view of it, and under the influence of the same ; and this was an outward
evidence for them to others, to whom they belonged. It proved they
were born again ; that tliey were born of Christ ; that ihey had the Spirit
of Christ: whereas, such as were not so walking, let them say of the
Saviour, and profess of him what they might, yet it was evident to real
saints, let it be as it might in the eyes of others, that such were not the
real children of God. This was a truth which was immutable. It could
not be given up. It was, and will be so down to the very end of time.
It can never vary. If ice know that he is righteous, we know that every
one that doeth rif/hteousness is born of him. We being born again of
Christ, receive his Spirit; who makes us acquainted with the Lord Jesus
Christ; who dwelleth in us. We by that spiritual faculty wrought in us
by regeneration, are drawn forth spiritually to think on, converse with, and
delight ourselves greatly in Him. We see Him. We converse with Him.
We have communion with Him. We walk with Him. We walk before Him.
We delight so to do. This is no part of our salvation : we disclaim it alto-
gether in this view of it. As we have Chi ist for the whole of our salvation,
this is the outward effect which the true knowledge of it produceth in us :
and we are hereby only distinguished from all other professors of Christ,
by the walking even as Christ walked. In reading the whole of this Epis-
tle through and through, it should be noticed, the apostle does not call
upon us to be so and so, but he shews we cannot but be so and so, if we
are in Christ: if we have communion with Christ: if -we have fellowship
with his Father and our Father in Him, we walk in the light as he is in
the light, and the blood of Jesus Christ his Son cleanseth us from all sin.
'AtTti-the true knowledge and enjoyment of this, produces those blessed
inward and outward effects, which the apostle speaks of in and through-
out the whole of this, and the former chapters, and in all the following
ones. Causes cannot but produce their proper effects. Grant this, and
you have the key to this whole Epistle. You may then see clearly into
every part of it, and also into the whole design of the apostle in the same.
There will not then be found any one thing to stumble you throughout
it. For it is only in proportion as Truth prevails and operates on the
^spiritual mind, such and such blessed fruits and effects are produced. Se-
this is the foundation of all. Real believers being one with Christ, and
they having received from Christ, the Holy Spirit, to live and abide with
them for ever; who leads them into real communion with the Father,"?**
they are hereby influenced by the same to walk in the light of holiness
and truth — To love where Christ, and such as Christ loveth — To hate
that which Christ hateth — To have no fellowship with the unfruitful
works of darkness but rather reprove them — To walk as Christ walked —
To express this to be the very sentiment of their souls, and to walk agree-
able unto it, and at all times to abide by it — That such as know and
acknowledge Christ to be righteous, that He is their everlasting righteous-
ness and perfection, in whom the Divine Father beholds them ever-
lastingly righteous; the true apprehension and belief of this, constrains
312 I JOHN u. 29.
tliem to be righteous in their conduct and walk before men — That tliis is
the outward proof and evidence, by 'H^e whicli they are distinguislied
from all others : -trnd a most glorious proof that they are born of Him ;
and are his beloved ones, created in II im unto good works, which he
liath foreordained that they should walk in them. I would now proceed
to observe, that as the new-birth of these saints is here attributed to
Christ, as it is elsewhere to the Father, and the Spirit, which shews how
the Eternal Three are jointly cuncerned in the whole work of grace, and
in all, in every gracious act and influence of grace, within us, and upon
us. If ye know that he is righteous, ye knoiv that every one that doeth
rujltteousness is horn of him. So 1 would in my last particular of this
discourse, set before vou,
4. That regeneration is the foundation of all righteousness in the
soul, and the very sole principle from whence it originates, !VmJ the ex-
ercise of it, is an outward evidence of our being born again, and that we
are interested in the glorious and complete righteousness of the Lord
Jesus Christ,
Our Lord insists on the necessity of regeneration in these words of
liis, which are recorded by our apostle, in the 3rd chapter of his gospel.
" Jesus said, Verily, verily, I say unto thee, Except a man be born again,
he cannot see the kingdom of God." v. 3, It is our very entrance into
the spiritual world, just as our natural birth is our entrance into this na-
tural world. 4t.js by natural generation and birth we are introduced into
this present visible world ; and it is by spiritual regeneration we are
brought into Christ's spiritual and invisible world. Adam is the root of
natural generation. Christ is the root of spiritual regeneration. <)«^9
from Him, by virtue of our secret and eternal union to Him, founded on
the election of our persons in Him before the foundation of the world,
^that we receive the Spirit of life from Christ, and are formed for his
praise : which as it was an act of the Divine will towards us from ever-
lasting, so it takes place within us, and upon us, in the day of the Lord's
power, when the Holy Ghost, as the breath and Spirit of life enters into
us, and makes us new creatures in Christ Jesus. The Spirit takes up his
residence in us. He is pleased to produce that in us which was not there
before. The Scriptures call it a new birth — The inner man — A new crea-
tion— A new creature — The new man — The hidden man of the heart :
and other terms are used to express it. The apostle Peter says to the
saints to whom he writes, " Seeing ye have purified your souls in obeying
the truth through the Spirit unto unfeigned love of the brethren, see that
ye love one another with a pure heart fervently : Being born again, not
of corruptible seed, but of incorruptible, by the word of God, whicli
liveth and abideth for ever. For all flesh is as grass, and all the glory of
man as the flower of grass. The grass withereth, and the flower thereof
falleth away : But the word of the Lord endureth for ever. And this is
the word which by the gospel is preached unto you." I Pet. i, 22 — 25,
He addresses these new-born persons thus, " Wherefore laying aside
all malice, and all guile, and hypocrisies, and envies, and all evil speak-
ings, As new-born babes, desire the sincere milk of the word, that ye
may grow thereby : If so be ye have tasted that the Lord is gracious."
cliap. ii. 1 — 3. He opens and sets before us all contained in this new,
divine, spiritual and su])ernatural birth in tliese worils, " According as
his divine power hath given unto us all tliing«i that pertain unto life and
I JOHN u. 29. 3? 3
g'odlines.s, tlirough tlie knowledge of him that liatli called us to g'lovy and
virtue : Whereby are given unto us exceeding great and precious pro-
mises : that by these ye might be partakers of the divine nature, having
escaped the corruption that is in the world through lust." 2 Epis. i. 3,
4. In this new-birth ^ contained all the life and grace of Christ, which
win ever be inherent in the mind. The Holy Spirit is pleased to drawit
out into act and exercise, on Christ, and the Father's love in Him, as it
seemeth good in his sight. Ami this divine nature is the foundation of
all inherent righteousness : the very sole principle from whence it origi-
nates. This suits with what our most precious Lord Jesus Christ says
liimself on this subject. "The water that I shall give him shall be in
him a well of water springing up into everlasting life." John iv. 14. The
drawing out into open view, act and exercise, what the Holy Ghost halli
wrought in the soul, is entirely and alone, the work of the same Holy
Ghost wlio hath wrought this whole work of God within us: and the ex-
ercise of our spiritual minds on Christ, is a clear evidence of our interest
in the Lord Jesus. It is hereby we are proved to be the beloved of God :
called to be saints : that we are interested in the all-glorious and ever-
lastingly precious righteousness of our Lord Jesus Christ. We are not
interested in Christ hereby ; nor are we entitled to his salvation in conse-
quence hereof. Yet we are hereby capacitated for the enjoyment of
Christ, and all the blessings of his great salvation. Without this new-
birth, we can neither spiritually apprehend, nor enjoy the Lord Jesus
Christ; for without it, we have no faculty suited to him. This spiritual
birth is not our salvation; nor is it any part of our holiness and right-
eousness before God ; but it is our meetness for glory ; without which we
can have no communion with the Three in Jehovah this side heaven, any
more than we could in glory. This should be more closely attended
nnto, than it is in general. If we have not in us a new nature, it is im-
possible for us to delight in Christ Jesus. Do we not find we love to hear
Christ's voice ? To delight in Him ? Is it not sweet to meditate on his
love? From whence springs all this? Most assuredly from the Holy
Spirit. But how is it we feel all this in our own souls? Yea, feel and ■
enjoy what we ourselves are wholly unable to express ? Surely it is be- i
cause we have senses and faculties inherent in our minds, most exactly
suited and agreeable to the objects and subjects presented to us, and set
before us, in the glass of the everlasting gospel. We may think and talk
otherwise, but if we are unregenerate we cannot perform one holy act :
and it is expressly said, without holiness no man shall see the Lord. It
is the practice of holiness there, and the practice of righteousness hero,
both these passages are upon. - A«4 when we have an holy and righteous
principle wrought in us, in our new and spiritual birth, then we cannot,
under the influence of tlie Holy Ghost, but act agreeable unto it. ]\Tt4.
where is there any thing in all this to lead us off Christ, or to lead us
into ourselves? Nothing; no indeed there is not. 'Tis the universal
acknowledgment of all saints, that as surely as we know that Christ is
righteous, so we know that every one that doeth righteousness is born of
liim. Then it follows from the apostle's words, that such have an inward
disposition to righteousness. -ATrd' from whence can this spring and
originate, but from the new birth : and how can this detract from Clirist,
seeing it is here attributed to Him. It is because such are born of Him,
that they are disposed to live to Him, and for Him. They cannot live to
314 1 JOHN- ir. 29.
Him, but tliey must in their outward walk be rigbtpous persons. It
seems to me to be altogether to ascribe our whole salvation to the Trhee
in Jehovah, and to give them their proper glory for their distinctive acts
in the same. The Father is to be praised for his great love wherewith he
hath loved us, in giving Christ for us, and giving Him, with all the bless-
ings contained in his great salvation unto us. We may well praise our
Lord Jesus Christ, for his love to us,'!!»d for his washing us from our sins
in his own blood, and saving us in himself with an everlasting salvation.
We cannot but love the Holy Spirit, for revealing Christ in us, and unto
us; for forming Him in us, and so testifying of Him to onr hearts, as to
render Him everlastingly precious unto us. We cannot under believing
views, but be desirous to shew forth his praise : this is the very spirit of
our text. This is to be done before men ; then it must be by sliewing
forth, and declaring in and by our outward walk, and deportment, that
He who is the Lord our Righteousness, is pleased to lead us in the paths
of righteousness for his name's sake. So if we look over the whole of
this chapter, we shall find, that the real saints, not being led away by the
many antichrists, and their not following these, together with their
abiding in the true and only right doctrine of the Lord Jesus Christ, were
all so many proofs of their being the Lord's : who had both taught them,
and kept them ; who led, guided, and defended them : who was so gra-
cious unto them, that whilst there were on every side, such as were only
mere speculists in the gospel, and only nominal professors of the same,
yet these had real and spiritual communion with Christ, and proved the
reality of this, in being in their walk, tempers, and conduct, what the
disciples of Christ should be, righteous persons : by Islre which, proof was
given, there was everv thing in the knowledge of Christ, and his gospel,
■which most effectually disposes to, arn] elfectually promotes, and produces
all this. We must confess, it becomes us to acknowledge this, and prove
the truth of this in our own persons. It is good for us to look on our-
selves, as vastly interested in the whole contained in what tlie apostle
delivers. It would be well were we to consider the whole, so far written
to us, that we should attend to the whole of the same. Is it not because
we too lieedlessly pass over what is written in tlie inspired Epistles, that
we reap no more advantage from them ? I confess I look on it for
myself, one of my greatest sins, the reading the sacred pages with too
little attention, and self application. May the Lord the Holy Spirit lead
us to reverence them as the oracles of God : to esteem them as the means
of making us wise unto salvation by faith which is in Ciirist Jesus. I
must now leave what is contained in this present sermon with you ;
praying the Lord to follow it with his blessing so far as it seemeth good
in his sight. The more you receive the light, trutli, and knowledge of
Christ into your minds, the more you will delight to walk with Him. It
is in your walking with Him all grace will abound towards you. This
will be your preservative from every evil and error. You will aim to
glorify the Lord in all things : and with all yoti have and are. I cannot
put life into God's word-, but the Holy Spirit can. He does. He fills
it with such an energy as cannot be resisted. May it please Him so to
do, at all times, when you hear, read, meditate, and attend on tlie
preaching of his most holy word : giving you to liear his voice in it: to
mix faith with it. May you be not only hearers but doers of it. May
it be to you the ingrafted word which shall save your souls and bodies
I JOHN III. 1. 315
■from all sin and evil. Thus I express my good will, and best wishes for
your temporal and spiritual welfare. May the Lord himself say A?nen to
the same. May the Lord Jesus Christ, the Son of Rigliteousness shine
upon us, ?md shine within you, and invigorate your whole souls with his
holy and heavenly influences. May he make your path as the path of
the just, as the shining light, which shineth more and more unto the per-
fect day. May the Spirit of Christ and glory rest upon this : then you
will confess, If we knoiv that he is righteous, ye know that every one
that docth righteousness is born of him. The Lord bless his Truth unto
you. Amen.
SERMON XXXIV.
Behold, what manner of love the Father hath bestowed upon us, that we
should be called the sons of God : therefore the ivorld knoweth us not,
because it knew him not. — 1 John iii. 1 .
In this verse the apostle breaks forth, in reflecting some glorious beams
of light and love, on the minds of such as were born of Christ, and were
made partakers of the divine nature, as the apostle Peter terms it,
2 Epis. i, 4. As the doctrine of the Holy Trinity runs throughout every
article of our most holy faith, awd the distinct acts and operations of the
Sacred Three, are one grand part of the Nev,' Testament, so our apostle in
this verse now before us, calls on these he writes unto, to behold, to take
into their minds, and consider the love of the Divine Father unto them — •
To view it in this instance of it : they were called the sons of God. It
was but a title ; but they had therewith all contained in it : therefore the
manner of love, the freeness of it, the sovereignty of it, the eternity of it,
with the blessings contained in it most truly deserved their most spiritual
and deepest attention. Behold, what manner of love the Father hath
bestowed upon us, that we should be called the sons of God. It is pure, it
is infinite love. It is God's own act of grace towards us. He is a foun-
tain of everlasting love. We are his children by adoption : and our
regeneration is the fruit thereof; so that this title and honour do most
truly belong unto us. This is the very reason why the whole world out.
of Christ, unbelievers, and those who know not God, can neither con-
ceive, nor judge, nor have the least apprehension of our state before the
Lord. And. because they cannot, therefore it is they contemn, and hate
us. It is because they knew not our Lord Jesus Christ in his incarnate
state ; nor do they know us in the state of regeneration into the which
we are brought; nor our blessed deliverance from the state of sin, guilt,
and condemnation in which we were in our state of unregeneracy, out of
which we are now for ever delivered. It is with us as it was with Christ :
the world, the people of the Jews, knew not the Lord of Glory,, when lie
appeared amongst them in the form of a servant. The world knoweth us
not, because it knew him not. In order, and with a design to open tlie^e
3Ifi I jcuix III. 1.
words, so as if possible tlie wliole excellence luid force of them may be
preserved, I will give the outline of them in the following particulars.
1. I will notice the word Behold with which they are introduced.
2. What we are called upon to Behold. It is luhat mumier of love
the Father hath bestoived upon its.
3. The speciality of this, what it consists in, as here taken notice
of. It is, that tve should he called the sons of God.
4. That though this be the case, yet the world knoweth us not, as
so called, and thus distinguished by free sovereign favour: neither did
they our Lord, before us. Therefore the world knoweth us not, because
it knetv hi)7i not.
I hope in going through these particulars, we shall have the whole
of our text explained and set before us. May the Lord command his
blessing on the same. My first attempt is to notice the introduction of
the text. Behold, what manner of love the Father hath bestoived vpon
us, that wc should be called the so7is of God: therefore the world know-
eth i(s not, because it kriew him 7iot. I will
1. Notice the word Behold, with which the words of my text are in-
troduced; which gives an item of the vast importance of what is con-
tained in them. It is used by the Lord himself, by the Prophets, and
Christ, and the Evangelists on some Aery particular occasions, both in
the Old and New Testament.
When the Lord God is speaking of the Person, Incarnation, and
work of Christ, he speaks thus. " Behold, the Lord God will come with
strong hand, and his arm shall rule for him : behold, his rev.ard is with
liim, and his work before him." Isai. xl. 10. When the Divine INIajesty
ill the Person of the Father, is pleased to set forth his coecjual Son, in
the full glory of his Person and mediation, he is pleased to make xise of
this word, to fix the attention of the mind on this one grand object and
subject: intimating hereby, there is no other object or subject on earth
or in Heaven worth consideration but this alone. He uses this word,
" Behold my servant, whom I uphold ; mine elect, in whom my soul de-
lighteth." Isai. xlii. 1. Again, when the Divine Father would have
Joshua, and his fellow priests look on Christ the glorious Mediator, as the
foundation stone, and on Him as the one only Mediator and Saviour, and
view Him in the complete and glorious accomplishment of his work, this
word is made use of. " Hear now, O Joshua the high priest, thou, and
thy fellows that sit before thee : for they are men wondered at : for, bc-
liold, I will bring forth my servant the Buancii. For behold the
stone that I have laid before Joshua; upon one stone shall be seven
eyes: behold, I will engrave the graving thereof, saith the Loud of
liosts, and I will remove the iniquity of that land in one day." Zech.
iii. 8, 9. The prophet Isaiah when speaking of the Incarnation of
Christ, uses this word. "Behold, a virgin shall conceive, and bear a
son, and shall call his name Immanuel." chap. vii. 14. When our John
speaking as a Prophet is on the subject of Christ's appearing, lie uses
this word. " Behold, he cometh with clouds; and every eye shall see
him, and they also which pierced him : and all kindreds of the earth shall
wail because of him. Even so. Amen." Rev. i. 7. Our Lord himself
uses this word on the great subject of communion with himself. " Behold,
I stand at the door, and knock : if any man hear my voice, and open the
door, I will come in to him, and will sup with him, and he with nic."
I JOHN III. 1. 317
Rev. iii. 20. On the coming down from God out of heaven, of the New
Jerusalem, tliis word is used. " Behold, the tabernacle of God is with
men, and he will dwell with them, and they shall be his people, and God
himself shall be with them, and be their God." Rev. xxi. 3. Again, v.
5. " And he that sat upon the throne said. Behold, I make all things
new." and in the next chapter, our Lord Jesus Christ says, v. 7, " Be-
hold, I come quickly." — v. 12, "And, behold, I come quickly; and
my reward is with me, to give every man according as his work shall be."
So that this word Behold is used in the sacred page, by God, Christ, the
prophets, and apostles, as introductory to the most grand and important
subjects revealed and recorded therein. The Father uses it, when he sets
forth Christ, as God-Man, Mediator, and Saviour, and before the church,
in the same point of view he takes of Him, and hath in his own vast
mind : as also when he would give a view of Him, and his most perfect
oblation, by the ministry of his servants, Isaiah arid Zechariah. The
prophets and apostles use the same word, when they would express the
most important truths to us. Our Lord Jesus Christ doth the same ; so
doth our apostle here before us. He would have us to contemplate this
vast subject — The love of God to us. It is most certainly designed to
engage our minds: to fix our thoughts: to fill us with holy wonder: to
draw us out into an holy admiration, at the subject he is about to set
before us ; which leads me to my next particular which is this :
2. To set before you, what we are called upon to behold — It is what
manner of love the Father hath bestowed upon us. Behold, ivhat man-
ner of love the Father hath hcstoiocd upon us.
The us are saints — The very same us, who had fellowship with the
Father, and his Son Jesus Christ ; whose blood was their present and ever-
lasting purity before God ; whose righteousness was their eternal perfec-
tion ; whose life of priesthood and advocacy was their everlasting security.
Tiie us here, are the same who had received an Unction from the Holy One,
who were born of Him. As all their blessedness, and blessings were the
fruits and effects of the Father's love, the apostle would have them take a
view tliereof. Behold, ivhat manner of love the Father hath bestowed upon
us, that ive should be called the sons of God! He is not here calling-
on us to believe the love wherewith God hath loved us ; nor is he calling
on us to receive the knowledge of it into our minds, that we may receive
the same into our hearts. He is calling us to behold it : to look at it :
to contemplate it in its original — In its spring and fountain — In its free-
uess and sovereignty — In the nature of it — In the manner of it — In its
gifts and blessings. Behold, what manner of love the Father hath
bestoiued upon us ! It was actually bestowed upon them. They had an
actual enjoyment of the same : yet, as it exceeded all they could ever
have the enjoyment of, either in earth, or heaven, he would therefore
have them look off all their real enjoyments of it, to this love, as it was
in God the fountain of it. This the very word Behold implies. If they
Avere to behold this love wherewith the Father had loved them, and what
freeness, sovereignty, and greatness wasr contained in it, then they them-
selves, or what they enjoyed of the same, made no part of the subject
which they are here excited to consider. The elect are the objects and
subjects of the Father's love; yet all his love to them is in Himself. It
is not in the saints, be they in earth, or in heaven, but by revelation,
manifestation, and reflection. It is in God as the fountain of it. He
318 I JOHN IH. 1.
only is the spring; of it: and it is the f^ood pleasure of his will, to love
his Elect in Christ. There is no cause to be assigned why he should love
them ; but because it is the good pleasure of his will. God's love is an
act of his will. His predestinating purpose respecting them, is an act
of his understanding. The eternal Three in the one incomprehensible
^Essence, have but one will. They therefore love the Elect with one and
the same love. Not one more than the other. It hath pleased them to
manifest their loves so as to give full proof of the distinct act of their
wills towards them. Yet love in God is but one act : and it is an act in
the mind of God. Therefore it is eternal, and Jinmutable. The Elect
are the objects and subjects on whom the will of God terminates. He
loved them, and therefore he chose them in Christ. This is the first act
of his love towards them. All the acts of liis grace towards them in
Christ, are the effects of his love to their identical persons, as the objects
of his eternal love and complacency. He loved them so intensely, as to
choose them in Christ, and thereby give them being and well-being in
Christ before the world was. And farther to express the same, he
blessed them in Christ, their Head, w-ith all spiritual blessings suited to
their relationship to the Person of Christ, and which were to remain
their's in Him, for ever. Whilst all this originates from the cverliving,
everblessed Three, in the one same and everglorious Godhead, yet it is
generally attributed in the holy Scriptures, to the Divine Fatlier. It is
so in the 1st chapter of the Ephesiatis ; where all the eternal acts of
God's will, in Christ, towards the elect are enumerated. " Blessed be
the God and Father of our Lord Jesus Christ, who hath blessed us with
all spiritual blessings in heavenly places in Christ : According as he hath
chosen us in him before the foundation of the world, that we should be holy
and without blame before him in love : Having predestinated us unto the
adoption of children by Jesus Christ to himself, according to the good plea-
sure of his will, To the praise of the glory of his grace, wherein he hath
made us accepted in the beloved, v. 3 — 6. It is here to be observed, all
these fundamental acts in the infinite mind, respecting the whole election
of grace, are attributed to the God and Father of our Lord Jesus Christ.
And also the original of these, is wholly ascribed " to the good pleasure
of his will." And, " To the praise of the glory of his grace." The good
pleasure of God's will is the fountain cause. The praise of the glory of
his grace, is the end and issue of all. So as it respects salvation; ac-
cording to the express statement of it, as set before us in the everlasting
gospel, it originates from the Father : it is executed by the Son, «»d
revealed and set forth, and brought home to us, by the energy and wit-
ness of the Holy Ghost. It is the one ever-living, everlasting, ever-
blessed God, in his Divine Persons, Father, Son, and Holy Ghost, mani-
festing himself as the God of all grace, in the glorious oeconomy of the
same, expressing his everlasting love, so as to give us a blessed appre-
liension of the obligations we are under to the Holy Trinity, for their
Personal acts in the everlasting council and covenant of grace towards us.
It is doubtless with a design to this, the apostle directs our views to the
love of the Divine Father in the words before us. Behold, what manner
of love the Father hath bestowed upon us! That we should be called
the sons of God : therefore the world knoweth us not, because it kneio
him not. The love of God is a subject for the minds of God's saints to
contemplate. They may well behold, survey, and take a view of it, by
I JOHN in. 1, 319
faith. It is tliG greatest thing- in God himself, whicli we are concerned in.
His love to ns, is a free love. It is also sovereign love. It proceeds
from liimself alone. It is a love fixed on us. It is a love of compla-
cency and delight. It is an immutable and an everlasting love. It was
in God's heart towards us, before the world was. It will never cease
being in his heart towards us, througljout the ages of eternity. The
blessings of which we are to enjoy, in communion with Him, now, and
for ever. Surely then, the views and reviews we take into our minds of
this infinite and inexliaustible subject, cannot but be very profitable unto
us. Behold; let your minds, then, believers in the Lord Jesus Christ,
be engaged and exercised on the subject of the Father's love to us. On
the greatness of it. The eternity of it. The fixation of it. On the
immensity of it. On the blessings contained in it. On the continuation
of it. On what we shall for ever and ever enjoy as the objects and
subjects of it. On what hath been already bestowed on us, awcLon what
we have enjoyed, and do enjoy out of, and from this infinite Ocean. You
will find enough to deliglit your minds — To comfort your hearts — To fill
you with joy unspeakable and fall of glory, in the true knowledge of,
and exercise of your spiritual faculties on the subject. It is, therefore,
I thus address you. Behold, what manner of love the Father hath he-
stowed vpon us ! not simply conceived towards us, and willed unto us ;
but hath actually bestowed upon us, and given us the real knowledge,
perception, and enjoyment of! To give us to know we are the us whom
he loved in our own identical persons, in Christ, with such a love, as will
know no end. Let us who are the objects and subjects of it, behold the
same, in its original : as springing up, and conceived in the infinite mind
of God, the God and Father of our Lord Jesus Christ, from everlasting:
from whence flow all the blessings of the divine favour, and good will of
God into our souls. By a true, and spiritual survey of it, we shall have
some blessed apprehensions of the same in our minds ; so as to see
what the prophet says, and have a real and spiritual enjoyment thereof.
" The Lord thy God in the midst of thee is mighty ; he will save, he will
rejoice over thee with joy ; he will rest in his love, he will joy over thee
with singing." Zeph. iii. 17. To take this into the mind, to have it
realized in the heart; to live in the views and belief of this continually,
this is to have communion with the Father, in all the blessings of his love.
We have not the blessings and consolations which flow from this, and
then we know that God loves us : we have the knowledge of his love to
us first ; then the real enjoyment of it flows into our minds. Then we
being led to survey all this in its original and fountain cause, are led into
communion with God himself, as our Father. Thus the eternal acts of
God in Christ towards us, are opened unto us, by the light and teachings
of the Holy Spirit. A«cl we are led to value God's love to us, beyond
all the gifts of God's love : jm4 to value the gifts for the giver's sake :
-»ftd-to value them because they all flow, from God's eternal favour and
the good pleasure of his good will towards us, in Christ his Son. It is a
great attainment in the school of Christ, to apprehend the love of God,
in distinction from all his gifts : -aird these as the fruits of it : and to have
a view of them as proceeding one from the other. Election is the first
act of God's love to us. This is the greatest act of God towards us. It
hath wliolly to do with our persons. This contains the very uttermost of
the good pleasure of God's good will towards us. The whole and the
320 1 JOHN in. 1.
very uttermost of Cod's evcrlastiiif;^ love to us, is lierein contained. Our
being- chosen in Clirist is llie tVuit of tliis. Wlien we behold and survey
this in the liglit of faith, taking- in the subject as revealed in the gospel of
the grace of God, we cannot but be astonished thereat. As we further
survey and proceed in our contemplations of this subject of God's ever-
lasting love to ns, in the Father's ordaining Christ to be our Head, and
that all the blessings of grace and glory should flow into our souls, by
virtue of our union, and relation to and interest in Christ as members
in Him, we perceive fresh wonders of everlasting love to ns, shining forth
upon us in this apprehension of the same ; tmtl thus we are led on to
know and apprehend the blessings which belong to us, in consequence of
Christ's being our Head ; which are wholly and altogether supernatural
ones. -Amtall the fruits of Election grace : and those which flow on us,
from Christ as the Redeemer, and Saviour. It would be well, were the real
Church of Christ, led to keep every one of these subjects apart, and
place them in their proper and distinct order. I conceive the scripture
before us, gives countenance to such an assertion, as the apostle is here
only upon one single branch of the love of God, and that as an act of the
Father towards us. Behold, what manner of love the Father hath he-
\ stowed upon us. Survey it in election : in predestination : in adoption :
I tin salvation: in the blessedness of personal communion. It is vast-glo-
I'rious. It surpasseth all finite understanding. Our apostle is all for
positive assertions. We have no argument, or argumentative method of
writing in this Epistle. As all is truth, so the apostle treats and builds
on it as such. We may here observe the manifold wisdom of God, as il-
lustrated in the variety of gifts which he is pleased to bestow on his minis-
tering servants. We have in the writings of the apostle Paul, solid argu-
ments, so laid as the foundation to support what he writes on, as cannot
be set aside, or overturned. In this Epistle, we have truths solemnly as-
serted, and these are carried into experience. -And we find the same in
the ministry of the word. Some ministers treat their subjects in a doc-
trinal way. Some in a way of solemn assertion of what Truth is. Yet
both are blessed by the Spirit of God, to various hearers. No dotdit but
all this is in the infinite wisdom of God, suited to the various spiritual
capacities the Lord is pleased to bestow on his ministers and people. But
I will proceed to my next head of discourse, which is
3. The speciality of this. What in the love of the Father it is
which the apostle would have these saints to take special notice of. It is
this, That we should be called the sons of God. Behold, what manner
of love the Father hath bestowed upon us, that we should be called the
sons of God.
" It is," says Dr. Goodivin, " but a title which is here expressed."
" Yet," says Mr. Romainc, " God bestows no empty titles." He gives
all contained in it. Therefore the greatness of the love of God is con-
tained herein. To be a son of God, is to be an heir of glory ; therefore
the title of it bestowed by the Lord himself on us, must be to convey
assurance of the same to the minds of his called people. It is a con-
firmation thereof. Hence the apostle would have the saints take notice
of it; that they might be led to admire both the love of the Father unto
them, and also the manner in which he is pleased to manifest and give
thorn undeniable evidence hereof. Behold, what manner of lore the
Father hath bcsfoucd upon us, (hat we should be called the sons of
I .Torix HI. 1. 3'21
find ! It is an liigli lionour to sustain this title. It is tlie more so as
bestowed on us by the Lord. He says, " Since thou wast precious
in my sight, thou hast been honourable, and I have loved thee." Isa.
xliii. 4. With respect to the grace of adoption, it is the fruit of eternal
predestination. It is founded upon the marriage union which subsists
between Christ, God-Man, and the church, which is his bride and
spouse. Tlie grace of it is contained in the personal election of the Per-
son of Christ to be the Head of his body the church, and the actual elec-
tion of the church in Christ, before all time. We are made partakers
in regeneration of the grace of adoption. We are not made the children,
and sons and daughters of the Lord God Almighty thereby. But by it
Vie are niajjij^manifestto be the Lord's. .To this effect we read, " He came
unto his own, and his own received him not. But as many as received
him, to them gave he power, or right, or privilege, to become the sons of
God, even to them that believe on his name: Which were born, not of
blood, nor of the wifl of the flesh, nor of the will of man, but of God."
John i. 11 — 13. This is a very surprising instance and act of divine
grace towards us; which draws after it innumerable blessings; all of
which are wholly supernatural. It is here ascribed to the Father. He
is the author and fountain of it. Behold, what manner of love the.
Father hath bestowed vpon us, that tve should be called the sons of
God ! Survey it in all the glorious dimensions as far as you can by faith :
the more you see into it, the more the glories of it, will break forth, and
shine upon you. The blessing and the grace contained in it, i« already
bestowed on you, so ?ts that you have had a real and sensible enjoyment
of the same. Yet what is contained in the whole of it, and you w ill one
one day possess and enjoy in consequence of the same, exceeds your
highest conception. The apostle Paul speaking on it, and on the Spirit
of adoption which is bestowed on the adopted ones, who being; born
aeain, receive the Spirit of adoption, and by Him are led to call God
their Father, says, " The Spirit itself beareth witness with our spirit,\
that we are the children of God : And if children, then heirs; heirs of]
God, and joint-heirs with Christ; if so be that we suffer with him, that^
we may be also glorified together." Rom. viii. 16, 17. To be heirs of
God, and co-heirs with Christ, in all the riches of God's communicable
grace and glory, this is the fruit and blessedness which flow^, from the
grace and royalty of Adoption. God is our inheritance : and we are his
inheritance. The foundation of which as laid in the Divine mind is as
follows. The Essential and only begotten Son of the living God, being-
predestinated into creature-existence, and set up before all time in the
will, council, decrees and purposes of the Three in Jehovah, to be God-
Man — it was in Him the church was chosen. She was predestinated to
be his bride. She was presented to Him — Given to Him — Married to j
Him — United to Him. He was her Eternal Head, and Husband ; thus '
they were united, and related to each other. As the Father was the God
and Father of Christ our Head, so by this union of the elect to Christ,
they became the sons and daughters of the Lord God Almighty : and as
such, stand in relation to God and Christ, as none beside do. No ; not
the elect angels of God in heaven. Hence their union and relation to ^
the Person of Christ, contain the very essence and perfection of all the >
Father's grace towards them. The whole of this springs from election, •
and is foundeil thereon ; so doth all ihc honours, privileges, blessings
32'2 1 joiix HI. 1 .
and benefits wliicli flow herefrom. God is their Father, they are his
children. They are Christ's spouse, He is their Elder Brother. He is
their Pattern, they are to be coufornied to his o-lorious likeness. The
apostles says, " For whom he did foreknow, he also did predestinate to
be conformed to the image of his Son, that he miglit be tlie first-born
among many brethren. Moreover v. horn he did predestinate, them he
also called -."and whom he called, them he also justified : and whom he
justified, them he also glorified." Rom. viii. 29, 30. Christ the first-
born of many brethren, is the pattern draught, set up, and drawn in the
Divine mind, after which all the rest are to be conformed ; which will be
effected in them by the free grace of God, witliout their having any con-
cern in it. Tliey wdl be the subjects of this conformity ; but tliey will
never have any hand in it. But I will here go back to my text. Behold^
what manner of love the Father hath hestowed ujjon us, that we should
be called the so7is of God ! If we in the light of God's word and Spirit,
survey this love, we cannot but be astonished at it. That we should be
included in this us, if believed and apprehended, must fill us with in-
creasing wonder. It is grace beyond w hat the church of the first-born in
glory can fully comprehend — Even what is contained in this grace and
title, that we sliould be called the sons of God. More especially when
we add to this, we have not only the title bestowed upon us ; but also
all contained therein. Surely the subject is beyond the very uttermost of
our conception. I should conceive it will be so even in glory. That
this with all which cannot but follow it, flows out of the ocean of ever-
lasting love, the knowledge of this, only serves to increase the idea of
what it must be, for God to love us in Christ with an everlasting love.
Surely this is heaven ! this is glory ! this is life everlasting! to have the,,
mind perpetually filled with the knowledge of it, and engaged in the pejc-
petual enjoyment of the same. As grace is glory in the bud, it is there-
fore our only blessedness here in this time state, to have our spiritual
faculties exercised on those most blessed subjects, in which they will be
engasred when we see and enjoy the love of God, by being admitted to a
sight and vision of Christ, face to face, within the vail. It well became
therefore the apostle, to call on saints, to Behold, lohat manner of love
the Father hath bestowed xtpon us, that we should be called the sons of
God! This is our title even now, whilst we are here below. Notwith-
standing our inherent sin and deformity. It is the excellency of the in-
spired writers to bring their subjects home. To make an immediate ap-
plication of them. This they did under the immediate influence and
energy of the Holy Ghost ; which must have been of groat advantage to
those to whom they sent their apostolical epistles. Here before us, tlie
apostle brings the whole weight of this vast subject down to the us whom
he is addressing. Surely they must have felt the influence of the same.
It could not have been otherwise. He had before said every thing which
could possibly have encouraged their faith. He wrote with the express
design to increase their fellowship with the Father, and with his Son Jesus
Christ. He had been going on to remove every obstruction and impedi-
ment out of the way, which might by any means be an hindrance to this ;
which he did so ingenuously, as to bring no kind of sin, or charge against
tliem. And that he might ministerially let in upon them, all the rays, beams,
glory, splendour, and warmth of the love of God on their minds, he says.
Behold, luhat manner of love the Father hath bestowed upon us, that
I JOHN 111. 1. 323
ive should he called the sons of God! Most assuredly, it must as de-
signed and expressed by the apostle, have been very advantageous to
these saints. The subject could not but have entered tlie more forcibly
into their minds ; which must have most divinely influenced them. To
have the acts of God in Christ towards us, set before us, as stated in the
written word, and also the Love of God as the spring of all, in election,
predestination, adoption, acceptation in the Person of Christ, with God's
beholding us in Him, the Beloved, must be a mean in the hand, and by
the light and teaching of the Holy Spirit, of increasing our communion
with the Holy Trinity. It therefore should be observed, it being most
justly worthy of being remarked, that in, and throughout the whole of
this Epistle, every thing is delivered by it, which is calculated to improve,
promote, and increase this. I would here insert the most important
scripture in all the Bible, in which the gracious act of God's adoption is
fully expressed. " Having predestinated us unto the adoption of children
by Jesus Christ to himself, according to the good pleasure of his will, To
the praise of the glory of his grace, wherein he hath made us accepted in
the beloved." Eph. i. 5, 6. This, with what is mentioned in the two
former verses, are wholly and all of them supralapsarian blessings,
founded on the relation of the persons of the elect, to the Person of
Christ, God-Man : to and in whom by virtue of their election they were
united and interested from everlasting. I cannot on these great suljjects,
but go over the same things again and again, as I wish as far as I possibly
may, to make them clear and plain to the lowest and weakest spiritual
capacity. I come now to my last particular, which is tliis
4. That though this be the case, that we are, and are called, the
sons of God, and this title is bestowed on us, by our heavenly Father,
yet the world knoweth us not, as so called, and as thus distinguished by
'^vea sovereign favour ; neither did they our Lord before us. Therefore
the world knoweth us not, because it knevj him not. We are at present
in our undress. They do not see us shine forth, as we do even now, in
the sight of our heavenly Father : nor as we shall one day in theirs, when
our Lord shall appear. At which season, we shall also appear with Him
in glory. Behold, what manner of love the Father hath bestowed upon
■us, that we should be called the sons of God : therefore the iv or Id know-
eth us not, because it kneiv him not.
The everlasting love of the Father, towards the us, and we expressed
in the words before us, had been made known and manifested to these,
by the Incarnation of Clirist. The Holy Spirit had led them into the
true knowledge of the Person, and salvation of the Son of God, and into
real, and spiritual communion with Him, and the Father in Him. The
apostle has been calling on these blessed and highly favoured ones, to
survey, so far as the eye of faith could, under the illumination of the
Holy Spirit, and agreeable with the revealed account given of the same,
in the written word, the love of the Fatiier unto them. He well knew it
would refresh their souls : it would increase their esteem and high valua-
tion of the same ; it would feed and feast their minds : it would enlarge
their faculties : it would give them whilst here below, to partake of the
joys of heaven : it would lift them up, above the body of sin, and death :
it would enable them to bear and sustain the troubles, trials, and per-
secutions, they had to encounter in this present state. He would have
them know, and clearly understand, the world could not by any means
•T24 1 JOHN III. I.
iinderstaiul, or know tlicni, to be wliiit tlu-y were. Therefore (he world
knoiceth us nut, because it knew hbu not. The h'lin is Christ : who when
he became Incarnate, " He came unto liis own, and his own received
him not." His Person, his glory, was not known by them ; yet it was
constantly before them; siiining round about tliem — In liis hfe and
actions. — In his ministry — In Ins miracles, and supernatural arts; yet
they saw nothing in Him, or liis actions, whieh led them to confess, and
make a true and right acknowledgment of Him. As the case was with
Him, so it was with these saints; though the God of all grace liad dis-
tinguished these saints, by calling them into fellowship with himself, and
with his Son Jesus Christ, and bestowed on tliem tlie title of sons of
God, yet the world did by no means, love or esteem them for this. So
far from it, they had not the least perception of the dignity and honour
their heavenly Father had conferred on them ; nor must these blessed
ones, expect they would. Yet to carry their minds above all the insults
and contempts they might receive from them, the apostle reminds them,
this was so far fronr being to be wondered at, it was only what might
have been naturally and of necessity expected. It being exactly the
same, with tlie carriage of the Jewish world, and people, toward their
royal Lord ai:d master. Beloved, now arc ice tlie sous of God ! Behold!
what manner of love the Father hath bestowed upon us ! that v:e should
be called the sons of God. You enjoy the blessing, and blessedness
contained in this, in your own souls. You have blessed prospects of
eternal glory hereby. You are in consequence of your spiritual and
supernatural views of it, advanced into most glorious, high, and exalted
communion with your heavenly Father. Yet if you think this, or your
expressing the truth and substance of this, will bring you into esteem
with the world, you are entirely mistaken. It was not the case "with the
Lard Jesus Christ himself. It will not be the case with you. Let the
love of the Father be unto us, let it be displayed towards us, and let us
be distinguished by it as we may, the world will never love or regard us
on that account. I would therefore this should be settled in vour minds.
And 1 would you should ever remember this is the reason of it — They
knew not Christ — They know not us. Therefore the world knoivefh
vs not, because it kneiv him not. It is the same to the very present mo-
ment : yet we wonder at it : whilst there is not the least cause for it, if we
but reflect one moment. How can contraries unite? When I first went
forth to preach Christ, according to the measure of light given me, I
really conceived the spirituality and majesty of the subject, would have
captivated and carried all before it. I suppose some of you, know not
how to account for it, that truths so sublime and spiritually excellent as
those you liave received into your minds, concerning the love of the
Father towards the Elect in Christ, are not most cordially received, em-
braced, and very highly esteemed. The longer you live, beloved, the
more you will Hnd supernatural truths disrelished. The present day is
not that in which any arc persecuted for their profession. Yet it is a day
wlien supernatural truth, and the supernatural gospel, and a supernatural
profession of them, were never more heartily despised. Nor where there
ever, it may be, since the reformation from Popery, more despisers of tlic
everlasting gospel of the blessed God, than are now existing in the United
Kingdom. This should be no cause of discouragement to real saints : so
far from it, they should only thereby be led to cousider what is here dc-
1 JOHN III. 1. 325
clare.d by tiit- apostle in ihe words before us. Therefore the world know-
eth us not, because it kneiu him not. Our Jesus was the Lord from
heaven. As Man, he was truly heavenly. In his life, all the perfection
wliich will ever be found in heaven, in all the saints and angels, was con-
tained. He was perfectly resigned to the whole will of God. Ho most
cheerfully acquiesced, and was most perfectly satisfied with the Avhole.
No doubt but this will' be, in all the saints in glory, both elect angels and
saints, their highest grace. Our Lord was all this in every act of his
mind, all the while he tabernacled here below. Yet none saw this. It
was an internal act of his mind. It shone forth in the whole of what he
was, and performed. Yet it was wholly before the Lord, in his sight and
view. It was not perceived by the world. They therefore knew Him
not : neither in his Person, as the Son of the living God, manifested in
tiie flesh, nor in the wonderful exercises of his grace, nor in his wonderful
love to the eleet sons of men. The world knew Him not. Therefore
they could not love, nor admire Him : neither does it know us ; nor as
(iod hath been pleased most graciously to distinguish us. They know
not that, in which our chief dignity consists. They know not the way
in which the Lord honours us. They know not in what our riches con-
sist. Neither can they have the least perception of our blessedness,
which consists in our real, free, and personal communion with tlie Lord.
Behold, ivhat manner of love the Father hath bestowed upon us, that we
should be called the sons of God. It is herein the great distinction lies.
It is this in which we differ from all others, be they whom they may. We
have received an Unction from the Holy One. We are the partakers of
a new, and supernatural birth. God hath sent forth his Spirit into our
hearts, whereby we cry Father, Father. We find all the blessings of
grace and glory, and have an inward, true, and actual enjoyment of the
same, as we are enabled to survey, and contemplate the love of our hea-
venly Father, as the original, fountain, and spring, of our eternal life,
blessedness, perfection and glory. My beloved, I have gone througli the
words of my text as well as I could. It may be you will exceed all I have
delivered in your own private spiritual contemplations on the same. This
will be your mercy. I will again recite the words of my text. Behold,
tohat manner of love the Father hath bestowed upon us, that we should be
called the sons of God: therefore the world knoweth us not, because it
knew him not. This is the very reason given why the world knoweth us
not; because it knew not our Lord Jesus Christ. If so, then our being \
unknown, slighted, despised, and opposed by them, is a part of our con- !
formity to him. May the Lord the Spirit lead you daily, and continually, |
to behold, and survey the love of your heavenly Father, towards you,
personally, and individually in the Person of Christ, in all the acts, in-
stances, outgoings, gifts, and blessings thereof. This will be blessedness
indeed to your renewed minds. You will in these apprehensions ap-
proach God as your exceeding joy. It will give you the best idea of
Heaven, of the heavenly state, and of what the happiness and blessedness
of the saints in glory consists in, which you possilDly can receive, before
you enter, to join them in the very same participation of the same in-
effable blesssedness. May the Lord bless what hath been thus feebly de-
livered unto you. Amen.
326 1 JOHN 111. 2.
SERMON XXXV.
Beloved, vnw arp we the soiis of God, and it doth not yet appear what
ice shall he: hut we know that, when he shall appear, we shall he
like him ; for we shall see him as he is. — 1 J()ii\ iii. 2.
The apostle here reflects in upon the minds of those who were born of
Christ, some blessed beams of everlasting love, and sovereign favour;
well knowing that contemplations on the same, would do them good : as
it would be the mean of tlieir having communion with the Divine Majesty
in the Person of the Father thereby, as it would of the Son also. He
had begun to speak of the grace of adoption, and here he proceeds with
the same most important subject: shewing according to it what we now
are — That the further glory of the same doth not yet appear ; this is re-
served for us, when our Lord shall come the second time without sin unto
salvation : then we in consequence of our being the sons of God, shall
be like our Lord ; for we shall then see him as he is. Behold, what
manner of love the Father hath bestowed upon us, that tee should be
called, the sons of God: therefore the w-orld knoweth us not, because it
knew him not. Beloved, now are we the sons of God, and it doth not
yet appear what we shall be : but we knoxv that, when he shall appear^
we shall be like him ; for we shall see him as he is. In both these
verses, the subject is brought home and applied. It is us and tve in the
former verse. It is we, in this now before us, which is an explanation of
the former; in the which are contained the following particulars.
1. The address. Beloved.
'2. The subject. Noio are ice the sons of God.
3. That what saints are, and what will be fully manifested, and be
in future bestowed on them, doth not yet appear. And it doth not yet
appear what we shall be. But the apostle adds, by way of casting light
on the Avhole of this subject,
4. But we know that, when he shall appear, we shall be like him ;
for we shall see him as he is.
May the Spirit of God and of glory, rest upon me, whilst I open
these particulars, that the glory of them may appear, and be reflected
forth on us. Amen. I am
1. To speak and take notice of the address. Beloved. It differs
from all the former. It comes in here very pertinently. It is very suited
to the subject. For surely if these persons were the sons of God by
adoption, and John was one of them, contained in the terms us, and we,
he could not but love these, they being the beloved of God.
Moses the man of God, speaking of the tribe of Benjamin, and
pronouncing his blessing on the same, says. The beloved of the Lord
shall dwelf in safety by him. Dent, xxxiii. 12. The apostle P«?</ ad-
dresses the saints at Rome thus — beloved of God. When he is address-
ing the members of the church of Christ at Colosse, to the exercise of
various graces towards each other, he uses the most endearing terms,
saying, Put on therefore, as the elect of (iod, holy and beloved. The
apostle Peter uses the same expression writing to the church of Christ at
Babylon, he says Dearly beloved. Andinhis2Epis.iii. 17, he addrcsscth
I JOHN III. 2. 327
the saints witli the word, beloved. The Spirit of Christ in all the apostles,
was one and tlie same. Tiie Lord's people, who were the beautiful flock,
the flock of slaughter, redeemed, washed, sanctified, and purified in the
blood of Christ, and brought nigh unto God, by the Mediator's blood
and obedience, were exceedingly precious unto them, and beloved by
them ; not more by one, than the other: yet John was one whose whole soul
seemed to breathe it out in such an afl\^ctionate way, as if there had been
nothing but love in him, and as if he were swallowed up in it: and as
he here uses it, it is very congenial witli the subject before him. These
persons were the beloved of God. They were the sons of God : on
whom the Father had fixed his love from everlasting : whom he had pre-
destinated to himself, unto the adoption of children by Jesus Christ, ac-
cording to the good pleasure of his will. This he had manifested unto
them, by bestowing this title upon them, that they should be called the
sons of Cod. They had the grace of sons. They were born of God.
They had the spirit of sons. The Holy Ghost the Spirit of adoption was
bestowed upon them, whereby they called God, Abba, Father. They
had the privileges and blessings, and benefits of adoption bestowed upon,
and enjoyed by them ; so that they were openly manifested to be the be-
loved of the Lord, and the blessed of the Lord, which made heaven and
earth. The apostle had a most comprehensive view and apprehension of
all this in his own mind. He addressed them thus, on the knowledge he
had in his own soul of all this. He knew they were accepted in the Be-
loved ; Clirist being eminently so: He being the Son of God's love.
The Father therefore having accepted their persons in Him, carried the
strongest evidence with it, that these persons were the beloved of God,
If so, they might well be beloved by the apostle. The elect of God are
the beloved of God. And they are the elect of God because they are
the beloved of God, They are not beloved because they are elected.
But they were beloved', and therefore they were elected. It is an act of
electing love towards them, their being the sons of God by adoption:
and all the fruits of the same, are to be considered as so many acts of
love, and blessing which flow therefrom. This love and grace in the will
of God,>simmutable. No change can take place there. This therefore
having been manifested to these saints, the truth of it could never be
broken in upon. The whole heart of God was fixed on the objects and
subjects of His love. His grace could not be more gloriously expressed
towards these, than it has been in the grace of adoption, and the bless-
ings and privileges bestowed on these, as the beloved. They were now
what they would ever remain to be. Neither time nor eternity would
make any alteration in what they were as the sons of God. They were
by adoption, sons of God and joint-heirs with Christ : so that hereby God
himself became their inheritance and their all. To view the title of the
address, which the apostle here makes use of, and with which he here
speaks to saints, is very cheering and refreshing. Beloved. Why my
good friends, what can exceed this ! To be the beloved of God ! To be
beloved by the Father, the Son, and the Holy Ghost, with all the love of
everlasting complacency of good will and delight; this must be grace
unspeakaijle ! It must be grace which can never be fathomed! No.
Not to the ages of eternity. It is no wonder the apostle should break
out, as he did in the past verse. Behold, what manner of love the
Father hath bestowed n.pon us, that ive should be called the sons of
328 1 JOHN III. 2.
Cotl ! If this deserved to be tlius introdueed, with tlie word Deltoid, to
mark the importance of tlie subject, surely, unless he wonld iiave used
the same word, none could be better than the word Beloved. Which is
here prefixed, when he is going to cast light and explain this most glo-
rious and surprising subject of free, sovereign, and glorious grace. The
word grace, and love, are one and the same, as used in the book of in-
spiration. If there be any difference designed by them, it is only to ex-
press the freeness and sovereignty of God's love, in the displays thereof.
I might here observe, as the address, Beloved, suits the subject, so by it
was way made, for the reception of the same into the mind. It was as a
preface to set the subject forth in all its glory. It opened the heart to
receive what was about to be pronounced, before it was actually delivered.
If they were beloved by the apostle, it was for the Lord's sake. If the
Lord ioved them, it must be from Himself alone. And according to liis
own heart. Then the blessings of his love, and which he had bestowed
on them, must be proportionable to the same. The true apprehension of
this, could not but enlarge their minds, and make way, for a more full,
and clearer apprehension^tfiere^-f. But we will proceed
2. To the subject. Beloved, now are we the sons of God. A vast
subject. It is a present one. It is noiv : even now, at this present time,
and in this present v.orld in the which we now are, that we are the sons
of God.
The subject contains an immensity of grace : such as can never be
fully opened. No ; not in all the different and distinct ages, and periods
of time, nor in heaven, throughout the ages of eternity. Beloved, now
are we the sons of God. If what we were in the former verse said to be,
those on whom the Father hath bestowed the grace of adoption, and the
title of adoption, so *g that we wear it as our proper badge, it being our
very peculiar armorial bearings, the sons of God: JRrd we in Christ,
and with his righteousness on us, jffid. as washed in his blood, possessed
by his Spirit, adorned with all his graces, by virtue of the indwelling
of the Holy Ghost, walk up and down in the name of the Lord of hosts,
and wearing this for our coat of arms, the sons of God ; surely this is
honour which is personally and peculiarly ours. Then, seeing we are at
present the subjects of sin, and are always discovering and perceiving
more of the same in us, than we do of grace, it must be most truly blessed
lo be informed from good authority, we are even now, the sons of God.
We have not only the title and dignity of it, bestowed on us, but we
are really so. Beloved, noiu, at this very present time, feel what we may
of sin, and corruption in our mortal bodies, are we the sons of God.
This is by the grace of adoption : let this therefore be remembered. It
was opened in the past sermon, Christ is the Son of the living God, in a
personal, distinct, and peculiar way, in the which we are not. He is the
Son of the living God, by personal distinction from the Father, and
Spirit, in the same infinite, incompreiiensible Essence. He is the only
begotten Son of (rod: of the same Essence, glory, majesty, eternity, and
self-subsistence with tlie Father and the Spirit : one and the same ever-
jivinir, everlasting God. He is also God-Man, in one Person. It is as
(iod-Man, He was chosen and appointed to be the Head, Bridegroom,
the Lord, the Saviour of his churcli. It is by virtue of our union to his
Person, we aie married unto Him, and are the sons of (iod. This we
are now : we have biif pool' ^Iniiinciiiius ui' it in this prcseul tiiu(> state ;
I JOHN III. 2. 329
for the glory and perfection of tliis is all to break forth and fully appear
in life everlasting- ; when we shall be admitted into that state, where
Christ our Head in glory is; and where he shines forth in the glory of
the Father. We are now in our non-a^e, as it respects our knowledge
of the Father, of Christ, of our state and perfection in Him ; of what we
are as the sons of God : of what we must enjoy and be partakers of, in
consequence of all this. Beloved, now are we the sons of God, and it
doth not yet appear what we shall be : but ive know that, when he shall
appear, ice shall be like him ; for ice shall see him as he is. Here by
faith we have a certain knowledge of all this. We know Christ to be
our Head. We know we are to be li^e him in glory and blessedness.
This is to be with a difference of degrees, between our Head and us. He
as Head hath our All. We as members, are to receive our all from Him.
We shall never communicate to Him. But He will in heaven, be com-
municating out of his immensity of glory, all blessedness to us. He will
when he appears, so enlarge our spiritual faculties, as that we shall re-
ceive into our understandings, such clear knowledge of his glorious Per-
son, as will satisfy our minds, with the fruition and enjoyment of his
presence for ever. We shall also have clear apprehensions of his union
to us, love and delight in us. This will afford us unceasing joy and con-
solation throughout the ages of eternity. All this will be enlarged on, as
we get into the particular heads of this discourse, to which the same most
properly belongs. Here indeed our subject is this particular part and
branch of the subject. Beloved, now are we the sons of God. We, us,
you, all of us, whether apostles, ministers of the Lord and Saviour, or
you believers in Christ : we are all one in Christ : we all equally share in
the blessings of adoption. It is an ancient and high act in the mind of
our heavenly Father towards us. It is grace beyond the very uttermost
extension of our present comprehension. The more we survey it, the
more we are lost and swallowed up in what is comprehended in it. We
therefore say to you, Behold, what maimer of love the Father hath
bestowed upon ns, that we should be called the sons of God : therefore
the icorld knoweth us not, because it kneio him not. Beloved, 7ww are we
the sons of God, and it doth not yet appear what we shall be : but we
know that, ichen he shall appear, we shall be like him ; for we shall
see him as he is.
Believers in Christ, we are now as truly in Him, as we shall be,
when we are with Him in heaven. Now are ye the sons of God, as really,
as you will be, when all the glory and perfection of that glory which be-
longs to this relationship shall break forth towards you, within you, and
upon you in eternal Glory, It is good for us to be spiritually engaged
in contemplations of these subjects : that is the way, in "the which we
enjoy and receive the benefit of the same into our minds, and have real
communion with the Father, and the Son in our hearts, in the true know-
ledge and belief of the subject, by the grace and indwelling of the Holy
Ghost within us. Our union to the Person of Christ, is in this life as
perfect as it ever will be in glory. We are as truly the sons of God, as
we ever shall be. Our text lays a mighty emphasis on this. Beloved,
now are we the sons of God. Our union and sonship to God, are
founded upon our union and marriage to Christ, The glory of sonship
which we have is by free gift. Dr. Goodwin expresseth himself on this
great subject thus : " Christ's being the Son of God, is the highest glory of
330 I .10I1N in. "J.
I j Christ, and more lluin all, even tlie foundation of all. If we consider
II Him as Second Person simply, He is the Son of God Personally, as one
in distinction from the Father and the Spirit. If we consider Christ as
' Man, he is the Son of God, by personal nnion, nnto tlie Second Person.
If we consider ourselves as tlie sons of God, it is by adoption, and union
1 with Him, who is Essentially and Personally, tlie only begotten Son of
God." These are great and most sublime truths: calculated to lift up
our hearts to worship, praise, and bless the Lord for what was conceived
in the incomprehensible mind of the Three in Jehovah, concerning us
; before all worlds. The wliole volume of revelation, consists in setting
/ before ns the will, counsels, decrees, and secrets of the Most High towards
I us: so that we are hereby led into the knowledge of the same, and
i thereby also, into real and personal communion with the Three Persons
in God. Now as this Epistle was designed to promote, increase, and en-
large the communion of saints witli each other, and the Trinity in Unity,
it is therefore the apostle brings forth this great truth here. Beloved,
now are we the sons of God — To suggest to them, there was in the true
knowledge and apprehension of this, a cordial which contained in it ever-
lasting consolation. Our apostle seems to be more taken with the grace
part of the gospel, tlian with the doctrinal part of the same. And lierein
it is, he writes so differently from the otlier apostles. We may from
hence observe, such of the Lord's ministering servants as are led most
immediately into personal communion with Christ, are generally led out
in the general course of tlieir ministry to express themselves in an heart
warming manner on the most glorious and sublime Truths in the ever-
lasting gospel. The truth of tlie matter if rightly stated is as follows.
The doctrinal part of the gospel is the foundation of the grace part of it.
Yet the grace part is that in which the essence and marrow of it is to be
found. Some are chiefly attracted with the one, and some with the
other. Paul is by far greater in the doctrine than John, and the latter
more on some points of grace which are wholly and altogether spiritually
experimental than on those very points which are most truly sub-
lime. Some think all ministers of Christ are alike; and that the Lord
makes an equal use of them : this is not the case ; nor can one minister
do the work of another. The work to be done by each of tliem is, and
It must be agreeably with the gifts the Lord hath bestowed on them.
For example, take these two apostles, Paul and John. None were be-
yond them in the church of the living God, for gifts, grace, and useful-
ness. Yet Paul could no more have written this Epistle, nor expressed
what is here recorded, than either of us could. Nor could John liave
written as Paul, or Peter, or James, or Judc did, because it was not
suited to the gift of grace bestowed on him. If tlie churches of Christ
would notice the gifts of grace, bestowed on those persons whom they Jiave
chosen, and set over them in the Lord, and neither contrast them with
others, nor expect more from them than they have a right unto, it would
be of very great use, and promote very beneficial eftocts amongst them-
selves. No minister should aim at going out of the gift, and the way the
Lord hath led him, to imitate another. He should be sensible of the
gift of grace bestowed on him. He should be thankful for it, rrml be
very industriously employed in the cultivation and improvement of the
same; and leave it with the Lord to follow the same with his blessing, as
seenicth good in his sight. It is a title given the saints of the Most High,
I JoiiK 111. 2. 331
botli in llic Old and New TesfanuMit, sons of God. " As lie sailh also
in Osee, I will call them my people, which were not my people ; and her
beloved, which was not beloved. And it shall come to pass, that in the
place where it was said unto them. Ye are not my people; there shall
they be called the children of" the living God." Rom. ix. 25, 26. The
promise of God to his church runs thus. " Ye are the temple of the
living God ; as God hath said, I will dwell in them, and walk in them;
and I will be their God, and they shall be my people. — And will be a
Father unto you, and ye shall be my sons and daughters, saith the Lord
Almighty." 2 Cor. vi. 16, 18. The title, sons of God, seems to have
been of very ancient date. We read it as given to the professors of the true
faith before the flood. Gen. vi. 2. And in Job's time. chap. i. 6. " Now
there was a day when the sons of God came to present themselves b fore
the Loud, and Satan came also among them." And again, chap. ii. 1.
" Again tliere was a day when the sons of God came to present them-
selves before the Lord," &c. In the 38th chapter oi' Job, in which the
Lord puts such questions to Job as it was impossible he should be able to
answer, we read thus. " Where wast thou when I laid the foundations of
the earth ? declare, if thou hast understanding. Who hath laid the
measures thereof, if thou knowest ? or who hath stretched tlie line upon
it ? Whereupon are the foundations thereof fastened ? or who laid the
corner-stone thereof; When the morning stars sang together, and all the
sons of God shouted for joy ?" Some by the morning stars, and sons of
God in this place, conceive the angels of the Divine presence to be spoken
of: if so, then they are called the sons of God. Be it so : I have no
objection unto it: but if this be granted; yet they are not here, nor
throughout any part of scripture, styled the sons of God by adoption.^
This grace, royalty, honour, dignity, and privilege, is bestowed only'\
and wholly, with all included and contained in it on elect men in Christ. I
And what these will in the issue be, in glory and excellency does not yet 7
appear: nor can it at present be conceived of by them. Beloved, now
are ye the sons of God: as truly as we the apostles of Christ are. And
it doth not yet appear what ive shall be. The title is great. The new-birth
which is the fruit of it is greater. The grace contained in the act of adop-
tion goes beyond all this. The glory which must flow in upon, and be com'
municated to the saints, as the immediate consequences hereof, far surpass-
eth what we can possibly conceive : which brings me to this particular,
3. To observe, that what saints are, as the sons of God, and what
will be fully manifested, and be in future bestowed on them, doth not yet
appear. The apostle says, Beloved, now are we the so)is of God, and it
doth not yet appear what we shall be.
We are now the sons of God ; and this founded upon the marriage-
union with Christ. So that our very bodies and souls are united to the
body and soul of Christ, God-Man. What we shall be when this union
is openly declared at the coming of our Lord Jesus Christ, doth not yet
appear. What we shall then be, as the sons of God, can only then be
made manifest.
It is in this respect with us, as it was with Christ liimself. Or
rather what was the case and state of Christ, God-Man, during his in-
carnate state, may serve to illustrate the subject before us. He was as
truly the Son of God manifested in the flesh, the brightness of glory, the
heir of all things, in whom the uttermost manifestation of the glory of
332 I JOHN in. 2.
Godhead would shine forth to eternity : yet all this glory was suspended
whilst he remained in his incarnate state. It was to break forth, and
shine in its full splendour, after he should have completed the work of
salvation. Having fallen asleep in his body in the arn)s of death, and
been laid in the grave : it was to dawn forth at his resurrection : to shine
brighter on his ascension : >^(l He was to be in his Personal Glory in
Heaven, and shine forth in the same at the right hand of the Majesty on
high. None of this could enter into the minds of his saints and fol-
lowers, with whom he conversed in the days of his flesh : nor did he give
the least hint to any of them, except to Peter, and John and James his
brother. He did this by his open transfiguration before them. When
his face was like as the sun, and his garments white and glistering.
Yet at that season, neither of these highly favoured ones knew what all
this meant. So with respect to us saints ; for it is to such only I cart
I now appeal — We know to be the sons of God, contains what we cannot
fully conceive : we have the witness and testimony of our being the sons
I of God, inherently in our minds from the Holy Spirit. He bears his
witness to our spirits that we are the children of God. And if children,
then heirs of God, and joint heirs with Christ. He gives us the earnest
of this. He feeds our minds at certain times with the prospect of the
same. He sheds abroad the love of God in our hearts. Shews us those
words of Christ in ^e which tlie glory which is to be revealed in us is
contained. He fills our minds at certain seasons, with joy unspeakable
and full of glory ; yet all this does not give us the clear and absolute
knowledge of what we shall be, at the appearing of .lesus Christ ; any
more than Christ's shining forth in glory on the mount, was his shining
forth at the right hand of God. It was a glorious pledge and proof of
it : so are the communions we are favoured with, of our being pre-
destinated to immortal glory, and eternal blessedness. Christ was as
truly God-Man in his incarnate state, as he is God-Man, now that He
is in his exalted state. Yet Christ did not on earth, enjoy and shine
forth, as he doth now in heaven — He being the Son of the living God ;
of whom, He speaking as Mediator saith ; " For as the Father hath life
in himself; so hath he given to the Son to liave life in himself." John
V. 26. He was the Son of God, dwelling personally in the nature of
man. His miracles were outward demonstrations, that He was God-
Man : God manifested in the fiesh ; or the Son of God dwelling Per-
sonally in tlie Man Christ Jesus. Now like as we cannot comprehend
the Personal glory of Christ in heaven, no, nor the Mediatorial glory of
Christ in which he shines there, no, nor the relative glory of Christ in
wliich he reflects such a lustre, as fills the saints within the vail with bliss
whicli is unspeakable even by them, so neither can we conceive, for it
doth not yet appear, what we shall be, when the splendour of our glory
union shall appear. We are now the sons of God. We are as truly,,
personally, individually, perfectly, and everlastingly beloved by each of
the Three in .Jehovah, now, whilst we are in our present mortal state, as
we shall be for evermore. It would be our blessedness to receive the
truth of this into our minds, *6^ .&3 to have it always uppermost in our
hearts. But liow the glories of this are yet to break forth towards and
upon us, doth not yet appear. Our thoughts are contracted ; our minds
are too narrow at present ; the present body must be laid aside : we must
be in a diticrent state : most of us must be in two different states, even.
I John hi.
333
of glory, before we can entertain adequate ideas hereof. We are in a jj
state of regeneration ; or, our text itself could not belong to us. A.ifj
our dismission from our bodies we shall be admitted into the state of
glory, where we shall be present with the Lord. Doubtless we shall
there understand and take into our minds, what we shall more fully
appear to be in the succeeding state, which will be that of the glorious
resurrection. Why may we not conceive that all the states through
which the elect pass, they will receive into their minds ; and receive that
into them, which will fit them for the ensuing state? I see nothing of
absurdity in it. The state of purity in creation, was succeeded by the
fall ; in tlie which, we are in a state of sin, guilt, pollution, and misery.
On this follows the state of life, grace, and salvation, into 1^1,6. which the
Lord brings his elect openly and manifestatively, by regeneration : this
issues in eternal glorification, which commences by death. It is mani-
fested by the vision of Christ's Person and presence in heaven. It pro-
ceeds in the resurrection state, to further and more glorious sights of the
God-Man, Christ Jesus : who will then shine on our glorified souls and
immortal bodies as he never did manifestatively and apprehensively, in
the states passed through before : and even which, when he shines upon
us, in the ultimate state, will be everlastingly put down. Now as we
cannot but acknowledge, the apostle knew the truth of all he writes,
immediately from the teaching and inspiration of the Spirit of God : so
he might well say to saints as saints, it doth not yet appear lohat we
shall be. It should be remembered, he casts himself, and all the saints
into one and the same us and we : making no distinction. They were
but one and the same church to Christ, howsoever they might be other-
wise distinguished. Beloved, now are ive the sons of God, and it doth
not yet appear what we shall be, in consequence of being heirs of God,,
and joint heirs of Christ. Surely this could not but draw out their
minds to study what they were as the sons of God. What they were
entitled unto as the heirs of God. What they might expect and enjoy in>
the unseen state, in consequence of this. It is our misfortune to scarcely
look oft' ourselves at any time; nor to look above our experiences, and
spiritual attainments ; yet there is no faith in all this-. Here, in what is
set before us, we can have nothing to do with the objects and subjects
before us, but in the exercise of our faith. We cannot feel ourselves tc
be the children of God. We_receive the knowledge we are so, and enjoy _
the comfort of knowing and believing that we are so, merely by faith
alone," We cannot apprehend our adoption, the grace contained in it,
the blessings contained in it, and connected together with the same, and
the glory which will ultimately follow thereon, but by faith. Now as
the other apostle says, we see through a glass darkly ; and know but in
part, and shall then only, see face to face, and know even as also we>''
are known : so our apostle Jolm says the same. Beloved, noio are we
the sons of God, and it doth yiot yet appear what we shall be. We
know at present that which we cannot communicate to any. We can
utter and express what we know of Christ, and of our heavenly Father's-
love in Him, but we cannot convey the least idea of the same. So far
from this, we often find, when we speak the clearest, concerning our views
and inward apprehensions of these subjects, those very persons to whom
we thus communicate our conceptions, have not so much as the least?
spiritual apprehensions thereof. So as it respects ourselves^ we cannot
334 1 JOHN III. 2.
apprehend liow glorious we are to bo, and shall be as the sons of God,
■when our Lord Jesus Ch'ist shall appear. We must leave all our present
views, thoughts, apprehensions, and conceptions of the same, aside, in
this point : as falling- short, everlastingly short of what will be the case,
when the glory of our union to the Person of Christ, and our sonship
which is founded on our union with Him shall break forth, and appear.
This is the outline of what the apostle here says : Beloved, noiu are we
the sons of God, and it doth not yet appear what ice shall be : but we
know that, when he shall appear, tee shall be like 1dm ; for we shall see
him as he is. And this brings me to my last particular head of dis-
course, which is this.
4. The knowledge saints have, of what they cannot as yet com-
prelicnd, and of that which doth not yet appear, concerning the glory
which is to be revealed in them, and the glory which will break forth
upon them, and what it will produce in their souls and bodies. But we
- knoic that, ichen he shall appear, ice shall be like him ; for we shall see
him as he is.
We have in our regeneration, those spiritual faculties wrought in
our souls, by the which we receive the knowledge of Christ, and have an
actual enjoyment of Christ, now, and for ever. The same will remain
in us for ever. - It-is by these the glory of Christ will be let into our
minds in heaven, when we see Him face to face. -4feisi by these as the
mediums, we shall see and enjoy Christ for ever, in the ages of eternity.
The saints of God have a knowledge of the truth and blessedness of the
intellectual state of glory. They cannot comprehend it, yet they have
spiritual apprehensions of it formed in their renewed minds by the Holy
Cihost, of the objects and subjects which they will then have to converse
with. If it were not so, the apostle would not express himself as he here
doth. Beloved, now are ice the sons of God, and it doth not yet appear
what ice shall be : but we know that, when he shall appear, we shall be
like him ; for we shall see him as he is. Then it is we are to partake of
that glory which belongs unto us, as the fruit of the Father's everlasting
love to us. Which he expressed in choosing us in Christ before the
foundation of the world. And in predestinating ris unto the adoption
of children by Jesus Christ to himself, according to the good pleasure
of his will. Saints have the Holy Ghost dwelling in them. It is he who
hath wrought in their souls a meetness for eternal glory. He is the
earnest of it. He gives them foretastes of it. By him they are taught
that their completeness of bliss, both in body and soul is to be fully and
finally accomplished at the second coming of our Lord ; of the which
/*«?</ sa\s, speaking to the us in which he was included. Looking for
that blessed hope, and the glorious appearing of the great God and our
Saviour Jesus Christ. Titus ii. 13. The appearing of Christ is believed
in by the saints. They expect and wait for it. He will appear in all
the glory, majesty, and perfection of his Person, as God-Man, in whom
dweilelh all the fulness of the Godhead. Christ shone forth in this glory
on the mount of transfiguration. He shines forth more fully now at the
right hand of the Majesty on high. He will shine forth in his full or!)ed
glory, when he shall descend as the Lord from.heaven, to change our vile
body, that it may be fashioned like unto his glorious body, according to
the working whereby he is able to subdue all things unto himself. The
glories of Christ's body and soul, will lie the subject of all the perfection,
I juiiN III. 2. 335
and glory, and blessedness of Heaven. His Godliead bcin^ personally
united to it, will be the sustainer of it. From this Tabernacle, as it is so
called by our apostle in the 21st cliapter o( the Revelation, v. 3, all the
glories of Godhead, will shine forth, and be reflected on the saints — on
their souls and on their bodies; which will now be like unto his: ^(ndt
■tJUt in a suitable proportion and conformity : for Christ's glory and the
church's glory are distinct glories. The human nature of Christ, taken
into union with the Son of God, will have a glory, which is his Personal
glory : wholly incommunicable. The Glory of the Son of God, who is
God united to Man, in one Person, and the glory which flows herefrom,
is the glory which will be reflected forth on the elect, when Christ our
life shall appear. The saints in the resurrection state, will have a parti-
cipation of their sonship union with Him, in degree and proportion,
suited to their relation to Him, and to God in Him. They are now tlie
sons of God. It is then to shine forth, and that in the same glory in
which it will be continued in heaven, in the immediate presence of God
for ever. It is this will make them like unto Christ. They seeing Him
as he is, in his relative glory, in hi? Mediatorial glory, in his Personal
glory, which is his ultimate glory, it will stamp his image so completely
on the minds of his saints, and they will be so filled in their supernatural
faculties, that they will be like Him, both in body and soul. A most
glorious subject. Beloved, noic are ice the sons of God, and it doth riot
yit aijpcar iv/iat ice shall be : but we know that, when he shall appear,
we shall be like him ; for we shall see him as he is. To see Christ as He
is, must consist in that intuitive sight and apprehension of the Person of
Christ, as will consummate the blessedness of the glorified, and keep up
their minds in perpetual activity on His Person for ever. It is such a
sight of Him, as their Head of union, and communion, as will be to
them everlasting life — Immortal bliss — A source of eternal joy. Agree-
able with this our Lord says, " Father, I will that they also, whom thou
hast given me, be with me where I am ; that they may behold my glory,
which thou hast given me : for thou lovedst me before the foundation- of
the world." This request when answered, will issue in such a glorifica-
tion of the saints, that they will be with Christ, and be made so perfectly
like Christ, in their measure, and degree, as that the glory of their mar-
riage union with Him will break forth on them, and shine forth in them
to such a degree as cannot now be so much as conceived of by them.
Our faith at present may contemplate it: and we may thereby have some
conceptions of it in our spiritual minds ; that is all we can attain unto
whilst in the body; this is what the apostle himself here says. We
shall never be more united to the Person of Christ, for our bodies and
souls, our whole persons consisting of body and soul, are united to the
body and soul of Christ, to his whole Person, God- Man, and we shall
have all the glory which is contained in this union, shine forth in us, and
reflected on us for ever. We shall see his face, and his name will be in
our foreheads.
These are subjects worthy of our contemplations and study. They
require the closest attention of the spiritual mind. They should be
viewed in the light of the word, and in the exercise of faith. The spi-
rituality of the mind is discovered by our love and delight in these sub-
jects. We must leave out all we arc, and all we think of ourselves,
wholly and entirely, with all our own thoughts of future glory, and con-
336 1 JOHN 111. '2.
fine our thouglits to wl)al is revealed of the same in the gospel. It would
be well for us to go over our election union. Our representative union.
Our marriage union. Our covenant union. Our manifestative union.
Our glory union : and consider what must flow in upon us, sooner or
later in consequence of the same. When our Lord removes us to Him-
self, and we see Him face to face in Heaven, the glory of all these
unions will not flow in upon us. We shall then be only in the state of
glory. This is our first remove from the state of grace. It will be a
most blessed one : nor can we at present have adequate conceptions of
it — To be delivered from the whole body, ali'd freed entirely and for ever
from the whole inherency of sin, this will be most glorious, and such a
blessing as we only can at present anticipate — To be on this presented by
Christ, before the presence of His glory with exceeding joy, immediately
on our entrance into Heaven, this will be most glorious and divine.
After having been in this state for a season, to be removed into another,
which will be the case: for the resurrection state ditiers from the glory
state : whilst both are states of glory, yet there is a distinction in them,
and the one will be more glorious than the other : as in the one we shall
only be glorious in our souls, and in the other we shall be as truly glori-
ous in our bodies, as they will be like the glorious body of our Lord.
It is then we shall be like Him. ■ It Is then we shall see Him as lib is :
for our bodies as well as our souls will then be fitted for the real vision of
Him ; so that we shall have His full shine on us, which will fill our spi-
ritual bodies, as well as our minds, through and through with His glory.
He will shine upon us, and within us, as our Head of Glory. He will
fill us with the reflection of the same. We shall shine forth therein, just
as we shone forth in Him, in eternal predestination before all worlds, in
all the glory and perfection of our divine adoption and sonship. We
know that, when he shall appear, rue shall be like him ; for we shall see
him as he is. W' here, and on whatsoever the sun shines, it leaves its
glory on the same — Christ shining on the souls and bodies of his saints
in the resurrection morn, and during the resurrection state, Hj will put
his own glory on them : so that they will be like Him. This will be in-
creasing blessedness unto thcin. Believers, think on these words. We
shall be like him. Then will be accomplished in us, all the effects of
what our Lord expresses in these words to his Divine Father. " That
they all may be one ; as thou. Father, art in me, and I in thee, that they
also may be one in us : that the world may believe that thou hast sent
me. And the glory which thou gavest me I have given them ; that they
may be one, even as we are one: I in theui, and thou in me, that they
may be made perfect in one; and that the world may know that thou
hast sent me, and hast loved them, as thou hast loved me." Surely this
must be the glory union, which is to shine forth most brightly from
Christ on his whole church at the last day. Then it is he will give and
present his church, to the Father, and that in the same glory in which
he received them at his hands, before the foundation of the world, -i^tt^
then wc shall see the God-Man, as he is, and this will everlastingly
satisfy us. Then the glory union will break forth upon the saints, so
that he shall be glorified in them, and appear wonderful. This will
make them as truly glorious, and like Christ, and as conformable to his
glory, as can be admitted ^f: for the church can never have the Personal
glory of Christ on her. No: it cannot be, any more than she can the
t JOHN III. .}. 337
essphtial 2;lory of Clirist. She will he admitted to see Christ in his Per-
sonal Glory ; but she cannot partake of it. " Father, I will that they
also, whom thou hast given nie, be with me where I am ; that they may
behold my glory, which thou hast giveri me : for thou lovedst me before
the foundation of the world." Christ's Personal glory is his ultimate
glory : and the beholding Him in his glory as God-Man, will be the
ultimate glory and blessedness of his saints. The glory he will put on
them, is a glory suited to them as his members: and this will be ever-
lastingly sufficient. And that they may never centre in their own com-
municated glory, blessedness, and perfection, they will be raised up and
be admitted to see Christ in his Personal glory, which will so swallow up
the whole of their minds, as that God in all his Persons and perfections,
will be to them All in All. I have gone through this subject to the best
of my ability; yet the whole is so much, and so far beyond me, that
though I have the scriptures before me, I am vastly short of compre-
hending what is revealed in them concerning these great, glorious, and
most divine subjects. You will therefore pardon me. Study these sub-
jects for yourselves. It will be of very great use and benefit to you.
The Lord forgive what is amiss. The Lord bless what is good in his
sight. Amen. , -y
SERMON XXXVI.
And every tnan that hath this hope in him purijleth himself, even as he
is pure, — 1 Jon?r iii. 3.
mi-
In the two former verses the apostle had been speaking on these
portant subjects — on the manifestation of the divine Father's love to us, in
adoption, s^^^s to bestow on us the title of sons, and making us such.
We are acknowledged and dealt with by God as such ; yet carnal, earthly
minded professors, neither esteem, nor love us, but hate us on this .ac-
count, and for our profession of the same ; which is very easily accounted
for — They knew not Christ — They know not us. If they had known Him,
they would have known us. Behold, what manner of love the Father
hath bestowed iqjon us, that we should be called the sons of God : there-
fore the world knoweth ns not, because it knew him not. It is a blessing
beyond our estimation, that we should be graced by God with the title, —
sons of God. It becomes us to consider the love from whence it originates.
As to what the world think or say of us, it is not worth our notice. They
only deal with us, and by us, as they did with and by our most blessed
Lord : they knew Him not: so neither do they us. This may well carry
us above all, to be informed of what you really are in the view of, and as
it respects your relation to God himself. Beloved, now are tee, at this
very time, and in the present state you are now in, the sons of God.
You are at present, in this present evil world : there's no visible discovery
to you, or others, of the glorious condition which awaits you ; of the
XX
338 I JOHN in. 3.
glory which ere long will be revealed in vou : of what you are to be t}>€
partakers "ii^f. It doth not yet appear ti-Jiat tee shall be. Tt is only by
faith, and the earnest, witness, and testimony of the Spirit, in the word of
truth ; -amd in perfect harmony with the same, his bearing testimony to our
spirits concerning what is written in them ; that we look for the appear-
ing of our Lord Jesus Christ, 'i^d we inwardly know, and are assured,
that when Clirist shall appear, we shall be made like unto Him : we
ground it upon this, we are the called according to God's purpose. And
whom he did foreknoic , he also did predestinate to be conformed to the
image of his Son, that he might be the first-born among many brethren.
We are fully persuaded, that as ice now bear the image of the earthly
Adam in our present mortal bodies, ice shall also bear the image of
the heavenly Adam. And this likewise in complete holiness and happi-
ness. For tee shall see him as he is. We shall then enjoy him in the
most immediate, intimate, personal, and intuitive manner: we shall be-
hold Him in his manhood, in all his glory : this is what Job spake of
when he said, " I know that my redeemer liveth, and that he shall stand
at the latter day upon the earth : And though after my skin worms destroy
this body, yet in my flesh shall I see God : Whom I shall see for myself,
and mine eyes shall behold, and not another; or not a stranger." Job
xix. 25 — 27. The confession respects his seeing God in our nature : or,
his glorious Redeemer in a body like our own, as it respects the reality
of it, at the last day. These words are to the same effect, " As for me,
I will behold thy face in righteousness : I shall be satisfied, when I
awake, with thy likeness." Psa. xvii. 15. AVhen the saint should see the
Person of Christ at the resurrection-morn, he would then be satisfied:
not with his conformity to Him, but with Clirist, the image of the invisi-
ble God. As in these two verses which begin this present chapter, Christ
is not expressly mentioned, it may be asked, why I have applied the he
to Christ, without giving a reason for the same? My friends, it is most
certain, our Lord is to appear. It is not the Father, nor the Spirit : yet
our Lord is not mentioned in the text, but by the term he : so that I con-
cluded it might be, the question would be proposed ; and for my own
satisfaction, and your's also, I would refer back to the 28th verse of the
former chapter, where you read these words, " And now, little children,
abide in him ; that, when he shall appear, we may have confidence, and
not be ashamed before him at his coming." This I think will give you
complete satisfaction. The words of my present text are in close connec-
tion with the former ones"f ftnd may be considered as expressing the
fruits and effects, which the hope, and expectation of the appearing ol
Clirist, *ftJKl seeing Him as he is, and of being like unto Him, produc6^
in the hearts and lives of such, as are interested in Christ, and have this
real and blessed apprehension of the subject. And every man that hath
this hope in him purifeth himself, even as he is pure. I will set before
you the particulars contained in the words thus.
1 . Christ the Person spoken of under the term him, and as the ob-
ject of the saints' hope, that when he shall appear he will be seen by
them, and they shall be made like unto Him.
2. What effect the true knowledge of this vastly important article ol
our most holy faith, hath on every one that rightly receives and embrace?
it. And every man that hath this hope in him purifeth himself, evei
as he is pure.
I JOHN III.
339
3. What is contained in this ?
I conceive under these particulars, we may liave some general out-
lines of the verse now before us. May the Lord bless the same, so as that
we may be profited thereby. Amen.
A true gospel hope, of seeing Christ ; of being made like unto Hira,
of seeing Him as He is, hath its most blessed eti'ect on the minds of saints.
Such, depending on the sure and certain accomplishment of all this, in
the Lord's time, and in the Lord's way, cannot but shun all evil, and aim
after the utmost perfection of practical holiness; hereby proving their
meetaess for that state, into t&e which they are to be introduced by
Christ, at his coming, and in his kingdom ; that so they may hereby
have as glorious a perception of the same, as they possibly can before
their personal introduction into it. I am
1. To consider the Person of Christ as spoken of, under the term
him: and as the object of the saints' hope. And that, when he shall
appear he will be seen by them, and they shall be made like unto Him.
All this is included in the former verse, mwl it is the foundation of the
present verse ; which is only carried into this, and exemplified in the ex-
j)erience thereof. The former words were, Beloved, now are ive the sons
of God, and it doth not yet appear what we shall he : but toe know that,
ivhen he shall appear, we shall be like him ; for we shall see him as he
is. Then follows these words : ^nd every man that hath this hope in
him purijieth himself, even as he is pure.
M^wv it is very evident Christ is spoken of, as the Person that sliall
appear. His appearance is the object of the saints' hope. It was so in
an especial sense, in the apostolic day. This was a great means of in-
creasing their personal holiness — of making them very spiritual in all
manner of conversation and godliness. It was this which kept them
looking for and hasting unto the coming of the day of God. If it had,
and actually produced these effects in them, the same true. apprehensions
of the coming of Christ, would most certainly produce the same, in us,
in our lives and conversations. It could not be otherwise. The saints
addressed by John, were saints indeed. Their true saintship consisted in
their true and supernatural knowledge of Christ, and of the Father in
Him :-§Bd in the supernatural communion they had, and held vvitji them,
by the influence and indwelling of the Holy Ghost. Christ was their
All. His glories had attracted them. His love had yielded an heaven
unto them. His salvation was the subject of their song. They found
themselves under everlasting obligations unto Him. Therefore their very
expectation of his appearing, of their seeing Him face to face, of their
seeing Him as he is, of their being with Him, of their being like Him,
was very refreshing to their minds. It at some times, transported them :
at other times it exhilarated them : twid again it encouraged them, fWd
carried them above, and beyond all their present experiences, afflictions,
and distresses. " For I reckon" (says one of them) " that the sufferings of
this present time are not worthy to be compared with the glory which
shall be revealed in us." Rom. viii. 18. " Our conversation, or citizen-
ship is in heaven ; from whence also we look for the Saviour, the Lord
Jesus Christ." Phil. iii. 20. " When Christ, who is our life, shall ap-
pear, then shall ye also appear with him in glory." Col. iii. 4. " Ye
turned to God from idols to serve the living and true God ; And to wait
for his Son from Jieaven, whom he raisecl fioni the dead, even Jesus,
310 1 joiix 111. ?,.
wliicli delivered us from tlie wrath to coivie." 1 Tiiess. i. 9, 10. From
these quotations, and others might be added, it appears that the coming-
and appearing of our Lord .Jesus Christ, Personally and visibly, was the
object of the hope of saints. It is calleH^by the apostle that blessed
hope, '* Looking for that blessed hope, and the glorious appearing of
the great God and our Saviour Jesus Christ." Tit. ii. 13. Real saints
happily enjoy the prospect and anticipation of this hope. They were en-
couraged in the expectation of this hope in their observances of the ordi-
nances of baptism and the Lord's supper. By the one they were led to
commemorate the sufferings, death, burial, and resurrection of the Lord
Jesus Christ. Now most assuredly if he rose to immortal life, death can
have no more dominion over him. If he lives then, it must be in glory
everlasting. If he be on his tlirone, at the right hand of the Majesty on
high, invested with all power in heaven and in earth, He must reign, till
he hath put all things under his feet. The last enemy that shall be des-
troyed is death. The ordinance of the supper, which is a solemn memo-
rial and celebration of the sacrifice and death of Christ, is to remain in
the church until the Lord come. A full proof the Lord will come. Or
the apostle had never said, " For as often as ye eat this bread, and drink
this cup, ve do shew, or shew ye the Lord's death till he come." 1 Cor.
xi. 26. But when shall lie come ? At the appointed time. What will
he do at his coming? Raise the bodies of the elect dead. Change the
living saints. Set fire to this world, and hereby dissolve it. Make new
heavens and a new eartli. Introduce the saints into it. Then give them
all up, most completely perfected to the Divine Father, as a glorious
church, without spot, or wrinkle, or any such thing. As in Adam all die,
or as all in Adam die, even so all in Christ shall be made alive. But
there will be an order in the resurrection. Christ the first fruits is risen.
When he rose, some of the saints were raised together with him, in their
bodies to life everlasting, and a state of immortality : yet there is a vast
term of time run out, and will still run on between the resurrection of
Christ the head, and those saints who were then raised in their bodies,
and the general resurrection of the just. So says the apostle. " But
every man in his own order : Christ the first fruits." lie is risen. He
ensures the whole harvest. He is the earnest of the same. He hath con-
secrated the whole. Afterward, at the appointed season, then they that
are Christ's at his coming, will be raised. Then comcth the end, when
he, i. e. Christ, shall have delivered up the kingdom to God, even the
Father; when he shall have put down all rule, and all authority, and
power. For he must reign till he hath put all enemies under his feet. It
is God the Father is spoken of as He who is to put all things under the
feet of Christ, and our Lord must reign till all enemies are made his foot-
stool. Even death itself shall be destroyed: which will be by the re-
surrection of the bodies of the elect from the grave of death to die no
more: and by the change which will pass on the bodies of the living
Elect, so as they will thereby become immortal. It is written in the 8th
Psalm concerning the God- Man, the glorious head and only Mediator,
that the Divine Father hath put all things under his feet. But when he
saith, all things are put under him, it is manifest that he is excepted,
which did put all things under him. The Divine Father gave and ap-
pointed Christ, God-Man, to the whole of his work and office of Media-
tion : when he hath so completed the execution of the same, as tliat every
I joiix III. 3. 341
p'lrpose, end, and design of it is accomplished, he is to render up the
whole, with an account of his execution of tlie same, to Him that ap-
pointed Him. And when all things shall be subdued unto Christ the
Mediator, then shall he, the Son, in his official capacity and Mediatorship,
be subject unto him, i. e. to Jehovah the Father, that God may be all in
all. That is, that the Three Divine Persons in the Godhead, may more
clearly and fully appear than they do under the present dispensation of
grace. For the Father, Son, and Holy Ghost will never cease to be what
they are, as it respects their Existence in the Essence : nor in their Per-
sonal and Relative Existence in the one Self-Existing Essence. No ;
nor either in relation to their transactions on the behalf of Christ, and the
elect in Him : but when all the present dispensation is completed, and
saints are in their resurrection state, then Christ will cease to exercise his
mediatory office as he now doth. I thought by casting in this here, we
should have the more clear and enlarged view of the subject before us.
It serves to shew, and prove, that saints expected the appearing of Jesus
Christ : that his appearing was the object of tlieir hope. They expected
in,,aflcl at, and by his appearing, the consummation of all their hope. They
fully and clearly apprehended they should then see Him as he is. That
they should be like Him ; be with Him ; live with Him ; reign with Him,
and be ever with Him their Lord : this they were fully confirmed in.
They only waited for the accomplishment of the same. This their hope
in him was founded on the revelation made thereof in the inspired volume.
Our apostle, and Peter, had full demonstration given them of this, by
being admitted to see Christ on the holy mount. They had thereby not
only a glimpse of the Personal glory of Christ, but had also hereby an
item given them, of the glory in which Christ would shine forth, when
he should appear the second time without sin unto salvation. It may be
from hence it is, he says in the former verse. Beloved, noiu are we the
sons of God, and it doth not yet appear what we shall be : but we know
that, tvhen he shall appear, ive shall be like him : for ive shall see him
as he is. Peter entitles himself, " a partaker of the glory that shall be
revealed." 1 F.pis. v. 1 : and speaking of our Lord's appearing, says,
" For we have not followed cunningly devised fables, when we made
known unto you the power and coming of our Lord Jesus Christ, but
were eye-witnesses of his majesty. For he received from God the Father
honour and glory, when there came such a voice to him from the excel-
lent glory. This is my beloved Son, in whom I am well pleased. And
this voice which came from heaven we heard, when we were with him in
the holy mount. We have also a more sure word of prophecy; where-
unto ye do well that ye take heed, as unto a light that shineth in
a dark place, until the day dawn, and the day star arise in your
liearts." 2 Epis. i. 16 — 19. The apostle freely and fully signifies
here, that the transfiguration of Christ, was a discovery of the glory
and majesty in the which he will appear, when he cometh to glorify
liis saints, and make them most fully blessed at his appearing. So
that the saints, from what they had heard of this, were fully expect-
irrg it. They longed for it. They were fully persuaded of it. And
Christ, and his appearing was their hope and joy. Hence the apostle
Paul speaking of what through grace he had done, and what his own
expectations were, expresseth also what was the chiefest and highest
342 I JOHN III. 3.
expectation of all the saints. " For I am now ready to be offered, and
the time of my departure is at liand. 1 liave fought a good tight, I have
finished my course, I have kept the faitli : Henceforth there is U\id up for
me a crown of righteousness, wliich the Lord, the righteous judge, shall
give me at that day : and not to me only, but unto all them also that
love his appearing." 2 Tim. iv. (j — 8. We see from all the scriptures,
that saints had a most blessed hope and expectation of the coming of our
Lord — Of his Personal appearing — That He would appear in his glory,
and all his saints with Him. They also expected they should see Him in
his glory — That he would reflect it on them — That they should see Him
as He is — That they should be made like unto Him both in soul and
body. This was the one hope of them all: and this hope and expecta-
tion was encouraged in their minds by the writings of the holy apostles :
and it produced its most blessed effects. Three of the apostles, James,
Peter, and John, had seen Christ in the glory in which he would appear.
This could not but create longings in their minds, for to behold him in
the same glory. The Lord himself had spoken of the glories of the re-
surrection state, saying, " Then shall the righteous shine forth as the sun
in the kingdom of their Father." Matt. xiii. 43. So that they might
well understand they should then be like unto Christ. When he the Sun
of Righteousness should shine upon them, and within them, filling them
through and through with the beams of his light and glory. This would
make them in their souls and bodies like unto Christ. The true know-
ledge and apprehensions of the same, could not but have their mighty
weight, influence, power and authority on their minds. Brethren and
beloved, do but consider the subject: every one that hath the expecta-
tion of seeing Christ as he is ! of being made like Christ! of having the
whole image of Christ completely stamped on his soul and body, of being
made like unto his glorious body, and thus fitted for the eternal fruition
of Christ, and to be for ever with the Lord, what eftects must these truths,
views, and expectations produce in them ? Why verily the same as the
apostle here speaks of. And every man that hath this hope in him jniri-
Jieth himself, even as he is pure. The knowledge and belief of the same
gospel truths, will always, at all times, places, and ages, produce the
same most blessed efiects. They have not lost, nor will they ever lose
; any of their virtue and eflicacy, nor cease to produce their own genuine
and proper efiects on the mind : yet they will not produce these efiects
in unbelieving minds : nor will they produce these most blessed and glo-
rious effects in believing minds, any farther than they are received ; and
we are led to live in the believing views and apprehensions of them. It
is a defect in general with us all. We look to the effect just so far as
we have the experience of the same, or see it in others ; and judge of the
cause thereby. Yet it should be with us to look off" all the effects, to the
only cause which can produce them: and every truth revealed in the
everlasting gospel, spiritually known, believed, and received into the spi-
ritual mind, will produce its proper fruit and effect in the heart, life, and
conversation. But I proceed
2. To set before you, what effect the true knowledge of this vastly
important article of our most holy faith, hath, on every one that receives
and embraces it. The apostle expresseth himself on this part of the
subject thus, yind every man that hath this hope in him purijieth him-
self, even as he is pure.
1 JOHN 111. li. 343
Tliis is spoken universally. It concerns every saint. It reaches
and extends to each and every one of them : for it is such, and only such
that have Christ for their hojje. It is they, and they only, who are>now
the sons of God. It is they only who are to see Christ as he is. All
will see Him : but it is the saints only who will see Him as He is. They
will be fitted for this sight so as none besides themselves will be; for elect
angels will not see Christ in spiritual bodies ; whereas the saints will
have spiritual bodies, by the eyes of which they will see Christ ; and by
the ears of which, they will hear Christ. _A^l the whole body of Christ
which is the mirror and compendium of all perfection, will reflect a glory
and splendour on all the bodies of the saints ; send they will converse
with Christ in their bodies ; which will afford an infinity of satisfaction ;
such as will last for ever. All which will be peculiar to the elect of God,
of Adam's posterity. The elect angels will be spectators of the joy and
blessedness of the saints, and will be attendants on them : yet they will
not partake of the same, in their way and manner. All the whole col-
lection and congregation of saints will have a like participation in this
sight of Christ — In this one complete and perfect conformity to Christ —
In this complete glory union and communion with Christ, and he will
shine forth on them manifestatively, as he never did before. It is these
only who will be made like unto Him, by seeing Him as He is. It is
such, therefore, who, whilst they remain in a time state, alone have in
their own souls, the hope and expectation of all this. It is, therefore,
only such the apostle is here speaking of. He does not here address them
to be so and so ; but he declares what such and such are : and that, in
each and every one of the individual persons ; And every man that
hath this hope in him purijieth himself, even as he is pure. This text
as in union with the former verse, fully contains what this hope is, which
every man in the profession of Christ is influenced by, to purify himself
even as the Lord is pure; which hath been fully opened in the former
part of this Sermon ; yet it must not be dropped, because it contains the
whole foundation of it. All the believers in the Lord Jesus Christ are
here included and comprehended ; to shew this the apostle uses the term
every man : which brings it down to each and every individual believer.
He speaks of them, of each and every one of them, as alike influenced
with the hope and expectation of the glorious and Personal appearing of
Christ : of what would follow thereon : of the vision they would have of
Him : of the effects it would produce in them. Not that it follows from
hence, that all saints in the church militant are in their own individual
minds, favoured with the very same glorious apprehensions of what is
really contained in these most glorious subjects. No ; we cannot admit
of this, because it is not found to be the case. Yet this we cannot but
allow, that Christ, as Head, Lord, Mediator, Saviour, is one and the
same to them all : and they are all one in Christ Jesus : so that though
they do not all attain to the same full knowledge and comprehension of
Him, and of all which is revealed of and concerning Him in the everlast-
ing gospel, yet they being all equally united, interested in, and related
to Him, what the Scriptures give ground and reasons to expect of His
glorious appearing, and of the eff'ects which it hath produced, may, or
doth produce in any of the saints, may be considered as expressive of
what is inherently in the hearts of all saints, be it drawn forth into act
and appearance or not. It is in the heart of all saints to expect the
344 T JOHN- III. 3.
Personal appearing of Clirist ; yt-t in sucli as are babes in Christ, it oati
only be in embryo : but tliere it is : there can be no spiritual life witlioiit
it. Yet it may be without its being drawn forth into act and discovery.
So that this universal expression, may be very expressive and descriptive,
of what belongs to all saints as saints : of their one common faith and
liope — That Clnist is their one object and subject — That when he went
to glory, and whilst he continues in that state, his heart is here upon
earth : so his heart opened to them on earth, in the everlasting gospel,
liath carried np their hearts unto Him in heaven, and there is thus u
mutual longing after each otlier, in a real sight ot each other, and com-
munion with each other in the world of Glory. Hence the expectation
of seeing Him as He is, becomes to them so most truly desirable. Now
this produces in those saints in whom this expectation is wrought, effects
correspendent herewith. Every one, each individual which hath tliis
hope, or expectation wrought in him, by the Sjjirit of the living God,
that he shall see Christ, Personally, in the kingdom of Glory first, then
in the Resurrection state, in the New Jerusalem state, and in the ulti-
mate state; purijteth himself, even as he is jmre. He does not make
liimself meet for this sight, but he acts as one who is already made meet
, for it. He does not purify his body and soul from all sin ; but he acts
as one Avho is washed in the blood of Christ, and covered with the robe
of Christ's righteousness: -end he labours to live, md act, and think,
gcud speak, and walk, as one who expects to be clothed with immor-
tality and eternal glory. This is agreeable to what the Lord hath spoken
and commanded. " Let your loins be girded about, and your lights
burning; And ye yourselves like unto men that wait for their Lord,
when he will return from the wedding; that when he comcth and knock-
eth, they may open unto him immediately." Luke xii. 35, 36. The cftecta
of expecting the appearing of Christ, of seeing Him, and of being-
made like Him, are as follows. Such — it may be brought down to an in-
dividual, and be thus expressed ; such an one, will aim to be in a
state of fitness and readiness to meet his Lord — By dismissing all need-
less cares of a perplexing nature and kind — He will be laying aside
every weight, and the sin which doth most easily beset him — He will look
to Jesus as his object — He will make Him his subject. In a very special
manner he will be engaged in true spiritual mediations on the glories of
Christ. As he will account all things, seen and unseen, as nothing in
■compare with Christ; so he will more especially think and exercise his
mind on the Essential Glory of Christ — On the Personal Glory of
Christ — On the Relative Glory of Christ — On the Mediatorial Glory of
Christ — On the Glory of Christ's Saviourship — How He may be expected
to shine forth in all these glories at his appearing, and in his brightness of
splendour and Majesty, so as to shed and reflect the brightness of all this
on his saints. Most assuredly, true and scriptural apprehensions of these,
must be very suited to fit the mind of saints for the coming of the day
of God : as also an absolute renunciation of this jjrosent evil world, and
having the heart wholly lifted up above and beyond it. This will be the
eflect which will be produced in the mind, by holy and close meditations
on the things which are most closely connected with these subjects. As
he believes " the day of the Lord will come as a thief in the night; in
the which the heavens shall pass away with a great noise, and the ele-
ments shall melt with fervent heat, the earth also and the works that are
. I JOHN III. 3. 345
therein shall be burned up;" he will see and feel the propriety of the
apostle's address, " Seeing then that all these things shall be dissolved,
what manner of persons ought ye to be in all holy conversation and god-
liness, Looking for and hasting unto the coming of the day of God,
wherein the heavens being on fire shall be dissolved, and the elements
sliall meet with fervent heat? Nevertheless we, according to his pro-
mise, look for new heavens and a new earth, wherein dwelleth righteous-
ness. Wherefore, beloved, seeing that ye look for such things, be dili-
gent that ye may be found of him in peace, without spot, and blame-
less." 2 Pet. iii. 10 — 14. A true spirit, framed according to the true
scripture apprehensions of these subjects, and faith in them, must be
what John speaks of, when he says, And every man that hath this hope
in him purifieth himself, even as he is j^ure. It is true, we have to the
very present our natural and sinful infirmities : nor shall we ever be with-
out them, until we lay down these bodies of sin and mortality : this we
know and expect will'shortly be the case : our present meanness in con-
sequence of the same, in our own eyes, and tliat of others, is very great ;
yet what we know of the Lord Jesus Christ, of what He is to us, and of
what we are to Him, keeps us up. We are now the sons of God ; what
the consequence of this will be, and what it will produce in us, when our
Lord shall appear, we at present know not : but this we know — " that,
when he shall appear, we shall be like him, for we shall see him as he
is." And we know, from the effects which the knowledge of this hath
produced in our own minds, that every one that hath this hope in Christ,
in the appearing of Christ, and a real expectation of seeing Christ, and.
of being made like unto Christ, by seeing Him as he is ; such an one
will purify himself, even as Christ is pure : this is the very effect which
it will naturally and necessarily produce in him. The prospect of eternal
glory, to be enjoyed in the vision of Christ, and our real prospect and
hope of the same, will infallibly and invincibly increase communion with
the Lordj^aad promote holiness, and conformity to Him. It will be the
course and practice of every individual who is a member of Christ, and
hath Christ in him, objectively, and subjectively, he will on the footing
of his well grounded hope in Christ, of seeing Him, and being like unto
Him, by seeing Him as he is, be powerfully influenced to aim, at all
possible purity, in heart and life, in imitation, and conformity to Him,
in his superlative purity and holiness ; and this, not that we might be
holy, righteous, and pure, in the sight of the world; but be all this in
the sight of fellow saints, and thereby prove to them, and all others with
whom we converse, the mighty efficacy which the knowledge of Christ
hath in our hearts. This then is the eflPect the true knowledge of this
vastly important article of our most holy faith, hath on every one that
rightly receives, and embraces it. It is the means of promoting con-
formity through the whole man, and the whole of the new man in Christ,
a most blessed conformity to Christ. We are not conformed to Christ,
and then brought to know Him. No, not so ; but we are^first brought
.to know Him ; then to walk with Him; then to walk before Him ; then
to walk conformable unto Him : and as the increasing knowledge of Him
is let in upon the renewed and enlightened mind, so our delight in Him
is iticreased : our affection to Him excited. As his glory and unsearch-
able riches are more and more opened up, and we understand more and
mqre, of what we are to know of Him, and may expect to receive of
Y Y
346 1 JOHN III. 3.
Him, and his glory into oiu* n.inds, and shall enjoy of Ilim in personal
fellowship, this constrains us to purity ourselves, even as he is pure. He
hath washed us in liis own blood : that is our purity before Him : but we
expecting to stand before Him, we would be as a bride adorned for her
husband, «md put on himself, as our glorious apparel, «Thl be adorned
witli the full, and in the full exercise of all the heavenly graces of his
Spirit, perfumed with every celestial odour and fragrancy to meet our
Lord, when it shall be proclaimed, the marriage of the Lamb is come,
and his wife hath made herself ready. Atwl this hath brought me to my
last particular, which is this,
3. ^Vhat is contained in this? And every vian that hath this hope
in him imrifieth himself, even as he is i)v.re.
Mr. Romoine once said, he knew no rjrcatcr mistake than hxj con-
founding faith, and its fruits together. It is a great mistake frequently
made, to blend Truth and its effects, so as that the one is taken for the
other. Christ and his salvation, should be kept in their proper place.
The revelation of Christ, the knowledge of Christ, faith in Clirist, and
communion with Christ, should follow in their order : then the fruits of
faith, and these also in their order and decree. It would be for the real
benefit of the real saints of the Most High God, were these attended
unto, orderly, regularly, and as one actually depends and follows on the
other. A& in the grace part of the gospel, it is of great importance to
have the doctrines thereof stated rightly and properly, as they are re-
corded in the word ; isw as it respects the experimental, and practical
part of the gospel, it is of real importance to have the same, just as
correctly stated, as the grace part ; the one depends on the other: and
it is by the right state of both in our minds, much of our true experience
and practice depend^. It is a very sad prevailing error in the present
day; our good men are vastly fond of it; they really continue it: and
this is it — They all insist on a work of grace, which is not the very exact
semblance of the Truth as it is in Jesus; whereas, what the scriptures
speak of, is a work which is the exact copy of the grace of God, ex-
pressed in tlie word. It is the foundation of the same, created in the
renewed mind, by the Holy Ghost. Hence it is drawn out, fed, nourished,
strengthened, and quickened, as the doctrines of grace are preached,
opened, and explained. Another error is this — There is too much
preaclied about what is experienced ; or as they say, should be felt and
known inwardly ; or what must be the case, or all cannot be right with
the soul : all which is wrong; because this is not preaching Christ to a
sinner: atnl there cannot be any spiritual life in the soul, before Christ
is there; and the only way to discover if Christ be in any, is to preach
Christ unto them. Another mistake is, to lead people to their own ex-
perience,'■*H»d encourage them in it, and build them up in the same, in-
stead of leading and building them up in Christ. Another is, always
Hisisting on the fruits of faith, to the neglect of setting forth the Person,
work, worthiness, righteousness of Christ, and the fountain of his blood.
^ It is a very preposterous way to go by marks and signs, to point out a
man's interest in Christ. Some will be ready to say, what do you make
of the words before you ? Is it not the case here ? does not the apostle
say. And every man that hath this hope in him purifeth himself even
as he is pure. Pray what is this, but proving- interest in Christ and
glory, by an outward walk ? Stop you man ; it is not so. Indeed, in-
1 joiiN HI. 3. 347
deed it is not. Let you and me think of it as we may, the apostle says
nothing- of our must be, either this, or that. He is not on any subject
here which requires any proof of it from us. He is speaking of the grace
of adoption, and to the adopted sons of God— of what they would most
assuredly partake of: and that on the appearing of Jesus Christ — of the
blessedness of all saints at that time : they would then see Christ : they
would be made like Christ. This would be completed in each and every
one of them, by their seeing Him as he is. Now, says he, the know-
ledge of this, and a personal and particular belief of this, have a most
blessed effect on all the sons of God. This is the very genuine effect of
it : and every one, without exception, that hath this hope in Him, i. e. in
Christ, and that when Christ sliall appear, he shall be like him by seeing
him as he is ; such an one, purifieth himself, even as Christ is pure. Not,
that he may inherit this ineffable blessing ; or to obtain a right and title
to it ; or to ensure it to himself. No ; it is free grace ; yet it will issue
in eternal glory. It is all beyond the attainment of man : yet elect men
are to have the full enjoyment of the same. As they cannot but aspire
after it, so they cannot but be conforming to Christ in every thing, so
far as they are possessed with the true knowledge, faith, and apprehen-
sion of the same. Hence it is the apostle saith. And every man that
hath this hope in him purifieth himself, even as he is pure. He that is
jmre is Christ. Even He is the Hope of Glory. --Afid. it is his blood
which purifies the church, and sanctifies it, and makes it clean from all
sin. The purity spoken of in my text, is distinct from this: and I am
to explain the same. It is the effect of it, and this is what is contained
in it; viz. a conversation such as becometh the gospel of Christ: a con-
formity to Christ : such as can only be produced by the indwelling of the
Holy Ghost : twul which is the fruit of and flows from his own divme
workmanship in the soul : it is a conformity, in the which supernatural
grace is both exercised, and openly displayed. I should consider a great
part of it may be conceived to consist, in a most devout spiritual out-
going of the soul in fellowship with the Holy Trinity. In high admiring
thoughts of the Lord Jesus Christ, and in such contemplations on Him
as perfume tlie whole mind : sanctified the affections : made way for free
and intimate communion with Him ; so that hereby the heavenly and
spiritual aspirations of the heart are more and more manifested : this,
improving the mind more and more for heaven and glory ; hence, I con-
ceive, it is expressed by the term purity : and the saint is here said to
purify himself, as hereby he gets above himself, and all carnal entangle-
ments. He delights to draw nigh unto God: to converse with Christ:
to view Him. In all these most holy exercises, the Holy Spirit is pleased
to shed his most gracious influences on the mind. He lets in such light
on it, as makes known more of heaven and glory, than i^ ^cpliceived ^,
arid apprehended any other way. ^^kuv this, as I conceive, interprets
our text, and gives it its own proper gloss; aiid this without any mixture
of legality, or any thing of self. I will therefore here recite the whole
of my text, and then leave you to judge for yourselves, concerning the
light I have cast on the same. And every man that hath this hope in
him purifieth himself, even as he is pure. }^^ there is no means by
which purity of heart, and holiness in life and conversation are more
increased, and enlarged, than by being frequent at the throne of grace,
and in free and spiritual accesses to Christ Jesus. The more, and ofteuer
348 1 JOHN HI. 3.
we are in Chiisl's conii)any, tlie more we are assimilated into liis likeness.
We grow the more dead to all out of heaven, and the more desirous of
being- in heaven, because our best friend even Jesus is there. This is the
vay in the which we advance on to the city of the living God : where,
w])en we see him shine, as he now doth at the right hand of the Majesty
on high, it will cause us to long to see Him shine forth on his whole
church on the resurrection morning. One state of glory will succeed on
the other, and doubtless will each exceed the other: s»-as tlie glory of
Christ will shine out in each, aHtLso^s for it to be an increasing shine of
glory. May the Lord give the sons of God, the heirs of glory, increas-*
ing apprehensions thereof, and make the subject familiar unto them. It
is a most overwhelming consideration, that we, the .sons of God, are to
have the glory of Christ, shine on us, immediately on our entrance into
heaven, at the resurrection of our bodies from the grave of death, -and
during our continuance in the New Jerusalem state, -ffad in the state of
ultimate Glory, and that for ever. May the Lord give us such concep-
tion hereof, as may increase our desires after it, and whet our appetites
for the full fruition of it. Now, my dearly beloved, and longed for, I
must leave what I have tlius feebly hinted, and put together, with you,
to judge of for yourselves. I have aimed to open some of the glories of
Christ to your view, and give you little items of what you may with very
good reason expect from Him. It is the Holy Spirit only who can give
you real and glorious apprehensions of the subject, so as to draw your
whole souls with it, into real fellowship with Christ, who is the Lord of
Glory, and who will be the fountain and spring of eternal glory unto
■your souls and bodies for ever. I will therefore leave what is delivered
with you, for your instruction, improvement, benefit, and consolation.
May the Lord command his blessing on the same. I would just beg
your attention to this one remark — Vou will never have a greater appre-
hension of what future glory is, than when the Lord Jesus Christ is
pleased to shine on your souls, in a way of special and personal com-
munion. It is then you have a foretaste of what must be contained in
future glory. May the God and Father of our Lord Jesus Christ who is
blessed for evermore, give you to live much in the thoughts of future
glory : of what it will be, to be swallowed up in tlie vision of God, in the
Person of Christ, God-Man. He will be your perpetual Sun, who will
shine with everlasting light and splendour on you for evermore. The
Lord the Holy Ghost put forth his indwelling presence, glory, and in-
fluences within you, and fill you with all the fulness of God. Amen,
and Amen. Lord Jesus do thou say. Amen. And thy Name will
thereby be magnified. Even so, Amen.
1 JOHN 111. 4, 5. . 349
SERMON XXXVII.
Whosoever comndtteth sin transyresseth also the law : for sin is the
transgression of the law. And ye knoiu that he was manifested to
take away our sins ; and in him is no sin. — 1 John iii. 4, 5.
I coN'CEivE the apostle here beg-iiis a new subject — How siicli as are the
Lord's should avoid all sin : it being a transgression of the law of God :
so that in the commission of sin, consists the essence of all evil : and the
least sin, as we so express ourselves, is a transgression of the law. In
this and in the following verses, to the close of the 10th, the nature and
evil of sin are set forth, ^nd.that as being a transgression of the law of
God : as contrary to grace and holiness, as the work of the devil, and
as that which distinguisheth the two seeds, the children of God, and the
children of the devil. As this was written as a general, or catholic
Epistle, so all through it, the apostle writes unto, and distinguishes be-
tween two sorts of people who were under a profession of Christ. One
of these were born from above, the other were not. It is true he does
not particularly address the latter; yet he fully deciphers them; so as
they could not but know his true judgment of them : and most undoubt-
edly he knew this was the most effectual method of dealing with them.
He conceived it also, it seems, from his pursuing this plan throughout
the whole of this Epistle, the best way of laying even before the saints,
such instructive hints concerning sin, and its exceeding sinfulness, and
the danger of committing the least sin, as might be of the greatest use
and service unto them; whilst they would not be wounded with his de-
livery of the same ; he not charging it in the least upon them. I would
here venture to add, as the apostle, in and throughout this Epistle, writes
only to saints, so agreeable to the tenor thereof, he pursues his subject,
expressing nothing to alter this view of it. In the words now before us,
which are these. Whosoever committeth sin transgresseth also the law :
for sin is the transgression of the laiu. And ye know that he ivas mani-
fested to take away our sins ; and in him is no sin, we have the follow-
ing particulars.
1. Here is a general declaration concerning whosoever committeth
sin. What he doth. He transgresseth the law. Whosoever cojntnitteth
sin transgresseth also the law.
2. What sin is in its consequences, even in any act of it. »S?« is
the transgression of the law. It is, therefore, most carefully to be
avoided.
3. The antidote these saints had, which was allsufficicnt to bear up
their minds, and lift them up in holy confidence, above and beyond the
law, sin, and its curse. And ye know that he was manifested to take
away our sins.
4. The perfection of this, both as it may be attributed to Christ,
and his church also. And in him is no sin. No ; nor in his Church
cither, under gospel considerations.
This contains the outline of what 1 shall aim, if the Lord please, to
350
1 JOHN III.
set before you. May he be with me of a trutli, and bless the same both
to you, and me. The former part is most a\vful**M*«l solemn and tremen-
dous. The latter is most truly blessed and divine. It may be, tlje first
part may, in the hand of the Spirit, be made use of, that we may receive
the latter with the greater affection. I am
1. To observe, here is a general account, or declaration concerning',
Whosoever coinmitteth sin. What such an one doeth. lie trunsyresseth
the law.
By the law is here to be understood, the law of God, in and by
vvliich he hath commanded perfect and unsinning obedience to every pre-
cept of it: and pronounced an eternal curse upon each and every viola-
tion of it. Which law is as immutable as the nature and will of God :
it can no more change than God himself. What is styled the curse of
it, is the righteous displeasure of God against the evil which is expressed
by the term sin : and is the transgression of God's most holy law. Sin
hath been committed by the angels of God's presence. Some of them
transgressed his most holy law, and were everlastingly dannied for it.
Adam, the head of the whole human race, committed sin, and by it he
lost tlie image of God in which he was created, for himself, and all his
posterity. And to the present moment. Whosoever committeth sin trans-
(jresseth also the law. This deserves to be attended unto : to prevent
from sinning : to guard us against it : to keep us at the greatest distance
from it. The general extension of the words, leaves no one out : all who
conmiit sin are included in it. As in the former verse it was, And every
man that hath this hope in him purijtetli himself, even as he is pure : so
liere it is by way of contrast. Whosoever committeth sin transyresseth
also the lutv : for sin is the transijression of the law. They come from
the apostle's pen, as though he had some great design in them. No
doubt but he had some very particular end and design to answer by
them. I conclude he must, or he had not thus expressed himself. I
conceive thus from his peculiar phraseology, such as he did not use be-
fore. Whosoever committeth si)i. He did not himself allow the saints
were without it : they were not delivered from the body of it : tlie whole
inherency of it was in them : therefore if they were overcome with it, and
fell by it, this was no more than might be expected. 1 am in liopes,
therefore, we shall not have the saints overcharged : especially by this
apostle who loved them next to Christ himself; yet God forbid I sliould
soften his expressions. I know what he saith he will stand to. Let me
only say, I think he is here drawing a line of distinction between one
professor and anotlier. It was needful so to do in the apostle's day. It
is very needful in ours. Yet it needs peculiar light, peculiar grace, and
a peculiar spirit; because sharp cutting words must of necessity be used.
Therefore to use these in tlie name, fear, and cause of God, requires us
to be under the direction of the Spirit of God, lest our own spirits ap-
pear; it being an immutable truth, that the wrath of man, worketh not
tlie righteousness of God. Our apostle was divinely inspired, therefore
what he wrote was divinely directed, and also designed to answer some
very important purpose. It doth so in the following way ; it informs us
what transgression is — That to commit sin is to transgress — Tliat whoso-
ever committeth sin, is a transgressor; be lie who he may : he tramples
on God's holy commandment : he violates it : he transgresseth the law :
lie treats it as not worth regarding. Whosoever committeth sin trans-
1 JOHN 111. 4, .5. 351
f/ressi'th also (he law: just as all other sinners do, wlio live in the open
violation of the same. This leads me
2. To consider M'hat sin is in its consequences : even in any, in the
least act of it : yea, in any act of it : Sin is the transrjression of the
law. It is therefore most carefully to be avoided.
It may, therefore, be considered as one reason why the apostle
wrote thus — To give even us, and all the saints, to know the nature and
demerit of sin — Not to tamper with it : there being more evil in the com-
mission of sin, than we can ever conceive, or express. The true appre-
hension of which, is, through the grace of God, sufficient to deter us
from the same. Whosoever coinmitteth sin transgresseth also the law :
for sin is the transgression of the law. As the law is holy, just, and
good, and sin is tlie transgression of it, there must be that evil in the act
of sin, which can only be known, and estimated by God himself. He
only who knows all the good contained in his most lioly law, only knows
the evil contained in every transgression against the same. Here we can
be no judges. Sin in its nature and quality, matter and manner, may
seemingly to us, be more or less sinful ; yet it is one and the same as to
the essence of it. Herein it is we are ourselves so often deceived and
overcome by it. If we can dish up the sin we are in our own persons
most inclined to, so as to have the gross parts of it, so refined, as to
render it palatable, and that it may go down glibe, we are then able to
act the same ; yet as the nature of sin cannot be changed, so it is not the
less pernicious, because we have so contrived as to swallow it most easily.
It is in many instances so much the more poisonous. Sin is like a
poisonous plant. The root, the leaves, the every part is full of it. Be
it weaker or stronger in any part of it; yet it diffuses itself, in, and
throughout the whole. There is the nature of sin in every act of it : and
this more than we can, or ever shall be able to comprehend. Sin in
everv act of it, is the transgression of the law. When David was visited
by Nathan, and charged with his transgression, he is condemned for his
having despised the commandment of the Lord, and doing evil in his
sight, and with giving occasion to the enemies of the Lord to blaspheme.
One sin is big with innumerable ones. The commission of one sin
makes way for more : the consequences are sad : they are tremendous.
Sin is the transgression of the law, which when broken, so it must remain
to all eternity. We can never repair the dreadful break : we can never
undo what we have done amiss : yea, as it respects the guilt and pollu-
tion contracted by thought in our own minds, we can never cleanse our-
selves from the same. No ; not for ever. It becomes us who are under
a profession of the Lord Jesus Christ, and his everlasting gospel, to at-
tend carefully to all this — To avoid the commission of sin — To watch our
hearts — To be careful of our thoughts : all sin in us, originates in them :
hence the .wise man saith, Keep thine heart with all diligence ; for out
of it are the issues of life. It is by closely attending to our thoughts,
we may know what our hearts are. If we love and delight in thinking
on what is sinful, we are most exactly what we are in our thoughts. As
we delight to think, such we delight to be. There is more sin in thought
than any one of us can imagine. But I am not going to enter into this
subject any further; it being but the first part of my text, and as in-
troductory to what is to follow. Whosoever committeth sin transgresseth
also the laio : for sin is the transgression of the law. This is sufficient
352 1 JOHN- in. 4, 5.
of itself, in the liand of the Holy Spirit, to keep real saints from trans-
gressing- it. The expressions, committeth sin, I conceive it will be neces-
sary to notify them, as they seem to me to be big with important mean-
ing ; such as is not always before us ; yet, I will not touch them now :
still I here notify them, to signify, as we shall have words in the next
verse near of kin to them, and the very same as here, in verse 8, so it is
there I shall aim to throw all the light I can upon them, as 1 shrewdly
guess they are expressive of the devil's sin : or, sinning against the Holy
Ghost, that sin, which our apostle styles the sin unto death : it is so,
because there is no forgiveness for it, neither in this world, nor in
the world to come: which sin was committed in the apostle's day;
but it is not now. Why it was then capable of being committed, and
why it cannot now, you will have reasons deduced from the scriptures
given. Only suspend your thoughts on the same until we come to the
7th, and 8th verses : in the mean season, look on the item dropt, as what
will be taken up again in the next Sermon, which will be as an introduc-
tion to the 39th Sermon, in which the whole will be explicated. The
apostle had said to these saints, Whosoever committeth sin trunsyresseth
also the law : for sin is the transgression of the law : and adds. And ye
know that he was manifested to take awny our sins ; and i)i him is no sin.
Here is a most suited contrast — Sin — Christ — The transgression of the
law by sin — The taking it away by Christ. Sin is the transgression of
the law. Christ by his obedience hath magnified it, and made it ever-
lastingly honourable. What, therefore, now lies before me to discourse
of, as the remainder to my present text, is this — To speak of Christ, the
best of all subjects — Of what the saints knew of Him. This, according
to my before mentioned proposal, is to be set before you, under these two
following heads. 1st. To observe the antidote these saints had, which
was all-sufficient to bear up their minds, and lift up their hearts with
lioly confidence, above, and beyond the law, sin, and its curse. And
2dly. tlie perfection of this : both as it may be attributed to Christ; and
to his Church. And ye know that he ivas manifested to take aicay our
sins ; and in him is no sin. In my arrangement of these particulars, they
were the 3rd and 4th particulars : as such I mijst here conduct them, by
introducing them in this order. I come therefore in the
3rd. Particular of this present Sermon, to observe the antidote these
saints had, which was all-sufficient to bear up their minds, and lift up
their hearts with holy confidence, above, and beyond the law, sin, and
its curse. The whole of which is set forth in these words. And ye kmno
that he ivas manifested, to take au'ay our sins ; and in him is no sin.
He who was manifested to take away our sins is Christ. His mani-
festation was by Ids open Incarnation. He took away our sins, by the
substitution of his Person, in the room and stead of his people. Our
sins being laid on Him, He took them away by the oftering up of Him-
self: hereby he hath removed sin from us: and from his church also:
in :^be which the whole of our salvation, and purification from sin is com-
pleted. >4^d in the true, scriptural, and spiritual knowledge of this, there
is an all-sufficiency to bear up the mind, to lift up the heart with holy
confidence in God, above, and beyond the law, sin, and its curse. Tin's
is to be drawn forth into its distinct parts, and branches in this present
head. To be transgressors of the law, is dangerous : to be guilty of tlie
least sin, is to be transgressors of it ; to be lawless, or to depart from
1 joux iir. 4, :'). 353
tliat uprightness wliicli tiie law requires, is to transo'ress it. Clirist was
manifested in the Hesh, to deliver us from the guilt and power of sin,
therefore give yourselves not up to the practice of it : this is the
substance of both tlie verses, which I will here recite, that you may
see the truth hereof. Whosoever committeth sin transgresseth also
the law : for sin is the transgression of the law. And ye know that he
was ynanifestcd to take away our sins ; and in hitn is no sin. Whilst
not any thing which hath already been suggested before, concerijkig
what is to follow in the subsequent sermons, is to be dropped ; yet here
I am only to pursue my given order and plan. Therefore, whilst the
present affords me abundant matter, and requires very great and correct
order also, or much of the peculiarity and beauty of it will be lost; yet
the whole of the same, must be introduced as the apostle doth, and witli
his words. And ye know that he was manifested to take away our sins ;
and in him is no sin. It is very much like the apostle to the Corinthians,
who says to them, For ye know the grace of our Lord Jesus Christ, that,
though he was rich, yet for your sakes he became poor, that ye through
his poverty might be rich. It is bringing the whole weight and authority
of this great and most important subject on their minds. You saints,
says John, to whom I write, understand all these things. He of whom
I write, and the things concerning Him, of whom I write, have a most
blessed residence in your mind. You know all I write of Him, in your
own minds, from the word, and by the light and revelation of the Holy
Ghost, even before it liath dropped from me, and I have inserted it with
pen, ink, and paper, and by that medium conveyed the same unto you;
it is very satisfactory to me, it is thus with you : I therefore appeal to
you, as those who have inwardly in your own souls the knowledge of
Christ, and of what he hath done and completed in the days of his flesh.
Ye have an intuitive knowledge of Christ in your minds : it is exactly
for the subject and substance of it, with what is recorded in the gospel :
and ye know that our Lord Jesus Christ was manifested to take away
our sins ; and in him is no sin. I will, this being a most important
subject, and also a most precious and delightful one, enter on it: after
which I will aim to shew what there is in it, to lift up the mind of real
believers in the Lord Jesus Christ, with holy confidence in the Lord,
above all contained in the law, sin, and the curse, and beyond all they
are the subjects of, to an holy confidence in God. These are the effects,
but the subject which is first to be set before you, is the cause of pro-
ducing these : therefore let us give up ourselves, most chiefly to the clear
and right apprehensions of the cause. The Person of Christ, the Incar-
nation of Christ, the Sacrifice of Christ, his putting or taking away our
sins, these are the subjects mentioned here. It is recorded in this part of
my text. And they are of inestimable worth and value. There is no
subject in heaven beyond what is here expressed ; nor any blessing in
heaven which can exceed this mentioned — To be in Christ — For him
to prove the truth of this, that such and such were one with Him,
by his becoming incarnate to become their Surety, a»d to bear their sins,
and put them away out of the sightof law and justice : so as that they
should not be condemned for them ; by the Sacrifice of Himself. ""W4ty
my friends, you who are best qualified for it, I call on you, to search the
roils of Eternity, the Book of life, the acts and transactions of the Three
in Jehovah; and say, if you can find greater displays of grace than
7. Z
f
354 1 JOHN 111. 4, 5.
these ! God was in Christ, reconciling the world unto himself. Gad
so loved the world, that he gave his only begotten Son. When we were
without strength, Christ died for ^^s. When we were enemies, we were
reconciled to God by the death of his Son. He spared not his oicn Son,
but delivered him tip for us all. And whilst you are on this subject,
pray do not you hurry over it. Let these subjects be viewed and reviewed
over and over by you : and wlicn your hearts are warmed throu<ili and
through with them, then say, if there be any but the elect of Adam's
posterity are interested in this grace, as thus displayed, in the Person,
and throui^h the most glorious mediation of our most precious Lord
Jesus Christ? If there is no subject, no, not in heaven, in which the
riches of free, sovereign grace, are more gloriously displayed, than in
Christ, and Salvation by Him, then the gospel which is the open revela-
tion of it, is the mystery by the whicli it is revealed unto us. And in it
the unsearchable riches of Christ are contained : by tjlie wliich the whole
is set before us, and made known unto us : the whole of which is our
present subject, which the apostle thus sweetly introduces : And ye know
that he was ?nanifested to take away our sins ; and in him is nosin.
The elect of God, of Adam's posterity, were [n their own persons, in
Oieir creation state, without all sin. By their fall in Adam they became
sinners. As the elect of God,*»d one witli Christ, and in Him, they
were the beloved of God, and loved in Him with an everlasting love. In
the everlasting covenant, which obtained between the Tliree in Jehovah,
on their behalf, they were considered to be what tliey would be, in their
own natures, sins, and transgressions, by the fall, and their own actual
transgressions. To raise them up above, and beyond all they were
viewed and considered to be, under this consideration of them, the Trinity
in Unity were pleased most graciously to will to express their mutual loves
to them. This gave birlh to an everlasting covenant, ordered in all
things and sure : in consequence of which Christ was foreordained to be
the Lamb to be slain for sin. On the footing of this. He was immediately
proclaimed on the fall, and entrance of sin into our world. The sacrifices
shewed what his work was to consist in. The Prophets declared his
wonderful Person : they also expressed his astonishing acts and miracles :
and one for all the rest, made known, that He was to be Incarnate, •«n(J
live to bring in everlasting righteousness, and die to finish the trans-
gression, to make an end of sins, to make reconciliation, to make his
soul an offering for sin, and make peace with the blood of his cross. To
carry all tliis into act. He became incarnate ; this wonderful grace as
proceeding from the Divine Majesty in the Person of the Father, is thus
expressed. " For what the law could not do, in that it was weak through
the flesh, God sending his own Son in the likeness of sinful flesh, and for
sin, condemned sin in the flesh: That the righieousliess of the law
inight be fulfilled in us, who walk not after the flesh, but after the Spirit."
Rom. viii. 3, 4. The Lord Jesus Christ, the Second Person in the Self-
Existing- Essence, who was set up as God-Man, the Head and Mediator
of His church and people, before all time, and who was prophesied of by
all the prf)phets wliich liave been since the world began, was manifested
in the flesh, in the fulness of time: and this for the express purpose of
taking away our sins. This says the apostle ye know. If he was mani-
fested to take away our sins, then Iiow he hath done this, is very desira-
ble for us to know. i^>v in the present subject the following importan t
I JOHN III. 4. 5. 355
particulars are worthy of our consideration — Who hath taken away sins
— Whose sins are taken away — How they are taken away, it-is- our
sins are taken away. It is Christ hath taken them away. And' it »6 by
the sacrifice of Himself, he hath removed them from us. All this is most
assuredly included in these words, And ye know that he was manifested
to take away our sins; and in him is no sin. Christ, God-Man, was
the representative and substitute of his people. The Father laid their
sins on Him. He bore them in his own body, and was nailed with them
to the tree. He was made all the sin and sinfulness of all his people by
imputation. He sustained the whole curse of the law, which was the
true and proper desert and demerit of them. He sustained the whole
until it had wholly expended itself on Him : then he cried with a loud
voice, It is finished. It was our sins he bore: the sins of his members.
He became incarnate for this very purpose, with this very end and design
in view; He was manifested to take away our sins. Tiie expression, to
take away our sins, seems to be borrowed from John the baptist, who,
pointing to our Lord, said, Behold the Lamb of God, tvhich taketh
away the sin of the luorld. He could not have taken away our sins, if
they had not been on Him. They could not have been on him, if they
had not been laid on him. How and by whom they were laid on him,
is expressed in the following scripture. " Tlie Lord hath laid on him
the iniquity of us all." Isa. liii. 6. Of Him, Jehovah the Father spake
to Joshua the high priest and said, " Hear now, O Joshua the high priest,
thou, and thy fellows that sit before thee : for they are men wondered at :
for, behold, I will bring forth my servant the Branch. For behold the
stone that I have laid before Joshua ; upon one stone sliall be seven eyes :
behold, I will engrave the graving thereof, saith the Lord of hosts, and I
will remove the iniquity of that land in one day." Zech. iii. 8, 9. This
hath been so completely accomplished, that the Psalmist says, " As far
as the east is from the west, so far hath he removed our transgressions
from us." Ps. ciii, 12. This is most truly glorious and divine. This is
Salvation indeed. Our sins are removed from us. He who hath re-
moved them from us, is the Lord Jesus Christ. They are removed from
us, as far as the east is from the west : we stand before the Lord without
them. Great as all this is, yet if it b^possible it is exceeded by what is
expressed in the New Testament: the apostle saith, " For he hath made
him to be sin for us, who knew no sin ; that we might be made the
righteousness of God in him." 2 Cor. v. 21. Again, " Now once in
the end of the world hath he appeared to put away sin by the sacrifice of
himself. Christ was once offered to bear the sins of many." Heb. ix.
26. 28. These are salvation-scriptures. They have salvation in them.
They all prove our Lord Jesus Christ to be the true Paschal Lamb of
God. The antitypical Scape-Goat, who hath carried all the sins of his
people, into a land not inhabited, and abolished them all out of the sight,
and from before the Lord. The true gospel-knowledge of this, is the
f)illar and ground ofjaith. What is contained in it, is ainiiiflficient to
ift up the mmd orreaFbelievers in the Lord Jesus Christ, with holy con-
fidence in the Lord, above all contained in the law, sin, and the curse:
yes, and beyond all they are the subjects of: and this to an holy confi-
dence in God. These blessed effects of a complete and finished salvation,
I am now to speak of. And ye know that he was manifested to take
away our sins. A most precious, glorious, and everlastingly comfortable
366 1 jojiN 111. 4, 5.
truth, on which we may with the utmost safety rest our All. There is
everlasting purity in the blood of Christ. We have eternal perfection in
the Sacrifice of Christ. We have freedom from all condemnation in the
Death of Christ : with his stripes we are healed. Here we may safely rest.
In this we may be confident. We have herein all-sufficiency, to satisfy
all which law and justice could possibly require over and over of us. The
righteousness of Christ exceeds all the law could ever have demanded
of us. The Death of Christ contains a greater good than there is evil to
be found in sin. We have more in Christ than we have lost in Adam.
We have more to lift us up in Christ, than we have to be cast down for
in ourselves : so that as the Lord the, Spirit is pleased to open the subject
to our view, we see in every sense, that in Christ, which lifts us out of
ourselves, .iwwi off ourselves, tm*! raises us above ourselves, and beyond
all our sins and miseries, so >s that we may triumph over ourselves, in the
Lord, with joy unspeakable and full of glory. How can it be otiierwise ?
If we know that Christ was manifested to take away our sins, then we
must be without all sin before the Lord, If all our sins have been laid
by Jehovah the Father on Christ, .ft«d He hath borne them in his own
body on the tree, and removed them out of the sight of law and justice by
the sacrifice of Himself, then we cannot but be as free from the imputa-
tion of them to our persons as Christ now is. It is herein consists our
whole Salvation. ^e„are iij^ Christ \vhat He is. He hath borne our sins,
and cai'ried our sorrows. We have the benefit thereof. We are now
and evermore saved in Him, with an everlasting salvation. The know-
^, ledge of this to us, is life everlasting. We receive the knowledge of this
into our minds from the word of the gospel, and believe the truth of it in
; our hearts by the power of the Holy Ghost : this is manifestative salva-
> tion. In our living this, in the real and spiritual exercises of our minds,
? on the Lord Jesus Christ, we have full, clear, and undeniable evidence of
1 our personal interest in Christ, and all the blessings and benefits of his
I great salvation. This leads us going on from strength to strength, per-
J fecting holiness in the fear of God. It would be of real and unspeakable
^ advantage to us, were we to view salvation, abstracted from all the bene-
fits which result from it. We should look at it as it is : yea, we cannot
see the glory, worth, perfection, and excellency of it, unless we behold it
in Christ; and Christ as the whole of it, and the whole perfection of it.
We should look wholly at the Person, righteousness, and Death of Christ,
and see salvation here : then we should receive hereby such apprehen-
sions of the subject as would lead us off our own centre, and fix us on
Christ as our one immediate object and subject. He would then be our
All. It is not how often we hear Christ preached is a matter of moment,
• nor what we hear of Him : it is what wc receive into our minds concerning
j Him. We must first see Him in his complete and finished work, or we
shall never believe on Him for life everlasting. It is a question of eternal
importance, as it respects the well being of our souls in this present time
state, proposed by Mr. Romuinc in his Preface to his *' Walk of Faith :"
" Dost thou see the infinite glory of the Saviour's work, when he made
peace by the blood of his cross ? and does this silence guilt in thy con-
science?" It is the true knowledge of Christ, as revealed in the ever-
lasting gospel, which alone can remove the guilt of sin : it is this alone
can silence the clamours of conscience ; produce peace in it. Therefore,
tliis very point well deserves close application of thought : it is more
1 JOHN 111. 4, 5. 357
clearly stated in the word, than we are apprehensive of. We err, in
having to do with faith, or experience, or any fruits of grace of any kind,
before we have actually received the knowledge of Christ into our mind,
awFUre settled and established in Him. The blood of Christ is our pre-
sent, and will be our everlasting purification from all sin, in the sight of
God for ever and ever : and if He beholds us, everlastingly without all
sin in Christ, surely we may well believe ourselves to be so : especially as
we have his word for it : and he declaring therein to us, that the blood of
Jesus Christ his Son, cleanseth us from all sin. Jlup fij'th of the saints
unto whom the apostle here addresseth himself, was founded on know-
ledge. And ye know that he was vianifested to ta\e away our sins.
.2iMd the apostle includes himself as one with them, in the same knowledge
and faith. This brings me to my last particular, which is
4. To shew the perfection of this, both as it may be attributed to
Christ, and his Church also. And in him is no sin. And ye know that
he ivas manifested to take away our sins ; and in him is no sin.
There never was any sin in Christ : there never could be : there never
can be. He is, awd ever was, and ever will be, holy, harmless, undefiled,
separated from sinners, and made higher than the heavens. Yet Christ
once had all the sins of all the whole election of grace on Him by imputa-
tion, with all the various guilts, filths, and demerit contained in them :
and he became the one everlastingly efficacious Sacrifice for them : He
made his soul an offering for sin : the perfection of which was such, that
the whole were removed for ever, from the persons of the Elect, from his
own Person, and from before the Lord. Then there can be no sin on
Him now, any more than there is sin in Him : this there never was. It
may be, the apostle expresseth himself thus, to give an hint of the final
abolition of all the sins of the elect before the Lord, by the Sacrifice and
Death of the Lord Jesus Christ: as also of the complete purity of the
chm'jchj in the Person, righteousness, and blood of the Holy and Imma-
culate Lamb : and this being the immutable perfection of the Church, it
was very properly introduced after it had been declared. Whosoever com^
mittcth sin transgresseth also the law : for sin is the trans(jression of the
laiv. No words could come in better, than these : And ye know that he
was manifested to take away our sins ; and in hitn is no sin. This was
a cordial to real saints : nothing could be more reviving unto them : yea,
this last clause of the words, and in him is no sin, as they might be
attributed to Christ, and to his church also : a»d so a double satisfaction
might be derived from them. Our Lord hath pjjrged awjiy our sins by
the Sacrifice of Himself : this he hath proved; becauie~when he had so
done he sat down at the right hand of the Majesty on high. He had not
entered into heaven, if he had not been as truly without all sin imputa-
tively, as he was without all sin inherently. '" He was as truly without all
sin in Him on the cross, as He is without all sin before the Throne. Yet
He was not within sin on Him, when He was in the garden, and on the
tree. It was there he made an end of it, and washed his whole church in
his own blood, aa^ made her clean from all sin. Yea, his own blood
cleansed Him from all the sins which had been imputed unto him. He
is said to be brought back from the dead, through the blood of the ever-
lasting covenant : and in a sense, it may with safety be said, Clirist him-
self was purified in his own blood: a«^ if it was his acquittance, it must
be the church's also. A«d the church being in Christ, when he was
358 1 JOHN III. 4, 5.
made her sin, and he being clothed with her transgressions wlien he made
the atonement for her ; as he put away her sins by his one offering, he
must also have obtained His own discharge from them thereby. So that
lie being now without all imputation of sin, the church must be so too:
aaA'th-is on the footing of that sacrifice of his winch perfects for ever the
putting away of all their sin. In Christ is no sin. He is the Head of his
body the church. He is the representative of his Church. " Christ loved
tlie church, and gave himself for it; That he might sanctify and cleanse
it with the washing of water by the word, That he might present
it to himself a glorious church, not having spot, or wrinkle, or any such
tiling; but that it should be holy and without blemish." Eph. v. 25 —
27. According to this, ^e church is so incorporated into Christ, that
she in him, is without all spot beTore him : and what she is in his sight,
must be her glory and perfection. It is what he sees her to be, must be
what she really is. He says to her, " Thou art all fair, my love : there is
no spot in thee." S. Song iv. 7. The apostle sets forth the same important
truth, to the saints at Colosse in these words, " And you, that were some-
time alienated and enemies in your mind by wicked works, yet now hath
he reconciled, In the body of his flesh through death, to present you holy
and unblameable and unreprovable iiriiis sight." Col. i. 21,22. The
whole, as it respects the perfection of Christ's work, and the perfection of
the church in Him, are subjects for faith to be engaged in, t^ expressed,
and exercised on : it should be considered thus, in all our discourses
about it, and conversations respecting it : we should thereby avoid mul-
titudes of mistakes concerning these most sublime and important subjects.
It is not a carnal apprehension of the same, will be of the least use to us :
nor shall we inwardly be the better for these subjects, but as the Holy
Ghost is Iiimself pleased, to create proper ideas of them, in our renewed
minds, from the Sacred word, which, when he doth, this is his taking of
the things of Christ, and shewing the same unto us : and hereby it is, we
are established in the mysteries of grace, Sferf are built up in Christ, and
rooted and grounded in Him. The work of Christ is perfect : nothing
can be added to the same. .The" cliurch in Christ .is perfection itself:
nothing can be added to make her more so in Him. Clirist is delighted
to behold her in his righteousness and salvation. She is delighted in
beholding Him, Jehovah her righteousness, and Perfection, and to view
herself complete in Him. It is these views give the Spouse of Christ,
true contentment ; nothing short of this doth. In Christ there is no sin :
nor in the church of Christ, as viewed and considered in Him ; for if
Christ hath removed all her sins from her, and washed her from them in
his blood, where are her sins to be seen ? If she is clothed with his right-
eousness,-ftml she shines in his everlastingly glorious, and resplendent
righteousness, where is there any deformity to be seen in her? The
church was once under an eclipse, so was Christ. She appeared all de-
formity ; but out of this darkness, unto her, light arose, even when she
was in this very case. The Sun of Righteousness shone forth upon her :
so that it is day with her. She may therefore now well say, " I have
seen God face to face, and my life is preserved." Itjs \v|jij^ when we make
proper distinctions concerning what the church is in Christ^ and what she
is in her nature-self. Be she what she may, as considered in lier fallen
nature, this makes no alteration in the least in her, as considered in Christ.
It too often runs it into a natural subject to have so much to do with the
1 JOHN HI. 4. 5. 359
cliurcli, al)stractcd from her relation to Christ. Tlie Lord God never
views her, but as one with Christ: surely we should not either. Let us
not overlook how John treats this subject in this Epistle : he draws a line
of distinction between saints and others : he aims to feed the flock of
God: in so doing he fills up his office well. The prophet Isaiah per-
sonating the church of Christ, expresseth himself, as the mouth of the
church with this exuberancy of joy thus. " I will greatly rejoice in the
Lord, my soul shall be joyful in my God ; for he hath clothed me with
the garments of salvation, he hath covered me with the robe of righteous-
ness, as a bridegroom decketh himself with ornaments, and as a bride
adorneth herself with her jewels." chap. Ixi. 10. The same prophet ex-
pressing his zeal for the church, says, " For Zion's sake will I not hold
my peace, and for .Jerusalem's sake I will not rest, until the righteousness
thereof go forth as brightness, and the salvation thereof as a lamp that
burneth." chap. Ixii. I. All this makes way for saying, "Arise, shine;
for thy light is come, and the glory of the Lord is risen upon thee. For,
behold, the darkness shall cover the earth, and gross darkness the people :
but the Lord shall arise upon thee, and his glory shall be seen upon
thee." chap. Ix. 1, 2. May the Lord the Holy Spirit, lead us on, awd
into an increasing light and increasing knowledge of all revealed truth :
so ^s that we may see Christ's glory shine out in the same, according to
■what of Him, is revealed therein : by the which I mean, agreeable to what
such and such passages reveal, and contain in them of Him : for I do
not conceive they all reflect the same light and shine. I should for my-
self, like to receive into my own mind, clearly and precisely, the particular
light conveyed, by the identical revelation of the Lord Jesus Christ, con-
tained in each, and exactly according to that very passage of Scripture
through 'th(*! which I view him. May the Lord shine, if it please him, on
what hath been set before you, so a? that you may receive some light and
profit from the same : for that is the design and end of it. Which if it
does not promote, why my friends, then the whole falls to the ground.
The Truth does not by that means fall. No ; it is only the attempts of a
labourer in the Lord's vineyard. Truth is mighty and must prevail.
Yea, Truth is almighty, and it is immutable ; yet the usefulness of an in-
dividual Servant of Christ, may, or may not be profitable, whilst the
truths of the everlasting gospel are by no means in the least affected
thereby. This should be more particularly considered than it commonly
is ; creatures are but creatures : such as are new creatures in Christ, a»d
some of them are called to be ministers of Christ, and are useful in their
place, yet they should not be overrated : neither should they arrogate any
thing to themselves : neither should they think too much of themselves :
nor want others to think of them, more than is to be found in them.
Paul did not. I have nothing to do with any one. If I have or may,
through the grace of the Spirit, cast any light on the Scriptures, in my
poor and weak attempt to explain them, in and throughout this Exposi-
tion, I would bless the Lord for the same; whilst I would aim at this,
being well persuaded nothing depends of life and salvation on my poor
performance ; I would have the Reader know and remember this also. I
leave all to his serious consideration, and the Lord's blessing. Amen.
,360 I JOHN III. G.
SERMON XXXVIII.
Whosoever ahideth in him sinneth not : v:hosoever sinneth hath not seen
him, neither known him. — 1 John iii. 6.
The apostle lays clown this as the evidence of our loving God — our keep-
ing his commandments ; which consists in this, in a very special way and
manner — In an abstaining from, and in an invincible hatred against all
sin. This ; he makes use of the following motives to work upon them to
attend unto — Because sin is a transgression of the pure and undefiled
law of God : this was contained in the past Sermon : next, he useth these
arguments against it — Sin is the devil's work ; therefore it is abominable.
Christ came into our world to destroy it: therefore, it must be incom-
patible with being the children of God, to commit it. The commission
of sin, maketh men, and demonstrates them, to be tlie children of the
devil. Surely then, the children of God will not be found the commit-
ters of it. Surely then, such an one as is united to Christ, a believer in
Him, who is alive to Him by the power of the Holy Ghost, and is per-
severing in the good ways of God sinneth not. It must, therefore, be
concluded, that let the person be who, or what he may, as to profession,
whosoever sinneth hath not seen him, neither known him. This is the
apostle's conclusion on this subject: and this is the general outline of
these words before us. Whosoever ahideth in him sinneth not : whoso-
ever sinneth hath not seen him, neither known him. In the which we
have the following particulars.
1. The blessedness of abiding in Christ. It is a preventative to
sinning : so says the apostle. He pronounceth this in general terms.
Whosoever abideth in him sinneth not. Under this head I shall take up
the term sinneth, and aim to cast some light upon the phrase. We have
sin, and sinned before : but sinneth. is a word we had not before we
came to the 4th verse of this chapter. Therefore I shall be for making
some remarks on it.
2. A declaration concerning whosoever he, or they be that sinneth
or sin. Whosoever sinneth hath not seen Christ, neither known him.
Whosoever sinneth hath not seen him, neither knoivn him.
I will endeavour to explain the whole of this, as it respects the sub-
stance of the same. And then give you the general outline of the next
sermon, that the general connection may thereby appear, and you may
be in part prepared to receive what is then to be set before you. May
the Lord bless the design, that it may be both instructive and profitable.
Amen. Even so may it be, O Lord Jesus Clirist. I am
1. To set forth the blessedness of abiding in Christ; it is a pre-
ventative to sinning : this is the apostle's doctrine. He pronounceth this
in the words before us. Whosoever abideth in him sinneth not.
He received this from Christ liimself ; who said, " Abide in me, and
I in you. — If a man abide not in me, he is cast forth as a branch, and
is withered ; and men gather them, and cast them into the fire, and they
are burned." Johnxv. 4. 6. We have had our apostle, in the former
chapter, speak of what such an one as saith he abideth in Christ, ought
t JOHN in. (). d(H
liimself to <Jo — It becomes him to walk even as Christ walked. The
apostle would, that what the saints had heard from the beginning- of the
gospel, concerning the doctrine of the Holy Trinity should abide, and
remain in them. He would have them to abide in Christ, and in the
truths and doctrines of his grace. He exhorts them to abide in Him.
jBut in my text he makes a solemn declaration concerning such as abide
ill him : and the outward evidence they give of the same, Whosoever
abideth in him sinneth not. He had just before, in just such general
terms said. Whosoever committeth sin transgresseth also the law: for
sin is the transgression of the law. And ye know tliat he was mani-
fested to take aivay our sins ; and in him is no sin. Now, closely con-
nected with all this, he says, in the same general vv'ords, Whosoever
abideth in him sinneth not : whosoever sinneth hath not seen him, neither
known him. It is most undoubtedly decisive of, who are in Christ, and
who are not — Who, have not only the profession of Christ; but it is to
distinguish such as are, and are not, under the influence of Christ. It
must follow, the apostle must have had his reason for thus writing. And
it cannot be questioned, but there is to be found the same necessity for
discrimination now, as there then was : therefore, it cannot be amiss for
us, to take him for a guide in these matters. As it regards abiding in
Christ, as here hinted at, it respects a continuance in an holy profession
of his Name, Person, righteousness, sacrifice, salvation, and gospel. Tiiis
is very evident from these words. " But the anointing tohich ye have
received of him abideth in you, and ye need not that any man teach
you : but as the same anointing teacheth you of all things, and is truth,
and is no lie, and even as it hath taught you, ye shall abide in him.
And now, little children, abide in him; that, when he shall apjjear, tve
may have confidence, and not be ashamed before him at his coming.
chap. ii. '27, 28. This abiding in Christ is real blessedness. As the Per-
son of Christ, yea, the very doctrine concerning his Person, and tlie
revelation made of Him, to the renewed mind thereby, must render him
transcendently glorious ; which cannot be the case, where the professor
does not abide in the doctrine thereof; so the abiding in tlie true faith
of Christ, as expressed in every truth and doctrine of the everlasting-
gospel, hath its blessedness: and such persons as abide thus in Christ,
enjoy real blessings and blessedness. And this is one blessing — It saves
from sin. It is a preventive to sinning. Whosoever abideth in him sin-
neth not. There is a blessed unction and fragrancy shed on the mind of
one in Christ, whilst he is thinking on, walking with, and holding com-
munion with his Lord. So tliat the Lord Jesus Christ is his glory. The
Name of Christ is perfuming. The righteousness of Christ comforts the
mind. It guards and defends from all fainting fits. The work of Christ
is very animating. .The real possessor of Christ, who lives by the faith of
the Son of God, is saved from the love, the guilt, the power, and do-
minion of sin, as he lives, and walks by the faith of the Son of God,
So that the person who walks in Christ, is saved from the practice of sin :
from falling into sin : it prevents his sinning. He cannot sin so long as
lie is keptabiding in the faith of Jesus, alive to the grace of Jesus, de-
pendant on the arm of Jesus, and living in real communion with the
Lord Jesus. This is the general and positive declaration which the
apostle utters, and expresseth in the words of the text. Whosoever
abideth in him sinneth not. Whosoever is one with Christ, united to
3 .1
3G'2 I JOHN III, 6.
Him, has a spiritual, experimental knowledge of Ilim, and acquaintance
■with Him, «iu:l real fellowship and communion with Him, in his lifcj^
death, burial, resurrection, ascension, and priesthood and life in o;lory :
such an one sinneth not. Yet we must not suppose sucli an one without
sin. No; nor must we conceive such an one incapable of sinning: nor
must we conceive the apostle is here contradicting himself, who said in
the 1st chapter of this Epistle, " If we say that we have no sin, we de-
ceive ours(ilves, and the truth is not in us. If we confess our sins, he
is faithful and just to forgive us our sins, and to cleanse us from all un-
righteousness. If we say that w-e have not sinned, we make him a liar,
and his word is not in us." v. 8 — 10. Most assuredly we must not con-
sider the apostle here to contradict himself; yet it must be allowed he
speaks most positively in both places : and here in very universal terms,
Whosoever comndtteth sin transgresseth also the law : for sin is the
transgression of the law. And ye know that he was manifested to take
away our sins, and in him is no sin. Whosoever abideth in him sinneth
not. As there is no man liveth and sinneth not ; and it is here asserted
■whosoever abideth in Christ sinneth not, I think we must be at some
pains to clear this up. For most certain it is, the saints of the Most
High God fall into sin : yea, into their old besetting sin : neither is there
any promise in all the Bible which assures them they shall not. It is,
therefore, absolutely necessary we should understand the apostle here,
lest we sink under the weight and guilt of our constitutional sin, into the
■ which real saints fall : and, it may be, much oftener than they conceive.
There is no evil in the apprehension of a real believer in Christ, like unto
sin : his own sin in particular : the inbeing of it in him, is hell : his being
at any time carried away with it, is to him a present and perfect hell.
He does not sink into desperation under it; yet this is because he knows
Christ was manifested to take away the sins of his church, and that in
him is no sin ; <md that he is always, in the full virtue of his most pre-
cious blood and righteousness before the throne on his behalf. Yet this
■is not the subject the holy apostle is here upon. No; it really is not.
He had treated on this in tlie second chapter, in the first and second
verses of the same. He is here speaking of a course of sinning: and
such is the general interpretation of this scripture. Whilst this cannot
be denied, yet I cannot say this satisfies me to be the full meaning of the
W'Ords. I am, therefore, disposed to take up the words here, and, in a
very particular manner, this peculiar term the apostle makes use of,
sinneth, hoping hereby to find out more precisely and expressly, what he
means hereby. He savs, Whosoever abideth in him sinneth not. The
him is Christ. Whosoever abideth in Him, must be a believer, or be-
lievers. The abiding here spoken of, must be a continuation in the pro-
fession of his Truth and ordinances: and the apostle says, Whosoever
abideth in him sinneth not. Now I would observe the word here used,
is very singular; and not used by him in this Epistle but once before,
and that in verse 4th : it is the word sinneth. Our Lord Jesus Christ
says in the 8th chapter of Johns Gospel, to certain Jews which believed
on liim, " If ye continue in my word, then arc ye my disciples indeed ;
And ye shall know the truth, and the truth shall make you free. They
answered him, W^e be Abraham's children, or seed, and were never in
bondage to any man : how sayest thou, Ye shall be made free? Jesus
answered tliem, Verily, verily, I say unto you, Whosoever committeth
I JOHN III. 6. 363
sin is the servant of sin. And the servant abideth not in the house for
ever : but the son abideth ever. If the son therefore shall make you free,
ye shall be free indeed." v. 31 — 36. I conceive the apostle spake the
words in my text from his Master; and had in view what our Lord had
also in that very chapter. He seems to me to be just as deliberate, to
bring it out, as our Lord was. I gave an hint when this tvord was
touched upon in the preceding- Sermon, that I conceived it seemed to
me, to have respect to the unpardonable sin, that I should take it up
again, and more fully express myself upon it, when I came to Sermon
39, which will succeed this which I am now upon. I shall here only
make some general remarks on it : such as these — The word sinneth im-
plies a continuation in it. It is not a mere act of sin, which may never
be repeated : but such an act of sinning as can never be exceeded ; and
which leaves no room nor place of repentance. Again, when the apostle
mentions the devil's sinning he doth it by the very same word. He that
comrnitteth sin is of the devil ; for the devil sinneth from the beginning.
V. 8. And our apostle speaks of a sin unto death, chap. v. ver. 16.
Now these expressions sway with me, and by them I am led to conceive,
these expressions. Whosoever comrnitteth sin — Whosoever abideth in him
sinneth not, must have some very peculiar meaning in them, which is not
obvious to every reader : and I conceive will be confirmed when we come
to open the 8th verse. I would also suggest ; if it be not so, why does
the apostle make mention of the sin unto death, if he no where gives an
account of the same, either directly, or indirectly? This is my question
to you ? Surely he wrote not one sentence in it, but is of vast import-
ance, it being given from the infallible Spirit of God. I will therefore
inform you, having made a provision for the same, by these short ob-
servations on the word sinneth in the past, and in this present discourse,
that, if the Lord please to spare me to the next Lecture morning, I in-
tend to give you an account of the sin against the Holy Ghost, which, as
I conceive, is the very same, with what our apostle designs by the term
which he uscth, when he says. There is a sin unto death : I do not sag
that he shall pray for it: that is, could it be certain any had fallen into
it, they were not to be prayed for. I would have you suspend your
thoughts on this subject : wait and hear what may be delivered on the
same. I Avill endeavour to give you my views of it from the word : I will
not read any commentary, or commentator on it. And when you shall
have heard what I may have to say on the subject, even then, I shall be
very far from aiming to sway your judgments. It will be then with you
to receive or reject the same, as you yourselves think fit. Having gone
over the first part of my text. Whosoever abideth in him sinneth not, and
shewn you the blessedness of abiding in Christ, with the blessed effects
thereof— That it is a preventative to sinning : and having also taken up
the word sinneth, and made some observation on the same, I proceed to
my next general division of this present Sermon which is this.
2. To set forth this declaration of the apostle in the words of my
text, concerning whosoever he be, or they be that sinneth or sin : who-
soever sinneth, hath not seen Christ, neither knoivn him : this is a very
solemn and positive assertion. Whosoever abideth in him sinneth not:
whosoever sinneth hath not seen him, neither knowyi him.
When we read such declarations as these, it becomes us, to set our
hearts and souls most seriously to ponder on them. They are not as so
364 1 joiix in. 6.
niany scare-crows to frigliten us : but tliey are as so many marks to direct
us : so >§ that we may avoid falling on those rocks and quicksands, on
which many have foundered. For whilst there can be no falling from
the grace of God : nor from the grace of the doctrine of God our Sa-
viour ; yet there may be a falling from the doctrine of grace and salva-
tion, notwithstanding our p'ofession of it. Tea, there may be a falling
into damnable sins, and errors, such as may be to the destruction both
of body and soul. It is to prevent this, so many scriptures are engaged,
and employed, as cautions, warnings, exhortations, and examples. It
is not as if the elect could finally miscarry : but it is that none under a
profession mav deceive themselves t as if a bare, empty, noisy profession
of Christ and Truth, were undeniable evidences of interest in Christ: as
if this was all the fruits that union to the Person of Christ, salvation in
Christ, and communion with Christ produced. The apostle who was as
full of these most important subjects as one man could possibly be, is
very greatly concerned, that all who were favoured with the true know-
ledge of Christ, should express and exemplify, the efficacy, and effects
of the same, in their lives and conversations. They lived in a day, in
*^£ which errors abounded. They were kept from the same. They knew
every tiling opposite to Christ and his Truth, was a lie. They therefore
avoided it. They knew the holiness of his example, gospel, ordinances,
and precepts, forbade all acts and sorts of sins, andsinnings. Yet on
either hand of them they were surrounded with persons, who were dis-
posed, notwithstanding tliey professed the same gospel, to live and who
lived in sin : were swallowed up in a worldly spirit : some of these were
immersed in errors; even such as were in their nature damnable. Now
seeing this was the case in Johns time, it made way for him to write as
he here doth ; so^^as to make a clear and proper difference between one
who feared God, and one who feared him not. And as all tlie churches
had chaff, as well as wheat in them, lience it is, he comes down indivi-.
dually in his discrimination — to whosoever: including personally, and
comprehensively, each and every one. IVhosoever sinncth hath not seen
him, neither knoiun him. This is close work. Sin is the object of God's
invincible hatred. It is the transgression of his law. It is an opposition
to his most holy will. It is contrary to Ids nature. It is the work of the
devil. It was what Christ came into our world to destroy. Therefore,
whosoever liveth in tlie practice of sin ; he never had a spiritual sight of
Christ. Such an one never knew Christ. If he had, he could not act
as lie doth. Whosoever ahideth in him sinneth not: whosoever sinneth
hath not seen him, neither knoivn him. Beloved, this is most truly
apostolical. It came from the pen of John, the disciple whom Jesus
loved. It may be relied on as the truth : yea, it is the very effect which
the knowledge of the Truth produces. No one who knows Christ can
live in sin. No one who hath communion with Christ, and the Father
in Him, can connive at sin. Such an one cannot make a life and busi-
ness out of sin. Sin is not the element in which he lives: nor can he
enjoy himself, in the practice thereof. He is out of the kingdom in ti»e
which sin rules and reigns, and carries all before it. He may be over-
come by it; but he cannot be conquered. It is impossible. Thft pro-
mise is, " Sin shall not have dominion over you : for ye are not under
the law, but under grace." Rom. vi. 14. This is Johns doctrine, as it
was Paul's. Therefore, whilst he never saw any onc; who was without
I JOHN III. 0. 365
sin, except liis Lord, yet he is fully persuaded, all who are made ac-
quainted with the Lord Jesus, and brought under the mighty power and
influence of his grace, are not under the reigning power and influence of
sin. Neither can they be. It is this makes an essential distinction be-
tween them and others. There may be no distinction in other respects.
They may, for the form of profession, be the same as others ; and others
as to the form of words, sav the same with themselves; yet what makes
such a difference as will finally separate each other in the invisible state
is this — the one are saved from the guilt, love, and power of sin, the
other are not : they have their bye ways of sinning : howsoever they may
outwardly appear; even to the churches to which they belong. It de-
serves here to be mentioned, that as there are two sorts of professors in
the church of Christ, so such of them as live in secret sin, and indulge
and connive at the same, are thus spoken of by the prophet. " As for
such as turn aside unto their crooked ways, the Lord shall lead them
forth with the workers of iniquity : but peace shall be upon Israel." Psa.
cxxv. 5. There is no making a profession of Christ, and not being so
noticed, as for the Lord himself to make a full discovery of who, and
what such and such are. This is discovered in the following way — It
pleases the Lord, to leave us to our own wills, and affections : when we
are under temptations what we are inherently is discovered : if the power
of sin was never broken in our souls, by the omnipotency of divine grace,
it will most certainly lift up its head, in such seasons. And as he' who
contemneth little things will fall by little and little ; so tampering witJL
jconsUtutioiiaj^sin, makes way forfalHngby it, and falling under it : and in
the case of many, they are so brought under the same, as to be slaves
hereunto ; and the Lord in his righteous providence makes way for the
discovery of it : so that it, at times, brings about excommunication, and
an extermination out of the churches. In the apostle's day, there were,
as I conceive, some who sinned against the Holy Ghost : of these it must
most assuredly be said, they had not seen Christ, neither known him.
Yet leaving them aside for the present, I should like to take some notice
of these expressions here before us — That such and such had not seen
him, neither known liim. I will recite the whole of the text, tliat what
I may further say of it, may the more clearly appear. Whosoever abidetk
in him sinneth not : ivhosoever sinneth hath not seen him, neither known
him. To see Christ, I should suppose, does not here refer to a corporeal
sight of Christ : but a spiritual sight and apprehension of him. Agreeable
to which the apostle Peter says to those whom he wrote unto, " Whom
having not seen, ye love ; in whom, though now ye see him not, yet
believing, ye rejoice with joy unspeakable and full of glory." 1 Epis.
i. 8. There is a knowledge of Christ, and a sight of Christ, which real
saints are favoured with, which hath such a reality in it, as cannot be
put down, or exceeded, except it be by a vision of Christ within the vail.
When all this is said, it is without the least enthusiasm. We read of
seeing Jesus — of looking unto Jesus — of beholding Jesus : and all this
believers in Jesus are favoured with ; which must wholly come from the
Holy Spirit's making a revelation of the Person of Christ to the mind.
This must be from the everlasting gospel. It must consist in the Holy
Spirit's taking of the things of Christ, and shewing the same unto us.
Now we cannot believe and trust in an unseen Jesus : if we cannot, then
we must have the knowledge of Christ let in upon our minds. This can
366 1 Joi»N 111. 6.
be from none but the Holy Spirit. He cannot do so, but by a medium
suited to convey the knowledge of the Person and knowledge of Christ,
and his salvation to our minds. Now what medium can this be, but the
everlasting gospel, in which the whole of Christ is contained ; in which
his full glories shine forth ? surely it must be therefrom : and we may be
confident it is from hence : because the apostle says, " we all, with open
face beholding as in a glass the glory of the Lord, are changed into the
same image from glory to glory, even as by the Spirit of the Lord." 2 Cor.
iii. 1 8. •*Hcii hereby we are enlightened into the true knowledge of Christ,
and bwefeom may be said, to know him : ««« from the same, it may be
most truly said, we have seen the Lord We have had spiritual appre-
hensions formed in our spiritual minds, of his worth, glory, excellencies,
and perfections ; so as to be drawn after Him ; to have our minds engaged
with Him, and fixed on Him, for life and salvation, and eternal glory.
This is alone peculiar to saints : yet as they cannot but speak out in
Church assemblies concerning such sights and apprehensions of the Lord
and Saviour ; others may take up their words, and make use of the same
as their own : yet, says the apostle, there is not one who really knows
Christ, that lives in sin — No one who has seen Christ, is a slave to his
own lusts. Whosoevei' sbineth hath not seen him, neither knoicn him.
A true knowledge of Christ, gives a death blow to sin. TJiere can be no
communion between Christ and us, carried on in us, by the Holy Spirit's
taking of the things of Christ, and giving us the true, spiritual knowledge
of the same, and we living over the same in our minds; and we living in
the commission of sin : it is impossible. Ae^ I am exceedingly pleased
with the apostle's expression. We are too apt to lay all our emphastis on
inherent grace. It is sometimes suggested, as if the knowledge of Christ,
and the gospel, were subjects which took us oft' our guard, and made us
careless. Yea, some will almost say, such know too much of Christ, and
the gospel, to be afraid of sin, or to be real practical christians. This is
to express a great deal of ignorance. The truth of the matter is this.
The devil is well pleased if he can keep, by any means, saints as well as
sinners, from Christ. ^Apd he docs this as effectually as he would wish
to do, when he can legalize the mind, so as to engage it on any subject
but Christ, grace, and salvation. 1 am therefore very much pleased with
the very expressions, of knowing, and seeing Christ : as they convey to
the mind, that which is of such vast importance : and also as they shew
that it is for want of spiritual knowledge, views, and supernatural
perception of Christ, that so many things are amiss in such and such, as
are under the profession of Christ, and his gospel. Living on Christ, is
the only way to live down sin. This is the way to all practical godliness.
To live in sights of Christ, is the very preservative from inward and out-
ward corruptions. To be truly engaged in spiritually beliolding the
glories and perfections of the most blessed Immanuel, is the only means
to preserve us, pure in heart, undefiled in life, and unspotted from the
world. It is an eternal truth, and may we receive it as such, that,
Whosoever abideth in him sinneth not : n-hosocver sinncth hath not
seen him, neither known him. What is this but saying, that the true
knowledge, and real sights of Clirist, are the greatest blessings we can
enjoy in this world, and during our continuation therein — That nothing
can be a greater curse, than to be a Christless professor: none knows
what he may fall into : nor when and where he may stop ; a bare pro-
t joH\ III. 6. 367
fesslon will not keep him long. He will, he cannot but, if left to himself,
become a piey to those lusts and corruptions which are most natural
to him : which will all serve to prove he knows not the Lord Jesus
Christ: nor ever had the least spiritual idea of him. I fear the present
day, and churches in the present time, swarm with sucli. We have a
great deal of natural religion, and very little of supernatural. As to
want of the true knowledge of Christ, and spirituality, we cannot but be
sensible of the very little of this that is to be found amongst us, and
throughout our land at present. If the true knowledge of Christ, is the
only preventive of sin, and sinning, then let us make a proper use of
this. Let this be the bar with us, to distinguish between one and an-
other— Such an one knows Christ — Such an one does not. How is this
to be known ? By what he is, and acts. If he being in Christ, acts as
a new creature, and lives down the world and sin, by looking to, and
living on Christ, this is good, clear, and outward evidence for Him. If
he lives in sights of Christ he will be a spiritual man : this he will' out-
wardly evidence, by speaking spiritually of Christ, and as one who really
and inwardly knows him. To see Christ, to know Christ, there is a vast
importance in this. All the gospel, as it respects wliat we are made the
partakers of is herein contained : for in the knowledge of Christ, we have
the Father's love, and the Spirit's grace: fKjd^ when we have communion
with Christ, we enjoy the Father's love, and the consolations of the
Holy Ghost. But once more to glance on the last part of my text.
Whosoever sinneth hath not seen him, neither known him. Let this be
noticed — The apostle is not here speaking of such temptations as are
common to man. All the saints are liable to sin : it is the Lord alone
who can preserve them from falling. And' when they are fallen; it is the
Lord who alone can raise them up. I have already suggested my
thoughts concerning this word sinneth, and I have yet more to say; but
this is to be omitted here; only having finished my two general heads of
this discourse, I will now give you the general outline of the next Ser-
mon, that the general connection may thereby appear, and you may be
in some sort prepared to receive what is then to be set before you. The
words of the text will be the two next succeeding verses. The words are
these. Little children, let no man deceive you : he that doeth righteous-
ness is rir/hteous, even as he is righteous. He that committeth sin is of
the devil : for the devil sinneth from the beginning. For this jmrpose
the Son of God teas manifested, that he might destroy the ivorks of the
devil." It appears to me, this scripture, in the opening and explaining
of it, will give a very suitable and proper opportunity of shewing how the
devil became a sinner : what he fell from : the consequences of his fall :
what is related in the scriptures concerning the same. Then how he
overcame us, i. e. all mankind in our nature head. Then the nature of
the difference between his fall, sin, swet sinfulness, and ours. This will
lead on to the consideration of his continual sin and sinfulness, and that
he never ceaseth to commit sin. You may perceive it will be a long sermon.
I hope not an unprofitable one. When the subject of all now suggested
is gone through, then I shall give you some account of the state of the
church in, and after Christ's ascension, iu the days of the apostle — What
dispensation of the Holy Spirit, the church was then under — That then in
some instances the sin against the Holy Ghost was committed ; yet I shall
pronounce, it cannot bej now : reasons will be given for this ; so that you
368 , 1 juiiK in. (>.
need not be afraid of any tliin|^ which \rill be delivered, as thoiigli it were
going to be pronounced you are the subjects who have committed it.
I do love to unclerstand what 1 read : and I most assuredly should be
most truly glad to have a more enlightened, and enlarged mind into the
whole word of God, that I might be the more useful in my ministrations
of the word of Truth. I conceive, that in going through an Epistle, like
this before us, there is an opportunity of more enlargement of mind, than
when one single text is only preached upon ; because the strain and sub-
stance of the whole scope of the Epistle being kept in the mind, the
thoughts must be the more particularly exercised: and what is styled
practical, experimental divinity, standing in its due place, it appears in
its full and proper glory and excellency : no doubt being to be made, of
the greatest propriety and regularity, in the placing all these in the Sacred
page, seeing the Holy Ghost himself most graciously directed in the
arrangement of all these, as He also did to the subjects themselves. 'SUui.
He being the glorifier of Jesus, and his rule to glorify Him by, being the
revelation made and given of Him in the everlasting gospel, surely he
would not act contrary to this great end, by permitting any one subject,
expressed in the scriptures of Truth to frustrate such great and most in-
valuable end. Indeed, in what is styled the practical and experimental
part, Christ is most truly glorified ; yet in a different way, than in what
may be styled the revelation part of Him : in ti**. which he shines forth
in the fullest blaze of his Mediatorial Majesty, greatness and excellency.
As the revelation of Him in the heart, and to the mind, and the eternal
Spirit realizing the same, and making it etiectual, it is Lereby, ancMrom
hence, Christ being known, received, ^Md fed and feasted on in the
heart, that the life, tempers, and walk, are rendered in some glorious man-
ner, and measure conformable unto Him: which is a glorifying Him,
with our bodies and spirits which are His. I consider this Epistle, in
very many parts of it, an exemplification of Christ in his Church : so that
it may be looked on as a glorious correct model of a saint ; the whole of
which, as set forth here, is the fruit of real communion with the Lord
Jesus Christ, and the Father in Him, through the Spirit. We want to be
enlightened into this great subject, and to be under the power and autho-
rity of it continually ; this would influence us in all things. There is jxo
love to sin, nor relish for sinful pleasures, when we are en gagecTm heart -
warming-meditations on Chrigt, and the Father's love in Him : this is the
very foundation of what is before us. The apostle began his subject,
with calling on us to behold the love of God our heavenly Father, in the
grace of adoption : in his giving us the title, and bestowing on us the pri-
vilege of calling us, and making us his children. He would have the
mind fixed on this great and inestimable grace. Beloved, says he, now
are wc the sons of God. Surely nothing can go beyond this : many glo-
ries will issue out of it : but the grace of sonship exceeds them all : they
being the fruits of it. The cause must ever exceed the effect: if it must
here, then all spiritual blessings proceeding from the love of God, should
be by us esteemed, from the greatness of that love wherewith the Father
hath loved us, out of which they all flow. It is well for us to view them
in their great original. The Father having loved us in Christ, and loved
us with the love wherewith he loves Christ, hath bestowed on us, all spi-
ritual blessings in Him. We are now in the actual possession and enjoy-
ment of them, in our measure and degree, by the indwelling of the Holy
1 jt)iix in. G. 360
(jhost. We are waitinp^ for the coming of our Lonl Josus Christ uiito
eternal life. In the prospect of which, and agreeable with our hopes in
Him, we purify ourselves, even as he is pure. We cleanse ourselves front
all filthiness of flesh and spirit, perfecting holiness in the fear of God : all \
which is the blessed fruit and eifect of Lookinr] unto Jesus, and living in j
close and intimate communion with Him : this keeps us from sin, and |
sinning. Our whole liopes for everlasting discharge from all sin, yea,
from the very inbeing of it, in the Lord's time, and way, are founded on
the sa(-rifice of Christ. We know that he was manifested to take away
our sins, and in him is no sin. And' when he appears we shall be
like liim, for we shall see him as he is. Tliis is our hope : aiidfr^^n* hence
we are going on from strength to strength, and from conquering unto
conquer. ^JjC^uia. from these considerations, the apostle writes as lie
does : to keep up the true and proper distinction between the true Chris-
tian, and nominal one : between him who walketh according to the gos-
pel, and ordereth his conversation aright, and him who doth not. Who-
soever coynmitteth sin transgresseth also the law : for sin is the trans-
gression of the law. And ye know that he was manifested to take away
our sins ; and in him is no sin. IVhosoever abideth in him sinneth not:
whosoever sinneth hath not seen him, neither knoivn him. Having as
well as I could, thus given you the general account of what is contained
in the words before us, I leave the whole with you. and for the Lord to i
bless, as it may seem good in his sight. A»4- would just touch on the ''-J
outline of our next Sermon, and add to what hath already been said on
the subject in this, that when the nature of the sin is opened, and some
examples and instances given from scripture of such as have been guilty
of the same, I hope the minds of all truly serious persons will be relieved
from all fears concerning their having any thing to do with it, or fear from
it. I most certainly should not have fallen on it, had it not thus come
before me. I shall treat on it as clearly, and scripturally as the Lord may
be pleased to assist. I shall lay down my statement of it with the
greatest simplicity: and thil wholly from the scriptures, and in close
agreement with them. This also will be the case, when I may come on
to express the guilt of it, and tremendous curse annexed to it. It will I
suppose be a long Sermon. It is therefore, I have said so much about
what may be conceived by you, in this outline of it, that you may have
in your own minds, beforehand, what you are to expect. My friends,
the gifts and callinij-s of God are without repentance. Christ and his
church are one. They cannot be separated. Against neither can the
gates of hell prevail. No child of God, can ever commit the sin against
the Holy Ghost, which our Lord speaks of as unpardonable: otherwise,
the Holy Ghost being God, equal with the Father and the Son, every sin
we commit is against him, as truly as it is against them. There is a con-
tinual need for all the saints of the Most High God, to be looking off them*
selves, ?ftrd all their sins, ^T»d sinfulness, -and from the whole body of sin,
to the Lord Jesus Christ. -4t-4s in Him, they have their complete dis-
charge. "I^Hs in Him they are justified from all things, and freely for-
given all trespasses. We should study the everlasting efficacy of Christ's
most precious blood. We should labour to apprehend, how we are ever-
lastingly clean in the sight of God, from all sin, by the one offering of
our Lord Jesus Christ. 'Tt-i* the true knowledge of thi'-,T4iirh alone can
purify our consciences from guilt, stain, and condemnation, "ftse because
3 B
370 I JOHN ui. 7, 8.
we know so little of this, we at any time give way to doubts and fears.
It hath pleased the Lord, to set before us in the everlasting gospel, his
own views of Christ, and his salvation, with his own testimony concerning
Him, that we receiving the same into our minds, should therewith receive
and enjoy everlasting content. May the Lord the Spirit grant us, to re-
ceive the Truth, and the whole Truth concerning this, so fully into our
minds, that we may enjoy the peace of God in our consciences, so as to
come before Him, with holy boldness and delight. I would request your
prayers, that I may be conducted and carried on, in what I have pro-
posed, and given you the hint, and outline ^, as a workman which
needeth not to be ashamed, rightly dividing the word of Truth ; sA^ as
neither to say too much, or too little ; but quite sufficient for the subject,
not in the least omitting any thing which may be absolutely necessary
to the same. The grace of the Lord Jesus Christ be with your spirits.
Amen.
SEUMON XXXIX.
Little children^ let no man deceive you : he that doeth righteousness ig
righteous, even as he is righteous. He that committeth sin is of the
devil ; for the devil siuneth from the hegiiming. For this purpose the
Son of God was inanifested, that he might destroy the works of the
devil. — 1 John iii. 7, 8.
The present discourse stands in connection with the former, and is in-
troduced by the apostle in a very loving manner. It may be, because it
contains as awful a subject as is to be found in the whole Scriptures of
Truth. Therefore that real saints might not be too much affected with
it, as if thev were interested therein, and be carried away thereby, as if
they were liable to fall away, so as to commit the same sin with the devil,
and so be guilty of the sin unto death eternal, he thus most affectionately
addresses them. It is not the first time he does it. In all his former
ones it is. My little children; Brethren; Little children; Fathers;
Young men ; Little children ; Beloved ; and here it is, Little children
again ; it is very expressive of the love and affection of the holy apostle
towards them, as the Lord's people. I conceive the best manner of my
setting forth what is contained in the words before us, so as for you to
have a clear and comprehensive view of the same, will be by giving you
the following division of them.
1 . I will take notice of the address, together with what is connected
with it. Little children, let no man deceive you. This is a caution. <C
Then follows an infallible evidence of such as belong to Christ — He that
doeth righteousness is righteous, even as he is righteous. The he is
Christ. The us must bo a righteousness of conformity. It cannot be of
equality. I put all this under one head : that when this is dispatched,
there may bo the more, and larger, and longer scope for the other.
T JOHN 111. 7, 8. 371
*2. I will consider tliis most awful assertion. He that committeth
sin is of the devil. Here the word comntitteth, will be t'urther noticed :
as also what is hero said of him — That he sinncth from the beginning.
An enquiry into this, with the fall of the rest of the rebel angels with him,
will be made; and a scriptural account will be given. This will make
A" ay for speaking regarding what our Lord hath said concerning the sin
against the Holy Ghost — wherein it consists — Then of the state of the
cliurch at, and after the day of Pentecost to the close of the apostolic
hour. I shall also observe, this tremendous sin was committed during
that period : and give scripture proofs of the same. After which, and
speaking of the tremendous effects of the same, I shall positively affirm,
it cannot be committed by any now : nor will it evermore. So that this
may compose the mind, and set us at rest, and relieve us from all fears on
this account. This will be established on the scripture: yet it will be
all, with the statement which will be given, left with you, to receive it,
or neglect it, as may seem good unto you. I thought putting all this
under the 2nd head of discourse, would have its advantages, as you may
refer unto it. Then as all this will be regularly treated of, one particular
after the other, you will have the advantage of looking it over, and re-
ferring to it at your leisure. He that committeth sin is of the devil ; for
the devil sinneth from the beginning. Tlien
3. The purpose, end, and design for which the Son of God was
manifested. It was, that he might destroy the ivorks of the devil. . May
the Lord lead me through all this, to your satisfaction, and benefit, and
to his praise, and glory. Amen. So be it, O Lord. I am thus to pro-
ceed by
1. Taking notice of the address, in the first part of the words of my
text. Little children, let no man deceive you : he that doeth righteous-
ness is righteous, even as he is righteous. As all connected with the
address is proposed to be taken up, I have therefore recited the whole of
the verse, that it may be retained in memory, and as it may be kept in
view, throughout the whole of going through the first head of discourse.
And the various particulars expressed, will, by the good hand of my God
upon me, be taken notice of, and closely attended unto: so as each of
the particulars in each of the heads, will be most completely filled up.
The words of the address. Little children, contain much love, affec-
tion, and respect in them. Our apostle was full of love to Christ, to
saints, to the whole visible and universal church of Christ. One cannot
but conceive, he must stand in the relation of a spiritual father, and
Pastor unto these, he more immediately, and expressly here writes unto ;
because he uses these terms so frequently. As an apostle, he must, ac-
cording to his apostolical office, have stood in this general relation unto
them all. He seems to have derived this term, as we are sure he did his
love for all the holy brethren, from the Lord Jesus Christ himself, who
used this term and expression to his eleven apostles, when he addressed
himself unto them, on the Tuesday evening of his Passion week, in the
house of Simon the leper, at Bethany. His discourse which he had there
with them, is recorded in the 13th and 14th chapters of John's gospel,
and the term. Little children, you have chap. xiii. v, 33. Our John was/
very fond of his dear Lord's words. As he uses them here, they are not
only very expressive of his love, affection, and regard for those whom he
here expresses his good will unto, by giving a caution to them, but it is
^/2 I JOHN III. 7, 8.
rioubflcss to make way fur tlic-ir attention, and reception of the same.
Nothing makes way for our receiving; advice one from another, more,
than by our profession of love and respect, for, and to each other. This
is the apostle's method. The advice, or caution he gives is this. Little
children, let no man deceive ijou. Let him be wlio he may, a preacher or
professor — If he makes li^ht of sin — If he would not hav'e you to avoid
I it — If he woidd not liave you abhor the very appearance of evil; have
_J you nothing to do with him. This is contrai-y to that gracious faculty
the Lord hath wrouglit in your souls. It is quite different to those
teachings and instructions tlie Holy Ghost hath been pleased to favour
you with. It is contrary to all wliich cometh from him. It is wholly
and entirely opposite to the Lord .Tesus Clirist — To his gospel — To the
knowledge of Him — To the profession of Him — To communion with Him.
Pav, tlierefore, no attention, no not for a moment unto any such. Little
rhildren, let no man deceive you, in any such matters as these. Afta^ into
such licentiousness of life, all the antichrists in this present age,ti«tl all
the effects of what tliey teach, and propose 'Pso; to be attended unto, by
, their hearers, tend. These, I John the apostle of Jesus Christ, caution
iyou against. Whosoever liveth in sin is in his sins. Whosoever com-
iniitteth sin, is a bond-slave to sin. He wlio will venture to liear, or con-
verse with erroneous persons, sliews what he is, and is very fcdly inclined
to be. I, therefore, give you this solemn caution ; it is at your peril to
reject it : yea, it will be at your loss, if you overlook it. I would fain
set it on upon your minds, in the very spirit of love and gentleness : and
this out of love to Christ, and out of love to you for his sake. Little
children, let no man deceive you in this particular — This is a very clear
iand absolute truth : it may be resisted : there may be those who deny it :
yet it is as truth, immutable. A\u\ it will be so for evermore, and
throughout all generations. The gates of hell may withstand it: they
may oppose it : yet it will ever be, that individuals, as well as whole
churches of saints, who profess tliemselves to be righteous in Christ;
that they are justified in the righteousness of the Lord Jesus Christ ; that
God made Christ sin for them, who kueic no sin; that they might bfi
made the righteousness of God in Him ; each of these, and every one of
these, individually, are in their own persons, lives, and conversation,
aiming, to prove the good, blessed, and wholesome effects this most pre-
cious doctrine hath upon them, and within them. -Ami this, I myself who
am in Clirist, a partaker of Christ, who know myself to be made righteous
in Christ, by the gratuitous act of Jehovah the Fatlier, stand forth, "amt
for myself, and in the true knowledge of being made the righteousness of
God, in Christ, am bold to declare, this is the only outward manifesta-
tion tliereof. He that doeth righteousness is righteous, even as he is
righteous.
Such as are led by the word and Spirit, to right gospel apprehensions
of the Lord Jesus Christ, and in away of believing, receive the true know-
ledge of the same into their minds, and believe in the same for rigliteous-
ncss, are righteous in the sight of God, even as Christ is righteous.
This is wholly and altogether out of themselves, in the Person of the
Lord Jesus Christ. He being by the Divine Father, constituted the
Surety and Representative of his whole church, who was to act for them,
and suffer for them ; so his doings and sufferings were to be imputed to
them : by virtue of which, they are in the sight of their heavenly Father,
I JOHN HI. 7, S. 373
in llie ri;jhlei)usnt'ss of Clirist. He is tlu'ir Lord their Righteousness :
in Him they are everlastingly righteous. The Father beholds them in
Christ as righteous as tiie righteousness of Christ can make them. This
is as he beholds them in Christ, and hath made over the righteousness of
Christ unto them by his gracious act of imputation. The virtue and
efficacy of this is let in upon the mind, as it receives a spiritual perception
of the same. The apostle n here speaking of the effects which the true
knowledge of this produces. He that doeth righteousness is righteous.
He hereby makes it n)anifest, outwardly, and openly, that he is a righteous
person. His doing righteousness, must imply, he acts righteously. He
neither can, nor does he attempt bv any means to keep the law of God,
This he needs not: and it is wholly out of his power. Chiist hath done
this for him, and is the end of the law for righteousness unto him. iti^s
in Him he stands justified from all things. He does not act righteously
to make himself righteous before tlie Lord. He is perfectly and ever-
lastingly righteous in the sig'ht of God, in the Person, and obedience of
his coequal Son ; who is the one alone Righteousness o^ his church and
people ; whose righteousness is unto all, and upon all them that believe.
The believer, cannot, under believing views of being righteous in Christ,
but express his sense of such inestimable grace bv walking' humbly with
his God, and before him unto all well-pleasing'. This is what the apostle
here saith, he that doeth righteousness, who walks in the paths of righte-
ousness, and is in his life and conversation a righteous man, gives full
proof hereby, that he is a rio:hteous man : he is interested in a better
righteousness than his own : it is is an outward evidence for him, that
he is one witii Christ : that he hath Christ for his righteousness in the
siu:ht of God; and is admitted to have, and hold fellowship with Him.
This makes him so exemplary in his walk and conversation ; so that
such as take the most complete and exact notice of him, cannot but con-
clude that he hath been with Jesus. He so walks, that he is righteous, even
as he is righteous. Christ is he who is here spoken of under the term he.
The as must be a righteousness of conformity : it cannot be of equality ;
that is everlastingly impossible. There are who will apply the whole
text, to the righteousness of Christ, and to what believers are in him :
but this most certainly and assuredly is not designed by what is here
expressed : it is here spoken by way of discrimination, which fully appears
from the very next words, which are these. He that committeth sin is
of the devil ; for the devil sinneth from the beginning. For this purpose
the Son of God was manifested, that he /night destroy the works of the
devil. Both these verses when contrasted with each other, so serve to
open each other, as to prove this assertion, that being righteous as Christ <
is righteous, belongs to the practice of outward rip^hteousness, in wallr J
and conversation. He that doeth righteousness, here, is the believer
The man in Christ. The doing righteousness, must havT^respect to
his walking in all the commandments and ordinances of the Lord '
blameless. In so doing, the believer looks to Christ as his Pattern and
example — To his word as the rule and directory for his conduct — To his
Spirit as his guide, to teach and influence him. He aims to act, as he
may be most divinely assisted by the word, and Spirit, asnear as possible
to Christ, according to his preceptive and declarative will ; as in con-
formity to Christ ; not that there can be found an equality in the most
righteous man on earth, who lives most like Christ, and the life of Christ ;
374 1 JOHN- lu. 7, 8.
No ; neither is this the apostle's nieanins;. He is only speaking of the
real effects which the true knowledge of Christ, and fellowsliip with Him
in real spiritual apprehensions of Him, produce in the renewed mind : so
that they influence the walk : and hereby there is full proof given out-
wardly, of the reality thereof. He cautions against all preachers and
doctrines which may contradict this. Little children, let no man deceive
you. The doctrines of the gospel, which ye have received, are according
to godliness. Be not therefore led off from tliem by any man, be he
who, or what lie may. This is a truth whicli cannot be overthown. It
may be resisted and contradicted, by false disciples, teachers, and
preachers; yet it is as true as truth itself. He that doeth righteousness
is righteous, ex^en as he is righteous. You cannot have, or give, better
proof to each other, of your being fully persuaded in you own souls,
that you are righteous in the sight of God, in the gloiious robe of Christ's
righteousness, and that you are led by the Holy Spirit to consider your-
selves asjustifled in Christ, and appearing in Him righteous even as he
is righteous, in the view, and before the majesty of your heavenly Father,
than by walking as becometh all this profession, as having Christ in his
life, tempers, and conversation for your Pattern and Example. Thus you
will hold forth the word of life, and shine as the sons of God, in this
dark world, without rebuke, in the midst of a crooked and perverse
nation and generation. Thus I have explicated the text, and gone
through my first head of discourse; and am brouglit to the next words,
and thereby to my next particular which is this.
2. To open these words. He that committeth sin is of the devil ;
for the devil sinneth from the beginning. For this jnirpose the Son of
(tod was manifested, that he might destroy the works of the devil.
These words I have divided into two separate heads. It is the first of
these, I am now to enter on ; in which I am to consider this most awful
assertion. He that committeth sin is of the devil. Also, as the word
committeth here occurs, to take particular notice of it, as hath been
before hinted : as also, of what is here said of him, that is of the devil :
it is this, he sinneth from the beginning. Then make an enquiry into
this subject: together with the fall of the rebel angels with him, and
give a scriptural account of the same. This is designed to make way, for
giving an account of what our Lord hath said concerning the sin against
the Holy Ghost — wherein it consists. To clear this more from all
ambiguity, I will give a general outline of the state of the Church, at,
and after the day of Pentecost, to the close of the Apostolic hour. After
all this hath been treated of, I shall observe, this tremendous sin, was
committed during that period, and give jiroofs from the Scripture of the
same. After this, I shall positively assert, that it cannot be committed
any now : nor will it evermore. This may compose the mind, and
eve it, and set us at rest, from all fears on this account; which will be
all established on the Scripture. The whole of this, with the full and
particular statement thereof, will be left with you, to receive, or neglect
the same, as may seem good unto you. He that committeth sin is of the
devil; for the devil sinneth from the beginning. This is set in immediate
opposition to the former verse. As the one is descriptive of saints, so this
is of sinners. The former are proved to be what they are, by their doing
righteousness: the latter, by committing sin. This made an essential
difference in the apostle's time, and he wanted it should be kept up, and
. same
1 by a
'i relic
I JonifT III. 7, 8. 375
so remembered, as that saints miglit know the vast difference betwixt
tliem and otliers ; so as that they might not be deceived by a bare pro-
fession. As also, that they might be fully persuaded every tree was
known by its fruits— that " A good man out of the good treasure of the
lieart, bringetli forth good things: And an evil man out of the evil
treasure bringetli forth evil things." It was so in our Lord's day. It
was so in tlie apostle's day. It is so in our day. It will be so to the
end of time. It cannot be otherwise. But to begin what is here before
us. I am
First, To begin with tin's most awful assertion. He that cotn-
viilteth sin is of the devil. This is afiirmed by the apostle: and it is a
most tremendous sentence : designed by the apostle to deter from sin.
There most certainly is enough in it, were it properly considered, to put
us all, on dreading to commit sin : it being the devil's work 1 we having
communion with him thereby. Yea, it is a justifying him, in his sin and
revolt from the Lord. Who then, would, who names the name of Christ,
venture to commit sin, even on this very consideration? The devil was
the first who sinned against God. He found out the cursed art of sin-
ning. He was the introducer of it. From him it entirely sprang. It
was from him it came. It originated from him. He conveyed it to some
of the angels of God's presence, and they became apostates. He in-
troduced it into our world, and the first man fell by it. From liim ft
aff'ected and corrupted the whole nature of man ; so that the whole of
Adam's posterity, all sinned in him. This is the truth of this matter,
" All have sinned, aud come short of the glory of God. A^ by the
deeds of the law, there shall no flesh be justified." The devil is tlie
father of sin, as he is the father of lies : never a sin committed by saint,
or sinner, but he hath his hand in it, He that committeth sin is of the
devil.
Secondly, As the word committeth, is repeated and in the present
tense, I would take particular notice of it. We have had it in the former
verses. Whosoever committeth sin transgresseth also the law : for sin
is the transgression of the laiv. And ye know that he was manifested
to take away our sins ; and in him 4s no sin. Whosoever abide th in him
sinneth not: whosoever sinneth Hath not seen him, neither knowyi him.
Little children, let no man deceive you : he that doeth righteousness is
righteous, even as he is righteous. He that committeth si)i is of the
devil ; for the devil sinneth from the beginning. For this purpose the
Son of God was manifested, that he might destroy the tvorks of the
devil. 1 have quoted all these verses, merely for the connection of them ;
otherwise, it is but the one word, sinneth which I have mine eye upon :
on which 1 would offer the following remarks ; it is in the present tense ;
it includes a continuation in the act of sinning; it is made use of to ex-
press the devil's sinfulness. He that committeth sin is of the devil ; for
the devil sinneth from the beginning. Surely some peculiar sinfulness is
included in the word, as here used by the apostle; and that such, as the
children of God, are saved from : or, he had never said. He that com-
mitteth sin is of the devil : seeing, " there is not a just man upon earthy
that doeth good, and sinneth not." This word conmiitteth in the former
verses, seems to be designed to run into this verse, now under considera-
tion, that here its full meaning might appear; I conceive it, to be ex-
pressive of the sin unto death. The word committeth, carries with it in
376 1 j'jiix 111. 7, 8.
my view, a continual course, an<l exercise of sin, williout tlie least ces-
sation. It is, therefore, said. He that conunitteth sin is of the dcDil ;
for the devil sinneth from the beginning . Why is he that sinneth, said
to be of the de\il, if it be not to compare the one witli the other, for a
continuance in the same? As the word committcth is a present word,
and used here to express tlie sinfulness of those who are of the devil, and
his sinfulness also, 1 think the observations made on the same, will be
found to be most awfully just: also, that as the word occurs as is used
here, it is expressive of the sin against the Holy Ghost, which as nearly
resembles the devil's sin, and comes the nearest to it in guilt and demerit,
of any which can possibly be committed by any sinner of the fallen rare
of men. It is here said of him that committeth sin, He is of the devil.
Surely it implies he is so, in a very particular and extraordinary manner.
He is singularly and personally so.
Thirdly, I would notice what is here said of the devil -. it is this,
he sinneth from the beginning. He that committeth sin is of the devil ;
for the devil sinneth from the beginning. He whom the scriptures call
devil, was once a pure angelic spirit: pure as the light; bright as the
sun : there was no impurity in l.im : he was created in, and together with
the heavens : it may be on the first day of the creation. We read, " In
the beginning God created the heaven and the earth." Gen. i. 1. As the
earth was created as an habitation for man, and then he was created and
brought into it: so it seems to have been, that the heavens were created,
and angels together with them, to inhabit them. Their number was ac-
cording to the good pleasure of God's will. They were all pure and
lioly : of vast intellectual wisdom : and lie, who is now a devil was one
of them. It is here said of him, he sinneth from the beginning : not
from the beginning of his creation ; for he was created pure and holy :
nothing unholy ever came out of the forming hands of God. He was as
holy, pure, and upright by creation, as the elect angels were : but he
fell from that state of purity in which he was placed in his creation state.
This is a subject which we may receive some light into from the sacred
Scriptures : therefore 1 will make some enquiry into this subject : together
■with the fall of the rebel angels witli»him, and give some scriptural ac-
count thereof. Only give me leave to present you with a general ac-
count of these, before their fall — How they came to fall — What the
devil's first sin was ; by the which he became irrecoverably sinful — Wliat
the scripture says expressly concerning the fall of the non-elect angels:
and then set before you, what our Lord says expressly, concerning the
devil and hell. I apprehend by setting before you first, the general ac-
count of all this, the other will be the more clearly understood and ap-
prehended by you. The Lord God created the angels, and he created
man, in the course of the first six days of the creation : the one in the
heavens; the other in this world. Man was created in the image of
God. This was agreeable to what had been expressed by the Eternal
Three. " Let us make man in our image, after our likeness: that is,
after the Proto-Typc, drawn in the infinite mind of the Three in Jehovah,
of the God-Man. This being done, and the first man Adam, a figure of
Christ, being formed, and soon after Eve as an help-meet for him, it is
very probable, the Lord God made it known to all the angels of his
presence, that it was his pleasure, God-Man shouhl be the Flead of the
whole creation, the Head of all principalities and powers — That they all
I joiix III. 7, 8. 377
should be under Him — He sliould be their one universal Head. This ;
was what the mind of one of these bright intellectual ones could not \
brook: to submit to one in the nature of man, to be Lord Paramount'
over the whole creation of God : over all the angels, whose nature is
beyond that of man ; this he cannot submit unto. He hears this made
known to be the will of Jehovah, and he immediately sins against this
Person : artd by one sudden motion of thought, influences the minds of
an innumerable number of angels, with his own thought : their minds
receive the impression : they, together with him, rebel and oppose this
will of God in Christ, concerning them, and they fall with him into an
act of open rebellion against the sovereign will and pleasure of the Most
High. They will not submit that the God-Man, shall be Lord over
them : thus they all united with one head, and they all fell by one head :
and his' name being devil, they receive their names from him, and are
called devils, throughout the sacred scriptures, both of the Old, and
New Testament. Our Lord says, " I beheld Satan as lightning fall from
heaven." Luke x. 18. Peter says, " God spared not the angels that
sinned, but cast them down to hell, and delivered them into chains of
darkness, to be reserved unto judgment." 2 Epis. ii. 4. Jnde says,
" And the angels which kept not their first estate, but left their own
liabitation, he hath reserved in everlasting chains under darkness unto,
the judgment of the great day." v. 6. Being cast out of their heaven,
in fhe which they were created, Satan, their chief, attempted his craft and
skill on man : and by the serpent, he entering into it, he overcame the
woman, and by her the man : -aed- thus he overcame man ; and is from
hence called the devil — The old serpent — Satan — The deceiver of the
whole world. I-fe-was hereby he obtained his design upon the whole
human race ; in all which he manifested his utter contempt of Christ,
God-Man ; and the whole human race. Now as this was from the be-
ginning, very soon after the beginning of the creation of God, so what
is said of him in the words before us, is this, he sinneth from the begin-
ning : from his fall to the present moment; it is one continual act of
sinning in him. His whole will is sin. He is continually sinning. He
sinneth. There is not the least cessation. He is wholly intellectual. He
needs no sleep. He is all activity : it is his very element to sin, with all the
faculties of his mind against God. And hating man, next to God, for
the object and subject, and having completely corrupted the nature of
man, by the fall, he does all he can, and all his angels with him, fallen
under the same eternal curse of God with him, to stir up, and continually
to draw out all that depth of sin and sinfulness which is in the nature of
fallen man, into act and exercise. It is conceived by our greatest divines,
such as Dr. Goodivin, and others of a like depth of judgment, that the
devil's original sin and fall are hinted at, and expressed by our Lord, in
what is recorded in his discourses with the Jews, in the 8th chapter of
Johns gospel. He had been speaking of his divine mission, and of God's
being his Father: this they most obstinately resisted. He then, as he
proceeds on in his discourse with them, tells them who their father was;
" Ye are of your father the devil, and the lusts of your father ye will
do. He was a murderer from the beginning, and abode not in the truth,
because there is no truth in him. When he speaketh a lie, he speaketh
of his own : for he is a liar, and the father of it." v. 44. In the which
words, our Lord pronounces the devil a liar, and the father of lies. He
3 c
378 I JOHN III. 7, 8.
styles him a murderer from the begiiining : of being destitute of all
truth : of his not continuing in the truth. And this opens up to us the
originality of the devil's sin. He was by creation in a state of truth and
purity : he abode not tlierein : his fall was of, and from himself alone.
He did not sin immediately against Godhead : it was against a Person
m the Godhead, set up from everlasting agreeable with the will of each
of the Persons in the Godhead, to be God-Man, in one Person, He
would not, he would rather perish for ever, than be under, and submit to
the Person, rule, government, and kingly authority of Christ, God-
Man. He would rather prefer damnation to all eternity than be sub-
jected to the God-Man. His pride contained in this crime, of all crimes
the greatest, seems to be referred to by the apostle, when directing
Timothy concerning church officers, he says, " Not a novice, lest being
lifted up with pride he fall into the condemnation of the devil." 1 Tim.
iii. 6 ; which implies, pride was tlie devil's sin : as it has been opened, it
is plain it was so. He was full of hatred against God, so far as he could
express it, for his will concerning his appointment of the union of our
nature to the Person of his coequal, coessential, and coeternal Son. As
our Lord here charges these Jews, with being the children of the devil,
and being guilty of the same sin he was, in their measure and degree,
and this in their rejection of Him, and his Messiahship ; so it is to be
observed, the passage is a very suitable one, to give light into the devil's
sin. The devil hath no bodily lusts ; he is wholly incorporeal : our Lord,
therefore, saying to these, Ye are not of your father the devil, and the
lusts of your father ye will do; and the sin of these men, whom Christ
•was then addressing, consisted in their entire rejection of the same most
adorable Person, God-Man, who came down from heaven, who declared
that God was his Father, and himself the glorious and promised Messiah
— In this they expressed themselves to be of the same spirit with the
devil. He was a murderer from the beginning, and abode not in the
truth, because there is no truth in him. The truth which he abode not
in, was what concerned the Person of Christ : which he hath set himself
against in all ages, to oppose, and blaspheme, by various ways, and
means. He corrupted the minds of those persons, whom our Lord was
then conversing with, so <» that they hated him, and denied his eternal
Power and Godhead. Tiie devil's original sin, was his rejection of Christ,
God-Man, to be a Head to iiim ; this was very soon after his creation : it
was from this sin his fall commenced. And he became a murderer. He
was a murderer from the beginning ; this was by his corrupting all man-
kind, by the fall of Adam in Paradise. I hope 1 have thus far cleared
np the subjects which have been j)roposed. And as all this was designed,
for giving an account of what our Lord hath said, concerning the sin
against the Holy Ghost — wherein it consists. To clear this the more I
■will 1, Recite what Christ himself says of it. Then 2. To free tliis the
more from all amliiguity, I will give a general outline of the state of the
visible church of Christ, at, and after the day of Pentecost, to the close
of the apostolical hour, 'j'hen .'}. After all this hath been treated of, I
shall observe this tremendous sin was committed during that period, and
give proofs from the scripture of the same. What is to follow, shall be
mentioned, when I have filled up these particulars, which may the Lord
enable me to do, that his p^reat name may be glorified thereby. I am
First, To recite what our Lord .lesus Christ hath uttered concern-
I JOHN III. 7, 8. 379
ing the sin against the Holy GJiost, which he hath pronounced to be un-
pardonable : with the occasion thereof. I will first mention our Lord's
words, and afterwards mention on what account they came to be uttered,
and I conceive this will be the only way rightly to understand the same.
The words are these, " Wherefore I say unto you, All manner of sin and
blasphemy shall be forgiven unto men : but the blasphemy against the
Holy Ghost shall not be forgiven unto men. And whosoever speaketh
a word against the Son of man, it shall be forgiven him : but whosoever
speaketh against the Holy Ghost, it shall not be forgiven him, neither in
this world, neither in the world to come." Thus they stand in the 12th
chapter of Matthew's Gospel, v. 31, 32. In Mark's Gospel, they are
expressed thus; chap. iii. v. 28, 29. " Verily I say unto you, All sins
shall be forgiven unto the sons of men, and blasphemies wherewithsoever
they shall blaspheme : But he that shall blaspheme against the Holy
Ghost hath never forgiveness, but is in danger of eternal damnation."
Our Lord adds; or, it may be, it is the Evangelist gives this, as the
reason, why our Lord expressed himself at this time thus. " Because
they said, He hath an unclean spirit." v. 30. The season and occasion
on which our Lord spake thus, was as follows ; one was brought unto
him, who was possessed with a devil, who was blind and dumb: our
Lord healed him : he was not only freed from the possession, but he also
spake and saw. At this all the people present were amazed, and they
cried out. Is not this the son of David P by whom, they meant the Mes-
siah : this so drew out the minds of the Pharisees present, who heard it,
that they immediately blasphemed, saying, This fellow doth not cast out
devils, but by Beelzebub the prince of the devils. Our Lord who knew
their thoughts, as well as heard their words, discourses on what they had
thus uttered : and at the close of the same, expresses in the words before
quoted, the most extreme danger of their case and sin. Read the 12th
chapter of Matthew, from verse 22nd to the close of the 32nd, and you
will see the truth of all this : read also the 3rd chapter of Mark, from
verse 22nd to the close of the 29th, and you will conclude both accounts
are one and the same ; as for the occasion and substance of them. Let
this be closely attended unto, and it will most clearly appear, what the
sin committed by these persons was, and wherein its tremendous guilt
lay. Here was our Lord Jesus Christ, exercising the power, and giving
full and true evidence before the people, of his Messiahship. His in-
veterate enemies with such malice against him, as could only be injected
into their minds from the devil himself, and in direct opposition to the
conviction of their own consciences, profanely ascribe these very mira-
culous acts of Christ, which he wrought by the Holy Ghost, to the devil.
This was a most horrible crime. It was to blaspheme the Spirit of God
indeed — To impute Christ's miracles to the devil — To pronounce he was
in compact with Beelzebub the prince, or chief of the devils — ^To attri-
bute the great acts performed by Jesus of Nazareth, under the anointings
of the Holy Ghost, to our Lord's being possessed of the devil — This was
the sin these wretches were at this time guilty of. Jias=fi»»ttr hence our
Lord took occasion to utter these words, in the which he sets forth the
horrible guilt, and tremendous sinfulness contained in this sin : and that
there is no forgiveness of it, neither in this world, nor in the world to
come.
1 would add to all the former, this — Our Lord in his Incarnate state.
380 I JOHN ui. 7, 8.
as the Messiah, gave full and ocular demonstration lie was, what he de-
clared Himself to be be. He was testified of, by the Father, and the
Holy Ghost, to be the Son of the living God. He wrought, and spoke as
never man did. Therefore, to withstand all this, and to speak so virulently
and blasphemously of him, as to say, he was in compact with the devil,
this was to sin the sin against the Holy Ghost. And it was on this occa-
sion our Lord spoke of it, and pronounced it to be unpardonable : saying,
" All manner of sin and blasphemy shall be forgiven unto men : but the
blasphemy against the Holy Ghost shall not be forgiven unto men. And
whosoever speaketh a word against the Son of man, it shall be forgiven
him : but whosoever speaketh against the Holy Ghost, it shall not be for-
given him, neither in this world, neither in the world to come." Or, as
the other evangelist hath it, " Yerily I say unto you, All sins shall be for-
given unto the sons of men, and blasphemies wherewith soever they shall
blaspheme : But he that shall blaspheme against the Holy Ghost hath
never forgiveness, but is in danger of eternal damnation : Because they
said, He hath an unclean spirit." I should hope, there hath been enough
expressed, to give light into what this sin against the Holy Ghost consists
in — what its nature and sinfulness consist in. It could not be committed,
before the Incarnation of our Lord. It has been since; but that onl^
during one period. And conceiving, what may make this still the more
clear and evident is yet to come, I leave what hath been delivered ; ear-
nestly requesting the simplicity of what hath been freely stated, may be
closely attended unto : .as being persuaded it will be all-sufficient, as the
ground work, on which all that may be further said in the prosecution of
this discourse may be referred unto. I come therefore,
Secondly, To clear this from all ambiguity, by giving you a ge-
neral outline of the state of the visible church of Christ, at, and after the
day of Pentecost, to the close of the apostolic hour, or, the apostolic age.
On the day of Pentecost according to Christ's most faithful and true
promise, he sent down the Holy Ghost, on his church, then congregated
at Jerusalem; their whole and complete number was, about 120: they
■were sanctified as a church of Christ, by the visible descent of the Holy
Ghost on them, in the form and figure of cloven tongues, resting on each
and every one of them. Hereby was proved that our Lord Jesus Christ,
was what he had declared himself to be. Hence the apostle Peter ex-
pressed himself, to the persons who came together on that occasion, to the
place where the apostles were ; " Therefore let all the house of Israel
know assuredly, that God hath made that same Jesus, whom ye have cru-
cified, both Lord and Christ." They saw, and heard, the sound of a
rushing wind; in the which the Lord the Spirit descended. They saw
the visible evidence of his being descended, in the flames of fire, which
was in appearance of Tongues parted into parts, cloven, or rent, which
sat visibly on each of the holy brethren and sisters. This the apostle re-
fers the spectators to, when he says, speaking of the glorious, and glori-
fied Lord, "Therefore being by the right hand of God exalted, and having
received of the Father the promise of the Holy Ghost, he hath shed forth
this, which ye now see and hear." Acts. ii. 33. On the day of Pente-
cost, the church of Christ, was most divinely anointed with the gift of the
Holy Ghost. The Lord Christ shed Him, most richly, in all the fulness
of his gifts and graces on his apostles, ministers, and people : 3000 were
immediately converted unto the Lord : 5000 soon after: multitudes both
1 JOHN 111. 7, 8. 3S1
of men and women, so that their number was not attempted to be men-
tioned. And the ministers, botii apostles, and others were most extra-
ordinarily qualified to prove that Jesus of Nazareth, was the true Messiah :
acknowledged to be so by God himself; by his Resurrection, Ascension,
Glorification, and sending down the Holy Ghost, who inspired some of
these men, to work miracles in his most glorious name, such as exceeded
all ever wrought before them, except by their Lord himself. Aad theirs in
number, and variety exceeded his. Which was agreeable unto his own
promise unto them before his departure from them. "Verily, verily, I
say unto you. He that believeth on me, the works that I do shall he do
also ; and greater works than these shall he do ; because I go unto my
Father." .John xiv. 12. All which was most fully realized in the apos-
tles, and fulfilled by them in the apostolic day. The Lord Jesus Christ
sent them to express, what at the first began to be spoken by Him, and
had been most fully accomplished by Him, in his own Person, life,
suflPerings, and death. These were sent to confirm it : so says the apostle.
" How shall we escape, if we neglect so great salvation; which at the
first began to be spoken by the Lord, and was confirmed unto us by them
that heard him ; God also bearing them witness, both with signs and
wonders, and with divers miracles, and gifts of the Holy Ghost, according
to his own will?" Heb. ii. 3, 4. These were all, and each of them
apostolical gifts : none but the apostles were invested with these : and
they were continued for a season, to answer particular ends, which were
to prove the Lord Jesus Christ was the Son of God, the true Messiah, of
whom all the Prophets had testified. The miracles wrought in his Name,
by his holy apostles, were to confirm the truths which they delivered. So
that more clear attestations could not be produced, than were, in their
testimony, of the Person and Messiahship of our Lord Jesus Christ, The
ministers at, and after the day of Pentecost, in the apostolic church of
Christ, were Apostles, Evangelists, Prophets, Teachers. In these there
was an infallibilitv ; because they were under the immediate guidance of
the Holy Spirit. There were some ordinances in that state of the Church,
which are not now, and are ceased for ever : such as the kiss of love, or
the holy kiss. The unction, or anointing of the sick with oil in the name
of the Lord, as an outward sign of their recovery. The apostle James
makes mention of this. " Is any sick among you? let him call for the
elders of the church ; and let them pray over him, anointing him with
oil in the name of the Lord : And the prayer of faith shall save the sick,
and the Lord shall raise him up ; and if he have committed sins, they
shall be forgiven him." James v. 14, 15. The foundation of this was
laid, in what is recorded by the evangelist Mark : that our Lord sent out
the twelve, " And they went out, and preached that men should repent.
And they cast out many devils, and anointed with oil many that were
sick, and healed them." chap. vi. 7. 12, 13. Paul says to the saints
of Rome ; Salute one another with an holy kiss. The churches of
Christ salute you. Peter calls it, the kiss of charity, or love. The
apostles were all of them inspired by the Holy Ghost. They had all of
them seen and conversed with Christ in his resurrection state. Their par-
ticular office was to bear witness of the same — To preach the gospel — To
plant churches — To settle them in all the truths, and ordinances of the
everlasting gospel. They w-rought miracles. They spake with Tongues
as the Spirit gave them utterance. They had apostolical gifts suited
382 1 joijx III. 7, 8.
peculiarly to their office. They could strike dead. They could raise the
dead. They could eject devils. They could deliver over oftenders to
Satan that they might learn not to blaspheme. They liad all the ordi-
nances of Christ which he himself ever made use of, such as anointing
■with oil such as were sick, in token of their recovery. And the holy kiss :
all which seem to have lasted throughout the Apostolic Period ; then,
ceased. Yet throughout all this period, many were admitted into
the churches, who were not the Lord's : but these were externally en-
lightened. They enjoyed all sorts of spiritual privileges; yet this did
not make them spiritual : so that as this age went on, and drew to its
close, all sorts of evils and errors abounded. wWwl as this dispensation
of the Spirit was the means, of spreading the gospel over the whole
Roman empire, one great design of which, was to prove our Lord Jesus
Christ was the true Messiah, so towards the close of this age, or state,
the sin against the Holy Ghost: or, sinning against tlie Person, and
testimony of the Holy Ghost prevailed and was most awfully the case
with many. So that I am brought
Thirdly, To observe, and give proof from scripture, that this tre-
mendous sin was committed during that period : which can very easily be
done.
The glorious gospel of the blessed God, had been most divinely dis-
pensed for a long season. A glorious harvest of souls had been gathered
in to Christ. At the close of this was the Autumn : then many who were
but mere professors began to fall oflP. Some fell into one damnable error,
and otiiers into another, and some into vile sins. The Romans, and the
Jews who continued in their unbelief, began to rage and storm, at the
Christians. This made way for the real saints to be in very dangerous
circumstances. They had never been free from persecution for Christ's
sake: but now in a more vehement way and manner it came on them.
Jerusalem was soon to be destroyed : the Temj^le also. The people of
the Jews to be carried captive into all nations. This our Lord had
foretold. This the apostles gave warning to tlie churches of. This the
professors of Christ's gospel in the land of Judea, were in very par-
ticular danger from. Hence it is, there is so much said concerning falling
away from the same. As persecution always serves to prove who are
on the Lord's side, and who are not: so it was here. The church of
Christ, according to his own most holy institution began at Jerusalem :
it had been blessed with the ministry of all the gospel. It continued
30 years with them. As the ruin of the city drew nigh, many who
professed Christ, began to be very cold and lukewarm in their profession :
they fell off; so as to absent themselves from church assemblies, some
of these became apostates. They denied Christ. They renounced
Him totally. They joined in the same cry with the apostate Jews,
saying, He was no other than an impostor. Now this was to
comniit the sin against the Holy Ghost ; which sin consisted in a total
rejection of Christ, as the Messiah, the sent One of God : and that
all his miracles were wholly owing to the devil, who possessed Him.
Nothing could exceed the most horrii^le sinfulness contained in this ;
it was the sin of the Pharisees, who have been noticed before : it was
the sin of some after the day of Pentecost ; which, in some senses, was
more aggravated than it was before seeing the Resurrection of our Lord
Jesus Christ from the dead, his ascension, session, and coronation in
T JOHN III. 7, 8. 383
heaven, and the descent of the Holy Ghost on the apostles, and the
wonders tliey had wrought in the Name of Jesus of Nazaretli ; this must
of necessity have been an aggravation of this most tremendous crime.
I am to give evidence, and that from the Scriptures, that this tremendous
sin was committed in the apostolic period, and before the final close
thereof. I will quote the scriptures, and then explain them ; they will
be out of the Epistle to the Hebrews. The first, in the 6th chap. v. 4 — 6 :
the other, from the 10th chap. v. 20 — 31. "For it is impossible for
those who were once enlightened, and have tasted of the heavenly gift,
and were made partakers of the Holy Ghost, And have tasted the good
word of God, and the powers of the world to come, if they shall fall
away, to renew them again unto repentance ; seeing they crucify to
themselves the Son of God afresh, and put him to an open shame. — For
if we sin wilfully after that we have received the knowledge of the truth,
there remaineth no more sacrifice for sms, But a certain fearful looking
for of judgment and fiery indignation, which shall devour the adversaries.
He that despised Moses' law, died without mercy under two or three
witnesses : Of how much sorer punishment, suppose ye, shall he be
thought worthy, who hath trodden under foot the Son of God, and hath
counted the blood of the covenant, wherev/ith he was sanctified, an
unholy thing, and hath done despite unto the Spirit of grace? For
we know him that hath said, Vengeance belongeth unto me, I will
recompense, saith the Lord. And again. The Lord shall judge his
people. It is a fearful thing to fall into the hands of the living God."
These are the most alarming scriptures in all the Book of God. They
concern those who had committed the sin unto death. They shew what
that sin consists in : awd express the vengeance and wrath of God against
it : afftd they concern none but such apostates : and such were found at
Jerusalem. To prevent them, if possible from being such desperate
sinners, the apostle writes as he doth. They were enlightened, and had
a clear theory of the doctrine of grace. The were made partakers of the
Holy Ghost, in his external operations, and gifts. They had tasted of
the heavenly gift, so as to be filled with inward ravishments at the
thoughts of Christ, that he should be given to be salvation. They had
tasted of the good word of God. They could speak of it. They pro-
fessed it ; and it may be, preached it ; j^et it was only so far as nature
elevated with all this, could go. They tasted of the powers of the world
to come. Had like Balaam, some elevation of spirit, at what will befall
the church of Christ in the last day : yet all this never went further than
to work on their natural minds. It was possible for them to fall from
all this. There was no Holy Ghost in them. He only wrought ex-
ternally upon them. They were not born again. Therefore they fell
from all this. They became apostates. They fell back again to Judaism.
It was impossible to renew them again unto repentance. They fully
proved their inveteracy against Christ by their open rejection of Him ;
*' Seeing they crucify to themselves the Son of God afresh, and put him
to an open shame." If I may throw more light on this, I would add,
the persons here spoken of, having professed Christ, been baptized in
his Name, been at his Table, and been thus and thus gifted, as ex-
pressed, wholly abjured Christ, and would have it, he was an impostor.
Of these same, the apostle speaks, when he says, '' If we sin wilfully
after that we have received the knowledge of the truth, there remainetli
384 1 .)o)i\ in. 7, 8.
no more sacrifice for sins, But a certain fearful looking for of judgment
and fiery indignation, which shall devour the adversaries," These were
such wretches, as denied our Jesus, to be Christ, the Son of God. They
rejected his Sacrifice. They contemned it, so as to account the blood of
Christ to be of no worth. They looked on him as a false Messiah ; and
counted his blood and sacrifice to be an unholy thing. They did despite
to the Spirit of grace : and all this after they had been so wrought ex-
ternally on, and been professors of Christ, and his gospel. Surely if ever
any committed the sin against the Holy Ghost, these did. No marvel,
therefore, the apostle expresses the most awful curses which could pos-
sibly fall upon them, out of hell, or in it: saying, "there is a certain
fearful looking for of judgment and fiery indignation, which shall devour
the adversaries." It appears from both these quotations, the sin against
the Person of the Holy Ghost, which John styles the sin unto death, is
fully explained in the case of these apostates. And that they were guilty
of it, and it consisted in, their rejecting the testimony of the Holy Ghost,
concerning Christ, and his mediation wholly: and this under the clearest
evidence which could be given of it : so that their damnation was in-
evitable. He might, therefore, well add, " He that despised Moses' law,
died without mercy under two or three witnesses: Of how much sorer
punishment, suppose ye, shall he be thought worthy, who hath trodden
under foot the Son of God, and hath counted the blood of the covenant,
wherewith he was sanctified, an unholy thing, and hath done despite unto
the Spirit of grace ? For we know him that hath said. Vengeance be-
longeth unto me, I will recompense, saith the Lord. And again, The Lord
shall judge his people. It is a fearful thing to fall into the hands of the
living God." 'ivnA thus I drop this part of this most awful and solemn
subject; and shall now proceed to assert positively, that tliis^.s.in caniiot
be committed now; nor will it evermore: this may compose the mind,
relieve and set it at rest, from all fears on this account. This will be
established on the scripture.
We read not of this sin under the Old Testament dispensation ; yet
we read of the Israelites, that " they tempted and provoked the most
high God." Ps. Ixxviii. 5Q : that " they rebelled, and vexed his Holy
Spirit: therefore he was turned to be their enemy, and he fought against
them." Isa. Ixiii. 10, It could not be committed then because our
Lord Jesus Christ was not in his incarnate state ; when He was, it was
committed solely and entirely by attributing his stupendous acts and
miracles, which were wrought by the power amd influence of the Holy
Ghost, to the devil. This was the very essence of this sin : by which
the Holy Ghost was blasphemed. When our Lord had finished his
work, and was gone into heaven, and sat on the right hand of God, He
sent down the Holy Ghost to testify of Him. Under that special dispen-
sation of the Holy Ghost, which commenced at Pentecost, the effects of
which in a very special manner, more or less, lasted until the expiration
of the Apostolic Age, this sin could be, and instances have been given,
that it was committed. And it consisted in a total renunciation of the
Lord Jesus Christ, as the true Messiah, and despising his Mediation
wholly and altogether. And this in immediate opposition to all the
evidence given of the same, by the open witness and testimony thereof —
given by the Personal descent of the Holy Ghost, on the apostles, and
by his testimony of Christ's Person, Messiahship, and Mediation, given
I .JOHN- III. 7, 8, 38j
in their ifiinistry, and by the wonderful signs and wonders, wrou2:ht by
the Spirit ot'God.'in continnation of the same. Now to sin wilfully and
maliciously against all this evidence and testimony given by the Holy
Ohost, against this truth, that Christ was the Son of C4od, »rt4 the true
Messiah, and this too, after these persons had made a confession of Him,
and been baptized in his most holy Name, been at his holy Table, and
made an open profession of Him, this was to commit the sin unto death:
which cannot now, nor evermore be conmiitted for the following; reasons;
which I look upon to be scriptural, and establislied on the scriptures —
Because we are not under the same Dispensation. We have neither
apostles, nor miracles: so that we are in this respect, just what the Old
Testament Church was, before the coming- of Christ. They had the
writings of the Prophets to direct them to Christ. We have the scrip-
tures, both theirs, and the New Testament, to give us the true knowledge
of Christ. There was none under that dispensation charged with this
unpardonable sin : neither was it committed until Christ was actually
in his incarnate state : then, it was, by seme. So it cannot be committed
noiv, because we have not the testimony of the Spirit concerning Christ,
as was given by the Holy Ghost on the day of Pentecost ; awiby Him,
in the ministry of, and by the apostles, concerning Christ, his mission,
life, death, burial, and resurrection, as was by these testified of. We
have the substance of all they delivered, and tJie same Holy Ghost bearing
witness to the same Jesus, and to all recorded of Him in the word, but
not in the same way. It was then, by outward ocular demonstration.
It is now, by spiritual regeneration, revelation, and an inward appre-
liension of the whole, from the word of grace. ■ From these views, I
positively assert, tliis sin cannot be committed now : because we have
not the same ministry, neither have we the same outward evidences and
miracles. So that whilst all sin is against the Holy Ghost, as truly as it
is against the Father, and the Son ; yet this particular sin, spoken of by
the apostle, is not comprehended in our sins, and sinnings. It cannot
be committed now : nor will it evermore : and this I conceive may be
established from scripture; as in all the epistles, when, and where, tliere
is mention made of this sin, it is either confined to the season our Lord
was on the eartli : or, to those who lived in the apostles' times, and before
tlie destruction of Jerusalem : or, just about the close of the last hour, as
our apostle doth. Ait^- here I drop this subject ; leaving this full and
particular statement of it, with you, to receive it, or reject it, as may
seem good unto you. I proceed
3. To take notice of the purpose, end, and design for which the Son
of God was manifested. It was, that he might destroy the works of the
devil. Little children, let no man deceive yon : he that doeth righteous-
ness is righteous, even as he is righteous. He that committeth sin is of
the devil; for the devil sinneth from the beginning. For this purpose
the Son of God was manifested, that he might destroy the works of the
devil.
Sin is the devil's work. The sin unto death is the devil's sin.
None of the elect fall by it: they are all preserved from it. Afid no sin
beside; either before, or after conversion, take the whole bulk of election
in Adam's posterity, but some or other of them fall into : Yet here is a
most blessed relief and cordial for us ; The soyr of God w-as manifested,
that he might destroy the works of I he devil. If the Son of God was
3 D
3oG J j'jiix 111. 7, S.
manifested, lie must liave been before his manifestation. Neither was
he the Son of God by his manifestation. He was so, Personally, and
Essentially : as One in the incomprehensibly glorious Essence, coequal
wirh the Father, and the Spirit. He was manifested by his open and
visible Incarnation, by ^^tic- which he became true and very man; made
in all things like unto his brethren: the express purpose of which was,
that he might destroy the icorks of the devil. This great enemy of God
and Man, hateth Christ with an invincible and never-ceasing hatred.
He is deciphered and set forth in all his titles thus: The great dragon,
the old serpent, the Devil, Satan, the deceiver of the whole tcorld. Rev.
xii. 9. This great enemy, whose sinfulness can never be conceived, nor
described; The Son of God became the Seed of the woman, to crush
him finally: to dissolve his works: to undermine his kingdom: to
deliver the elect out of his hands, and deliver them from the power of
darkness. This was the accomplishment of this most blessed sentence '.
" And I will put enmity between thee and tlie woman, and between thy
seed and her seed ; it, or he, sliall bruise thy head, and thou shalt bruise
his heel." Gen. iii. 15: our Lord in his own body on the tree, bore the
sins of many; made intercession for tlie transgressors; and poured out
his soul unto death. Thus he pursued and completed the great end
and design of his manifestation in the flesh. The apostle speaking
on this subject expresseth liimself thus. " Forasmuch then as the
cliildrcn are partakers of flesh and bh^od, he also himself likewise took
part of the same ; that through death he might destroy him that had the
power of death, that is, the devil." Heb. ii. 14. Our Lord Jesus Christ,^
hath trodden, upon the head of the old serpent, called the devil, and
given a deatli-blow to his kingdom and power. This he did when cru-
cified in weakness, when he hung on the cross. The apostle gives us^
the following beautiful acrount of it. " And having spoiled principalities
and powers, he made a shew of them openly, triumphing over them in it.
or, on it." Sec Col. ii. 15. If the Son of God was manifested, that he
might destroy the works of the devil ; and all sin is his work ; then most
assuredly, such as are made kno\\»\to be the Lord's, cannot live in it.
•syillrif we survey the whole of our text, we shall find this to be the very
true genuine doctrine thereof. Little children, let no man deceive you :
he that doeth righteousness is- righteous, even as he is righteous. He
that coinmiltcth sin is of the devil; for the devil sinneth from the
beginning. For this purpose the Son of God icas manifested, that he
.miight destroy the icorks of the devil. Our Lord hath destroyed the
/{power, guilt, and dominion of sin, in the souls of all his called people.
mHc on the cross destroyed the damning guilt of sin ; and also the damning^
Power of sin. TVthA to his most cfllcacious Sacrifice we are to look for
t.lie complete mortification of the whole body of sin : and for our entire
and everlasting discharge from the same. His Death is our everlasting
security from all condemna»ion. His life is our everlasting Perfection.
In Him we have justification unto life. We shall reign in life, by Jesus
Christ our Lord. It is truly good for us to view the triumphs, victories,
and conquests of our Lord, and bless him for all his strength, wliich he
liath put forth over all the power of the enemy. Let us never fear" the
devil. He is conquered by our Omnipotent Jesus. Let us in the name
of our Lord Jesus Clirist, renounce and avoid all sin : it being the work
of the de\il. To commit sin, is the devil's element — The verv means
I JOHN' ui. a. 387
v.liereby he hath fellowship Avith sinners, and they with him, in every
act of it. Let us not therefoi:e please the enemy of our souls, by any
cursed compliances with Him. May the Lord grant, that the purpose,
end, and design of the manifestation of the Son of God, which was to
destroy the works of the devil, may be more and more evidenced in us,
in all the fruits and etiects thereof. May the Lord bless what hath been
laid before you. May hp render it efficacious to your minds; so "a*
that it may answer the end which is wislied for — The instruction of your
souls — The comfort of your hearts — The removing of discouraging fears
from you — the peace and comfort of your minds, and liis own glory —
That you seeing your deliverance in him, and his victory over the devil
for you, may rejoice as your brethren before you have done, " Saying,
Now is come salvation, and strength, and the kingdom of our God, and
the pov^er of his Christ: for the accuser of our brethren is cast down,
which accused them before our God day and night." Rev. xii. 10.
And pray remember hovi^ they overcame him. It was " by the blood of
the Lamb, and by the word of their testimony ; and they loved not their
lives unto the death. Therefore rejoice, ye lieavens, and ye that dwell
in them." v. xi. xii. The Lord bless what hath been delivered, so far
as seemeth s,ood in his sight. Amen.
SERMON XL.
W/iosoevcr is born of God doth not commit sin ; for his seed remaineth
in him : and he cannot sin, because he is born of God. — 1 John iii. 9.
We have here an important declaration : it comes from the pen of an in-
fallible apostle ; and contains an everlasting truth ; wliich all the saints
of the Most High God, have in their own souls the real experience of;
which tliey also give more or less evidence of in their lives, walk, and
conversation. The apostle in the former part of this chapter had been
speaking to the same effect : he now is going to divide wliat he had said,
and what he hath further to say, into two large particulars^ sucli as may
include and comprehend all which may be expressed in real holy hatred
against sin ; and also in the grace contained efsd expressed, and exercised
in loving the brethren. As our being the Lord's is proved outwardly by
keeping Gods's commandments, so there are two ways whereby this is
.done, which are both of them here hinted at by our beloved John: the
I one is by an abstinence from all evil : the other is by loving the Lord's
beloved one's. The love of God hath a beauty and sweetness in it, which
so far as we are led into a spiritual knowledge and apprehension of the
same, most sweetly and efficaciously operates on our mind : it influences
us both inwardly and outwardly. Sin is an object of God's immutable
hatred. We are saved from the guilt of it — From the power of it — From
tlie love of it. The Lord the Holy Spirit increaseth our hatred of it,
from such considerations as these — It is a transgression of God's most
388 1 JOHN 111. U.
holy law — It is a filtliy act — It is a work- of the devil — It is in its own
nature abominable — It fully demonstrates such as live, and act, and are
under the full power and influence of it, to be the children of the devil —
This is the essential difference between one born of God, and one who is
not. Whosoevei- is born of God doth not commit sin ; for his seed re-
muineth in him : and he cannot sin, because he is born of God. Sin in-
terrupts communion^ with God : it is that which Christ came into the
"world to destroy. Our love to the brethren, must have its true and pro-
per extension : it must extend to all the holy brethren ; even to all who
profess faith in, and love to, our Lord Jesus Christ. It is not to be
verbal, and hypocritical. No; it must be in deed and truth. These
reasons are to be considered by us, as motives to draw it forth in us, and
that we may be excited to the acts and exercises of the same. The Lord
Jesus Christ hath commanded it, He himself hath exemplified it unto us.
It is both an evidence and outward proof of our adoption — That we are
the sons of God — That we have the true knowledge of God ; and that we
love God. Keep these things in view, and you will find in the same a
general outline of this chapter, and of what in it is yet to come before us.
Our present text naturally divides itself thus. Here is
1. An assertion. Whoever is born of God doth not commit sin.
2. Here is the ground and foundation on which this assertion is
made. It is this. For his seed remaineth in him.
3. This is confirmed thus. He cannot sin, because he is horn of
God.
There are various interpretations given by learned and truly excel-
lent men, on these words. Most assuredly none ought by any means to
he admitted of, which at all abate, or weaken the energy and importance
of them. It would be far better that any of us should confess we cannot
comprehend the meaning of the Holy Ghost in them, than go about to
darken counsel, with words without knowledge. May the Lord ever give
you and me, the most profound reverence for every part, sentence, and
truth contained in the holy and inspired volume. I would ever desire to
retain in memory, what Wisdom Mediator, by whom I understand our
Lord Jesus Christ himself, says in the 8th chapter of the Proverbs, v. 8,
9. " All the words of my mouth are in righteousness; there is nothing
froward or perverse in them. They are all plain to him that under-
standeth, and right to them that find knowledge." I am according to
my plan
1. To consider and explain this assertion, Whosoever is born of
God doth not commit sin.
These words have been very distressing to some real saints ; who
finding themselves the subjects of sin, and that there are, and have been
times since they were brought to the knowledge of Christ, in which they
have been guilty of sin, have looked on this positive assertion before us,
as cutting them up by the roots; and proving to demonstration they
positively have no part nor lot in the matter — that they were never right
yet : if they had, they would never have sinned after they were partakers
of grace. Although the apostle proves it is not so with any of the saints ;
yet this does not always satisfy a real child of God : but, if he has fallen
I by his besetting sin, it is very common for him to bring forward this
\ passage to condemn himself, and weaken his confidence of faith in our
^Loid Jesus Cluist, To prevent which, many blessed men in their inter-
T JOHN- III. 9. 3S9
pretation of it, have shewed, that such as are born of God, do not sin as
wicked men do, who are not born of God — That the regenerate man does
- not allow himself in sin — If he falls into it, this is more by accident, and
' surprize: not cut of purpose and resolution — That his constant and the
settled bent of his will is not to sin. It is also said, when the regenerate
sins, it is not with his will — He does not yield full consent to it — When
he does it, it is not so, but he would most gladly avoid it — What he does,
is in a sort against his inclination — He does not delight in it — He is most
sorely grieved for it — He complains of it — He mourns for it — He repents
of it — He does not continue in it — He turns from it. There is a truth
in all this : it seems to be founded on what the apostle Paul savs of him-
self in the 7th chapter of his Epistle to the Romans. He says as follows,
'~X)n the subject of indwelling sin, and concerning himself as the subject
of the same. " For we know that the law is spiritual : but I am carnal,
sold under sin. For that which I do I allow not: for what I would, that
do I not; but what I hate, that do I. If then I do that which I would
not, I consent unto the law that it is good. Now then it is no more I
that do it, but sin that dwelleth in me. — I find then a law, that, when I
would do good, evil is present with me. For I delight in the law of God
after the inward man : But I see another law in my members, warring
against the law of my mind, and bringing me into captivity to the law of
sin which is in my members. O wretched man that I am ! who shall
deliver me from the body of this death? I thank God through Jesus
Christ our Lord. So then with the mind I myself serve the law of God ;
but with the flesh the law of sin." As there cannot be more bitter ex-
clamations, and lamentations made by any regenerate person, under the
sad and awful experience of indwelling sin, and the prevailing of corrup-
tion, than are here expressed, so it is generally concluded from hence, no
regenerate person, ever sins with the consent of his will. So that this
may be concluded to be in part the apostle's meaning in these words,
Whosoever is born of God doth not commit sin. The emphasis of the
text is most certaThly laid on being born of God. Whosoever is born of
God doth not commit sin. So that this is generally given as the full in-
terpretation of these words — That the regenerate person never sins with
the full bent of his will — That the regenerate part does not sin : as there
is no sin in the new creature, the new man, the hidden man of the heart,
the new Adam nature created and produced in us by the Holy Ghost, so
we may in this sense be said not to sin. Not as being free from a body
of sin, or from falls into it: but we so differ from what we were in our
unregenerate state, and the bias of the mind is so effectually changed, and
so altered, that we do not commit the same acts, nor fall by the same
besetting sins, we did heretofore. Whilst this may have afforded some
relief to some of the Lord's people, when their minds have been distressed
in consequence of their falls into sin, and by reason of their being over-
taken by their own inherent corruptions, yet this, has not been found an
all-sufficient remedy for the assuaging the grief of mind many of the Lord's
people have been the subjects of. Therefore, it has been conceived, this
scripture mugt contain something of a deeper nature than all this amounts
unto. Some of the most laborious and faithful of the Lord's ministering
servants, have declared upon the most diligent search into the scriptures,
they have not found any one scripture, or promise, which secures the
Lord's people from falling into sin — Into their particular and besetting
390 I jotiN HI. 9. I
i
sin — Into any sort of sin, except one ; which they say is the sin unto
death ; or what we commonly stile the sin against the Holy Ghost ; which
they say the elect are preserved from, -^md some of them say, this is
what John is here in this place speakins^of; which he affirms they do
not conuTiit, when he says, Whosoever is horn of God doth not commit
sin ; for his seed remaincth in him : and he cannot sin, because he is horn
of God. It most assuredly is the same with all the people of God, in
some of these following- rtspccts. They have all sin in them: the old
man is never altered : his dominion is taken away; yet the life of it re-
mains : the same natural aflcctions, and sinful infirmities remain. These
lift up their head ; these break out into such discoveries of the same, as
to give full proof that there are seasons, when they are too strong for the
iriherency of g;race to prevent us from being led captive by them. As to
what is generally said concerning not falling by the same sin after con-
version as we did before, some of us have found, and do find, this is not
really the fact. It is not so with us ; it is quite different Avith us ; let
others say of themselves what they may. This is what must be acknow-
ledged ; we are in a regenerate state, out of the state we were in before :
we are not now in a state of sin : we are not nnder the dominion of sin ;
nor can it have dominion over us. We are in the kingdom of God's dear
Son : we are in the state of grace, of life, and liberty. We have the
same sin in us we ever had : it is alive in us : it is sometimes very active :
we are sometimes overtaken by it : we are overcome with it : yea, in a
way we never expected : it rages ; it storms ; it overpasses all bounds :
we fall into such sins as we never expected. I rather think some of us
are more overcome mentally, and others more openly. I would fain
maintain, that I really think, the Lord's people, are in general, kept from
outward, and open, public transgression ; so^ that it is not a common
case for them to bring an open scandal, on the cause of God, and Truth.
And the Lord be praised for this: it being wholly owing to grace. We
may conceive, with Dr. Goodwin that the Lord's people in general, are
kept by him in such bounds as are altogether agreeable to the rules of
his most holy word, and as ecpial to his most holy promises. I Ho con-
ceive this should be contended for ; it should be expected by us. So f\\r
as this goes, we most certainly have great reason to encourage ourselves
in the Lord our God. It most assinedly becomes us to look to the Lord
Jesus Christ continually for his life-giving Spirit to influence us — For his
life-giving word to quicken us — For his promise to encourage ns — For
his arm to defend us — For his grace to be all sufficient for ns — For his
strength to be made perfect in our weakness — For him to preserve an in-
vincible hatred in our souls, at all times, and in all places against all sin
— For him to keep us in the hour of temptation ; and from entering into
temptation. Surely all this is the real evidence of the new-birth in us.
Whosoever is born of God doth not commit sin. It is not his trade and/
business. It is not his life and element. If he falls by sin, he is out ofl
liis own proper element. His heart is not wholly swallowed up in it. He]
may be led captive by it; yet he is not conquered: so far from it, thatf
his very fall, let it be into what it may, serves to increase his hatred, even)
against that very sin which he falls by. I do think I have done the sub^
ject justice, without saying too much, or too little. I do not conceive
have expressed any thing to weaken tlie importance of what is before U!
as if to sin were a light matter : or, as if sin liad not its cursed influence,*
I JOHN III. D. 31)1
wilhin, an.'l upon real believers; nor have I, in my own conception, said
any thing- to set aside this most solemn assertion of the apostle, Whoso-
ever is born of God doth not commit sin. It is by the power of the Holy
Ghost, and tiie word, we are begotten, or born again. Regeneration is
the reigning governing principle in the soul born of God. Such as are
born again, tliey are enlightened into a knowledge of God, and Christ:
they are under the teaching and government of tlie Spirit: in theni^
sin is subdued and mortified. Tiie regenerated cannot evermore come
^ggain aljsohitcly undrr tijc jiowor and dominion of sin. Such may fall
into acts of sin ; but such can never cease to be regenerate persons. They
may fall into, and they may have many sinful cases of their own to
lament, and bewail, but they can never fall into a sinful state. Whoso-
ever is born of God doth not commit sin. It hath been already suggested,
some by these v/ords, understand the sin against the Holy Ghost is in-
tended, which the elect of God are preserved from ; so »s that they are
wholly exempted from it. hrrd it must be granted, there is this to lead
to such an apprehension — Tliis sin was the subject of the former verse ;
He that committeth sin is of the devil; for the devil sianeth from the
beginniyig. For this purpose the Son of God was manifested, that he
might destroy the icorks of the devil. Now the words of my text having
a close connection with the former, it may be concluded the one does
most certainly serve to open and explain the other. Such as are born of
God, cannot commit the devil's sin : this is impossible, it being wholly
out of the power of such, as are born from above. Then this should yield
comfort and satisfaction to the called ones of God. This being asserted
here in this place by the apostle, it should be looked on, and received
into our minds, with all that reverence, as if we had heard it pronounced
by tlie apostle himself; this is the way for it to work efTectuaily in us,-
who believe. We being in Christ, are perfectly preserved from this most
trerajendous guilt — From this most deadly sin. We need not therefore at
any time, case, or season, be cast down in our own minds, as if we had
committed it. Most assuredly it was for this very purpose, the apostle
inserted these words here : and the whole contained in the verse seems to
confirm it. Whosoever is born of God doth not conunit sin ; for his seed
remaineth in him : and he cannot sin, because he is born of God. Take
the words as they have been explained, there is nothing more suited, to-
relieve the hearts of the Lord's people, under their various sins, and
sinnings, and various sinful cases. Satan will be sure to distress
their minds, so often as they fall into sin : it will be chiefly about
the guilt of it. He will aim to bring them, if possible, to con-
elude they have committed the deviTs sin. Therefore the words before
us, furnish an argument for our minds, to prevent us from falling under
such a charge, and accusation ; for surely, that sin which it is wholly
impossible I should ever commit, I need not give myself such a concern
about, as if I had committed it. But as the authority of a great saint,
may give weight to what hath been delivered, I would say, that man
of renown, Mr. Joseph Hussey, is of this opinion, that the sin against
the Holy Ghost is the sin here intended. And it, he conceives, the only
sin, God has engaged to keep his people from : all others they fall into :
some before their conversion ; some after conversion : but into this they
do not. A«4 indeed, according to what was delivered in the former
Sermon, it is impossible they should ; seeing they can never be so left by.
39-2 I joJiN 111. 9.
the Lord, as to renounce the Lord Jesus Christ, and renounce Him, as
their everlasting Saviour. But I hasten to my next particular.
(Ji^^'. 2. To observe, here <i| the ground and foundation, on \vliicli this
assertion is made. W/wsoever is Lorn of Hod doth not commit sin ; Jar
his seed remaineth in him. This is the reason assigned. Arrd liere it
v.ill be necessary to observe in opening the full scope of the text, wliat
this seed is, uhich remaineth in the believer : and also what \ve are to
apprehend by its remaining in him. This is the subject to be examined
into, in this our present particular. I have recited, and will again re-
cite, the former part of the verse, that we may be no losers by its
omission, and that the strength of the words may be the better preserved,
and maintained. Whosoever is lorn of (Jod doth not commit sin; for
his seed remaineth in him.
/ The words are general. They are extensive. They ccncern all the
*^"^y saints : not one of them more than another : this the word v^hosoet-er
/ testifies. It is the new-born they concern ; we had mention of the new-
birth before, in these words, If ye know that he is riyhteovs, ye know
that every one that doeth righteousness is lorn of him. chap. ii. 29.
"And here it is. Whosoever is born of (iod doth not commit sin ; for his
i\ seed remaineth in him. Our new-birth is that which makes an essential
• ' (tiflercnce in us, yea within us; between us, and all beside. It is most
certainly made use of by our apostle, in this very place, as also in the
former for this identical purpose. It is an internal and an abiding evi-
dence, between us, and all sorts of professors beside. They may have
clear apprehensions of Truth, yet they have not a spiritual apprehension
and perception of it, so as inwardly to receive, enjoy, and digest it : the
apostle says, " The natural man receiveth not the things of the Spirit of
God: for they are foolishness unto him: neither can he know them,
because they are spiritually discerned." 1 Cor. ii. 14. Such only have
\ a spiritual discernment, as have a spiritual faculty : and it is those only
\ who are born again of the Holy Spirit, who have a spiritual faculty, who
liave minds suited to receive, to feed on, and are nourished with divine truth.
As the new-birth is the essential distinguishing difference between one
and another, so our apostle makes his use of it, to express hereby that
this is an inward evidence of the reality of wluit the Lord hath done for
us, beyond what he hath done for others : and also to shew it is from
hence we are distinguished, by the fruits and effects which flow herefrom,
, to be what we are really — the children of God : it is the life, the root,
the foundation, the spring of all grace within us. Our love to God,
Jiatred of sin, are contained in regeneration as its root. IVhosocver is
horn of Cod doth not conmiit sin. lie docs not live in tlic practice of it ;
neither is it his constant settled purpose and resolution. He is grieved
for it, he complains of it, he turns again and again from it. He does
not sin the sin unto death. All these are so many fruits of his being
born of God : they are the very effects thereof: what Job calls the root
of the matter, is in him. He liath the new and divine nature, the prin-
ciple, or habit of grace and holiness wrought in his soul, and the Holy
Ciliost indwelling in him to uphold the same, so as that it cannot decay.
This I conceive to be a fair outline of the words before us, Whosoever is
horn of God doth not commit sin. This part, /<)?■ his seed remaineth in
him, is the ground and foundation, on which the former words, vhich
contain this assertion, IVhosocver is horn of (iod doth not commit sin,
^1^
I JOHN in. 9. 3y3
i« founded ; for his seed remaineth in him. He is endued with such
a faculty, or principle, or nature, as will not suffer him so to do. I have
suggested, to understand the full scope of these words before us, it will
be necessary to enquire what is to be understood by this seed which re-
maineth in the regenerate, and also what we are to apprehend by its re-
maining in the regenerate. I will cast this into a twofold division.
1. What this seed is. 2. How it remaineth in the regenerate. It seems
to me to be obvious, that it is to be distinguished from the grace of
regeneration itself: the subject being expressed thus, Whosoever is born
of God doth not coinmit sin. The whole of regeneration is here com-
prehended. It admits of no increase, nor decrease : \vhen it is wro\ight,
it is once for all. The discovery and drawing it forth is successive ; but
tliere^will never be any addition to it: no, not in heaven to all eternity.
The apostle is not here speaking of the work of regeneration, but of the
upholding it in the soul. As there can be no sin in this divine birth, so
it cannot in any one instance yield to sin. The person who is the sub-
ject of it may : but this new-birth, principle, faculty, call it by what
scriptural term you please, cannot. Now the ground and sole foundation
of this assertion is this, For his seed re?naineth in him. Our Lord when
lie spoke on the subject of regeneration, said, " Verily, verily, I say unto
thee. Except a man be born of water and of the Spirit, he cannot enter
into the kingdom of God." John iii. 5. When the apostle James speaks
of it: he says, '* Every good gift and every perfect gift is from above,
and Cometh down from the Fatlier of lights, with whom is no variableness,
neither shadow of turning. Of his own will begat he us with the word of
truth, that we should be a kind of first fruits of his creatures." chap. i.
17, 18. And Peter speaking on the same subject, says, "Being born
again, not of corruptible seed, but of incorruptible, by the word
of God, which livetli and abideth for ever." 1 Epis. i. 23. To be
born again ofxoater and of the Spirit — To be begotten with the word of
truth — To be born again of incorruptible seed, by the word of God,
which liveth and abideth for ever ; I should consider we may conceive
the following particulars implied. By being born of water and of the
Spirit, I apprehend, the word and Spirit may be meant. By being
begotten by the word of truth, I should conceive the gospel is designed :
agreeable to which, Peter says, " Blessed be the God and Father of our
Lord Jesus Christ, which according to his abundant mercy hath begotten
us again unto a lively lippe by the resurrection of Jesus Christ from the
dead." 1 Pet. i. 3 : and the word of God is the incorruptible seed by^
■which we are born again, which liveth, and remaineth, and abideth in us J
Yet it must be confessed, our Lord Jesus Christ himself is styled by/
Peter in those words of his here referred unto, by these titles. Incor-
ruptible seed. The word of God, which liveth and abideth for ever.
Let us look at them, and see if it be not so. Being born again, not of
corruptible seed, but of incorruptible , by the word of God, which liveth
and abideth for ever. The quotation from the prophet confirms all this.
The word of the Lord endureth for ever, — And this is the word which
by the gospel is preached unto you. 1 Pet. i. 25. Here is the Essential
Word, and the Gospel in which he is revealed ,-a«d by tHe which he is
revealed and made known, distinguished one from the other. I therefore
should conceive herefrom, if we make use of this to reflect light on our
text, we might gather this from it. That the knowledge of Christ formed in
A
394 1 joHx iir. 9,
J our minds, from tlie ^vord of the gospel, tlirough the Spirit, is regenera-
tion : and Christ's dwelling in us, which is the fruit thereof, is the seed
which remaineth in us. If I mistake not. Dr. Gill, understands the
Holy Spirit who dwelleth in the believer, to be intended by the seed ;
which seems to be agreeable with our Lord's words. " Whosoever drinketh
of the water that I shall give him shall never thirst ; but the water that
I shall give him shall be in him a well of water springing up into
everlasting life." John iv. 14. To this it may be added, the word of
God is most certainly the seed of eternal life : this at all times is in the
souls of the regenerate : ^t^ by it, as the meansy«*4»t they are nourished
up in words of faith and sound doctrine : it contains the wholesome
words of our Lord Jesus Christ. The Holy Spirit is the seed which is_
incorruptible. He indwells and abides in all the regenerate. Whosoever
is born of God doth not commit sin ; for his seed remaineth in him. If
by the seed, therefore, spoken of, we understand the word of God, or
Christ the essential Word, or the Holy Ghost, who is the very life of it,
who imparts life and light unto us, both from the gospel wliich is the
revelation of Christ, or from Christ who Js the life, light, and glory of
the same, we may in a measure apprehend the apostle's meaning, con-
cerning what we are to understand by the word seed here. And 2. what
we are also to understand by this seed remaining in us. Where Christ
is, there he will remain and abide : otherwise all spiritual life must be
\^ extinct: then it could not be everlasting ; whereas our Lord says, Verily ^
'. verily, I say unto you, He that beliveth on me hath everlasting life.
'The Holy Spirit dwells in the person, whom he has formed for his praise,
/ in regeneration. Every act of spiritual life, grace, and holiness, drawn
fortli in the regenerate, is by his divine power : not by external, but by
internal influence. He works inwardly ; invisibly, and imperceptibly
unto us ; so that our graces are excited, and brought into act and exercise,
imperceivably. We feel the good and blessed effects of the same; yet
in the drawing forth thereof, we are altogether passive. Now our spiritual
_,^seed, the word of God, which is by the Holy Spirit, so concocted in our
minds, as to be in us seminally the ground and foundation of all inherent
grace and holiness, this always, and at all times remaineth in us: The
Author of all these, wlio has formed the same in our renewed minds, he ever
remaineth in us. It is because he doth, that we cannot sin. This is what
our text declares. Whosoever is born of God doth not commit sin ; for
his seed remaineth in him. He of whom he was born again, not of cor-
ruptible seed, but of incorruptible, by the word of God, which liveth and
abideth for ever, is in Him, dwelleth in him. He ever remaineth in him;
to fulfil that great promise, which belongs to all the called people of God.
" And I will make an everlasting covenant with them, tiiat I will not
J turn away from them, to do them good ; but I will put my fear in their
hearts, that they shall not depart from me." Jer. xxxii. 40. So that the
apostle's assertion is well founded. Afcd having to the utmost of my
very slender ability, shewn you the ground and foundation of the asser- .
tion, I vvill again recite the whole text ; that you may judge for yourselves,
of what is contained in the same : as also of what hath been delivered, and
what will bo proposed to be farther delivered thereon : IVhosoever is born
of God doth not commit sin ; for his seed remaineth in him : and he
cannot sin, because he is born of God. It is easy to be observed, all in
the words belongs to each and every individual who is born of God : by
I joHir III. 9. 395
^e which they are manifested to be the sons and daughters of the Lord
God Almighty. God in the person of tlie Father, is here spoken of as
their Father : how, otherwise, are they l^re said to be born of Him ?
The words are, Whosoever is born of God doth not commit sin. The
whole blessedness of preserving these from committing sin, is here attri-
buted to their being- begotten : and to the seed of which, or of whom
they were begotten : this is generally ascribed to the Holy Spirit. He
preserves what he hath begotten in them. The seed of God, the word of
the kingdom, the Spirit who created them anew in Christ Jesus, re- /
maineth in them, so « that they cannot sin, as they did in their days of ^'
unregeneracy. They may fall into sin ; yet they cannot fall into their '
past state of unregeneracy : neither can they commit the sin against the
Holy Ghost. This therefore brings me to my last particular.
3. The assertion in the text is thus confirmed. He cannot sin
because he is born of God. Whosoever is born of God doth not commit
sin ; for his seed remaineth in him : and he cannot sin, because he is born
of God.
This is one of the most inestimable blessings of regeneration. It
cannot be overvalued; nor the Lord sufficiently praised for the same.
The death of Christ is our complete discharge from all sin in the
sight of the Lord. The blood of Jesus Christ is our everlasting purity '
in the sight, and before the Majeity, of our heavenly Father. In ;
the obedience of our Lord Jesus Christ unto death, even the death of |
the cross, we have complete salvation. In regeneration we are formed
by the Holy Ghost, ■itamMt. to have minds and faculties, to receive
the knowledge of all tliis, and enjoy the same, »a««c9 to have fellow-
ship with the Father, the Son, and tlie Holy Ghost, in every distinct
and particular branch of this most glorious display of grace : now in '
this present time state ; and «£Miiaii in the state of everlasting glory. ^
To be born of God is to be meet for all the vision of his manilestative '
Glory in the face of Jesus Christ, by open vision, and sense within the
vail; and cannot but gladden the heart. It is also very suited to the
genius of a new born soul, to apprehend what blessings are his, ■mt4. are
contained in regeneration, and that he shall be infallibly preserved, not-
withstanding all the assaults of earth and hell. It is, doubtless, here
brought forth, as an universal comfort and matter of consolation to the
whole family of the Most High God, to sustain their minds, under all they
were exercised with, under the sights they had of sin, and human frailty ;
they had that already wrought in their souls, by God himself, and this
by the energy of his most holy and blessed Spirit, as that they could
never cease from hating sin with an invincible hatred ; nor should they
ever cease from having that principle in their souls, which would never
yield to sin, whilst they themselves, might be overcome with partial falls,
and backslidings into it. The assertion in the text, most assuredly must
serve to keep up, and maintain their hope ; it could not but be so : and
this as farther confirmed, must have had its weight upon their minds. It
could not but have done their souls good. For his seed remaineth in
him: and he cannot sin, because he is born of God. It must afford
satisfaction to the mind of all born of God ; they had that inherent in
them which would never yield to sin. Though, Gad, a troop should
overcome him, yet he should overcome at the last. None of the saints
are without their personal, and particular conflicts with sin; nor are
396 1 JOHN 111. 9.
there any of these, but what arise from within themselves : so that to
deny themselves, is their one continual exercise : in_tte which their per-
sonal, and peculiar conflict consists : in the course of wliich warfare,
sometimes the flesh lusteth against the Spirit, and the Spirit against the
flesh, and these are contrary the one to the other, so that the real saint
cannot do the things which he would. It must to such, as properly re-
ceived into their minds, and rightly received into their hearts, be a very
blessed support ; the very words, and expressions contained in the text
before us. Whosoever is born of God doth not commit sin ; for his seed
remainefh in him : and he cannot sin, because he is born of God. They
are suited to the spiritual mind in this twofold point of view. In the 1st
place, as they are evidentially expressive of this — That there is nothing
in the everlasting gospel, in the whole scheme of salvation, in the whole
revelation of grace, in all the oracles of God, in the fullest knowledge of
what is contained, maintained, believed, and professed of them, which
does not in its own nature and design, discountenance sin — which sub-
dues it, lifts above the love, power, practice, and influence of the same :
and promotes an eternal hatred of it in the real and spiritual mind. All
fliis is very acceptable to the knowledge of a regenerated person. In the
2nd place, tliey fully suggest this most important and desirable truth,
that there is in the believer in Jesus, a real faculty, or principle in the
regenerate mind, of hatred of sin, which all hell cannot overcome ; whilst
they may overcome the person, who is the subject of all this, over and
over again. All believers are not alike saved from their constitutional
and besetting corruptions. It is not to be doubted but some fall by them,
over, and over again; even to old age: let their communion with God,
be what it may. No doubt but they are at times swallowed up with grief,
at this being their case. It may be, the whole of their views, as also
their griefs, sorrows, and exercises may be so concealed, that it is only
known to God and themselves. We may imagine, and it will not exceed
the truth, should we apprehend these to conceive their sinfulness and
cases to be such, as that Satan may find a suitable opportunity of suggest-
ing to their minds ; you will before you die, be finally prevailed with,
and entirely overcome with such and such a corruption : indeed, your
having been so often overcome already, and the easiness with which you
slide into the evil, render it very suspicious whether you will ever get
above it •, for it is impossible for you to deny this. You have had your
intermissions, yet you liave had your relapses : nor is it age, or ordi-
nances, nor even communion with God, which preserves you in the hour
of temptation : if this be not the sin against the Holy Ghost, the unpar-
donable sin, for which there is no forgiveness, neither in this world, nor
in the world to come, pray what can it be ? I say, when Satan may
suggest so and so, and, it may be, almost operates upon the mind, to
make such conclusions, how very refreshing must what is contained in
the words of the text before us be, as brought home to the minds of the
people of God, who may be exercised, as hath been freely expressed.
IVhosoevcr is born of God doth not commit sin ; for his seed remaincth
in him : and he cannot sin, because he is born of God. Such an one, can
neither fear his falling into the sin against the Holy Ghost, nor of his
being wholly, and finally swallowed up by his own personal sin, so as to
be finally conquered by it : for it is here declared by an apostle, Whoso-
ever is born of God doth not commit sin ; for his seed remaincth in him ;
I JOHN in. 0. 337
a/iA
d he cannot sin, because he is born of God. He hath that principle
of grace in liim, wrought and maintained in liim by the Spirit of God,
which neither inherent sin, nor the strength of it, with all its cursed work-
ings and propensities, nor the malice, rage, and power of the devil, no,
nor of the world which lieth in wickedness, will ever be able finally to
overcome. Foi- his seed remaineth in him : and he cannot sin, because
he is born of God. There is that in grace, as implanted in the mind,
vvhich cannot be overcome; nor will it ever yield to sin; whilst the
"person who is the subject of all this may. I hope I have made this very
clear and easy to your spiritual apprehension. I cannot but conclude it
must be so, as it respects your experience. All the children of the Most
High having the same, one as the other, in their spiritual birth, must for
the substance of it, have the very same inward trials and conflicts. And*
to be assured from the word of the Lord, and the servant of the Lord, that
what he hath wrought in our souls shall continue for ever, even through-
out the ages of eternity, must yield us unspeakable consolation. Here
we feel our inward sinful maladies. Now we have those sights and real
apprehensions of our inward depravity, as, it may be, I may say of the
same, and that without any one of the saints' contradiction thereof, as
none can fully express. We are well assured it will all soon cease.
Death will discharge us from our warfare ; it will deliver us from the
whole body of sin and death for ever : but this will not fit us for eternal,
personal, and uninterrupted fellowship with God. No; we being ad-
mitted into the immediate presence of Clirist, and having in our souls,
faculties, senses, and graces, wrought in our souls, suited to the enjoy-
ment of Him ; the Holy Spirit operating on the same, and He dwelling in
us, antl- drawing these out into free and full exercise on Him, and the
Father's everlasting love to our persons in Him, it is herein our fitness
for communion with God and the Lamb will for ever consist. There will
nothing be drawn out of our minds in Glory, which is not in them. This
is a very comfortable thought : nor will this by any means take us off
from centering wholly and alone in Christ, even when our whole souls
shall be fully, and immediately exercised in personal communion with
Him in his glory. A»A this may be given as the reason of it — Because
we shall never have any consideration there of our own acts, and the ex-
ercises of our own minds. It is Christ, and the vision of Him, will
swallow up our whole minds, so ^ that our own exercises on Him will
be lost entirely in our real views of Him. The Lord be praised, that all ^
we feel and find of sin within us, believers, cannot undo the work of the
Holy Ghost in our souls. We cannot at present conceive what it will be,
fa be wholly delivered from a body of sin, and death : much less can we
conceive what it will be to be all life, all light — To be all act and exercise
in the full vigour of all our spiritual faculties, on the Person of Christ,
God-Man, and on all the eternal acts of the Divine Persons in Him,
towards the whole election of grace, -aad to have no evil existing in us,
but be as free from all sin as Christ is Himself, — this is a state which is
altogether congenial to the new-born soul : ajad which he is prepared
and fitted for by his spiritual birth : and which he will immediately enter
upon, on his departure from the body. Then he will be delivered in a
moment, in the twinkling of an eye from all sin; so as it will never be
in him any more : nor will he be capable of sinning any more ; no, not
throughout the ages of eternity. If the words before us, therefore, Who^
398 1 JOHN III. 10.
soever is born of God doth not commit sin; for his seed remuineth in
him : aiid he cannot sin, because he is born of God, are spoken by way
of discrimination, and all calculated to afford us comfort and encourage-
ment in this our state of warfare ; tlien most assuredly, we may much
more comfort ourselves with the prospect before us, of our complete de-
liverance and discharge from all sin at death. We shall enter into jjlory
sinless : we are now in the sight of our heavenly Father, as he beholds us
in Christ, without all sin : we shall then be so inherently : and enter
heaven without the least spot of sin, imputed to us, or inherent in us. A
very blessed subject this for our meditation ; ^cnri which if rightly im-
proved cannot but make us long to be absent from the body, and present
witli the Lord. Whilst in the body we shall never cease from being the
subjects of sin ; nor shall we cease more or less from some acts of sin ;
nor shall we ever be safe, from its being a possible case, of falling
into any sort of evil, if left to the deceit of our own own hearts, and
the strength and influence of temptation. It is only the sin unto
death we are secured from : what that sin is, and wherein the malignity
of it consists, was freely and fully opened in the former sermon ; I, there-
fore, say nothing of it here. Only would remark by putting the two
former verses and this together, the true connection may most evidently
appear. I will, therefore, here do it for you. Little children, let no
man deceive you : he that doeth righteousness is righteous, even as he is
righteous. He that committeth sin is of the devil ; for the devil siniieth
from the begiyining. For this purpose the Son of God was manifested,
that he might destroy the ivorks of the devil. Whosoever is born of God
doth not commit sin ; for his seed remaineth in him : and he cannot sin,
because he is born of God. If read thus in connection, it seems fully to
prove, it is the sin against the Holy Ghost, which, whosoever is born of
God doth not commit. May the Lord bless what liath been delivered, if
he pleases. Amen.
SERMON XLI.
In this the children of God are manifest, and the children of the devil:
whosoever doeth not righteousness is not of God, neither he that
loveth not his brother. — 1 John iii. 10.
Our apostle is here, as he had been several times before, drawing
a line of distinction, between the children of God, and the children of
the devil. All sin being the devil's work, let it be in what act, or form
it may, is of the devil : most certainly then, the children of God, will be
manifest, by their abstaining from it: and the devil's children will be
manifest by their commission of it. To walk as bccometh the gospel, in
an evidence of our adoption: so is, also, our love to the brethren.
The ground of our love to the brethren, must be the love of God : and
this must extend itself to all who profess Christ: it must neither be
verbal, nor hypocritical: it must be real, and sincere. The very reasons
1 joiiK III. 10. 399
why it must be so, are, because our Lord hath commanded it ; and
because it is an outward evidence of our knowledge of God — of our love
to God — of the truth of our conversion. I.t4)X9ves the happiness of our
state in Christ — That we iiave passed from death to life : atid in, and by
the practice of tlie same, we have a blessed assurance, before the Lord,
that we are possessed in our own souls, of tltis grace of the Spirit, the
loving the sons and children of God, for Christ's sake, and according to
his commandment. In the remainder of this chapter, these things are
spoken of, and made particular subjects; which are for the engagement
of such minds, as are renewed by the Spirit of God, and are as so many
internal and external evidences of the grace of God to such and such.
There are some who are, in this our world children of God : there are
others who are the children of the devil : the one are manifested by their
righteous acts : the other by their unrighteous ones. This is very dis-
tinguishable by the one loving for Christ's sake the brethren, the other
for hating them : it is hereby manifested whose children we are. He
who lives an holy righteous life, is a child of God: he who lives an
unholy and an unrighteous life, is a child of the devil. This is the real
language, and true interpretation of our text. In this the children of
God are manifest, and the cldldren of the devil: whosoever doeth not
righteousness is not of God, neither he that loveth not his brother. I
would cast the text into the following division.
1. There are two sorts of persons, or people in our world : one are
the children of God, the other are the children of the devil.
2. These are particularly manifest, by their actions. The one by
doing- good, and acting righteously : the other by their evil doings, and
acting unrighteously. In this the children of God are manifest, and the
children of the devil : whosoever doeth not righteousness, is not of
Cod.
3. A very singular and complete manifestation of the devil's children.
Such love not the real children of God. No; not even if they are pro-
fessors, and should even be in the same church state with them. Neither
he that loveth not his brother ; whicli must imply brotherhood by way
of church relationship; for the children of God, and the children of the
devil, never all of them, could have the same father. No; not even in
the very same state of nature, this neither was, nor could be the case ;
it can therefore be only interpreted on the footing of outward profession,
which sometimes issues in church relationship. In this the children of
God are manifest, and the children of the devil: tvhosoever doeth not
righteousness is not of God, neither he that loveth not his brother. I am
in proceeding with the subjects before me,
1. To shew, that there are two sorts of persons, or people, in our
world: one are the children of God, the other are the children of the
devil. The original terms of distinction were, Me seed of the ivoman,
and the seed of the serjjent. " I will put enmity between thee and the
woman, and between thy seed and her seed; it shall bruise thy head,
and thou shalt bruise his heel." Gen. iii. 15.
Adutn is called the son of God. Luke iii. 38. It is said of Seth,
he had a son born unto liim, whom he called Enos. It is added, then
began men to call upon the name of the Lord. In the margin it is, or,
to call themselves by the name of the Lord. Gen. iv. 26. -Ami in
the 6th chapter of Genesis, those who were professors of Christ are
400 I joH\ in. 10.
distinguished from tlie serpent's seed, by tliis title, the sons of God.
And by their intermarriages with the Cuinites, brouglit on tliat universal
corruption of men, and the worship of God, as brought the deluge of
waters upon the world of the ungodly. When that catastrophe was
finished, and the earth renovated, there was the same distinction of the
two distinct seeds found upon earth. They were so distinguished,
the one from the other, they could not be blended ; there was no uniting
so as to become one; it was wholly impossible; they were dis-
tinguishable even by their actions, and by tlie motives from whence they
acted ; as also the end to which their actions tended. This is the sul)ject
on the which the apostle is now treating. He viewed it to be of import-
ance, then; it must be of the same importance, now. The title of the
children of God, is of vast importance : it is delightful; it is refreshing;
it is encouraging; it is strengthening and serves to be very invigorating
to the mind. He began this chapter by calling upon the saints, to admire
the grace of the divine Father towards them, in Adoption ; he had
affirmed tliem to be the sons of God. He had declared when Christ
should appear, they also should appear with Him in Glory. He ex-
pressed the fruit and eifect this would produce inwardly and effectually
in, and upon the new-born. He liad also shewn a manifest and clear
distinction between one professor of Christ and another. He had ex-
pressed what the devil's sin consisted in, and that the Son of God was
manifested to destroy his works — That such as were born of God did
not commit sin : and, now, in the text before us, he distinguishes between
(Jod's children, and the devil's children — that there is an essential
difference, the one can by no means be swallowed up in the other ; nor
easily taken the one for the other; for though the children of God may
sin, do sin, yet they never sin the devil's sin : this they cannot; this they
are preserved from : nor are the called of God in Christ Jesus, in a state
of sin ; nor bond slaves to sin and satan ; nor are they akin to the devil's
children. They are the objects of God's everlasting love : the sons and
children of God, by the grace of eternal adoption. They were one witli
Christ from eternity; before ever sin had defiled their nature^ They
■were redeemed from all iniquity by their Almighty Surety, in the fulness
of time. These persons here spoken of, had been renewed by the Holy
Ghost, ""Emd were born again, and had been made by him new^ creatures
in Christ Jesus ; -sortltat they were distinguished from their former selves,
by the renewing of the Holy Ghost, which had been shed on them abun-
dantly, through the intercession of the Lord Jesus Christ their Saviour.
These were the persons who were the children of God in Johns time ; on
such he bestows this high epithet ; and of these he further says, that they
are manifest, by doing righteousness. The otlicrs lie speaks of, he styles
the children of the devil ; then he must be their father ; they must be
united in heart and affection with him ; he must be their master : they
must be his obedient and willing slaves : it must be their delight to
serve him ; sin must be their element: they must be under the power
and dominion of it. All this must be the case of such as are under the
power and dominion of sin, and the devil ; yet I should think the apostle
must be conceived here, in a very particular manner, as speaking of such
as were so notoriously wicked, as to carry the mark of reprobation in
their forehead, and to give full evidences by their notorious ways of
sinning, they were eternally rejected of God. Or, that he hath his eve
I JOHN III. 10. 401
on some apostates, and false teachers, wliohad defiled the temple of God,
his church, with damnable errors and heresies. My reason for this is,
because so long' as the elect are amongst the rubbish of the fall, they
cannot be distinguished, by us: and are found, many of them, in their
sinful, unregenerate state, to commit for the outward acts, as great crimes
as the non-elect: as he is therefore speaking of outward manifestation,
saying, In this the children of God are vianifest, and the children of the
devil, 1 conceive he must have had, some atrocious sinners in his eye :
so that it is not all sinners he here calls the children of the devil ; for
all sinners are not. All sin is of the devil: and the whole himian race
are sinners; this is the case even with the elect of God: they also fall
into sin, both in their unregenerate state, and also when in their state of
regeneracy : yet these were never the children of the devil ; though they
have, it may be, performed as sinful acts as the other; yet as election
put an everlasting distinction, between the elect and non-elect: and
immediately upon the fall the difference was put between the seed of the
woman and the seed of the serpent ; so the apostle never lost sight of
this. Therefore, I conceive, for the reasons aforesaid, he does not involve
and include all sinners in what he saith concerning those whom he gives
the title of the devil's children unto : but unto some who were so super-
latively wicked, as that they were full of him, and so inwardly filled by
him, as most fully to evidence themselves to be his children, they bearing;
his own most exact and true image. It deserves an observation, that
here in this present world, in which we now are ;. there are two sorts of
persons, the one the children of God, the other the children of the devil :
and they are both very clearly discernable : they are easily known one
from the other. It is our mercy to know them also : as hereby we cannot
but delight in the one, and by all means avoid the other; this seems to
be the end the apostle has in view for mentioning them here. It is a
solemn thought! there are amongst the number of those we daily see and
converse with ; some who will be for ever most completely blessed ; and
some who will be eternally miserable, and under the curse : and it cannot
^be otherwise. All the devil's children, by their every act of sin, and
their continuance in the same, justify the devil in his first act of rebellion
igainst the Lord God Almighty. Therefore it is most equitable they
should be confined with him in the same prison, and be tormented with
him with the same expressions of divine wrath. This is to be the case;
this sentence being to be executed on them ; Depart ye cursed, into
everlasting fire , -prepared for the devil and his angels. Sin is a cursed I
work: it is this renders the sinner cursed. For the curse of God to ■
seize the sinner, who lives and dies in his sins, this is just and righteous : '
nor will this ever be called into question by the damned in hell ; no, not
to all eternity. As some of the children of God, are most blessed, sealed
up by the Holy Spirit unto the day of eternal redemption, and have the
love of God shed abroad in their hearts ; so there are some reprobates
who have a sense of damnation let in upon their minds, so as to have
awful and most solemn presages of the same. But we will not dwell
upon these subjects. To distinguish and separate between the children
of God, and the children of the devil, was all the apostle here meant.
Therefore to keep to this is all which is necessary for us. They are
distinct : they belong to two distinct heads : they are of two distinct
families: they have two distinct interests: they belong to two distinct
3r
402 1 JOHN III. 10.
kingdoms: the one are, what the others are not: they have two distinct
ways of manifesting to whom they belong. In this the children of God
are manifest, and the children of the devil. The evidence is very easily.'
to be perceived. It may be observed, it must liave been common in thej"
apostle's time, to have called such and such the children of God : and
to say of such and such, they were the children of the devil. And whilst the
nature of sin, of every one sin, will be never changed — there will be
always the same evil in all, and every kind of sin there ever was : so such
as commit all uncleanness, and delight in the same, and in the workers of
iniquity, will be as truly the children of the devil, as they were in the
apostle's time : and may as justly be termed the children of the devil
now, as they were then. I proceed
2. To observe, that these, viz, the children of God, and the children
of the devil, are very particularly manifested by their actions — The one
by doing good, and acting righteously : The other by their evil doings,
and acting unrighteously. In this the children of God are manifest^
and the children of the devil: lohosoever doeth not righteousness is not
of God.
Tlie children of God, and the children of the devil, are outwardly
noticed, and manifestly distinguished. This the apostle had before, in a
variety of particulars evidenced ; not indeed, but with this distinction,
that hitherto, he had only been speaking of professors of Christ, and his
gospel : to these he had not given this title, the children of the devil:
I therefore conceive those here spoken of, were such as differed from those
formerly touched on. However this might be, we will omit it for tlie
present, and go on to observe the manifest difference between the
children of God, and the children of the devil. The children of God are
manifest. They do righteousness. Whosoever doeth not righteousness
is not of God. By righteousness we must here understand, all com-
prehended in the observance and practice of all enjoined, to be by us
attended unto, in the revealed will of our Lord Jesus Christ. This term
righteousness, must not be here confined, "but it must be as extensive as
'the object and subject, in this place requires. We cannot make our-
\ selves holy; neither can we make ourselves righteous: we cannot walk,
\ so as we may be beloved and accepted of God : we cannot purify our
I hearts; nor live Christ by any act of our own : yet the scriptures of the
/ New Testament, speak forth in precepts and exhortations many of these,
9e-«8 to give us to know, what a walk as bccomcth the gospel of Christ
consists in ; and also how we are to walk and to please God. i^d in
the right apprehension of these, with a walk influenced, and regulated
1 by these, the true grace of the gospel is manifested and discovered. There
i\can be no spiritual acts, without spiritual life : neither can there be spi-
\ ritual life, without spiritual acts : the one cannot but produce the other.
' We cannot be the children of God, but it mustbe manifested weare so.
This must be outwardly, so *s that it may be seen and known ; not for our
own benefit ; nor to be an evidence to ourselves ; or that we may make-
any use of it, in our accesses to tiie Lord ; it is all for outward ends and
\ purposes — That the Lord may be glorified — His saints comforted — His
lenemies silenced — That others seeing our good works may glorify our
Father which is in heaven. What is here spoken of — if the true genuine
spirit and design of what throughout the whole of this Epistle, respecting
internal and external marks and evidences of Christianity and grace, were
riglitly understood, there would be more glory put upon both the outside
I JOHN ni. to. 403
and inside of it, tlian is generally apprehended, than is most generally
comprehended in either ; and also greater worth and emphasis stamped
\on both. What our text is speaking of, is not an outward evidence,
\without an inward evidence of grace. No-; it is what arises from, and
|s the very fruit of internal grace ; yet it is wholly, as here it is set before
us, an outward evidence of inward grace : Jmd it is this wholly and
altogether. If I have understood my own meaning, which I most cer-
tainly have aimed most clearly to express, over and over again, relative
to the inward and outward expressions, of inward and outward evi-
dences of our personal interest in the Lord Jesus Christ, these are not the
means whereby we are assured of our personal interest in Him : these
most certainly flow from, and accompany our knowledge of Him, alff*
are increased and promoted by our increasing knowledge of our full per-
suasion of our personal apprehension of Him, and communion with Him :
but no part of our knowledge of and communion with Christ, is known
and maintained in our souls hereby. It is here, in tbfe which the whole
contention of real christians consists — some of them contending thus —
you cannot know Christ, neither can you know you are interested in
Christ, neither can you have any foundation for asserting you are in
Christ, nor can you stand forth as a witness for Christ, if you have not
both these internal and external evidences of interest of being in Him,
which the apostle John sets forth in his Epistle. Other real christians
go thus — we are led to apprehend thus and thus of Christ, we have re-
ceived the same as we have expressed them, into our minds, they have
thus and thus operated on our hearts ; they produce thus and thus in our
lives and conversations; but they are but the natural effects of the true
knowledge of Christ, and the Truth as it is in Him. The first will reply,
but you cannot know, you could not know you were in Christ; but by
your walking as the children of God. Here the others answer, we could,
not walk as the children of the Most High God, were we not fully per-
suaded we were so : our persuasion does not arise from our walking with
the Lord, and before the Lord, that we are his children, or that we shall
be his children in consequence thereof; but we have been .led to know
Jesus, to believe in Him, and also in his free and full redemption ; -ftwcl—
itTs "hereby we know our interest in the everlasting love of the Father,
and in the Person, and work of the Lord Jesus Christ: ar»d-k^.i«' freffl
hence, we are stimulated to walk with the Lord, to walk before the Lord,
and to walk as may be for the glory and praise of the Lord, in all we say
and do. There are many contentions between the Lord's professing
people, which would soon be put an end unto, were it they rightly under-
stood the ground on which they express what they have to declare.
Grace and Salvation, are the foundation on which they all of them, called
by the Holy Ghost, into the state of life and conversion to the Lord,
profess to be founded. The reality of this is not now going to be
questioned : but in the explanation of this, it will be found, one part of
. those we call the Lord's people have all their hopes of being the Lord's,
altogether built, on what they inwardly feel, and enjoy of the Lord in
their own souls : and the other, have all their faith and hope founded on
the revelation of Christ, set before them in the written word : and the
real apprehension the Holy Ghost hath made to their minds of the same
in the written word. It would be a real benefit to the professing people
of God, if this statement of the subject was clearly understood, and
\
404 1 JOHN 111. 10,
and acknowledged ; it would cany this evidence with it — That one
party of Christians were not more for real godliness, in all its parts, and
in all its bearings, in all its branches, fruits, and effects, tlian the other ;
yet they variously express themselves on these same points — The one
fearing lest there is a believing on Christ, without being concerned with
the fruits and consequents faith should produce, as they express it. "Amd
the other is apprehensive, so much attention, so much insisting on these
inward and outward effects, as inward and outward evidences of grace,
is very likely to swallow up our minds, -sn-fts for Christ and grace to be
wholly forgotten : and so we be left to look wholly at, and ponder on our
internal, and external evidences, to prove that we are the children of God.
No part of scripture hath more to do with the real evidences of chris'
tianity, than this Epistle : the words before us, contain an outward evi-
dence of it ; In this the children of God are vian'if est. The apostle is
not exhorting to this; neither is he shewing the expedience of the same.
He is here declaring what is the case with all the children of God — They
are all of them righteous persons — They all of them act righteously —
They are all of them distinguished hereby ; it is their habitual walk : they
cannot act otherwise. He is not speaking of what they are in Christ as
righteous persons: they being in Him, and clothed with Him, the Lord
their Righteousness. He is speaking of what they are, outwardly and
openly in the view of others ; it must, therefore, be in their walk and con-
duct. In this the children of God are manifest. I ask, in doing what ?
I reply, in acting, in walking in every respect worthy of God ; agreeable
•with his revealed will : it is hereby they manifest themselves to be the
children of God ; then, this is not an evidence to themselves; this is not
that which they look at, so as to build any part of their confidence in the
Lord upon it. 44 is their knowledge of God, and Christ, set before them in
! the everlasting gospel, and made known to them by the revelation and
' teaching of the Holy Ghost, which is the foundation of their hope and
confidence in the Lord : their souls' satisfaction ariseth from the appre-
hensions they are favoured with, of the Father's everlasting love to them,
in the Person of Christ, and their personal interest in Him, as their
Saviour; it is as their minds are possessed with the true knowledge of
God in Christ, they are lifted up above, and beyond all doubting. As
the apostle here distinguishes between the children of God, and the
children of the devil, so he shews the outward manifestation between
these, consists in this — The one performs righteous acts — The other evil
ones. In this the children of God are manifest, and the children of the
devil: whosoever doeth not righteousness is not of God: consequently
whosoever doeth righteousness, is of God : the expression is universal.
1 Let the profession of Christ, the Truth, and Gospel, be what it may, if
J there is not the practice of righteousness, as the natural and necessary
concomitant of the same, there is no reality in the profession : therefore
such are not of God : they are not born again : they are not the sons of
God : they are bnt what all persons out of Christ are — in their sins, and
in their blood. You may, says our apostle, know the children of the
devil; you need not be deceived in tliem ; they declare themselves to
whom tliey belong; they do no righteous acts; they act sinfully. The
apostle does not liere enumerate their evil ; nor point out any one par-
ticular instance of their wickedness; it was sufficient to call them the
children of the devil : nothing worse could be said of them ; all was in-
1 JOHN ni. 10. 405
eluded in tlie very title : no good could possibly be found in them ;
therefore the title given them was altogether sufficient : their temper, con-
duct, words, and works, were so many continual evidences to whom they
belonged : as the children of God, by their walking righteously, gave
continual proof and evidence to whom they belonged. Whilst the
children of God, and the children of the devil, are here mentioned
together, yet they are not mixed together : they are kept distinct and
apart from each other: they are also distinguished, so as that they may
be properly known. In this the children of God are manifest, and the
childre?i of the devil : whosoever doeth not righteousness is not of God,
neither he that loveth not his brother. As the line of distinction is very
clear and evident, so I cannot doubt of its being designed to distinguish
between professor and professor. If not, why should he make mention
of a brother, and as not loving a brother, to be a fruit and evidence of
such an one's belonging to the devil ? '^evnss the words naturally lead
the mind to conceive of the same : most assuredly none of the devil's
children, who are wholly in their sins, who have nothing to do with any
profession of Christianity, have any claim, neither can they have the least
appearance, for calling any of the saints, a brother, in the sense the
apostle is here treating the subject. If therefore, some of those he here
speaks of, and entitles the devil's children, had not been mixed with the
professors of the times, in rtre which the apostle lived, and wrote, I am
at a loss how he could write as he did. It must most certainly be so that
they were ; and the several following verses, concerning brotherly love,
and what is said of those who were not possessors of this love, and the
comparing them to Cain, and calling such murderers, is to me sufficient
proof of the same. I conceive our present verse, is introductory to all
which follows, to the end of verse 21 : what follows after, seems to me
to be a distinct subject. There is such a connection in the ensuing-
verses, as may serve for a confirmation of this. There are two sorts of
people in the world ; so there are in the church. These are both in the
world, and in the church distinguished ; one by acting righteously ; the
other by their unrighteous acts. And. in the church, this is a very dis-
tinguished proof and manifestation, who are the children of God, and who
are the children of the devil — their loving, or not loving the brethren.
So I come to my last particular, which is this,
3. To speak of a very singular, and complete manifestation of the
devil's children : it is this — Such love not the real children of God. No ;
not even if they are professors, and should even be in the same church
state with them ; this is implied in these words ; Neither he that loveth
not his brother. Surely this is expressive of brotherhood by way of church
relation ; for the children of God, and the children of the devil, never,
all of them, could have the same father. No ; not even in the very same
state of nature ; this neither was, nor could be the case ; it can therefore,
be only interpreted on the footing of outward profession, which some-
times issues in church relationship. In this the children of God are
manifest, and the children of the devil : whosoever doeth not righteous-
ness is not of God, neither he that loveth not his brother.
The saints in the churches of Christ, on, and after the day of Pen-
tecost, were remarkable for their love to Christ, and to each other, for his
sake. Towards the close of that period there was a vast abatement of
this ; hence it is our apostle says so much on this subject : here he makes
406 1 joiii^ III. 10.
it out as a clear proof, that such au cue as did not love his brother, was
positively a child of the devil; his words are these, In this the children
of God are manifest, and the children of the devil : whosoever doeth not
rir/hteousness is not of God, neither he that loveth not his brother.
. Most undoubtedly it is one great proof of our love to Christ, to love for
y.^his sake : to love where, and whom he loves : to love those on whom he
/ hath stamped his image in regeneration : to love the children of God,
who are manifest, by their doing righteousness. It is an evidence against
such, who are in a church state, yet love not the members of tlie same
community ; yet they are united to one and the same body, by the same
bonds of the gospel. Our apostle here speaks of this, under the views
he had of it, in the day in which he lived, as such an evil, that he knew
no lower terms for it, than hatred, murder, and that such were of the devil.
He sets it down here as a full proof and manifestation of being a child of
the devil. If you ask him, who is a child of the devil? his reply is,
A whosoever doeth not righteousness — he that loveth no/ his brother. With-
out all doubt, saints as saints cannot be conceived of as coming under
the charges our apostle expresseth in these words, and in this Epistle.
It appears to me, rightly to conceive of the same, it seems as though in
I the apostle's time, some crept into the churches, with a design to corrupt
-^ the true doctrine, and worship of the Lord Jesus Christ, and also to be
very plagues to real saints, so -8^ when there was a suited opportunity, to
betray them to their persecuting enemies. There was not merely a want
of loving affection unto them ; but there was also hatred and rancour :
■tR>ft» these were evidentially the children of the devil, let them be as they
might, numbered amongst them. It cannot be, that every little dis-
respect shewn by one professor of Christ to another, can amount so high,
and be so grievous in the sight of God, and the cliurch, as to prove such
and such, children of the devil ; yet I would by no means aim to weaken
the force of the apostle's words, by attempting the least alteration in
them ; God forbid. They are of importance in the place where they are ;
nor were they pronounced by the apostle in any warmth of temper;
it was by the immediate direction of the Holy Ghost he wrote them : and
they are to remain where they are, -#w to give light to the church,
down to the second coming of our Lord Jesus Christ. It may be they
are for solemn use and caution : to prevent saints themselves, from
being cold and indifferent in their love and affection to each other, for
Christ's sake ; just as those most tremendous words of the apostle Paul,
are, as I conceive, to be understood : " If any man love not the Lord
Jesus Christ, let him be Anathema Maran-atha." 1 Cor. xvi. 22. Such
a tremendous expression, seems to be designed, to alarm the minds of
real saints, and keep them very jealous over their hearts, affections,
frames and conversations, lest the same should in any one instance,
bear the least evidence of their abatement in love to their unseen,
and most precious Lord : so here, it may be considered under the
same view ; and serve not only to point out, who they are who
love not the brethren of Christ, and also the great evil contained
in the same : but it may also serve to be a preventative from our
being remiss in real brotherly love to all the saints and thereby
give evidence of ■ our being cold in our love and aflfection to
our most precious Lord Jesus Christ himself. Our love to Him, and
and to his saints should go hand in hand together : for sometimes they
I JOHN III. 10. 407
can be evidenced openly, no otherwise. I cannot but in my own mind
conceive, the apostle must here, and in the following verses, have some
respect to sucli as might have fallen into the sin against the Holy Ghost :
whose hatred to the brothcrliood broke out very awfully : otherwise I
cannot conceive how hatred of the brethren, and such as in his estimation
was no otherwise than murder in the sight of God, and even a declaration
that such had not eternal life abiding in them, should be declared of,
and concerning them. It is true, the first christians were most truly
remarkable for their love to Christ, and to each other for his sake : we
are too much to be remarked for very little love to our most adorable
Lord Jesus, and to each other for his sake; yet I should hope in no
case, let iis be ever so cold, and indifferent at times as we may to fellow
Christians, does it by any many means, amount to hatred and contempt
of each other. We may be allowed to love one above what we do
another. One saint, liis views of truth, and his experience of the power
and grace of it, may be allowed to suit some of us to an hair's breadth,
and others of the saints less, and yet we by no means despise any other
saints because they are not suited in a particular manner to any of us,
personally, and individually. I should hope this docs by no means
amount to murder, hatred, and a proof we have not eternal life abiding
in us: yet I would by all this, retain all the apostle's expressions:
neither would I abate the force and energy of them : only seek out for
the real genuine meaning and interpretation of the same. Let me
therefore observe, he is here speaking on this subject to a quite different
purpose than that which he had in his view, in the 2nd chapter of this
epistle : it is therefore it issues in a different stream. I would recite
some of the former verses and so come to this before us, as thinking
it will contribute some light and evidence into the propriety of the
observations which have been suggested. I will begin at verse 4 :
Whosoever comjnitteth sin transgresseth also the law : for sin is the
transgression of the law. And ye know that he teas manifested to
take away our sins ; and in him is no sin. Whosoever abideth in him
sinnefh not : whosoever sinneth hath not seen him, neither known him.
Little children, let no man deceive you : he that doeth righteousness
is righteous, even as he is righteous. He that committeth sin is of
the devil ; for the devil sinneth from the beginning . For this purpose
the Son of Cod was manifested, that he rnight destroy the works of
the devil. Whosoever is horn of God doth not commit sin ; for his
seed remaineth in him: and he cannot sin, because he is born of God. In
this the children of God are manifest, and the children of the devil :
whosoever doeth not righteousness is not of God, neither he that loveth
not his brother. Let all this be read in its right order ; then say, if
at least it does not carry the appearance of being concerned with, and
a spawn of that sin, which may be truly called the devil's sin, mentioned
verse 8 : if so, then the terms used by the holy apostle, concerning those
persons who did not love the brethren, will not appear too strong: nor
shall we find any thing implied in them, which will be too severe for the
subject. Surely it is incompatible with real grace in any mind, to hate
the brethren. Surely the want of the exercise of brotherly love, in a
vigourous way, and fervent expressions of the same, cannot draw forth
an holy apostle, to say simply on this, such are the children of the
devil : which is what is declared in my text ; In this the children of
408 1 JOHN III. 10.
God are manifest , and the children of the devil: whosoever doeth not
righteousness is not of God, neither he that loveth not his brother.
Such as had committed the sin against the Holy Ghost, it may be, were
not presently known : it is not unlikely their hatred and malice against the
Lord's saints, secretly appeared, before it more openly broke forth;
so that being for a season members in the various churciics to which they
belonged, their ill will against the saints openly manifested itself: and
the apostle gives them to understand, that in his view and apprehension,
it could be derived from no other root and fountain, but thatof apostacy ;
and it could end in nothing but final rejection of Christ: his gospel, and
church, totally, and altogetlier, and for ever. I have, beloved, suggested
this to you ; whilst I must say, to me it seems to cast clear light on the
present subject; and it really does so to me; yet I by no means want
to force your minds, but would freely leave you to judge in this matter
for yourselves. It is not what your salvation is concerned in ; yet it
is most truly pleasant and desirable, to have such an interpretation as
may cast such light on any passage of scripture, as may be easy and
congenial to the spiritual mind ; so as to free it from all uneasiness and ,
ambiguity. As the whole of these Scriptures quoted, are used by the
apostle by way of discrimination, so this should be improved in the
reading, and explanation of them ; which I conclude would serve to fix
the idea I have freely suggested. May the Lord the Spirit, give us his
own light into the whole, so far as will be for our benefit, and for his
glory. We cannot mistake this — It gives us to know wherein consists
the difference between the children of God, and the children of the devil.
To know ourselves to be the Lord's, will be for our consolation ; it will
encourage our hearts, and hopes in God ; it will enable us to fight the
Lord's battles against the world, the flesh, and the devil : it will enable
us to stand fast in the evil day : it will naturally draw out our hearts to
the saints of the Most High, to love them for the Lord's sake. Our walking
in fellowship with God, as our heavenly Father, by faith in Christ Jesus,
through the grace of the Eternal Spirit, is our best evidence of our being
children of God. It is by this means we shall be kept alive, in our love
and affection to the real brotherhood : and be distinguished to be who,
and what we are. May the truths of the everlasting gospel, at all times
prevail in us, and over us, so^ that we may act, walk, think, and speak,
as the beloved of the Lord: loving God as our Father; Christ as our
Saviour; the Holy Spirit as our Sanctifier ; the saints and children of
God, as the excellent of the earth : and have a clear discernment of such,
as do not belong to the family of God, so as to avoid them; most es-
pecially such, whose company and conversation, carry evident proofs
with the same, that they are of the family of hell ; and such, as with all
tlieir profession, do not love a brother in Christ. Let us ever remember
these words. In this the children of God are manifest, and the children
of the devil : whosoever docth 7Wt ri(/hteousness is not of God, neither
he that loveth not his brother. May it be given ns to love where God
loves, and to hate where God hates : and to walk in the ])aths of right-
eousness for his Name's sake. The Lord grant this for his Name's sake.
Amen.
V
1 joiix HI. 11, 12. 409
SERMON XLII.
For this is the message that ye heard from the heginnhig, that we
should love one another. Not as Cain, who was of that wicked one,
and slew Ids brother. And wherefore slew he him ? Because his own
works were evil, and his brother s riyhteous. — 1 John iii. II, 12.
The subject of brotherly love, or love of the brethren, is here quite differ-
ent, I conceive, from what the apostle is upon in the former chapter, and
carried on with a different design. There, it seems to be directed to the
observation of saints and professors, to discover to tliem how tlie want of
tlie due and proper exercise of it, shewed how far below the command
and example of the Lord Jesus Christ they lived, and acted. Here, it
seems to be spoken of, to shew that tlie real want of not only its proper
exercise, but when it amounted to no love at all, and to hatred of a
brother, 'ttn* argued there could indeed be no love in such a heart: it
was in the sight of God, equal to being a murderer : such an one had not
eternal life abiding in him. To hate a brother is to wear the badge of
the children of the devil. In this the children of God are manifest, and
the children of the devil : tvhosoever doeth not righteousness is not of
God, neither he that loveth not his brother. The reason for which is
given ; For this is the ynessage that ye heard from the beginning, that
we should love one another. Not as Cain, who was of that wicked one,
and slew his brother. And wherefore slew he him ? Because his own
works were evil, and his brother s righteous. In the which words,
we have the following subjects.
1. The message, doctrine, or command which they heard from the
beginning of their hearing the gospel : it concerned their loving one
another ; For this is the message that ye heard from the beginning,
that toe should love another.
2. Here is a recital of Cains murder of his brother Abel. As
also who Cain was of: with the reason why he slew his brother. It was
out of hatred and ill will : it was out of envy. It was because Cain was
of that wicked one — The devil. It was also, because his own works were
evil, and his brother's righteous.
May the Lord so guide me through the explanation of it, as may
reflect light on the whole context,-«o.that it may most clearly appear, the
apostle is not treating of mere indifference to the brethren ; nor of simply
expressing our love with some kind of indifferency ; but of such, as in
the nature and kind of it, proves such and such to be of tlie devil. It
deserves to be remarked by us, in our own minds, the holy apostle is for
speaking the truth, and calling persons, and tilings by their proper names,
and terms — Such and such an one is a liar — Such an one walketh in
darkness — Such an one knoweth not whitiier he goeth — Such an one,
darkness hath blinded his eyes — He that committeth sin transgresseth
also the law — He that committeth sin is of the devil. Here are no compli-
ments : no equivocation, or mental reservation. It is all plain, positive
assertions : such as became an apostle of Christ to express. So in his
3g
410 I JOHN III. 11, 12,
declaration who arc the children of God, and who arc tlic children of the
devil, it is equally decisive. In this the children of (iod are manifest,
and the children of the devil : whosoever doeth not righteousness is not
of God, neither he that loveth not his brother. It cannot be; he that
loveth not, knoweth not God ; for God is love. It cannot be, because
the message, or commandment we received from the beginning, was that
■we sliould love another; which love is not to be with such dissimulation
as Cain, the first reprobate of the human race, exercised towards Abel,
whom he slew. Aiid uherefore slew he him P Because his own works
were evil, and his brother s rir/hteous. Thus we have the words in part
opened and explained. In going through them, I am thus to proceed.
I . To take notice of the message, doctrine, or command, which they
whom the apostle licre addresses, had received from the beginning, con-
cerning loving one another.
He had been on tliis subject in the former chapter. He used the
word message in the first chapter, saying. This then is the message tvhich
we have heard from the beginning, or of him, that is of Christ, wliich was
from the beginning, Tliis was. That God is light, and in him is no
darkness at all. The apostle, speaking of the doctrine delivered by
Christ, from the beginning unto them, says in Chapter 2j " Brethren,
I write no new commandment unto you, but an old commandment which
ye had from the beginning. The old commandment is the word which
ye have heard from the beginning. Again, a new commandment I write
unto you, which thing is true in him and in you : because the darkness
is past, and the true light now shineth." v. 7, 8. And here upon tlie
same subject, the apostle says. For this is the message that ye heard
from the beginning, that ice should love one another. From tlieir very
first hearing of Christ, so soon as they were brought under his most
heavenly ministry, it pleased him to instil this heavenly principle and
trutli on their minds, that they should love one another as he Iiad loved
them. This was a commandment which he gave them. They heard him
pronounce it. This precept was received into their minds. It was in-
scribed on their hearts. They could not cease to remember it. He spoke
it out with such grace and majesty they could by no means forget the
same. He had said, a very little while before his Passion, " A new com-
mandment I give unto you, That ye love one another; as I have loved
you, that ye also love one another. By this shall all men know that ye
are my disciples, if ye have love one to another." John xiii, 34, 35.
This therefore the apostle again and again inculcates : he being himself
most remarkably filled with this grace; and very singular in the disi)lay
and exercise of the same; insomuch as it is said by some, he lived so
long, that when in his extreme old age, when he came into church
assemblies, all he could say, or did, was only this, Little children, love
one another. I confess I cannot think, our Lord Jesus Christ would
keep such a saint as John out of heaven, to be of no more use to the
church, than merely to pronounce this. It is the message of Christ,
delivered by this apostle from him, to the church, that we should love one
the. other: the apostle lays a mighty emphasis on it; he does so,
because it was from the very first delivery of the gospel unto them. All
the apostles had heard and received it : so had all the primitive believers,
who heard Christ from the beginning; neither was it a doctrine which
might be dropped. It was a commandment which was to be received,
I JOHN III. 11, 12. 411
and universally practised. It was that which made it evident who were
the children of God. All under a profession of the gospel, who were
destitute of it, were children of the devil. To love one another, and to
manifest the same, in, and by all sort, and kind of ways, was their
bounden duty and service : so says the holy apostle in the words before
us. Whosoever doeth not righteousness is not of God, neither he that
loveth not his brother. For this is the message that ye heard from,
the beginning, that we should love one another. None of us, no,
not one of the true disciples of Christ, is excluded from this. It is equally
obligatory on each, and all of them alike. It is a spiritual act and
affection of the mind, wrought in the renewed by the Spirit of God. It
is the real fruit of love to Christ himself. It originates and springs from
it. The command of Christ which enforces it, is the very means of ex-
citing, and increasing it. For this is the message that ye heard from
the beginning, that we should love one another.
2. What tliis love should be, is suggested to them, whom the apostle
is addressing, from what it should not be ; and the distinction between
the children of God, and the children of the devil, further kept up, and
explained. Love to the saints, and the love of saints towards each
other, is not to be like Cains love to his brother ^Ibel. No ; the wretch
is expressly declared to be of the devil — one of his children. He mani-
fested this. He slew his brother, who was a believer in the Lord Jesus
Christ. The reason why Cain slew Abel was so exceeding clear and
plain, that a question is asked concerning it; to the intent it might be
so noticed as never to be forgotten : No, not by the godly, in all ages,
and throughout all generations. Sot as Cain, ivho 2uas of that wicked
one, and sleiv Ids brotlier. And wherefore slew he him P Because his
own works were evil, and his brother s righteous.
We are not to love him we style brother in Christ, and church re-
lationship, as Cain did his brother, which is here expressed by a ne-
gation. Not as Cain. The verse here before us is a very solemn one;
it being the introduction to the following ones, in which he that hateth
his brother is called a murderer, and it is declared of him, that he hath
not eternal life abiding in him. I could therefore wish for very clear
light into the real meaning of all this; so J«j that no part of these assertions
might be invalidated, nor any unjustifiable censure laid upon the truly
godly. As it cannot be conceived every degree of coldness and in-
difference one to another, as brothers in Christ, can prove we have not
eternal life abiding in us; I do think, the true interpretation of this
verse, will be a most complete clue, to open, and guide clearly into the
reality of what tiie apostle means; which may serve to ease our minds,
and may save us from very many perplexities. If our faith, in its actings
on Christ, is not perfect, nor any other of our graces in their actings
are; then surely our love to the brethren for our Lord's sake, is not;
nor are we to expect it to be so, in any one instance, or act of it, whilst
we remain in a time state. Therefore it cannot be, the simple deficiency
of the same which t!ie apostle is here treating on ; he would never
instance in a son of reprobation, if this was his subject. Whilst no
one is more free to speak out what should be expressed, and give
proper terms to the same, as hath been before noticed, than our John,
yet he is here very particular in expressing himself on this subject, now
before him. Cains hatred to his brother, is here, not positively, it is
11
412 1 JOHN 111. 11, 1-2.
negatively expressed. " Whosoever doeth not rujliteousness is not of God,
neither he that lovcth not his brother.'" He who loveth not his brother,
cannot act ri<;hteously, because he must be a transgressor of a positive
precept. For this is the message that ye heard from the beffinnitiy,
that we should love another. And this is binding upon all ; it should
be so extensive, to all the holy brethren ; it should not be cramped ; it
shoukl consist in acts and expressions of positive love; it should not be
like Cains. It was wholly and altogetlier of a negative kind : he
liad no positive love in his mind towards his brother Abel ; so far from
it, his mind was towards liim for evil, and not for good. He was of
that wicked one. The devil was his father. He was one of the children
of the devil: and as lie was a murderer from the beginning, so it might
be said of this his son. Such in our world, also, as belong to Cain,
are of the same murderous disposition with him. The apostle here gives
an account of, and makes a recital of him : it is a most melancholy one.
He was the first man who was born into our world. He was a non-elect.
He had a name given him by his mother, which signified Possession.
She said, / have (jotten a man from the Loud. Or, / have gotten the
man, the very Jehovah : expressing her faith in the promised seed, who
was to bruise the serpent's head : she was a real saint : a true believer in
the Lord Jesus Christ ; but she was mistaken here : yet I confess, I
incline to conceive, she did not so much refer to the child born, as to
lier having, by being permitted to be a mother, a full proof of the con-
tinuance of the world, and of a succession of men on the earth : which
was full evidence to her faith, that in the fulness of time, Messiah would
be incarnate. At the same birth it is conceived, she also bore Abel.
Wliich name signifies Vanity. We have the following account of this.
Gen. iv. 1,2. "And Adam knew Eve his wife; and she conceived,
and bare Cain, and said, 1 have gotten a man from the Lord. And
she again bare his brother Abel." Together with these, it is generally
apprehended were daughters born ; which when grown up were wives to
Cain and Abel: as most assuredly it must have been the case, they
must have had their own sisters. The employment of these two men is
expressed. The one was a keeper of sheep ; the other was a tiller of the
ground: thus they had different employments. Abel was a type and
figure of our Lord Jesus Christ. He is the great Shepherd of tlie flock
of God. He hath them all in his eye : on his heart. He encircles
them all in his arms of everlasting mercy. He values them at a very
liigh rate. He loves them with an infinite degree of affection. He hath
washed them clean from all sin in his own blood. He heals all their
wounds with his own stripes. He warms them with his own love. He
clothes them in his own robe of righteousness. He is their Feeder : and
he nourishes them with his own body and blood : with his own word and
the doctrine of free and sovereign grace.
Abel was a believer in the Lord Jesus Christ; one of the first: he
was instructed into the nature of instituted worship : he was led into an
acquaintance with what was represented and expressed in the symbol and
figure of the Cherubim : he was well acquainted with it as representatitive
of the Gtreat Ones — That it most clearly expressed both the material, and
immaterial Trinity; both in nature and grace — Fire, Light, and Air, the
three great agents in nature : and Father, Son, and Spirit, the Three in
the One Incomprehensible Jehovah, who had willed the salvation of an
I JOHN 111. 11, 12. 413
innumerable company of sinners, of Adam's posterity in the covenant of
grace. The flaming- sword, or fire, revolving in upon itself, was a
solemn evidence, that the wrath and curse due to the sins of the elect
would be executed upon the vian of God's right hand, on the son of
man ivhom lie had made strong for himself. This was afterwards more
fully testified of in these words, "Awake, 0 sword, against my shepherd,
and against the man that is my fellow, saith the Loud of hosts : smite
the shepherd." Zech. xiii. 7. That Abel was a believer, we have the
apostle Paul's testimony unto. He refers to what is recorded of him,
in the 4th chapter of (Genesis, where we read as follows. " And in pro-
cess of time it came to pass, that Cain brought of the fruit of the ground
an oftering unto the Lord. And Abel, he also brought of the firstlings
of his flock and of the fat thereof. And the Lord had respect unto
Abel and to his oflering : But unto Cain and to his offering he had not
respect." v. 3, 4, 5. This is the comment given on it. " By faith Abel
offered unto God a more excellent sacrifice than Cain, by which he ob-
tained witness that he was righteous, God testifying of his gifts : and
by it he being dead yet speaketh :" or " is yet spoken of." Heb. xi. 4. As
the record of the covenant of the Eternal Three, was in the Sacred Figure
of the Great Ones expressed; so how it was to be executed, was set forth
in the sacrifices, ordained by the Lord immediately upon the fall. TJie
nature, use, end, and design, Abel well knew : this he must have received
from his father Adam. He came with a lamb, a type of Christ, the
Lamb of God : he offered it before the Lord, in the full belief of the
future oblation of the Lamb of God : he did this before the faces of the
Cherubic Figure, which was the seat of divine worship. Jehovah had
" placed at the east of the garden of Eden Cherubims, and a flaming
sword which turned every way, to keep the way of the tree of life."
Gen. iii. 24. Or rather, the flaming sword, turned every way to point
to Christ the tree of life. Abel presented his oflfering. The Lord gave
an outward evidence of his acceptance of it. It is probable this was by
sending fire to consume it : this being the way in which the divine
majesty was pleased in after times to express his acceptance of sacri-
ficial services ; as at the consecration of Aaron and his sons ; Lev. ix. 24 :
and at the dedication of the temple; 2 Chron. vii. 1. The token God
had given of his having accepted AbeVs sacrifice being visible, and his
rejection of Cains oblation being equally as evident, Cain was very
wroth, and his countenance fell. He was under the covenant of works :
he became sullen because the Lord had preferred his brother unto him.
The Lord interrogated him upon the subject; yet the doctrine of divine
sovereignty he could not, it may be added he would not admit of, No ;
not he : he talks with his brother, when lie had a suited opportunity.
"And Cain talked with Abel his brother." v. 8. The learned tell us
there is here a remarkable pause in the Hebrew text, which the Jews
are disposed to supply : suggesting how Cain says to this effect; there is
no judgment to come, &c. &c. : which Abel insists on there is, &c. &c. :
which drew out the malice and envy of his brother, and so filled him
with rage, that he murdered his brother, and was the first murderer in our
world of the human race : this is supposed to have been in the year of the
world from the creation 128. This will lead me further to observe what
is said of this murderer in my text : Cain was of that wicked one.
This the apostle declares, without the least hesitation. The title he gives
414 I JOHN 111. 11, 12.
the devil here, is, that wicked one. He had before called him the
ivicked one. chap. ii. 13. "I write unto you, young men, because ye I
have overcome the wicked one." He calls him by the same term in the |
next verse. " I have written unto you, young men, because ye are strong,
and the word of God abideth in you, and ye have overcome the wicked
one." Tlie next title he gives him is devil; which is the same with
Ajwllijoyi ; and signifies a destroyer. " He that committeth sin is of the
devil; for the devil sinneth from the beginning." He is all wickedness.
He is emphatically the icickcd one. He is the devil, who sinneth con-
tinually ; unceasingly ; without the least abatement, or intermission.
Cain was of this wicked one. Nothing worse could be said of him.
He teas of that wicked one. In whom all sin and wickedness k«*fa-its ^
fullest existence : who was the first sinner; who is the chiefcst of all
sinners; who acts with energy in all the children of disol)cdience ; wlio ,
hates Christ and all his beloved with an invincible hatred ; who stirred
up Cain to kill Abel ; Avho is the fomenter of strife as much as in him
lieth, amongst real saints. How awful to say of any one, what is here
said of Cain, he was, or he is of that wicked one ! As it comes from the
apostle, it is designed for our instruction. It not only declares the state
and wickedness of Cain, but it expresses what all the children of the
devil are. Whilst they are not all alike and equal in every act of sin,
yet they all hate Christ, and they all hate the real disciples of Christ. It
is to give us to know this, the instance of Cains killing his brother Abel,
is here mentioned. To set clear what the apostle had further to say on
the subject of the hatred and contempt cast on the children of God, this
■was expressed. It seems as if the apostle had in immediate view and
remembrance, what he records of Christ, in the 8th chapter of his gospel;
when he said to the Jews : " Ye are of your father the devil, and the
lusts of your father ye will do. He was a murderer from the beginning,
and abode not in the truth, because there was no truth in liim. When
he speaketh a lie, he speaketh it of his own : for he is a liar, and the
father of it." v. 44. Cain was of the wicked one, and slew his brother.
All the children of the devil, who are Cains brethren, are of the same
spirit with him. They would do the same ; they do the same, so far as
it is in their power. He was of that wicked one ; this is the proof of it :
He slew) his brother. The ties of nature, the relation he stood in to him
according toHp the flesh, did not prevent him from this most desperate
act. He must have knovvn the law of God ; yet he was not restrained
thereby. No one of the human race had ever perpetrated such a crime
before; yet he leaps above all bounds, and deprives Abel o^ his life.
His blood cries for vengeance on him ; yet his heart is most desperately
hardened : he only cries out in the language of despair. "My punish-
ment is greater than I can bear." or " mine iniquity is greater than that
it may be forgiven." Gen. iv. 14. It was in the cause of religion, Abel
was the first martyr for Christ. It was almost as soon as there could be
any public profession made of Christ, except by Adam and his wife : it .
was shed in the cause of Christ, and Truth. Our Lord calls it on this
account, righteous blood. And says to the Jews, " That upon you may
come all the righteous blood shed upon the earth, from the blood of
righteous Abel unto the blood of Zacharias son of Buracliias, whom ye
slew between the temple and the altar. Verily I say unto you. All these
things shall come upon this generation." Matt, xxiii. 35, 36.
I joiix III. 11, 12. 415
There is a question proposed in my text : it is this, wherefore slew
he him ? The reply is this, Because his oivn works ivere evil, cmd his
brother's rujiiteous. This answers the account given before of him ; for
he being- a child of the devil, he being of the wicked one, he could not
but be destitute of all righteousness: he could not but be filled with all
evil: he could not but hate the very appearance of righteousness: he
could not but oppose and seek the destruction of the same, where he saw
the reality thereof. Let us read over again the whole of our present text.
For this is the message that ye heard from the befjinning, that we should
love one another. Not as Cain, ivho tvas of that wicked one, and sleiu his
brother : A^id wherefore slew ke him P Because his oivn works were evil,
and his brother s righteous. Thus you have the very cause assigned, why
Cain murdered his brother Abel. He perceived his own sacrifice displeased
God ; he was persuaded the Lord accepted his brother's person, and sacri-
fice ; this he could by no means bear : there is therefore no alternative ; he
must be slain ; his life must be taken from the earth. Thus the wicked
one worked eftectually in this wicked man, and he killed his brother for
this reason, because his own tvorks were evil, and his brother s righteous.
And the apostle would have the saints know, it must be expected the
same wicked one, the devil, would work equally as maliciously, towards
real saints by false brethren, on all occasions. This seems the reason
why he introduces this account here : which as it gives the very first
account of the manifest distinction there is, between the seed of the
woman and the seed of the serpent; so it shews the latter is irrecon-
cilable to the former : it is such an enmity as cannot be subdued : it
chiefly breaks out in matters of worship, and in that whicli concerns it ;
therefore it is saints as saints are so often opposed, and that by sucli as
are incorporated together with them in church fellowship. It may be
this may be more designed here, than we may easily comprehend ;
these two, Cain and Abel may be considered as' in one and the same
outward church state : tliey had the same external revelation of the
divine will : the same mode of worship : the same seat of worsliip ; yet
they were in two distinct states; and possessed of two very distinct
spirits : they both acted accordingly ; and this was the reason why the one
slew the other. Cain was a natural man ; he was under the covenant
of works ; he did not want to be without professing to believe, and
worship the Lord ; he likes to do tliis in his own way, and make his
acknowledgements in that which will suit him best; he does not like his
brother's peculiarities ; as if a lamb was more suited to the Divine
Majesty, than the fruit of the ground. It is just so with all under a
profession, who are but natural men ; they cannot conceive, if the heart
as they,phrase it be sincere, it cannot be of any moment what tlieir creed
is. Abel was a child of God ; a regenerate man ; he was enlightened
into the true knowledge of God, in his Nature, Persons, Perfections,
Love and Grace in Cluist, the glorious Mediator. He was led into an
acquaintance with the Person, and Salvation, into the word, and worsliip
of the glorious Mediator ; therefore he would by no means presume to
approach tlie Divine Majesty, but in the order, and ordinance of access
which had been prescribed. The Lord meeting him, blessing him, and
giving him full evidence of this, it could not but gladden his heart. An
outward and full evidence being given of the same, it fills the mind of
Cain with discontent. Why am I not accepted as well as he ? What can
416 I joiix HI. 11, 1'2,
tJiere be in Iiim, more tliaii tlierc is in mt* ? it proves ("iod hath
respect to persons : tliis comes up to wliat I always thougiit : my brother
is in his own conceit above nie : he is no brother of" mine : if we
worship too^ether, he is determined to act as if we were not of the
same religion, and did not worship one and the self same God: I
hope I shall be accepted as well as he. Why should I not ; yet I am
mortified ; that I am ; and touched to the very quick. How so? why by
looking before me, 1 see the smoke of the altar; the fire of the Lord
hath most assuredly descended, and consumed his offering; whilst mine
remains where it was : no marks of divine favor are on it : this will not
do for me : I cannot bear this : I will away with him : his life shall go
for it. So here began the quarrel between the seed of the woman and
the seed of the serpent. The one is contrary to the other. The apostle
sets it forth here before uSj in this instance and example of Cain and
Abel. Our Lord himself, his apostles, and beloved saints, have all along
taught, and inculcated this doctrine upon us — To love one another — To
promote one another's real advantage — Not in any instance to imitate
Cain. He was the first-born of our apostate parents ; he was a notorious
child of the devil, who under his infernal influence, murdered his brotlier
Abel, for no other reason, but on account of knowledge, faith, and
worship. AheVs works were better in themselves, and more respected
by God, than his own abominable conduct. Let this be considered as a
picture to represent what is the real case of such as are earthly minded
professors, and such as are heavenly : we shall find some striking
resemblance. Nothing makes more real and manifest divisions among
the sons of men, than the true profession of the Lord Jesus
Christ, doth. No enmity is comparable with that which is ex-
pressed by one professor of Christ to another. Whilst the apostle
is here speaking on this subject, I cannot go so far about, as to
confine it to persons in their sins and in their blood. I must include
such, as by some measure or other, or for some motives or other, made a
profession of the gospel, which the people of the world, merely considered
as such, do not. He has also been pursuing a subject for a long season,
on antichristian errors, and preachers — How these persons liad been in
the true churches of Christ — They were gone out of them : and the Lord
had preserved the saints from falling by them. These he had again and
again exhorted to stand fast in the faith, truth, worship, and purity of the
gospel. He had expressed many motives, and delivered many most im-
portant truths to them, to obtain, and serve that end : and in an in-
miitable manner, fidly expressed himself on this part of the subject,
respecting hope of eternal Glory, and communion with Christ, that it
most infallibly promoted holiness m the mind, and real hatred of all sin.
This led hiu) to shew how love to saints, is a real evidence of saintship.
It was this which produced the subject now before us : therefore I cannot
but conclude he is, in speaking of Cain, expressing what may be found
correspondent to tlie same, which might even at the time lie wrote, be
found similar therewith. If you read some of the ensuing verses, I think
you will see there is some propriety in the remark : I also conceive you
will receive some additional light on them. Ho is not introducing Cain
as an example for imitation: it is as a cliild of the devil; and his
behaviour to a saint of the Most High, as an instance of what might be
expected by the children of God, from the devil's children. The present
1 jon\ Tii. 11, 12. 417
subject, in its very beginning- proves this : wliich I mention again, not
for the sake of so many repetitions, as tliat you may have the connection
of the vi'hole fixed in your minds, and understand for your ownselves
what you read. Pardon me therefore in this : it may be peculiar to
myself, and it may also be, I fail as much as any one in the same, yet so
it is ; I labour to understand the meaning of scripture, and the connection
of scripture, as conceiving it the only right vehicle rightly of under-
standing the same. In this the children of God are manifest, and the
children of the devil : whosoever doeth not righteousness is not of God.,
neither he that loveth not his brother. For this is the message that ye
heard from the beginning, that we should love one another. Not as Cain,
who was of that ivicked one, and slew his brother. And wherefore slew
he him ? Because his own works ivere evil, and his brother s righteous.
Now what can be deduced from the wliole of this, but that there are
in the churches of Christ, persons who resemble Cain : who are not of
the family of heaven : who are unregenerate ; who neither love Christ,
the Truth, nor brethren, in their hearts: from whom hatred is to be ex-
pected : unto whom there can never be any spiritual union : «m<l whose
disunion, hatred, and persecution, will most certainly arise from, and be
expressed on account of what we express by the term Religion. It is the
true religion of Jesus, and the false religion of antichrist, which make the
whole contest between the children of God, and the children of the devil.
It is the Truth of the one, with the close attachment of saints thereto :
the selfishness of the other, -WHi its want of a foundation, witli the zeal
of its professed votaries to it, and struggle for it, are the cause of all the
strife and opposition found in the professing world. As tlierc is a church
within a church, so sometimes there is abundance of corrupt opinions,
which spring up, and are to be found in a church of Christ. Not that
there is any error belongs to a church of Christ, yet are there many errors
and erroneous persons found in Christ's church. I might here say, it
would be well, if the distinct churches of Christ were not so solicitous to
increase their numbers : it is in many instances but an increase of misery.
The holiness, light, and knowledge of the members of a gospel church,
are of far greater honour to it, than the number of its members. There
cannot be numbers but there must be mixtures ; nor can it always be, but
disorders must appear and break forth : there is no avoiding the same.
It is here, the church of Christ is so awfully corrupted in this present day.
We have Abel — we have Cain, both in one church, and they will never
agree long together : the one cannot love the other : nor can any means
be found out for so doing. You will ask me how these may be found out,
and distinguished amongst ourselves ? I will most readily express myself,
as clearly as I can. You will be pleased to observe, and I have already
intimated so much, that Cain and Abel are to be looked for in the church
of Christ, as in the history of the same as recorded by Moses in the book
of Genesis. I do not mean the Cainites are members of Christ. No;
that cannot be ; but they are many of them members of churches : yea,
of such as are sound and regular, so as thereby to be numbered with
some real saints, who are strong in the Lord and in the power of his
might. Now that which is the very thing which gives uneasiness is the
doctrine, in its purity ; together with the true worship which is most
closely connected with it. Such saints and churches, as are most clearly
enlightened into the clear apprehension of Trutli, find so far as it pre-
3 n
418 I jonx III. 11, 12.
vails in tliem, it produces its true and proper eflects ; wliicli sublimate
tlieir minds, and render them very jealous, vitli a godly jealousy, of
the truths, Avorship, ordinances, and all connected with the manifestation
of the declarative glory of the Essential and Incomprehensible Three in
the Incomprehensible Jehovah. For a season those who are of a different
spirit are not discovered : when they are, they generally by little and little
discover they are not so much taken with the Truth as the others are — That it
seems to them, a life and conversation outwardly regular, with an attend-
ance on the ordinances, ought to satisfy the minds of all — That the prin-
cipal stress should be laid here. Which is to such as know Truth as
Truth a sad evidence that those whicli have been numbered with them,
are not by any means what they looked on them to be : this is a means
of.sonie discourse on the prime points of divinity : such as contain the
■essence and spring from whence all spiritual life, holiness, salvation, and
blessedness originate : which as it is brought to its point, and surveyed in
all its causes, effects, in all its connections and with all its bearing, is the
very means of producing the same effects in each as it did in Cain and
Abel, when God accepted the sacrifice of the one, and rejected that of
the other; so that there is an irreconcilable difference between the one,
and the other. Tliere is such an inward disgust in the one mind against
the other, that no brotherly love exists: no love for Christ's sake; nor
for his Truth's sake. This is so fully discovered, that at times it breaks
forth, from those who are, with all their profession, unacquainted with
the true Christ of God, so that it knows no bounds : it exceeds all limits :
it is spent in expressions of hatred, of malice and ill will : which is here
cautioned against, in these words before us : it being wholly, and
altogether contrary to the command of our Lord Jesus Christ. For this
is the message which we had from the beginning, that, we should love
one another: or, this is the message that ye heard from the beginning,
that we should love one another. Not as Cain, who was of that icicked
one, and sleiv his brother. And wherefore slew he him ? Because his own
works were evil, and his brother's righteous. If what hath been delivered
is rightly understood, I think it will amount to this — That the antichrists in
JohnsUme, broughtinto thechurches, many corruptniixturcs, both of per-
sons, and doctrines : which gave the apostle to make such discriminations
between one professor and another, as he doth throughout the whole of this
Epistle — That the sin of Cain, and such in the churches as sinned as he
did, sinned in a measure the sin unto death : it was a spice of that sin.
No real believer could so sin, as to hate a fellow saint : therefore none of
. the Lord's people need to give themselves any concern about it ; for as it
is impossible they should be guilty of the sin against the Holy Ghost ; so
it is as impossible they should at any time be in such a state of mind, as
to hate saints as saints ; and be destitute of having eternal life abiding in
them. But as more will be said of this in the two succeeding sermons,
I will say no more at this time ; but leave it, short as it is, for your con-
sideration. It is the light it may convey, not any thing else, is to be
attended to. If it enlightens the three following verses, so as for us to re-
ceive the apostle's meaning in them, this cannot but be of advantage:
and this is one benefit we expect from comments — To give us a more
particular apprehension of particular passages than we should otherwise
have. May this be the case here, and the Lord shall be praised. Amen.
I JOHN III. 13, 14. 419
SERMON XLIII.
Mai'vel not, my brethren, if the world hate you. We know that we have
passed f)-om death unto life, becatise we love the brethren. He that
loveth not his brother abide th in death. — 1 John iii. 13, 14.
In the former verses the apostle shewed how the doctrines of the grace of
God, by the which we receive the true knowledge of the Lord Jesus Christ
into our minds, by the supernatural light and teaching of the Holy Ghost,
operate on the minds of saints. They are by them preserved from the
commission of sin. They are by them excited to love the holy brethren.
They are kept from the sin unto death : so >« they cannot fall by it, nor TljC
into it. He had expressed how tlie children of God, and the children of '""
the devil were manifest ; the -one by doing righteousness, the other by not
doing it, as also by not loving his brother. He then gives an instance as
a proof of the truth of what he had asserted, in the examples of Cain and
Abel : the former of whom killed the latter ; for this very reason, because
his own works were evil, and his brother's righteous. He then ex-
presses and sets before those he wrote to, and us in them, wherein the
truth of our conversion to God, and the happiness of our state thereby
consists — we are out of the state of death, in tke which we were, so long
as we remained unregenerate : and the state in which we are — being born
again. We know that we have jjassed from death unto life, because %ve
love the brethren. He that loveth not his brother abideth in death.
The whole of these words contain in them the following particulars,
which 1 will endeavour to cast into the following order.
1. The introduction into the subject contained in them, which is
thus expressed. Marvel not, my brethren, if the world hate you.
2. The knowledge the apostle, and these persons had concerning
their state in Christ. We know that we have passed from death unto
life.
3. The outward proof and reality of this, evidenced, so as to be con-
firmed hereby. Because we love the brethren. ,
4. A proof and outward evidence of a contrary state to this. He ■ V
that loveth not his brother abideth in death. He is an unregenerate
man. He is wholly in a state of nature, let his profession be as it may.
These are the particulars which are to be opened, that thereby we may'
attain the true knowledge of the subject matter contained in the words
before us.
I cannot but conceive, the apostle is here treating on the subject of
loving the brethren, in a different manner, and for a different end and
purpose, than what he has in view in the second chapter of this Epistle.
It seems to me, he is here making it an essential criterion of such belong-
ing to the Lord, as of those wiio did not, of positively belonging to the
devil. I also conceive as he here treats the subject, he speaks of what is
the real state of such minds as had sinned the devil's sin, the sin unto
death : and therefore it is he instances the sin of Cain, who was of the
devil, and murdered his brother. My reasons are as follows. He having
4'^0 1 JOHN 111. 1:3, 14.
spoken of the devil's sinning from the beginning, and that the Son of
God was manifested, that he might destroy the works of the devil, im-
mediately subjoins tliesc words. Whosoever is born of God doth not com-
mit sin ; for his seed remaineth in him : and he cannot sin, because he is
born of God. In this the children of God are manifest, and the children
of the devil : ichosoever doeth not righteousness is not of God, neither he
that loveth not his brother. For this is the message that ye heard from
the beginiiing , that we should love one another. Not as Cain, who was
of that wicked one, and sleiu his brother. And wherefore slew he him T
Because his oicn works were evil, and his brother s righteous. Now as
these verses are read in their connection, it appears to me, it is easily
discernable, the subject is all of a piece with what is the case of such as
are the Lord's, and those who had sinned tlie sin against the Holy Ghost :
mid like as Cain was of the devil, and this was fully manifested by his
killing righteous Abel ; so such were in the like state and case with him,
■who did that which was evil ; who loved not the brethren, as Cain did
not. He was one who had no name, part, or interest in Christ : he was
a child of the devil ; a murderer ; he was in the state of death : he was
unregenerate ; he was a murderer, even the first of the human race.
Let all this be considered, it will then follow, those whom the apostle
compares with him, must be in the very same state he was in when he
killed his brother. As he was a murderer, so are they : as he had not
eternal life in him, so neitlier have they. Thus I conceive we have the
true outline of the whole of these verses to the very close of the fifteenth.
The words of my present text, come in on the back of these ; For this is
the message, or conimandment , that ye heard from the beginning, that
we should love one another. Not as Cain, who rvas of that wicked one,
and sleiu his brother. And wherefore sleiv he him ? Because his own
- works were evil, and his brother's righteous. He then says in the words
before us. Marvel not, tny brethren, if the world hate you. We know
that ice have passed from death unto life, because we love the brethren.
He (hat loveth not his brother abideth in death.
My first particular is the words of introduction with which our sub-
ject is commenced. They are tliese, Marvel not, my brethren, if the
world hate you.
In these words are several things to be observed. He would not
have the children of God, marvel, or wonder they were hated by the
•world. It could not be expected it should be otherwise. By the world
here, it seems to appear to me, we are not only to conceive and apprehend
such as are wholly without any acknowledgment of God, and Christ,
but such also as make some acknowledgments of the Lord, externally,
and professedly of Him. It can never be a marvel, or wonder, such as
are wholly without the pale of the church, should hate the saints of the
Most High; yet it cannot but be marvellous, such as profess to be in,
and to belong to the church should hate the brethren. It is by no means
improbable, the false teachers, and antichrists of that age, are some of
those here glanced at, and intended : they might be looked at, and
spoken of as the world, they being in their sins,JBKl as they were followed
ky««UCli,-«infl embraced by earthly minded, and worldly professors. This
may receive some confirmation from many things said of them in the next
chapter. The persons here addressed arc the true brethren : the children
of God : they were the apostle's brethren in Christ. He, and they were
I JOHN 111. 13, 14. 421
the objects of the world's hatred : even of such as professed Christ ; yet
in word and doctrine denied him : as also of those who had nothing to
do with him, by making' any confession of him. It was no marvel these
latter should hate the brethren ; nor need it be wondered at if such as
were under some form of profession also did ; because they being Cdins
brood, how could it be otherwise but they would imitate him ? If he
loved not righteous Abel, bow could it be these should ever love those
who weie the Lord's? This could not be in the nature of things. It
was not therefore to be marvelled at, should this hatred break forth into
act, and the most awful proofs be given of the same. The apostle's
putting himself in the number of the brethren whom the world hated, and
would continue to hate with an invincible hatred, shews his very great
attachment unto them. His calling them my brethren shews his love
for them : his relationship unto them in Christ, and in the profession of
the same faith in the same gospel, truths and ordinances. It is a knitting
together all contained in the former verses, which concerned the dis-
tinction made betwixt them and others, affirming them to be the children
of God, believers in Christ, and saved in Him with an everlasting salva-
tion. The hatred of such as were under a profession of the same truths,
in very many particulars, was not to be wondered at : much less was the
hatred of such, as were departed from the faith, and turned aside to error
and heresies, which dishonoured the Person, and Grace of the Lord Jesus
Christ : t'l«*-w«t»:'imt to be marvelled at. No ; neither the hatred of the
world vvho lay in the arms of the wicked one : it was what they must have
had full and ample proof of. Yet that they might not be shaken in their
minds in what might further arise, and they might again and again be
exercised withal, he uses this sentence by way of prevention. Marvel
not, my brethren, if the world hate you. The apostle when he spoke in
his '2nd cliapter on the subject of loving, and not loving, used the word
hateth his brother ; used it twice : here he most certainly useth it, at
least as I conceive, in a stronger sense than he does there. Here we have
hate and hateth ; and such an one is a murderer : this is a most awful
charge : it seems, to prepare for it he gives this affectionate address ] that
when he comes to pronounce it, they may know it does not belong to
them, and tliereby be relieved in their minds, and not charge themselves
with what they were not. This was most admirably done by his most
affectionate address, in which he includes them with himself. Marvel
not, my brethren, if the tvorld hate you. That he puts in himself with
them, most fully appears by what follows, and which we are next to
consider.
2. The knowledge which the apostle, and these persons had, con-
cerning their state in Christ. We know that ive have passed from death
unto life.
It is of vast importance to know Christ — To know that we are in
Christ — To know our state in Christ: as it saves from many perplexities
of mind ; it emboldens us in our walk with God ; it renders us happy and
cheerful ; it lifts us up above the trials and miseries of this present time^
state ; it keeps us stedfast in our faith and profession of the gospel : it
makes us valiant for the Truth ; it increases our love one to another for
Christ's sake ; it knits our hearts to each other, and to the Lord ; it hath
a most blessed and gracious effect upon us, to mortify our inward cor-
ruptions ; to keep dowij the body of sin ; to excite and draw forth our
422 1 JOHN' 111. 13, 14.
graces ; it is as an armour of proof in the clay of our spiritual battle ; so
that we are strong in the Lord and in the power of his might. Tlie apostle
knew Christ : so did these he here addresses. He knew he was in
Christ: so did they also. He knew hereby Christ's interest in him, and
he from hence knew his interest in Christ : so did these saints whom he
is liere speaking unto. He knew his state in Christ, so did they also.
He speaks to them as being equal in all these blessed and substantial
realities with himself. His words are, We know that ice have passed
from death unto life. I cannot hesitate a moment, bnt must assuredly
conceive, the apostle's knowledge of all which hath been expressed, must
have been more full and enlarged than any of their's ; but it was not more
true. Yet as he received it immediately from the Lord Jesus Christ
himself, and many of these persons liad received it from the apostle, and
others, who had been the means of conveying it to them, which had been
brought home to their minds by the Holy Ghost, it may be with safety
inferred, their own knowledge in a certain sense and degree, was not
equal to the apostle's : yet in all things necessary to their enjoyment of
everlasting life, they were here one and the same. We know Christ.
We know our state in Christ. We know the blessedness of our state in
Him. We know the fixedness and permanency thereof. We know that
we have passed from death unto life. To know this is to be truly blessed,
happy, holy. It is a great misery which befals many, whom we call the
people of God, they have no clear and scriptural ideas, of what the know-
ledge of Christ consists in — How we receive the knowledge of Him into
our minds — How we clearly apprehend our interest in Him — How this is
kept up, and maintained in our minds by the Holy Ghost. Nor, in
general, have the Lord's people that scriptural knowledge of their state
in Christ, which would make them most truly blessed, happy, and holy.
It is universally acknowledged by all under a profession of Christ, we
cannot know these important things but by the Spirit : we generally rest
in this acknowledgment, without ever considering in what way, and by
what means it pleases Him to make these things known to the mind : we
commonly pray, the mind may be affected with divine truth, but we
seldom pray the mind may be enlightened into the knowledge and right
gospel apprehension of the same. Hence it is so very few are found to
live out, and otf themselves, on Christ as revealed in the word of truth —
On the Father's love as set forth therein — On his record and testimony
concerning his Son ; and on what our state in Christ is, before the Lord.
Now at this time, we most assuredly have a very proper opportunity to
touch on some of these subjects, and especially on our state in Christ,
the text of itself leading thereunto: Marvel not, my brethren, if the
world hate you. We knoiv that lue have passed from death unto life.
Here is the state we were in expressed. — The state we are now in, de-
clared : our passing from the one to the other is over ; and we know what
our present state is. We were in our nature-head, by his fall and ours
in him, in a state of death. We, as one with Christ in eternal election,
[.He being our Head of Gracc,'"iNii>had in Him life before the world began.
He became our Surety, hereby we were preserved from the imputation of
sin : yet we were not preserved from the total and final corruption of our
nature, by Adam's fall, and trangression ; but were conceived and born
in sins, and were transgressors from the womb. We have had fid I proof
of this; having lived in an unregenerate state : this we have lived in:
T joiix III. 13, 14. 423
wliicli state f(ir evil, cannot be exceeded but by the state of wrath and
damnation. Out of this state we have been brought, by the Omnipotent
power of God the Spirit : we are therefore passed from one state to
anotJier : from a state of death, to a state of life. The means by which
we passed was regeneration: we are now out of our former state; nor A
can we ever be in it again. We are in a state now which will never cease / ^
to be our state in Christ : we are in a state of life : of grace : of free and'^
perfect acceptation : of justification : of pardon : of salvation : of ever-
lasting life : and by this means we are prepared to be removed into the
state of Glorification : where we shall be absent from the body and
present with the Lord, We know that we have passed from death unto
life. I have thrown these subjects as fully as I could together, that you
having a general scheme of them, might be the better prepared facto re-
ceive some important proofs from the scriptures, of the reality of all this.
The apostle Paul writing to the church in Christ, at Colosse, addresses
them thus, " Giving thanks unto the Father, which hath made us meet
to be partakers of the inheritance of the saints in light : Who hath
delivered us from tlie power of darkness, and hath translated us into the
kingdom of his dear Son." chap. i. 12, 13. These persons were made
meet for the inheritance of the saints in light : they were also translated
into the kingdom of God's dear Son : the one is expressive of their re-
generation, the other of the state into -which they, as regenerated ones,
were introduced : which is very agreeable with our Lord's own declara-
tion ; " Verily, verily, I say unto thee. Except a man be born again, he
cannot see the kingdom of God." John iii. 3 : and with what the apostle
declares of the accomplishment of this in his own soul, and. the souls of
others, and the knowledge he, and they had of the same. We know that
2ve have passed from death unto life. Some say, our meetness for heaven
and glory is in Christ. No ; it is not ; it is in us ; intuitively and inhe-
rently ; it consists in the work of the Holy Ghost : our souls are the
subjects of it : and hereby we have supernatural faculties, senses, graces,
life and light, which will exist in us for ever. It is by our being enlight-
ened into the knowledge of Christ, that our being born again is dis-
covered unto us. We are at regeneration brought into a state suitable
thereunto — even into Christ's world : or, to keep to the apostle's words,
into the kingdom of God's dear Son: in tk^ which Christ shines forth.
He is in it the Light of everlasting Life — The Sun of everlasting righteous-
ness— The Tree of Life — The fountain of Life — The Lord our Rigliteous-
ness — Our feast — Our All. This kingdom of God consists in righteous-
ness, and peace, and joy in the Holy Ghost: we are hereby brought into
the true knowledge of Christ — To have communion with Him — To know
our state in Him ; which is that of acceptation in his Person ; of the free,
full, and irrevocable pardon of all our sins. We have redemption
through his blood, the forgiveness of sins, according to the riches of his
grace: .Justification unto life: a right and title, openly and mani-
festatively, to all spiritual blessings : all which is made known to us, by
the shedding abroad the love of the Divine Father in our hearts ; and by
the Holy Ghost's sealing us up unto the day of eternal redemption. In
this state we have freedom from all condemnation : our Lord says,
" Verily, verily, I say unto you, He that heareth my word, and believeth
on him that sent rne, hath everlasting life, and sliall not come into con-
demnation ; but is passed from death unto life." .John v. 24. Now the
424 t JOHN 111. 13, 14.
apostle knew tliat himself, and lliose Ijietliren to wliom lie writes, were in
tills state of res:;;eneration. He also knew the blessings they were hereby
instated in. He says with confidence, We knmv that ice have passed
fro7n death unto life . The state of death is that of unregeneracy. The
state of life is that of grace — of being in it. These states are distinct
ones : we cannot be in both at one and the same time. When we are out
of the state of unregeneracy and are regenerated, we are out of it for
ever : we can never be in it again : no ; not to eternity : when we are
in the state of life and salvation, we are in it for ever. This is thus ex-
'" pressed in our text, We know that we have passed from death unto life.
Have passed. The act of regeneration where it hath taken place, is a
past act : it is once for all : it cannot be repeated : it makes an entire
change in our state. We are not in a state of condemnation : we are in
a state of free, full.-aiid complete pardon, and justification: we are
openly declared to be in ChrTst — To be clothed in his righteousness — To
be washed in his blood — To be heirs of eternal life — To be those very
persons whose names are enrolled in heaven : so that it would be of great
benefit to us, if we distinguished between the grace of regeneration, and
the state we are in before God, in consequence of our regeneration. We
are the subjects of regeneration : this is wrought within us : our state by
means of it, is that of life and salvation ; vhicli if we had more clear and
spiritual apprehensions of, would be an excitement unto us, to live up
unto our high rank, and dignity, as the sons and daughters of tlie Lord
God Almighty. We know ourselves to be in Christ by the testimony of
the Spirit of Christ, who bears witness to our spirits, that we are the
children of God. As he brings us to live on Christ, and enables us to
bring Christ into all our actions, a«d look and rest on Him continually,
we have in our own souls the clearest evidence we can have of all this : so
that we hereby know as truly, as it is here declared, we have passed from
death unto life. The apostle does not speak of this knowledge as per-
sonally his own : he speaks in the plural number ; it is ice. So the saints
with him, were one and the same, in the real knowledge of this : and so
are we also : Ave who are born of God are as truly possessed with the
grace,* fruits, and evidences of the new birth, as those were to whom the
apostle wrote. I do not say we may have so clear a perception of the
same, they had. He spake of them, as not conmnitting sin ; as having
the seed of God remaining in them ; of acting righteously ; as not being
like Cain who slew his brother Abel; of not hating, but loving the
brethren. These were so many inward, and outward evidences and fruits
of their new-birth : so they are of ours. Yet 1 would here add, we are
not to look into ourselves for them : for though they spring from inward
and inherent principles and dispositions wrought in our new nature, pro-
duced in us, by the operation of the Spirit of God, yet these are drawn
out into act and exercise openly and visibly, so as to be seen and mani-
fested unto others. Neither are we, as hath been again and again ex-
pressed, in opening these subjects, in going through the preceding
Sermons, to conceive ourselves without sin, or without the acts of sin :
■we cannot commit the sin against the Holy Ghost : we cannot become
unregenerate persons : we cannot hate the brethren : we cannot be with-
out eternal life in our souls; we need not therefore be distressed in our
minds, by any expressions which are adoj)ted, or may follow. JVe have,
once for all, in regeneration, passed from death unto life. We both
I joTiT^ III. 13, 14. 425
know it, and enjoy it. And all we would be looking out for, is to press
toward the mark for the prize of the high calling of God in Christ Jesus.
Now beloved, seeing the world, and carnal professors of the gospel, are
as fully possessed with the same spirit against Christ, his Truth, and
people, as Cain was ; we need not marvel if the world hate us : we are
not of the world : we are chosen out of it : we know that we are chosen
out of it ; we have passed from death unto life. This is one open evi-
dence of it — we love the brethren. The world and earthly minded pro-
fessors do not love the brethren : so far from it, they hate us. Thus
having gone through as well as I could, the 2nd particular of my sermon,
I proceed to the next : which is this,
/ 3. To shew the outward proof and reality of the new-birth, as
evidenced, so as to be confirmed hereby. We love the brethren. I will
here recite the whole of my text. Marvel not, my brethren, if the world
hate you. We know that ive have jiassed from death unto life, because
we love the brethren. He that loveth not his brother abideth in death.
This last clause is to come into consideration, not now, but in the closing
head of this discourse.
Love to the brethren, is the fruit and effect of a new and super-
natural birth, wrought in our souls, by the Holy Ghost, as the blessed
evidence of our having been chosen in Christ, by the Divine Father,
before the world was. To love Christ, and His, and our brethren in
Him, is congenial to that divine nature he hath made us the partakers of
by his Holy Spirit : it is neither a cause, nor any part of our salvation ;\
yet it is a fruit and effect of our salvation, as we partake of it, in our new
and spiritual life, as it springs therefrom. Our spiritual life proceeds
from Christ, the Essential Word of the Father, and it is manifested to be
in us, by the indwelling of the Holy Ghost. And this is an outward
demonstration of it : we have a new and heavenly nature in us : we are
in a new state : we have new faculties — new objects — new joys — new
sorrows — new relations — new friends — new enemies — we love where
Christ loves — we love those whom he loves — we love them out of love to
Him — we love them because they are beloved of Him — we know them,
because they all speak the same things, in their measure, and degree,
of, and concerning Him. In the day the apostle lived, love to Christ,
and to the brethren, had been drawn out, and exercised to a very great
degree. At the time of his writing this Epistle it was, by means of the
erroneous persons who were amongst the churches, and by the means of
the heresies taught by them, very greatly abated. There was therefore
so much necessity of speaking on this subject : and the apostle hereupon
makes it a distinguishing evidence of their being actually to be known
by it, as the children of God ; and the want of it to be an evidence that
such were the children of the devil. He has been on this in the fore-
going verses ; as he is here in this, shewing it to be the mark and evi-
dence of the new-birth. He is not leading us by these things to Christ :
but he is shewing these things flow from those fixed and settled habits,
graces, a«d that holy disposition the Holy Ghost hath wrought in us ; and
which are concreated in our new and heavenly birth : which the Divine
Spirit produced in us, when it pleased him to call us out of darkness,
into his marvellous light. It is what we are in Christ, the world hates
us for : not that the world, or any unregenerate professor can possibly
know what we are in Christ — what our blessedness is in Him — what our
3 I
426 I JOHN HI. 13, 14.
state before tlie Lord in Christ is — what our comforts in communion with
Him are. They may hear us speak on these most divine and important
subjects. There may be some general and external influences of the
Holy Ghost, reflected on their natural minds, when they are hearing of
these things. They may with Baluujn cry out, " Let me die the death
of the righteous, and let my last end be like his :" yet it cannot be they •
should ever see spiritual and heavenly things in their true glory and ex- i
cellency ; so as inwardly to relish and delight themselves in them. There I
must be seasons, when their inward hatred and dislike of the children '
of God, will break forth : then it will appear, they belong to two different
lieads : that they are two distinct seeds, as Cain and Abel were. The
one cannot but love each other, and that for the Lord's sake; the other
cannot but hate them, seeing they are opposite to them : they are not of |
their clan : their profession is opposite to all the seed of the serpent de-
light in : so that the holy apostle might well say to the children of the |
Most High God, in tjje age and time in which he lived ; and we may well I
consider it, as spoken by him at this time, to us, who are the Lord's, I
Marvel not, my brethren, if the tcorld hate you. It would be to be
wondered at if they did not. From the very beginning of the gospel, we
received this message and command from our dearest Lord, that w^e*
should love one another : this we are to attend closely to — to pursue and I
practise. We are not to love as Cain the first son of reprobation did :"
he was of the wicked one, a child of the devil : he slew his brother, be-
cause he was a righteous man in Christ, having his righteousness imputed I
unto him : he slew him for this very reason, because his own works were I
evil, and his brother's righteous. The same spirit still exists in the mindsr
of all false teachers — In heretics of every description : it exists in a
greater, or less degree, in all professors of the gospel, who have not the'
true knowledge of the Lord Jesus Christ. This is the case with us : We\
know that we liave passed from death unto life, because we lore the^
brethren. Our love to the brethren in Christ, is an evidence of our love;
to Him, and we hereby give an outward evidence we belong to Him:
this is an outward, stated evidence of our state and condition — of what
■we really are before the Lord : we are born of God : we are converted
unto Him ; Christ is our centre : we are fixed on Him. Jlegeneration
goes before conversion : the former is the act of God within us ; the latter
is our act towards God : it is the fruit of the former. The truth of our
regeneration and conversion, with the blessedness of our state before the
Lord, in Christ, with the safety and happiness of our condition, as the
sons and daughters of the Lord God Almighty, our having passed from
a state of death into a state of life, are declaratively and openly mani-|
fested, so far as we are under the true belief thereof, by our loving thel
brethren. fVe know that we have passed from death unto life, because^
we love the brethren : which love of the brethren must be a peculiar love,*
such as none but the regenerate are the subjects of, and which none butw
they can exercise, or the apostle would not have so particularly men-|
tioned it: it is such, as those who have it not, are in a state of unre-l
generacy ; so it follows. He that loveth not his brother abideth in death. ^
This is much the same with what the apostle said in the former chapter, '
on the same subject : he had there said on the same subject, " He that
saith he is in the light, and hateth his brother, is in darkness even until
now. He that loveth his brother abideth in the light, and tliere is none
I JOHN m. 13, 14. 427
occasion of stumbling in liim. But he that hatetli his brother is in dark-
ness, and walketh in darkness, and knoweth not whither he goeth,
because that darkness hath blinded his eyes." chap. ii. 9 — 11. He then
dropped the subject, and took up others: he resumed this subject at the
tenth verse of this chapter now before us, and pursues it in this, and the
following verses ; and that in stronger terms, as appears in the following
sentence. He that loveth not his brother abideth in death : which brings
me
4. To shew, that it is an outward proof, of a contrary state to that
of regeneration and conversion to God, not to love the brethren; but
to hate them. He that loveth not his brother abideth in death : that is,
in a state of unregeneracy : this will fully appear to be the true and
genuine scope of the words, by reciting the whole verse, fVe know that
we have passed from death unto life, because we love the brethren. He
that loveth not his brother abideth in death : which must be a state and
condition contrary to that which had been spoken of, under the term
life: into Hi.e which John and those with him, included in the word we,
were entered. Which, it being clear, was a state of regeneration, justifica-
tion, pardon, salvation, and free access to God, this contrary slate, must
therefore be, an unregenerate one. The apostle enters tenderly on this
subject : though, when he pursues it, he speaks very strongly concerning
the sin and guilt contracted by the persons in it. He had said, when he
began this subject at the 10th verse of this chapter, and expressed him-
self thus, " In this the children of God are manifest, and the children of
the devil: whosoever doeth not righteousness is not of God, neither he
that loveth not his brother." Here in our text it is the same : only the
state of such an one is declared to be death ; yet we shall find him in the
pursuit of his subject to affirm such an one to be declared by the apostle,
to be a murderer : still as all along, he is speaking of the distinction
there is, between the children of God, and the children of the devil ; and
goes on from such not loving the brethren, a^iljdijen to say they are mur-
derers, and have not eternal life abiding in them, I here again confess,
what I have before hinted, the apostle is treating of this subject, as a
species of the sin against the Holy Ghost: and it is for this reason, he
places these professors on the list with Cain, who murdered his brother
Abel. I would leave this with the reader and hearer to judge of the pro-
priety or impropriety of, as may seem right, agreeable to the whole of
this subject : yet it will be a little more touched on, when we shall be on
the next words; and that because of the strong expressions in them. I
have now only to shew, a proof and an outward evidence of being in an
unregenerate state, is fully set forth, in not loving the brethren. He that
loveth not his brother abideth in death. As such as have, and are passed
from death unto life, love the brethren : so such under a profession of
the gospel, as love not the brethren, are in a state of death. They are,
therefore, what they ever have been, abstracted from their having been
professors of Christ, and his gospel, viz, unregenerated persons. A most
awful state to be found in — Christ being near in their mouths, and far
from their reins : this was the case with many in the apostolical churches.
It is doubtless the case with all the churches now : if not, such a passage
as this before us, would be altogether needless : therefore, we must not
conceive, but in a certain sense, and to a certain degree, the churches of
Christ in all ages, and even down to the end of time, will have such found
428 I joiix III. 13, 14.
in them, as will in some degree answer to such as are here spoken of:
sin is sin : want of love to the brethren, and that let it be in what sense
and degree it may, which amounts unto, and is in its nature, and by its
consequences, hatred of, or an hating the brethren, must in the sight of
the Lord our God be what it was in the apostle's days. If such were in
a state of death then, the very same, and such like persons, who sin in
the same, and such like manner, must be as truly abiding in death, in a
state of unregeneracy now. He that loveth not his brother abideth in
death. We may see from hence, a man under a very high profession of
Christ, may be a very great sinner : and that mentally : in his heart, and
■without outward act : here is nothing said, or in what is to follow, of any
thing but what is negative and positive in the mind only : not of any
act committed : yet it is put in the scale, and reckoned with the act of
Cai?i, who killed his brother. We should learn, that even not to love
the brethren is a sin : yea, even of the same nature and kind with that of
. Cai7i. It is from this negative the positive originates : even of hatred and
ill will towards a brother : which will so far prove such in whom it dwells,
that they are the devil's children, the brood of Cain : not only in a state
of unregeneracy, but even under the sentence of eternal death, and
destitute of eternal life abiding in them: there must therefore be such
guilt in this, of not loving the brethren, as is not easily describable. I
therefore confess, I think as the apostle sets it forth, and according to
"what he hath of it in view, it can be no other, than what follows in the
lives and tempers of such, as have been guilty of the sin against the Holy
Ghost. And he is here setting forth such in distinction from all other
professors; and especially from such as were true professors of the ever-
lasting gospel of the blessed God. The hatred of these persons,
might be more inveterate and malicious, and break out into greater
acts of hatred, even in the church of Christ, and towards it, than even
the malice of the world, and those of it who made no sort of pro-
fession. Hence the caution is suited to such a sense and apprehension
of the words; Marvel not, my brethren, if the world hate you. We
know that we have passed from death unto life, because we love the
brethren. He that loveth not his brother abideth in death. The word
hatcth denoteth the fixed abiding state and temper of the mind ; as the
expression of abiding in death, doth the state of the person : it is not to
be merely out of temper with a brother, but it implies a fixed, rooted,
settled, implacable spirit, which harbours that sentiment of a brother,
which by no means is to be overcome. I aim to set it forth as clearly,
and fully as I can; because I most certainly hope, and sincerely too,
none of us are by any means chargeable with it ; neither do I think all
who are in the very state of unregeneracy are. Not all who are per-
secutors of the Lord's people are chargeable with this sin of hating the
brethren, in the sense the apostle here expresseth it : they hate the saints :
that they do : they hate them because they are such : that itv. is also a
truth: but tliey do not hate them, as having been numbered amongst
them, as those who were professors of the same faith in Christ with them.
No ; it wholly belongs to those who are, or have been in a church state :
whose spirits are malignant against such as are in every appearance, most
truly one with Christ; yet by such a spirit breaking out from them, and
exercised on, and towards the real children of God, prove themselves
T JOHN 111. 15. 429
hereby to be in the state of death. The Lord save us from such a spirit,
and state, for his great Name's sake. Amen.
SERMON XLIV.
Whosoever haieth his brother is a murderer : and ye knoiu that no
micrderer hath eternal life abidinfj in him. 1 John hi. 15.
The apostle in the pursuit of his present subject, which contains tliis
solemn and awful assertion, that He that loveth not his brother abideth
in death, adds what must eventually follow upon it, as being the real
character of each individual who was in this case, Whosoever hateth his
brother is a murderer : and ye know that no murderer hath eternal life
abiding in hitn. The word IVhosoever is a word which takes in all who
are under a profession of the Lord Jesus Christ : yet it belongs but to
some of them ; and these to whom it belongs are unregenerate ; for they
are those of whom it was said in the last clause of the former verse, He
that loveth' not his brother abideth in death. It begins there with
a negative : it is here a positive : it is expressed in the singular — He :
not, they. Here, though the word Whosoever is comprehending, yet it
is brought down, as extending itself personally and individually ; so
that it is expressive of this. The person spoken of is most certainly a
professor, or how could it be said he hateth a brother ? It must be one
who professeth in some sense and measure, the same faith with him
whom he calls his brother ; yet at the same time he is so far from being
of the same mind and will with him that he hates him in his heart. To
open and explain this, will be the elucidation of what is contained in the
text, which I will attempt under the following particulars : and divide
them thus.
1 . By considering what is to be understood by hating a brother,
and what such an one is. Whosoever hateth his brother is a mur-
derer.
2. An appeal to the saints both of the state and case of such an
one as hateth his brother. And ye know that no murderer hath eternal
life abiding in him. I hope under both these heads to compress and
contain all which may serve to cast light, on the substance of what is
contained in the passage. May the Lord himself shine, and reflect his
own light on the same : that the Truth may be maintained, and all error
concerning what is before us, entirely secluded : this is the desire and
prayer of my heart. The Lord grant it for his great Name's sake, to the
praise of the glory of his grace. I am now entering on it.
1. By considering what is to be understood by hating a brother:
and what such an one is ; Whosoever hateth his brother is a murderer.
This will be best entered on in a very gradual manner ; so that this head
may be divided, and subdivided into a variety of particulars ; contained
for the substance of them, in the general division ; so as to explain the
430 1 JOHN HI. 15.
whole contained therein by giving an account of the word, Whosoever
— Then of those who are expressed under the term brother — Then why
and wherefore such and such hateth his brother : and in what sense they
are murderers. Whosoever hateth his brother is a murderer. The word
Whosoever, includes all persons impUed and contained in the subject
that is here expressed: so that let those be who or what they might, in
name, in dignity, in profession, in office, in the visible church of Christ;
or let him be who, or what he may, whosoever, or whatsoever, let it be
general, or personal, who hateth his brother, is a murderer. The word
hateth is expressive of what is very positive in its nature and degree.
It is not a mere want of love, so as not to have that respect to the brother
which may, as properly considered, be due unto him; but it suggests
bearing a positive ill will unto him, even such as amounts to hatred.
To hate is to bear an ill will to one who is the object of our hatred. It
not only implies, not to love ; but hatred is a deep-rooted ill will at one,
disposing us to vex, injure, or destroy him who is the object of our hatred :
and this is accounted murder before God. Whosoever he be, under the
profession of the gospel of the Lord and Saviour Jesus Christ, a member of a
visible church of Christ, or be he only one, who without this tie and obliga-
tion on him, hateth his brother ; or, who instead of cultivating a truly chris-
tian temper towards his brother, indulges wrath, malice, envy, and revenge,
is in the sight, and reckoning of the Lord God, a murderer: and is by
real saints to be esteemed, as represented by the word of God, as having
no spiritual life abiding in him : nor any title to, or meetness for eternal
glory. This is most solemn, and awful : yet even this is not fully ex-
pressive of what is contained in the text. The person hated is a brother :
the person who hateth is a brother too. This must be understood, by
profession : as professing the same faith, and church order. Ao4 it is
on account of what the one values, and the other does not, the hatred of
the one, is excited and drawn forth against the other. It is on this
account what was instanced in, respecting Cain and Abel was brought
forth, as a proper parallel to express it by. Hence I conceive, it ought
to be noticed, that to hate a brother in Christ, is not a general and
universal case : nor is every slight shewn to saints, or by 'saints them-
selves, at several times to each other, here intended or referred unto. It
would be very sad with us if it were so. It must and will be found —
we who love Christ with a supreme love, look to him for life and salvation ,
have the same blessed views and apprehensions thereof, and trust in Him
for everlasting life, and love each other in Him, and for his sake; yet
we all have our partialities. We love all the saints as saints ; but we do
not love all saints alike, we do not ; nor are we chargeable by means of
this, with hating any one of them : we may in very many instances be
charged with a partiality in our love towards each other; with a want of
that love and fervour of affection, which is most jusly due to each other,
as members of Christ, and of each other in Him ; yet this cannot amount
so high as for the apostle, to charge us with hating a brother, with being
individually, a murderer; with not having eternal life in us. But this
is charged upon, and declared to be the case of, whosoever hateth his
brother. He is a murderer. He hath not eternal life in him Whosoever
hateth his brother is a murderer : and ye know that no murderer hath
eternal life abiding in him. Sure where eternal life is not, tlie person
must be in every sense Christless ; yet here we must make this exception
I JOHN in. 15. 431
— Tliat sucli an one as is liere spoken of, hatli made a profession of
Christ, or he could not hate his brother who is truly in Christ : and it is
as such, and because he is such, he hates him, which is implied in the
term brother : as also that the externa! profession is one and the same.
This is very clear from the words themselves, which are these, Whosoever
hateth his brother is a murderer, and ye knoiv that no murderer hath
eternal life abiding in him. I most assuredly do not think ; how suitably
soever the aforesaid observations may be to some parts of our text ; that
they by any means are fully explanatory of it. Whilst what is written
in this Epistle, will concern the church of Christ down to the very end
of time, yet I am equally persuaded some things in it, could only con-
cern, and be most peculiarly suited to the apostle's days. And, in such
a measure, I consider these words, and its foregoing connection to be :
for whilst the children of God, and the children of the devil, can never
be more completelv distinguished than they are by this servant of the
Lord ; yet as the sin unto death was peculiar to the apostolic age, and I
conceive this hatred of the brethren to be a fruit thereof; so I look on
what is here said of such an one as loveth not his brother, to belong, at
least in its first and primary meaning, to the professors of that day : who
having greater gifts, by which I mean spiritual gifts bestowed on them,
than are now bestowed, so they sinned, who were left to fall into sin, in a
more desperate way, and to a greater degree than any now can. The
spiritual gifts bestowed on them, did not make them spiritually minded :
this should be considered by us. It is possible to have large portions of
the gifts of the Spirit, and be destitute of the indwelling and grace of the
Holy Ghost in us. The ministers of Christ, who may excel in gifts and
ability others, should be careful to distinguish between growing in gifts,
and in grace. They may grow in the one, at the same time that they do
not in the other. It is well with them when they grow in both, and that
in an equal proportion : without it, they may by their gifts edify the
church, but they cannot grow into Christ. The church in John's time
began, towards the close of his days, to be more and more openly mani-
fested as it respected the materials it was composed of. Many real and
eminent saints were found in it : and many antichrists and false brethren
also. As some of these had left the communion of saints, and were
scattering themselves hither and thither, to spread their cursed and per-
nicious doctrine : so some in whom their doctrine had been imbibed, still
remained with the saints : yet not being in heart and soul united with
them in the unity of faith, and bond of the Spirit, they on all occasions
shewed how opposite they were in heart and soul. It might be they abode
■with the saints on purpose to do them an injury, so oft as opportunity
served — A most devilish and satanic spirit, which could originally spring
from none but the devil himself. These might well be considered as
Cains descendents, and to be of their father the devil. They had in
their minds an irreconciHable hatred, contempt of, and ill will to the
saints as saints, and that on account of their being essentially different in
their faith and spirit from themselves; yet this was so concealed, that it
went on in the outward appearance as if they were all brethren ; hence it
is expressed thus. Whosoever hateth his brother is a murderer To hate
a brother is very unnatural. To hate is the utmost expression of ill will.
This hatred of a brother, must have been carried to the very uttermost ;
or the person would not have been charged with being a murderer. It
432 1 joii\ III. 15.
stands in its immediate and proper connection witli the mnrder Cuin was
guilty of, thus, For this is the message that ye heard from the beyinning ,
that we should love one another. Not as Cain, who was of that wicked
one, and slew his brother. And wherefore sleiu he him ? Because his
own works were evil, and his brother's righteous. Marvel not, my
brethren, if the world hate you. We know that we have passed from
death iinto life, because we love the brethren. He that loveth not his
brother abideth in death. Whosoever hateth his brother is a murderer:
and ye know that no murderer hath eternal life abiding in him. You
see he that hatetli liis brother, and is declared to be a murderer, is com-
pared unto Cain, and set in compare with him : so that the crime,
hereby, nii^ht be set forth in its utmost degree of sinfulness. No doubt
but witli a two-fold view — To guard real saints from every thing, which in
their conduct and behaviour towards each other, might express even in
the least appearance a want of loving each other for the Lord's sake, as
brethren in the best of ties, and relationship, in Him : and also that such
as were much to be suspected of want of that christian love to each other,
which Christ had commanded, and real saints were the examples of, might
be led to know, how great a sin it was, to have the least ill will, or even
coldness of affection, one brother in Christ towards another. Yet the
ultimate design of the apostle seems to me, to suggest there were such
amongst them, in, and throughout the churches, who had an habitual
hatred in their hearts, to some of the saints : which, it may be, did not
break out so as to be discoverable; and if it did not, the devil might
deceive them thus — you do such an one no actual injury: you are not,
therefore, cognizable for it : you may indulge yourself in thinking of him
just as you please: thoughts are free: you may inwardly think and
conceive agreeable to your hatred of a brother, just as you tliink fit ; and
yet sit at the Lord's Supper with him. The apostle would have such
know, that all this was before the Lord, and in his sight, the effects of
real hatred to a brother — That such, be they who they might, were mur-
derers. He therefore delivers his thoughts in very general and universal
terms; such as might comprehend all those, whom he suspects as not
loving a brother in Christ, and for his sake : Wliosoever hateth his brother
is a murderer. The word hateth is in the present tense. It should be
taken particular notice of: it being descriptive of the state of tlie mind of
the person here spoken of, and who is by the apostle here called murderer
to his face. The person is one, whose mind is continually possessed witli
ill will : he is glad on every occasion to give vent to it : to express and
exercise the same, in every way, and in all sorts of instances ; especially
•'^ud as far as it can be against the most sublime mysteries of grace : tlie
peculiar worship of God : and also towards such as worship him in spirit
and in trutli. A continual frame, temper, and bent of the mind, most
assuredly is the true criterion of the man : therefore, a continual and
habitual disposition, which governs and rules the whole man, to hate his
brother, must be that which is descriptive of the person of whom the
apostle is here speaking, and whom he declares to be a murderer : as
truly so, as Cain was. It is not to be doubted, our apostle had in remem-
brance at this time, what the Lord said in his Sermon on the mount,
when he thus expressed himself, " Ye have heard that it was said by them
of old time. Thou shalt not kill ; and whosoever shall kill shall be in danger
of the judgment : But I say unto you, That whosoever is angry with his
1 JOHN III. ]5. 433
brotlier without a cause sliall be in dang-er of ihe judo-ment: and who-
soever shall say to his brother, Raca, shall be in danger of the council:
but whosoever shall say, Thou fool, shall be in danger of hell fire." Matt.
V. 21, 22. Our apostle seems to elucidate our Lord's meaning-, in what
he here asserts, Whosoever hatetli his brother is a murderer. 1 hope I
have given an explanation of the text thus far, as may afford light and
satisfaction ; and also in sucli a way, as to give those who are real saints^
no cause for uneasiness : which cannot be, if 1 have rightly described the
person who hateth his brother. If the word hateih be descriptive of the
fixed state of his mind, in ^e which there always i& ill will, rancour, -J-,
enmity, wrath and malice lodged, against a brother in Christ ; as this is '
wholly incompatible with grace, then none of the Lord's people need
take that to themselves, which they are not chargeable with. There may
be mistakes amongst the holy brethren : yea, there may be contentions,
divisions, ill will, and evil thoughts arise in our hearts one against
another ; we have cause to bewail the same ; yet all this does not amount
to what the apostle is here speaking of. It cannot be said of us, on these
accounts, that we are murderers, and that we have not eternal iife
abiding in us. Not but all these things are greatly to be bewailed. It
shews how unlike we are to Christ, and how little the weight and authority
of his word remain^ in us, and abidetifc in us: yet I would say, the text
hath a particular respect to what was the case with some, who were, or
who had been professors, in the apostle's day : and should be kept I con-
ceive, in its proper place and order. A»d the use we should make of it
should be this — To view the nature, guilt, and demerit of the sin of
hatred: of hating the Lord's people: of being under such a frame and
temper, as to be chargeable with being with him, be he who he may, that
hateth his brother : ever remembering such an one is declared to be a
murderer — To be what Cain the apostate was — To bear an exact resem-
blance unto him. So far as we make use of what is here expressed, to
avoid every thing which in, and of itself, might give the least suspicion,
of our not loving as brethren, with a pure heart fervently, so far we
make a right improvement of the same : and so far it becomes us: no
further is it of any immediate use to us. I go on and proceed to my next
particular, which is this,
2. An appeal made by the apostle, to the saints, both of the state
and case of such an one as hateth his brother. And ye know that no
murderer hath eternal life abiding in him.
The first murder, recorded in scripture, is that committed by Cain
who killed ^6e/ ; and Cain slew him: consequently he was the first mur-
derer. The ties of consanguinity did not restrain him. He is held up
to view as a child of tlie devil. His act is recorded and will be to the
very end of time, to be detested, and had in horror : so that to be guilty
of such an act as he was, seems of itself to be sufficient to shudder and
sink one at the very thought. He had and carried about with him the
sentence of his own condemnation. He went from the presence of the
Lord, the east of the garden of Eden, where the primary Cherub had
been set up by the Lord God, and which was the true and proper seat of
worship, and dwelt in the land of Nod, on the east of Eden. Geu. iv. 16.
The word Nod signifies shaking. It was very expressive of the state of
his own mind. Depend on it, he never enjoyed a comfortable day after-
wards ; nor will any who follow his example. Jude, he speaking of some
t - 3 k
434 1 JOHN in. 15.
in his day,(aiid lie was oontpniporary witli our opostle',\ f^ays, Uoc unfo
them! Together with him he names others, who had" oeen tremendous
sinners, in their way, and day in the whicli they lived. Balaam the
8 )0thsaycr, and Core, or Koruh, who rose up against Moses and Aaron,
and withstood them as tlie Lord's ministers and leaders of his people
Israel, out of E^ypt, and were with them as their guides in the wilderness
of Arabia. The apostle having spoken of the false prophets, or, as our
Jo/<« styles them, antichrists in his day, says, "Woe unto them! for
they Jiavc gone in the way of Cain, and ran greedily after the error of
Balaam for reward, and perished in the gainsaying of Core." v. 11.
The worst of sinners, and their names, and crimes too, are mentioned in
the Book of God, that we might tremble at the very idea of being com-
pared unto them, by falling into crimes like theirs. Thus the infamy of
the apostate Judas, is held, we may almost say, in universal abhorrence,
by all who read and hear of the same. Murder is a crime human nature
shudders at, God in a very peculiar manner, hath punished, doth, and
will punish for it. He says, "Whoso sheddeth man's blood, by man
shall his blood be shed: for in the image of God made he man." Gen.
ix. 6. He says, Thou shalt do no murder. "Thou shalt not kill."
Exod. XX. 13. He also said, "If a man come presumptuously upon
his neighbour, to slay him with guile, thou shalt take him from mine
altar, that he may die." Exod. xxi. 14. Murder in every sense, be it
killing with sword, in duels, or slaying an individual in cold blood, or
self-murder, it is an abomination in the sight of God. Never any age for
these crimes, like unto the present. If the cause was enquired into, and
rightly examined, it would be found to originate from the Deism and in-
fidelity of the present day. The wounding the person, good name, and
defaming tlie character of any one, is a certain murder in the sight of
God. To despise any man, and wish his damnation, is to be in danger
of hell fire. Such as are left to murder others, or themselves, are most
awfully left of God. We may have had instances of some, who have
been for a season great professors who have through violent temptation,
been so overcome, as to liave been self-murderers. Whilst I would be
silent in such cases, and leave what their state is with the Lord : yet I
must confess the instances recorded concerning self-murder, in the case
of Ahithophel, and Judas Iscar'wt ; the one the type of the other ; make
one tremble : so as to have left off, to have any thing to say, about wjiat,
or liow the Lord may deal with any of his professing ones, who may be
so left, as to be their own executioners. The instance of Samson which
hath been sometimes brought, and that of the Jailor, who drew out his
sword, and would have killed himself, are by no means pertinent. The
one died as Christ did upon the cross, a conqueror over the Lord's
enemies, and His people's : the other would have killed himself, supposing
the prisoners liad been fled, but was prevented, by the calling out to him,
Do thyself no harm ; for we are all here. The appeal of the apostle to
the saints in the words before us, is most solemnly striking ; ye know that
no murd rer hath eternal life abiding in him. It is very expressive of what
their judgment was on this point. tTTls true he does not here treat of the
act of killing, or murdering the body: that is granted ; yet what is the
foundation of his saying this, and bringing it in here, is the murdering
the body of Abel, whom Cain slew. So that a presumptive proof miglit
be raised licrefrom, that all, and every sort and kind of murder, may be
1 JOHN 111. 15. 435
included in the appeal here made. It may be said, the apostle is here
addressing; saints, and these very holy and blessed ones, of whom he had
before spoken most highly, therefore it would have been below him, and
his subject, to have conceived any thing like this, of, or concerning them.
Yet this is to be attended unto, he is here, not addressing them, he is
appealing unto them, respecting their knowledge of this matter : he says,
and ye knorv that no murderer hath eternal life abiding in him. Thus
lie makes his appeal unto them, of what they themselves knew of this.
He makes their judgment of the same equal with his own; Whosoever
hateth his brother is a murderer : mid ye knoiv that no murderer hath
eternal life abiding in him. This they knew as he did also. Yet it is
well, and absolutely necessary to confine ourselves to the subject the
apostle is upon, which is that of hating a brother. David who was a
child of God, was guilty of slaying Uriah the Hittitc, with tlie sword of
the children oi Ammon. Yet, horrible as the sin was, which hath so
stained the annals of his history, together with the cause, and circum-
stances connected with it, so as one can never read it, but it must excite
in our minds indignation against him, yet we cannot deny but he liad
eternal life in his soul, even at the very time he thus fell. He was for
the act, guilty of murder, yet it was a transient act : never after reiterated.
The murderer spoken of in the text, hath always one and the same dis-
position : it is a permanent and an abiding disposition inherent in him.
David murdered, or caused Uriah, who might be a child of God, to be
slain. The person spoken of in our text, is one who hateth his brother,
because he is the Lord's ; which as a sin, must vastly exceed in guilt and
demerit, the simple breach of the sixth commandment of the Lord's most
holy law. Like as the sin against the Holy Ghost exceeds all other
transgressions. So that such an one as hath an habitual hatred to
a brother in Christ, he that hateth his brother, he, let his profession
be what it may, abideth in his natural unton verted state. He is a mur-
derer. He hath not eternal life abiding in him. This the apostle affirms.
This the saints were well persuaded of. This they knew in their own
minds. They could not but set their seals unto it. He therefore makes
his appeal unto them : ye knoio that no murderer hath eternal life
abiding in him. Then he must have in him eternal death.
But what are we here to understand by having eternal life in us?
most undoubtedly, Christ. He is Eternal Life. The fountain of it. The
very spring by the which the streams and blessings of it, are conveyed
into tlie souls of his believing and called people. He lives in them. He
abideth in them. He makes his most blessed abode with them. He
bears this title — Eternal Life, in the 1st chap, of this Epistle, verse 2 :
*' For the life \vas manifested, and we have seen it, and bear witness, and
shew unto you that eternal life, which was with the Father, and was
manifested unto us." So again in the 2nd chap. v. 25. " And this is the
promise tliat he hath promised us, even eternal life." The Lord Jesus
Christ is the life of all his people. Their knowledge of Him, is eternal
life. Now it cannot be, such an one as hateth his brother, sliould have
eternal life abiding in him : such an one cannot have the true knowledge
of Chri^it : nor any communion with Christ: nor any spiritual apprehen-
sions of Him : nor any high prizings of Him : nor any hungerings and
thirstings after Him: nor any reverence for Him: nor yield any prac-
tical submission to Him, This is most certainly the case with him, let
436 I JOHN III. \').
his profession be wliat it may, ^vho liateth his brother. His state is this;
lie is without Christ. He is Christless : which is altogether the most
tremendous: because to call Him Lord, and to sin most grievously
against his Majesty, in hating such as he loves ; surely no evil can exceed
this. The case of such an one is awful : both as considered negatively
and positively. He not only is without love to the brethren, but he is in
the habitual exercise of positive hatred in his mind towards them. May
we learn to profit by the account the apostle hath given us, concerning
such as are the children of God, and such as are the children of the devil.
May he save us from all want of love to the holy brethren : and may we
have right apprehensions of the exceeding misery of such as have not
eternal life abiding in them : and never forget how the apostle makes his
appeal to real saints concerning this : Whosoever hateth his brother is a
■murderer : and ye kvow that no murderer hath eternal life abiding in
him. And now I would close with a short account of the inward
blessedness of real saints, who have eternal life abiding in them. Some
conceive eternal life in this place, respects that principle of spiritual life
which is communicated to the souls of the regenerated people of God,
•when the Holy Ghost is pleased to become the Lord and giver of spiritual
life unto them. His whole work within them, and upon them is expressed
by the term quickening: you hath he quickened. Eph. ii. 1. Nor am
I by any means against this to be understood as a part of the meaning
of the expressions here. It is by a supernatural life conveyed unto us,
.in regeneration, we are made alive to the Lord Jesus Christ, and it is from _^
Christ pur Head, wearemadethepartakersof.it. He saith, " Verily,
""verily, I say unto you. He that believeth on me hath everlasting life."
John vi. 47. As we could not live in this world, until we were brought
into it by birth, at which time we were introduced into it, and there was
in it, every thing most completely provided for clothing, food, and for
all we should ever need ; 1 speak of what the Lord, in preparing the
world for us, had done: so when we were born again, and thereby
brought into Christ's world, we had all provided for us, and when the
Holy Ghost was pleased to open the eyes of our spiritual minds. He set
before us Christ Jesus : ■4M}d we found in Him, in his Person, righteous-
ness and salvation, fulness and riches, every thing we shall ever want to
eternity. _As the Holy Spirit is pleased to reveal Christ in us, 50 he dwells
in us. He is our All. We see our All is in Him. We live on Him for
"all. We receive Him as he is set before us in the everlasting gospel, as
all our salvation and all our desire. So that we have hereby Christ in us.
He is our eternal life. He puts forth his life in us. We are partakers of
the blessings and benefits of the same. He lives in us. We live in Him :
on Him: in a continued dependance on Him, and in real communion
with Him. Thus the life we live in the flesh, is a life of faith on the Son
of God : in tliis consists our real inward blessedness. It flows into our
minds, we have the actual enjoyment of it in our own souls, as our Lord
Jesus Christ is pleased to dwell in our hearts by faith. Now herein con-
sists the real blessedness of saints, which is lasting. It abideth in us. It
will be so with us for ever. This is the lot and portion of all saints. All
the saints have not the like knowledge, sense, (■iijoymcnt, and experience
of this: yet they are efpially, and all alike interestod herein, and have
equal right and title to this blessedness. *1*«4«> in proportion to their
faith, or in other words, it is in proportion to the knowledge they are, by
I JOHN m. 16. 437
the Lord the Spirit, f'avonrecl witli, of Christ being their eternal life, they
have the enjoyment of Him, and of what He is to them. If saints have
eternal life abiding in them, then they are blessed in themselves beyond
all they can possibly conceive, or express. What will then their blessed-
ness be when admitted into the state of glory ? It will be such as they
will never be able fully to comprehend. We may have some apprehen-
sions of it now, but we shall never be able to comprehend it, when we
have the fullest enjoyment of it in glory everlasting. Christ is now our
eternal Life. He will then be our eternal Glory. He dwells in us now.
He shines upon our spiritual and intellectual minds. It is hereby we are
made most truly blessed in Him. He will dwell in our souls, and possess
all our faculties in Heaven, so as to fill us with all the fulness of Godhead.
Our spiritual blessedness on earth, and in glory, is, and will be found to
be, wholly incorporeal and intellectual. I have said, and delivered
myself, very weakly on these very interesting subjects. May the Lord
the Spirit give you his own view of them.
I leave them for your consideration. May his blessed teaching, in-
fluence, and blessina: follow the same. Amen.
SERMON XLV.
Hereby perceive we the love of God, because he laid down his life for
us : and we oiujht to lay down our lives for the brethren. — 1 John iii. 16.
Our apostle had carried on the subject of loving, and not loving the
brethren, the members of Christ's mystic body in the former verse, as
very expressive of what the state of those persons was, who did, and did
not love for Christ's sake. He shewed the extent of real love to others,
that it must extend to all who professed faith in our Lord Jesus Christ.
Our Lord had commanded it. A»d hereby a proof was given of our true
knowledge of Him : as also it was an evidence of our conversion to God,
and the fruit and effect of our regeneration. It was hereby to be seen,
and w^e ourselves could by no means overlook it, that we were passed
from death unto life : we were not in a state of unregeneracy, but in the
state of life and salvation. Our love to the members of Christ was a
most convincing proof of this. On the contrary, such as were professors
of the same truths of the everlasting gospel, yet loved not the brethren
for Christ's sake, "k proved such were in a state of death. They were,
Qet their profession be what it might ,^wholly in a state of death and unre-
generacy. It was manifest they were the devil's children. The apostle
affirms, whosoever bateth his brother is a murderer, and he appeals to
them as knowing, which knowledge must be from the Scriptures of TrutliT)
that no murderer hath eternal life abiding in liim : then this is the con-
clusion regarding such, that they are under eternal death. They are
void of all sjjiritual life. He then shews how love to the brethren should
be so far extended, as to lay down our lives for each other: that is, if
438 1 JOHN HI. 16.
the case calls for and requires it, which, it may be, was the case in the
SL^e in which this P^pistle was written. The apostle Paul seems to speak
of what was like unto this, when he says, " Greet Priscilla and Aquila
my helpers in Christ Jesus : Who have for my life laid down their own
necks." Rom. xvi. 3, 4. This was a singular expression of the strength
of the love they had to Christ ; and bore, and were disposed to express
and exercise towards each other for his sake. The words of our present
text are very expressive of the love of God to us, and what oujiht as the
natural consequence to flow from it ; Hereby perceive we the love of
God, because he laid down his life for us : and ive ouc/ht to lay down our
lives for the brethren. We have in tlie words before us, one of the
greatest and deepest expressions of the love of God to us, which are to
be found in all the scriptures : God laid down his life for us. I will en-
deavour to cast the subject before us into the following order.
1. These saints together with John, had a ])erception of the love of
God. This they had inwardly and spiritually : Hereby we perceive, or,
Hereby perceive we the love of God.
2. How and by what means they had the perception of it : Because
he laid down his life for lis.
3. An enquiry into the meaning of this expression, because he,
('that is, God, J laid down his life for us.
4. Wliat obligation we are hereby laid under : And ice ought to lay
down our lives for the brethreji.
May the Lord help me to open each of these particulars so as to
convey light and understanding to your minds: as it is Ilis glory, and
your spirkual profit I would wholly seek after and aim to obtain.
Hereby perceive we the love of God, because he laid doivn his life
for us : and ice ought to lay doivn our lives for the brethren. So says
that disciple whom Jesus loved. I am
1. To notice, how these saints, together with the apostle, had a per-
ception of the love of God. This they could not have had, if there had
not been a knowledge of this communicated : nor could they then, if
they had not had spiritual senses and faculties suited to the same: and
it must have been hereby, they so perceived the love of God to them, as
to be impressed and inflamed therewith. Hereby perceive we the love
of God.
This is very expressive of the clear knowledge and apprehension the
apostle and these saints had of the love of the Divine Majesty in all His
Persons towards them. To have an understanding of the love of God,
to us in Christ, is the blessedness of all the saints. Some have greater
perceptions of it, others less, yet they all perceive it more or less. They
liave inward conceptions of it, so as to admire it : to adore the Lord God for
it, and give Him glorious praise for the same. The Holy Ghost sets fortli,
and before us, the whole mystery of everlasting love, in the Person of
Christ : in whom God hath shone forlli in the very uttermost display of
it, and hath also reflected the glorious splendour of it, on the renewed
minds of his saints, soV that they have thereby, an inward, spiritual, and
divine apprehension thereof. A^ o>'>' spirituality consists in spiritual
perception. -MtA our spirituality consists inwardly. It is in our minds
we have Christ formed: «3k1 what the Holy Ghost hath there revealed
of Hiui to us, is that which renders Him glorious in our personal view and
apprehension. Whilst it is wholly owing to the indwelling of the Holy
t jou*f 111, l(j. 439
Ciliost in tlie saints, that tliey liave spiritual perceptions of Clirist,
i»id liis amazing- love, and of the Fatlier's love to tlieir persons in
Him, yet in their spiritual mind, and faculties, these perceptions are
formed of the same. It is in a way of intuition, we perceive the love of
God. We not only know it, but we perceive it, so as to be inwardly
impressed with the same, -a*>4-«o-«e to go out in heart and aftection in
consequence of it, towards the Lord. What the apostle is here ex-
pressing', for himself, and others, in saying, Hereby pei'ceive we the
love of God, most undoubtedly constituted, his, ancl their principal
experience. It was the foundation of all which moved and so influenced
their souls, as to carry them out, a*i4 off themselves, and fix them on God
in Christ, as their centre, and tlieir all. It would be well for us to know,
and also to acknowledge, it is spiritual apprehens'ons of Christ Jesus,
wiiich can only fix our hearts on Him, and make Him precious to our
souls : *Mad this is faith. Such as have no perceptions of Christ, have
no faith. Such as have spiritual apprehensions of Christ, they are be-
lievers on Him : they receive Him : they live in contemplations on Him.
We esteem c[uick perceptions to arise from great sensibility, and life in
its proper animation. It is most assuredly so, as it respects spiritual
perceptions: it is the effect of spiritual life: which as exercised on the
Lord Jesus Christ, convevs such spiritual views and conceptions of him,
as produce effects in the mind correspondent with the same. The mind
is most divinely taken with Him. The heart loves Him. The affections
are fixed on Him. There is an inward communion with Him. The soul
is most truly and sensibly ravished and delighted with Him. All this
is through the medium of faith, which as it consists in a scriptural and
spiritual conception of Christ formed of Him in the mind, so it is hereby
he dwells and abides in us, and we have fellowship with Him. This
proves Ave have an inward spirituality which is suited to Christ and
wrought in us by the Holy Ghost, that we knowing Jesus and his love,
might be greatly delighted and refreshed in real intercourse and com-
munion with Him. The apostle, and saints in his time, had an inward,
spiritual perception of Christ, in their own minds. This is the very sub-
stance of the text : Hereby perceive we the love of God. It was the
case with the apostle : he had an inward, spiritual, realizing apprehension
of the love of Christ : so had these saints also : they exercised their
minds accordingly : which consisted in ruminating on the love where-
with God loved them ; and had, from everlasting in his beloved Son ;
which contained in the same, such evidences, as satisfied their minds
most fully of the truth thereof; and made way for their increasing per-
ceptions of it; Hereby perceive we the love of God, because he laid
down his life for us. The love of God here, must very principally
refer, to onr Lord Jesus Christ. The word God is not in the text :
it is, with the word of, a supplement : yet I dare not drop it. No ; not
for millions of worlds. That it here belongs to Christ, may be most truly
inferred from the ^nd verse of this chapter, and all the preceding verses:
in them the apostle treats on loving, and not loving the brethren. It
was the brethren of Christ, the saints were distinguished for loving, as
other professors were distinguished from them, for not loving. So that
with the greatest confidence, we most assuredly assert, it is Christ who is
here spoken of, and it is his love the apostle, and these saints to whom he
speaks, were so delighted with, in consecpience of those clear and most
440 1 Joiix in. Ui.
blessed perceptions they had of Him. This is full evidence of it, because
the apostle makes mention of this most astonishing instance of our Lord's
love, his laving- down his life for us : Hereby perceive ive the love of
God, because lie laid down his life for us : to which he adds, and we
ought to lay down our lives for the brethren. This is sufficient proof,
our Lord Jesus Christ, is the Person who is here spoken of, and magni-
fied : with a true and proper confession of his Godhead, as also of his
exceeding great grace, which he hath shewed towards his church. He
not only loved his people, and gave himself for them : He not only
became the Representative and Surety, Mediator and Saviour of his
church : He not only became incarnate, and performed all righteousness
on her behalf, but he died the death due to sin. He made his soul an
offering for sin. He loved her, and washed her from her sins in liis own
blood : nor was this all : but he laid down his life for us ; Hereby perceive
tee the love of God, because he laid down his life for us. This I conceive
to be the greatest expression of his love, as it respects the phraseology of
it, which is to be found in all the Book of God : which I intend to take
up, and explicate, when we come to it, in the third head of this Dis-
course, where an enquiry is to be made into the meaning of this : Hereby
perceive ice the love of God, because he fthat is, God,) laid down his
life for us. I now proceed unto, and enter on my next particular ;
which is this,
2. To shew how, and by wliat means, the apostle, and these saints,
liad perceptions of the love of God : it was because he laid down his life
for them : Hereby perceive we the love of God, because he laid down
his life for us.
The love of God is a most wonderful subject. It is revealed, set
forth, and recorded in the word of God. The love of the Three in
Jehovah, Father, Word, and Spirit, had all shone forth in that very
age, in which, our apostles, and these saints lived. %^et, it had so
shone forth, as it never will again : nor had ever so before. There liad
been an eclipse of the moon before Johns time. There was an eclipse
of the sun in his time. Both of these were total. The first was very
soon after the creation. The second was in the year of the world,
according to Dr. Ferguson, 4040. It was on a friday, the third day
of April, in the year of the Julian period, 4746. By the first, the
church of Christ was so darkened, as to lose all her creation beauty
and perfection, so tts that she will never shine forth in it any more.
By the total eclipse of the Sun of Righteousness, our Lord underwent
such an infliction of the Father's wrath and curse due to sin, that his
Sacrifice is the cause of her everlasting light and splendour. When
this eclipse on the Person of Christ, God-Man, body and soul was over,
he said. It is finished. He then shone forth with all his meridian glory
on his Church. Now John and the saints whom he here addresseth,
liad experienced the blessedness of this. At our Lord's incarnation, and
also in his own Life, and Passion, the briglitest beams of everlasting
love were reflected on the church, the elect of God, in their utmost
glory and perfection. The glory and grace of this were so brightly re-
flected on, and into the minds of the apostle, and these saints, as we
can scarcely conceive of. The Lord Jesus Christ became incarnate in
Johns days. He had lived and died. He Jiad been buried, and rose
again from the grave, all of winch our apostle had been a real witness
I joiiK III. 16. 441
of. Our Lord ascended Personally into the liigliest heavens, and shed
the Holy Ghost as the fruit and evidence of it, on his church and
apostles on the day of Pentecost, all which was still in remendjrance.
bo that he, and these very saints whom he includes with himself, saying',
Hereby perceive we the love of God, because he laid doivn his life for
««, were more deeply, and profoundly filled with the knowledge of the
subject before us, than it may be we can possibly conceive. They, many
of them, having it is probable seen Christ in Person : it may be, they had
eaten and drank with him, after his resurrection from the dead; which
must have had its peculiar effect and influence on their minds. Now
this having been transacted within a few years of the present times, in
'^ig which they now lived, it must have been in their minds, to their'
very great advantage; which it cannot have on ours. We are impressed
with the revelation given us in the Sacred Volume concerning these
eternal, immutable, and important realities. We receive our knowledge
of Christ, and the things of Christ, mentally, and by intuition. These
received it and them both by this means, and had also outward testi-
monials, suited to their senses and feelings, to confirm their faith which
we have not; nor do we need them. As these could not, but in their
views and reviews of the transactions of the Holy Trinity, which had
been displayed in the compass of a few years past, in realizing their vast
designs of grace, in the gift, mission and commission of the Lord Jesus
Christ, witness the demonstrations of that grace, so in and by the same,
they had spiritual perceptions of the love of God. More especially this
was received into their minds, as they pondered on the love of the
Trinity in Unity, as it was so gloriously reflected on them, in the death
of Christ. Their minds were filled with the love expressed herein : their
mouths with the praises of it: they were never tired of the subject. That
Christ should die for them, this was such an effect, proceeding from the
Father's love ; of the everlasting good will he had borne in liis infinite
mind, towards them, in distinction from all others, that they could have
it no better expressed for them, than the apostle himself had here done;
Hereby perceive ive the love of God, because he laid doivn his life for
us. It is as we contemplate the same love, we are led to the same
glorious apprehensions, and admirations of it. We all find, when we
apprehend all the love of God, set before us in Christ, manifested to us
in Christ, and that the death of Clirist is a most stupendous instance of
his love to us, we have such perceptions of everlasting love, as leave us
without all doubts and suspicions of the same. The little word ns must
not be omitted ; Hereby perceive we the love of God, because he laid
doivn his life for us. Whilst we shall ever have cause, so long as we
are in this present world to renounce ourselves, and all looking at, and
dependence on ourselves : yet this cannot be better increased and pro-
moted, than by looking at ourselves in Christ, as one of the us for whom
he laid down his life. As^this will endear him to us, so it will increase
our confidence in Him: em^ the more confidence we have in Him, so
much the less we shall have in ourselves : as tlie more fully we are satis-
fied with the Lord Jesus Christ, so much the less we shall seek to be
satisfied with ourselves. Christ's laying down his life for us, is such an
evidence of his own heart toward us, his own delight in us, of his own
mindfulness of us, of his interest in us, and of our complete salvation
and perfection in Him, that we may well say for ourselves, as truly as
3 L
44iJ I JOHN III. IG.
the apostle here doth, Hereby perceive we the love of God, because he
laid down his life for us. This brings me to my next particular : which
is this',
3. To make an enquiry into the meaning of this expression : Be-
cause he laid down his life for us. I will here recite the former part of
the text, that thereby no part may be lost upon us. Hereby perceive we
the love of God, because he laid down his life for tis.
It is we who perceive tlie love of God, The revelation made con-
cerning it, is the mean by wliich we know ft. Our spiritual faculties
are the medium byt^ which we have spiritual, and inward perceptions
thereof in our minds. What we are taken with is this vast expression of
everlasting love, God laid down his life for us. Our present subject is
an enquiry into the meaning of this expression. It hath in the former
liead been stated and expressed, that it is our Lord Jesus Christ is the
Person here spoken of. We confess him to be God — The true God —
The living God — The everlasting God : and that He who is God over all,
blessed for ever, Amen, died for us. All this is right: each particular
•which hath been expressed is founded on the express testimony of scrip-
ture, yet this expression here before us, is peculiar : so aslhat it needs
explanation. Christ is God essentially. He is the Son of the living
God, considered Personally or one in the Essence, or Godhead, with the
Father and the Holy Ghost. His name is Jehovah : " I, even I, am the
Lord," is his own declaration, Isa. xliii. 11: yet Christ did not lay
aside his Essential Glory. He did not lay down his life as God. He
could no more act thus, than he could cease to be : so that I could wish
this to be closely attended unto : that whilst it is here declared, God
laid dotvn his life for us : it is not the life of God as God : this is alto-
7 gether impossible. Christ as one in the Godhead, as the incompre-
hensible Jehovah could neither become Incarnate, nor obey, and die.
You will it may be, say, is not Christ the incomprehensible Jehovah?
Is he not God? Is not his life called the righteousness of God ? Is not
his blood styled the blood of God ? Is it not here said in the very words
before us, God laid down his life for us? would you have us leave all
this aside ? I answer, and reply to each, and every one of these questions,
the Lord God forbid. Yet with all these questions, and all this allow-
ance, the Lord Jesus Christ neither laid aside the Essential Glories of his
Godhead, nor did he die as God. Neither is that, it cannot, it is im-
possible it should be, the meaning of these words before us, God laid
down his life for us. He neither died as the only begotten Son of God,
as Essentially and Personally considered : neither did He lay aside his
Essential Glory : neither did he obey and suffer merely considered as
God. You will it may be, ask, who, what was Christ? I read lie had a
glory with the Father before the world was — That he was the image of
the invisible God — Tliat he was in the form of God, and thought it not
robbery to be equal with God — That he made himself of no reputation —
That he took on him the form of a servant. What? would you have us
to set aside all this ? would you by any means reject, or have us to
reject the Godhead of the Lord Jesus Christ ? I answer, with my whole
soul, God forbid. And I express myself on the great and most impor-
tant subject as I have done, that the same may, if the Lord please, be
the more clearly stated. It is too frequently the case, in stating tlieGodhead
of Christy the Person of Christ is swallowed up, and it is so, that at times
I JOHN III. 16. 443
it is wholly lost. When the subject is the Person of Christ, then what
he is as the Second in the Essence must be expressed, that what he is as
God-Man, may be rightly conceived of and declared. Novy, Christ as
God-Man, is not simply what he is, as a Person in the Godhead : whilst
wliat he is as a Person in the Godhead, is the foundation of his being
God-Man. He is in the form of God, the image of the Invisible God,
and the Fellow of the Lord of hosts, as God-Man. He had a glory with
the Father before the world was, as God-Man. He laid aside this, when
he became incarnate. It was then he took upon himself the form of a
servant, and was found in fashion as a man. And being found in fashion
as a man, he became obedient unto death even the death of the cross. This
brings our subject to its right latitude. It was that Person in the God-
head, who was set up from everlasting to be God-Man, and had the
glory due to his Person, as being One with the only begotten Son of
God, in whom dwelleth all the fulness of the Godhead bodily, or Per-
sonally, who is here spoken of in the words before us : of whom it is here
declared, God laid down his life for us. But what life did he lay down,
that by any means can come up to such an expression as this before us?
Herebtj perceive we the love of God, because he laid doivn his life for
us. I reply, his life as God-Man, will bear an equality with what is
contained in this expression. He lived a life of incomprehensible blessed-
ness and Glory before all time. In the fullest enjoyment and communion
of all contained in the love of the Holy Trinity. He was exalted into
Personal union with the only begotten Son of God. For the God-Man, the
brightness of glory, to descend into the virgin's womb ; to tabernacle in
flesh ; to lay down his life as God-Man for us, contains all expressed in
the declaration, God laid doivn his life for us. The life he lived in
heaven from everlasting, a life of more worth and value than of all
created intellectual beings, either in earth or heaven can ever amount
unto, was the life Christ laid down for us. The very life which he
had lived in heaven from everlasting. I ask, is not this sufficient?
will not this answer and come up to the expression before us ? God laid
down his life for us. ^So-sthen it is not the Essential Life of Godhead ;
nor is it the Essential Life of the Son of God, but it is the Life of God-Ma. i,
who was set up from everlasting: who laid aside his Personal Glory: who
lived in our world and nature, God-Man, the Head and Saviour; who
was perfect God and perfect man in one Person. He gave infinite virtue
and efficacy to all his actions and doings ; He being all which hath
been declared of Him. His blood in the word is styled the blood of
God. His righteousness the righteousness of God. His life the life of
God. Hereby perceive loe the love of God, because he laid down his
life for us. " Rjr they being ignorant of God's righteousness, and going
about to establish their own righteousness, have not submitted themselves
unto the righteousness of God. For Christ is the end of the law fo»
righteousness to every one that believeth." Rom. x. 3, 4. " Feed the
church of God, which he hath purchased with his own blood." Acts xx.
28. We are made the righteousness of God in him. 2 Cor. v. 21. I
hope I have given an account, sufficient to any enquiry which may be
made, regarding the meaning of this expression in the text, concerning
God's laying down his life for us. It was Christ, God-Man, who laid
aside his glory, took on him the form of a servant, and laid down his
life, which was peculiarly his own, which was a life which he had with the
441 I JOHN 111. Ki.
Father before tlie world was. Tliis life was laid down for us, and our salva-
tion : and this was the very uttermost expression of his love. Hereby
jierceive ive the love of Cod, towards us, because he laid down his life for
us. Who can estimate the life of Christ, God and Man ? who can say
what is contained in this vast expression of his love, his laying down his
life for us? I esteem tliis expression of his love, as containing that which
is unspeakable. May we think on it with astonishment. May we go over
it in our hearts, and from it be continually receiving into our minds, fresh
scriptural perceptions of the same, so «f^ that we may be wholly swallowed
up therein. May we so survey it as to be lost in this boundless ocean of
love: and seoingwhat most complete satisfaction our Lord Jesus Christ, hath
made to the Divine Majesty in the Person of the Father. All his glorious
Perfections are most evidently displayed. His law and justice honoured
and magnified. The utmost evil and demerit of sin atoned for. And a re-
venue of glory rises to Godhead therefrom. So that sin is that which cannot
be done away, by any, or all the acts of finite creatures. Here is one, in
the nature of his people, who is too strong for the imputation of sin, and
all contained in the curse due unto it. He is not inherently defiled by
'the one. He cannot sink with the other. He being the man Jehovah's
Fellow. Doth sin in the nature of it strike at the Being of God ? Here
is one equal with God, wlio lays down his life to compensate for the dis-
honour, and evil, contained in this very part of that evil which is thus
contained in the essence and nature of sin. Hath sin, to use our
expressions concerning it, drawn a veil over the manifestation of the
Perfections of Deity? Here is one who is both Essentially, Personally,
and manifestatively the Image of God, who veils his glory, empties, and
lays down his life. Surely this is all-sufficient to atone for all the evil
contained in the sin and apostacy of the whole election of grace. I
would add, was our Lord Jesus Christ as one in the Godhead inferior to
the Father, he could not have been equal to the work and office of
Mediatorship, and work of taking sin away by the Sacrifice of Himself.
'-Avi^ if he had not been God-Man, he could neither have obeyed the law,
nor could He have borne the sins of many in his own body on the tree;
without which He could not have put away sin by the Sacrifice of Him-
self. He is in the Old Testament expressly declared, to be Jehovah the
righteousness of his church. He declares himself to be Jehovah the
Physician of his people. -A*«l in the very lowest state of his humiliation,
when sin, and the curse, meet on Him, he is declared by the Father to
be his equal, or fellow : "Awake, O sword, against my shepherd, and
against the man that is my fellow, saitli the Loud of hosts." Zech.
xiii. 7. It is one of the peculiar glories, that Christ in his Person is God-
Man ; whose glory as such is above the earth and heaven : who came
into our world by his open incarnation : and manifested his loving heart,
and love to us, by laying down his life for us: Hereby perceive 7ve the
love of God, because he laid doivn his life for tis. O amazing, and
transcendent grace ! This brings me to my last particular; which is
this ;
4. To notice the obligation we are hereby laid under, to love each
other for his sake : And we ought to lay down our lives for the brethren.
Hereby perceive jve the love of God, because he laid doiun his life for
us: andxue ought to lay down our lives for the brethren.
It is the very fruit and effect of the love of Christ, to love those
I .ions III. 15, 44.'5
whom he loves: anJ as our love originates from the perceptions of his
love to them ; so we cannot but love saints in agreement thereunto. As
we have gospel perceptions of Christ's love to us, so we love Him in
return, and his beloved for his sake. In the primitive age of the gospel,
by which I mean the apostoHc day, the saints were very remarkable for a
burning, flaming love and affection to our Lord Jesus Christ, and to each
other for his sake : so that the words before us are expressive, of the love
of saints, in some instances, being drawn out to such degrees and lengths,
as even to lay down their lives for each other. To us who live in our
times, it seems to be stretcliing tlie subject beyond all bound to talk at
this rate. We scarce think it could ever be so, that saints should love to
such a degree. We rather think the very apostle speaks of what ought
to be, not of what ever was ; yet I conceive this is the fruit of our little
knowledge of the love of Christ, and what blessed obligations real saints
were under unto Him, for the great love wherewith he had loved them :
and for that vast expression of, his laying down his life for them. It is
beyond the conception of all the minds of all the host of elect angels in
heaven, to conceive the depth of love in the heart of Christ, God-Man,
to the elect of Adam's posterity — That He in whom dwelleth all the
fulness of tlie Godhead, should empty himself of his Personal Glory, and
become poor, that we through his poverty might be made rich, this is
such a mystery of grace, that let us be favoured as we may, in the real
enjoyment of the blessedness tliereof, it is beyond what all the election of
of grace collected together in one, can ever liave the least adequate idea
of. It lays under an everlasting obligation to love Christ with our most
supreme affection and esteem — To love all his beloved ones — To love
tliem out of love to Him — To love them for his sake — ^To love them as
the elect of God — As the beloved of God — As those whom Christ loved
and delighted in from everlasting, and will love and delight in to ever-
lasting— To love them so, as not to think our own lives too much to be
parted with for their sakes. This most assuredly is not going beyond
what is contained in the words before us : We ought to lay down our
lives for the brethren. These were very manifest, who they were, and
what they were in the apostle's day. He had been distinguishing between
those that were brethren by mere profession, and those who were really
so by grace. He had in the former verse, called such an one, be he who
he might, a murderer, who loved not his brother, and declared he had
not eternal life abiding in him. Here he expresses who those were, who
were the true lovers of the brethren. They were those who had percep-
tions of the love of God, so as to feel and enjoy the love of God in their
own minds: and loved the children of God, and the brethren of Christ,
out of the true knowledge and apprehension, that our Lord Jesus Christ
had laid down his life for them. It should ever be kept in view when we
treat of, and hear these subjects, that it is not merely a natural love,
which the scripture is treating of: it is as truly a supernatural love, as
ours to Christ is : it is a branch of the same : it is a fruit of the spiritual
affection we bear unto our Lord Jesus Christ. Xq^ we cannot love Him
but with our whole hearts, and by giving up our whole persons, bodies
and souls to his service, to be the Lord's ; so we cannot love the saints as
saints, without giving up ourselves to their service, so far as their good,
and the honour and glory of Christ may call for, and require : Hereby
perceive we the love of God because he laid down his life for us : and
446 1 JOHN III. 17.
we ought to lay down our lives for the brethren. The apostle does not
say, it would be well in us, to love to such a degree of affection. But he
puts an obligation on us, to love thus; his \vords are, and we ought to
lay down our lives for the brethren. May the Lord the Spirit, if it
please him, shine on what hath been delivered. And whilst none of us
may come up unto, or feel in our hearts such love to the brethren, as
comes up to such a measure and degree, as to be willing and ready, were
we called to it, to lay down our lives for them ; yet let us read in the
words before us what ought to be the case, and remember also this hath
been exemplified in some of the saints who are gone before us to glory.
May we see how, as our love to Christ is not for the strength and degree
what theirs was, that is the cause of our not loving each other, as saints,
as they did. The Lord bestow his blessing on us. Amen.
SERMON XLVI.
But whoso hath this world's good, and seeth his brother have need, and
shutteth tip his bowels of compassion from him, how dwelleth the
love of God in himP — 1 John hi. 17.
To love each other as the brethren of our Lord and Saviour Jesus Christ,
as brethren to each other in Him, is a subject our apostle hath been in
this very Epistle dwelling largely upon. In the former chapter he began
it: he then dropt it, and went forth to other subjects. He resumes it in
this chapter, and treats on it more particularly. He carried it to the
nttermost extent and expression in which it can possibly be exercised in
these words in the former verse : Hereby perceive we the love of God,
because he laid down his life for us : and ive ought to lay down our lives
for the brethren. Beyond this, it cannot possibly be extended ; for
though we shall love one the other in Christ, in heaven, and glory for
evermore, yet we cannot express it there but in a mental way and
manner. No : nor can we express our love to Christ himself, in any
other way. Here on earth, love to Christ may be, and by many of his
saints has been expressed, by not loving their lives unto the death.
F"or many of them have laid down their lives, with all the love of their
hearts to Him, in the flames of the most fervent affection to Him, for his
Name's sake : and where He is loved to such a degree, we should love
his people, next to Him, with such a degree of love, as to lay down our
lives for them if called thereunto. No love can go farther than this :
our love ought to go so far. This is the apostle's doctrine : and we
ought to lay down our lives for the brethren. I most certainly should
look on all this, as in a very special mailer to be considered, as confined
to the apostolic age : and consider these words of the apostle Paul, as
suited to give some clear light into it: " Who shall separate us from the
love of Christ? shall tribulation, or distress, or persecution, or famine, or
1 JOHN III. 17. 447
nakedness, or peril, or sword? As it is written. For thy sake we are
killed all the clay long ; we are accounted as sheep for the slaughter.
Nay, in all these things we are more than conquerors, through him that
loved us," Rom. viii. 35 — 37. I think we may conceive from it, what
the suffering state of the saints must have been at that time : so that it
made way for the exercise of their love towards each other, and to be
ready and willing to lay down their lives for each other. Our apostle
having said, and we ought to lay dmvn our lives for the brethren, adds
to this by way of question, the words of our text; But whoso hath this
world's good, andseeth his brother have need, and shutteth vp his boivels
of compassion fro7n hhn, how dwelleth the love of God in himP The words
are very expressive of the impropriety of that conduct, which is contained
in our profession of love to Christ, and to a brother for his sake, when we
know such an one to be in a case and state of distress, and it is in our
power to remedy the distress, by a communication of worldly good to
him, out of the abundance the Lord hath bestowed upon any of us : but
to shut up our bowels of compassion from such an one : this is strange
conduct in one saint to another. The apostle could give no account of
it: he attempts no excuse for it: he only asks this question — How
dwelleth the love of God in him ? this is a question which the apostle
proposes : let those answer it who may. It is the will of God, some who
are saints, believers, and professors of our Lord Jesus Christ shall have
and possess this world's good : that is, they shall be rich ; very rich, and
have a great abundance of the same. It is the will of God some of his
beloved ones, shall neither be rich nor poor ; but be in such circum-
stances as to have a sufficiency; so as neither to abound, nor suffer
need. And it is the good pleasure of the Lord that some of his saints
shall be in very confined circumstances, so as to have a variety of wants,
and be thereby constrained to look for succour and supply from such as
have temporal riches in a great abundance. It is the Lord who maketh
poor, and maketh rich, he bringeth low, and lifteth up. In the vast^
and infinite mind of Godhead it was from everlasting settled in the case I
of every individual person of the eleHTon of grace, what their circum- !
"stances and conditions in this mortal life should be : who should be poor, 1
and who of them should be rich : and this all in such connection and |
conformity with election decrees, as the free grace of God, and his *
supreme will, and divine sovereignty might be displayed and glorified I
thereby. Tlie apostle James says, " Hearken, my beloved brethren, Hatlf'
not God chosen the poor of this world rich in faith, and heirs of the
kingdom which he hath promised to them that love him ?" chap. ii.
5. Our Lord saith, '' Ye have the poor with you always, and whensoever
ye will ye may do them good." Mark xiv. 1. And Paul recites a
sentence which dropt from the mouth of our most precious Lord Jesus
Christ on this subject, which none but himself takes notice of ; which
is this : "It is more blessed to give than to receive." Acts xx. 35. It is
the -will of Christ to appoint the poor in all his churches; that the rich
may communicate out of their abundance to the relief of their necessities.
It is not the Lord's will, all his beloved ones, should be in equal circum-
stances ; nor is there any reason to complain. In the house of God, the
church of Christ, officers and offices are appointed, and that by our
Lord Jesus Christ himself, that the poor of the flock may be attended
unto. The offices of Deacons, and Deaconesses (the latter is dropt
448 I jOH>f lit. 17.
now, yet it was by the same appointment willi tlie otl.er, in the primitive
church) are for tljis very purpose — Tliat such members of each individual
church, as are in circumstances to need help, may have from tlie churches
they belong unto, a suited portion of relief : so %9<dtEaa4»>^' the church be
neither burdened, nor these wliolly nejilected. Deacons ought to be of
a pitiful disposition : they should be faithful men : they being entrusted
with the affairs of the church. Their office requires some peculiar gifts,
which the Holy Ghost only can bestow on them : these are mentioned
in the 1st Epistle of Paul to Timothy, chap. iii. 8 — 13. They are to
provide for the Lord's Table ; the minister's table ; and the table of the
poor. Not by maintaining them wholly : for in many cases this cannot
be done; but by communicating to the necessities of the saints, in pro-
portion to the ability of the church, and no farther. The apostle tells
us, "If any would not work, neither should he eat" — A full proof the
church of Christ is not to be burdened with such. When the deacons of
churches distribute the bounty of the churches, to such of the members
thereof as are properly entitled to the same, they are to do it with a
cheerful spirit : not bestowing it as an alms ; but as the bounty of Christ
himself; who hath appointed it as a provision for the poor members of
his family. It is therefore to be administered with impartiality : not
out of favour and affection; but according to the necessities of the
saints. It should be attended unto, when any are for joining churches,
■what their outward circumstances are; lest the church be oppressed by
a number of poor members which they will find themselves incapable of
relieving ; and this, it may be, will be a means of producing a murmuring
amongst them. Neither should there be at any time, a liberality shewn,
so as to weaken the good of any particular church. It should in an es-
pecial manner, be the study of the officers of each, and every individual
church of Christ, to seek, study and lay themselves out for the very spe-
cial good of that particular body of Christ to which they belong. I
thought it good to say all this, by way of introduction to the words
before us. But whoso hath this icorld's good, and seeth his brother
have need, and shutteth vp his bowels of compassioji from him, how
dwelleth the love of God in him P For I am not going to preach about
alms-giving ; nor are we going to liave a collection sermon : nor am I
about to stir you up to shew you affection to the poor of Christ. I am
no friend to these matters. I connot see any need at present for this.
No, indeed I do not. The public mind respecting free and generous
collections, for all sorts of charities, as soon as proposed, is beyond what
•was ever known heretofore. Nor are the circumstances of the poor of
God's flock, as I conceive, so very pinching as they may have been in
times past : and were it otherwise, this is neither the time, or place, for
me to say any thing, or bring it forward. It is true the text is very
suitable, and might be made use of with advantage as subservient for
such a purpose : but you know it is now before me, in the course of my
discourses on this epistle ; therefore I sliall omit all in and of it, which may
concern giving and receiving, to use PauTs words, and make use of
it as the ground and foundation of setting before you the following
subjects.
1 . I will give you some general views and observations on tlie
collections made for the poor saints in Paul's time, with the reasons there-
fore, and thereof.
I JOHN III. 17. 449
2, I will set before you a method, by the wliich if the Lord is pleased
to dispose your minds to the practice of it, you may shew, and express
the uttermost of your love and affection, to saints as saints, and this
without any outward affectation; and no ostentation can accompany it:
and all the good contained in these words of my text, be maintained and
preserved : But whoso hath this ivorld's good, and seeth his brother have
need, and shutteth up his bowels of compassion from him, how dwelleth
the love of God in him.
'.i. I will recommend this unto you, in the name of the Lord. Being
fully persuaded that it cannot but redound to your own advantage, as it
■will also to the people of God, towards whom you may be particularly
disposed, and have a particular affection. May the Lord bless us, in
our attention to these subjects. I am
1 . To give you some general views and observations, on what we
read in the New Testament^ on the collections, made for the poor saints
in the apostolic age : with the reasons thereof. I conceive this will be a
means of casting light upon divers passages of the word; wliich I con-
ceive must be always attended with some real advantage to an enlightened
spiritual mind.
I will begin this part of the subject, with what took place, at, and
after the day of Pentecost, and give you the ground, and reason that the
saints acted as they did. Then the observations which may be raised will
appear the more clear and natural unto you: "And all that believed
were together, and had all things common ; And sold their possessions
and goods, and parted them to all, as every man had need." Acts ii. 44,
4.5. What was the reason of all this? 1 reply; by what had been
delivered in Peter s sermon by his quotations from the prophecy of Joel,
it was understood, Jerusalem and the Temple would be burnt, and wrath
would come on the nation of the Jews to the uttermost. The Holy Ghost
gave such clear ideas of this, and set it home so immediately impressive
on the minds of the converts who were brought to the knowledge of
Christ, as being the true and promised Messiah, that they being received
into communion with the first New Testament church, were immediately
concerned that the following things should be attended to — That the
church should have temporal support — That they should make one joint
and common cmicern of it. As this could not be done without a church
stock, the members of the same, therefore, that there might be a founda-
tion to proceed upon, such as had possessions in Jerusalem and Judea,
sold their possessions and goods, and this was betrusted with the apostles,
as the first and chief officers of the church : and out of the same a proper
provision was distributed to every member of the church according to
their need. Let it be observed, it was in consequence of their being fully
persuaded of the destruction of Jerusalem, and the land of Judea, they
■were influenced by the Holy Ghost to act thus. We therefore cannot
look on it as an example we are to imitate. After this, the members of
the church being very greatly multiplied, there arose a murmuring of the
Grecians ; who were Jews, who had been born in Greece, and therefore
called Greciayis, and these murmured against the Hebrews, that is, those
Jews who were born in and had never been out of the land of Judea.
The one murmured against the other, as though there was a partiality in
the dailv ministration of the bounty of the church. Let me here observe,
it is of no real use to any church of Christ, to be too much filled and
3 M
450 I JOHN 111. 17.
crowded with members. It is only the means of uneasiness : neither does
it answer the design of church institution as appointed by Christ. The
first church needed to be large : it was so, otherwise it would not have
had the twelve apostles, and the seventy disciples, to have ministered
in it ; which they all did for a season: and this was but for a season.
On the first murmuring in this great church, the twelve apostles called the
church together, and informed them, it was not reasonable they should
leave the grt-at and important work of preaching the word of God, and
attend to offices of a lower order. They therefore gave this direction,
that the church should lookout among them seven men of honest report,
full of the Holy Ghost, whom the apostles, might, with the suffrage of
the church, appoint over this business. This was accordingly done ; and
Deacons were appointed. I refer you to the 7th chapter of the Acts,
verses 1 — 6. On the death of Stephen the church being greatly per-
secuted, the preachers were scattered. Hence the gospel spread abroad.
It was carried into various parts of Judea, and Samaria, and unto the
uttermost parts of the earth, as our Lord said it should be. Acts i. 8.<
Now it was out of the bank of church stock, these ministers were
supplied, and went forth, taking nothing of the Gentiles, as our apostle
says, in his 3rd Epistle, verse 7. I would here observe, all the churches
■we read of, and to which many of the Epistles were written and sent,
were all distinct churches. Though some of these were but 2 miles
distant one from the other : as the churches of Corinth and Cenchrea are
said to be : and the churches of Colosse, Laodicea, and Hierapolis may
be conceived not to have been far distant one from the other. We read
also of the church which was in the house of Nymphas, Col. iv. 15,
which seems to have been at Laodicea. The apostle speaks of PInlemon
as having a church in liis house : also of Priscilla and Aqvila of having
a church in their house. Rom. xvi. 5. In all these, were all the officers,
such as a pastor, and deacon, or deacons, which were in the number of
each of them. Some of these could not have a multitude of members,
yet these must have been such a number as all the offices, and ordinances
of Christ's appointment might be regularly attended unto, observed, and
exercised towards, and amongst them. To close what belongs to having
all things common in the church, excepting every thing which belongs to
the church of God ; this 1 apprehend of it — That this was only for a
season — That the foundation of it hath been given — That it was
appropriated for the maintenance of the whole church, with all her
officers, and also for sending the everlasting gospel hither and thither;
not only tliroughout the land of Judea and Samaria, but the Roman
empire, and provinces thereof. I will therefore take notice of the collec-
tions, made for the poor saints in PauVs time, with some observations on
the same. The first we read of, the cause and occasion of it, were as
follows. A brother in Christ, who was possessed with a Spirit of prophecy,
Aijahus by name, who seems to be engaged in travelling up and down,
amongst the churches, he being at Antioch in Syria, stood up in the
church assembly : and he uttered a prophecy by the sacred influence of
the Holy Ghost: it was this; "That there should be great dearth
throughout all the world." This came to jjass in the days of Claudius
Ccpsar. Some say this prophecy was delivered about 3 years before it
was fulfilled. This the church of Christ at Antioch took into immediate
consideration ; and determined, every man according to his ability to
I JOHN in. 17. 4.51
make a collection, and send it immediately to the church at Jerusalem.
This they did " by the hands of Barnabus and Saul." See Acts xi. 27 —
30. This was well done : the occasion was extrordinary. Barnabus and
Saul returning from Jerusalem to Antioch, tlie Holy Ghost commanded
the church of Christ there, to separate these two men for the work where-
unto he had called them. This was done by fastino-, and prayer, and
imposition of hands, and sending them forth to preach the gospel to the
Gentiles : all this was the act of the church. These apostles went from
Antioch to Seleucia ; next to Cyprus an island in the Mediterranean :
to Salamis and Paphos, two principal places in it ; from thence to Pcrga
in Pamphylia : from thence to Antioch in Pisidia : from thence to
Iconium, and Lystra : and passing through many other places, they re-
turned back to Antioch in Syria ; where they gave an account of what
the Lord hath done by them amongst tlie Gentiles. Thus it was evident
God had opened the door of faith unto the Gentiles. At this place they
continued a long season: until a dispute arising in the church, it was
agreed they should go up to Jerusalem, as the mother church, to have the
case decided. They did so ; and the subject being settled at a church-
meeting, they returned back to Antioch from whence they came. Saul,
whose name was now changed to Paul, after awhile pays a second visit
to the churches of Christ amongst the Gentiles, and it seems this made
way for the introduction of suggesting to them, the equity of their making
a collection for the poor saints at Jerusalem. He says in his Epistle to
the Galatians when he, and Barnabas were together at Jerusalem, and
those three great apostles, James, Cephas, and John, gave them both the
right hand of fellowship, they suggested they would have them remember
the poor; that is, that they would make a collection for them amongst
the churches of the Gentiles; which the apostle was of himself very
forward to do. This then being set on foot, the churches being informed
of it, is what is referred unto, in the Epistles to the Corinthians, in such
•words as these ; " Now concerning the collection for the saints, as I have
given order to the churches of Galatia, even so do ye. Upon the first
day of the week let every one of you lay by him in store, as God hath
prospered him, that there be no gatherings when I come. And when I
come, whomsoever ye shall approve by your letters, them will I send to
bring your liberality unto Jerusalem. And if it be meet that I go also,
they shall go with me." 1 Cor. xvi. 1 — 4. It is this which is referred
unto, and saints are stirred up to make a liberal contribution towards, in
the 8th and 9th chapters of the 2nd Epistle to the Corinthians; and
the c\mxche?.oi Macedonia, and their great liberality are mentioned, by
■way of excitement, to draw out the heart to this good work. It is the
same subject the apostle hath in his eye, when he says to the saints at
Rome, " Whensoever I take my journey into Spain, I will come to you :
for I trust to see you in my journey, and to be brought on my way thither-
ward by you, if first I be somewhat filled with your company. But now
I go unto Jerusalem to minister unto the saints. For it hath pleased
them of Macedonia and Achaia to make a certain contribution for the
poor sainis which are at Jerusalem. It hath pleased them verily; and
their debtors they are. For if the Gentiles have been made partakers of
their spiritual things, their duty is also to minister unto them in carnal
things. When therefore I have performed this, and have sealed to them
this fruit, I will come by you into Spain. And I am sure that, when I
452 1 JOHN 111. 17.
come unto you, I shall come in tlie fulness of the blessing of the g'OSjx;!
of Christ. Now I beseech you, brethren, for the Lord Jesus Christ's
sake, and for the love of the Spirit, that ye strive together with me in
your pravers to God for me ; That I may be delivered from them that do
not believe in Judea; and that my service which I have for Jerusalem
may be accepted of the saints ; That I may come unto you with joy by
the will of God, and may with you be refreshed. Now the God of peace
be with you all. Amen." Rom. xv. 24 — 33. I conceive I have given
a clear scriptural statement, of the collections made in Pauls time. I
would observe, there was an absolute necessity for them : nor was it with-
out its obligation. The Gentile churches were first debtors to the church
in Judea, which were in Christ; or this collection had not been made.
I will
2. Set before you a method, by the which, if the Lord is pleased to
dispose your minds to the practice of it, you may shew, and express
the uttermost of your love and affection, to saints as saints, and this with-
out any outward ati'ectation ; «nrl no ostentation can accompany it, and
all the good contained in my text, be maintained and preserved : But
whoso hath tins world's good, and seeth his brother have need, and
shutteth up his bowels of compassion from him, how dwelleth the love of
God in him ?
It is not that I mean to set aside, what may be inferred from the
words before us, which may belong to the contribution to the outward
necessities of the saints. No ; but I am not called to this subject now,
I am, as before hinted, not to be on this subject, yet 1 would improve my
text; and that, if I may so say, to far more glorious and important pur-
poses. I have set my plan before you. I will therefore now set myself
to fill it up for you. Which is to set a method before you, in the practice
of which you may shew, and express, your uttermost aftection to saints
as saints. Beloved, to know saints, and to love them as saints, this is
wholly and altogether supernatural. We must be one with Christ, and
be brought to know Him, and ourselves one with Him, before we can
love each other for his sake. As it is by the Spirit alone, we can be led
rightly to know Christ, and our union unto, and interest in Him : so it
is by the same Spirit w^e can only know who the Lord's beloved ones are.
They can only be so to us, as they partake of the same Holy Spirit: as
they are born from above : are the subjects of tiie same joys : the same
sorrows : the same enemies : the same temptations : the same griefs. It
is not necessary for you and me to be personally acquainted together,
that we may express our real love to eacli otiier, to fill up, and execute
the plan I am about to set before you. No, it is not : if you are believers
in Christ, vou cannot be without having fellowship with saints : and that
too at the throne of grace : ?RStl this is the very best place to have and
hold fellowship with them : because here you can speak for them, Xfl4
speak of and concernintr them, without being under the least restraint, or
doing them the least injury, or giving them the least uneasiness. No
one can put on bowels of mercy, neither can any saint exercise his love
to another saint for Clirist's sake, more, than by praying for him : using
all his interest in the Lord Jesus Christ on his behalf, intreating the Lord
Jesus to be unto him, just as he would have him to be, were his case just
exactly as the case of that brother is at that very particular time. Now
in so doing, the bowels of grace and compassion, are drawn forth. All
I JOHN HI. 17. 453
the Lord's people are the subjects of one and the same bodies of sin and
death. They have one and the same common enemy. They are the
subjects of the same assaults. They are equally as liable to fall, one as
the other. They are before the Lord, and in his sight, the objects and
subjects of his everlasting- love, favour, and delight. He views them in
Christ. They are in Him accepted, and always acceptable : yet in them-
selves, and in their own persons, cases, frames, and feelings, they have
such exercises, as none but they themselves can form any idea of. Some-
times they are on the mount of communion with God : then they are
brought low through manifold tempations. Some, it may be, to the com-
mission of actual sin : some by most horrid blasphemous thoughts: so
that they cannot but tremble on account of them. It is with them at
times, as if the inbeing of sin had wholly swallowed them up, and their be-
setting sin, had wholly its power and dominion over them. I only men-
tion these, to give an outline of tlie general exercises of the mind of such
as are saints indeed ; yet they are not excused, neither are they exempted
from such experiences as these : and it is esteemed by them as their greatest
miseries in this mortal state. This being the case, I shall now take up
the words of my text, and improve it for all those ends and purposes,
so as to shew saints as saints, to express and exercise their bowels of com-
passion, one towards another. I do not mean it is expressly the meaning
of the text : I only accommodate it to this use and purpose; But tvlioso hath
this world's good, and seeth his brother have need, and shutteth up his
bowels of compassion from him, how dwelleth the love of God in him.?
Some of us have not this world's good. If we see a brother in need, we
cannot do any great service to him, or conveniently part with much to
relieve him : yet we do not shut up our bowels of compassion towards
him. So far as the love of God dwelleth in us, we can be in a
measure serviceable to him, and each other, if it be given us to follow
the method I am going to mention ; which is this — To make the
spiritual concern of all the saints our own ; and interest ourselves on their
behalf for their real spiritual good at the throne of grace. We know by
our own cases, what the frame, feeling, sorrow and complaints, other
saints must be the subjects of. We know by our own wounds, how
others must at times be wounded. AVe know by the gracious visits we
have from our Lord Jesus Christ, and the sensible impressions made
on our spiritual minds and frames thereby, how delightful the same
gracious visits must be, and how other saints cannot but esteem the
same. Let us therefore at the throne, remember all the holy brethren;
for such they are, let our thoughts of them be as they may. Some of
them are, it may be, fallen into sin ; yet they are the Lord's people, and
they are our brethren in Christ : even though it may be so and so with
them. Let us therefore carry them and their cases to Him, He is con-
cerned for them : let us be also. He exercises bowels of mercy towards
them ; it may be they have not the least perception of the same. Let
us exercise our bowels of spiritual compassion, in entreating our Lord
Jesus Christ on their behalf; this is a method in the practice of which,
Ave may be very beneficial to many of the saints; to some of those we
know and converse with ; and to some whom we know not. Attti-this
will aisvay be attended to ourselves with this advantage — We shall
hereby enter so into the subject of our own request we put up to our
Lord Jesus Christ, as to understand in a very great measure, what the
454 I JOHN 111. 17.
frames and feelings, the dejections and sorrows of such a mind must be,
for whom we are concerned. It will teach us also to consider, our
friends in Christ, are the objects of the devil's invincible and inveterate
hatred — That he is continually casting his fiery darts at them ; to inflame
their lusts; to wound their consciences ; to take otl" their minds from
Christ ; to lead them, if possible, to act so as to wound the cause of
God, to cause the enemies of the Lord to blaspheme, and to offend and
set their brethren in Christ against them. The true knowledge of this,
with a spiritual improvement of the same, will be of real advantage to
saints as such. It would be well, for saints as saints, to hold fellowship
with eacli other in prayer, in this way, considering that the communion
of saints, •ftml fellowship with each other, jmd praying for each other, »«4
this without the knowledge of each other,) and being with each other, is
the way in which we express our love and affection for their persons in
Christ : and our real love to them, and for them, by intreating their Lord,
and our Lord, to remember them with everlasting kindness. All this, in
the nature of it, is to express our love to the saints, our esteem for the
saints, our affection and bowels of mercy in Christ, towards them, to the
uttermost of the good wishes of our hearts and souls on their behalf.
This is also done, without ostentation, or the least affectation. This
making supplication for all saints, may be done vocally; it may be
mentally ; and it may be done continually. The apostle Paul was a great
man for prayer. In a sense it may be said he prayed continually. He
prayed for himself. He prayed for his friends. He prayed for the whole
church of Christ upon earth. He prayed for particular churches. He
prayed for persons by name ; so that he prayed for particular persons.
Surely his prayers, let them be ever so comprehensive, could not be long.
Some of them must have been no other than a present out-going of the
mind to the Lord Jesus Clirist, requesting him to have respect to such
an one — To consider his present state and case; and deal with him ac-
cordingly, out of his own royal bounty. This way of expressing our
love to all saints, will endear them to us: as we praying for them as the
beloved of God, will increase our love and esteem for them as such.
We shall carry about with us, in our hearts, a sense and apprehension of
this ; which will keep up in our minds a true spiritual affection for them.
Another benefit we shall reap in following the method proposed : it will
lead us, into a spiritual, experimental, and practical knowledge of what
is contained in the Intercession of our Lord .lesus Christ : it concerns
the whole church of God, and every individual of the same ; it is a per-
sonal one : it hath respect to every case, wound, want, sin, and misery
of the Lord's people :"tfr-is»^4hi-beace, we receive all the blessings of
C-hrist's righteousness and atonement: so that to have a clear and true
idea in our minds of this, is of great advantage to us. -AiW this is
very impressive on us, as we become intercessors for others, and carry
on our intercession, as depending wholly on our Lord's most gracious
and prevalent intercession on our behalf: in his own presentation of us,
and advocacy and intercession before the throne of the Majesty in the
heavens. 1 have according to my own apprehensions, done none of you
present, any injury, in suggesting this method, by 1<l»ii which, if the
Lord is pleased to dispose your minds to the practice of it, you may
shew, and express the uttermost of your love to saints as saints: and no
outward afiectatiou, nor ostentation can accompany this. Nor will this
I JOHN III. 17. 455
hinder any of you, who have this world's good, if you see a brother in
need, from communicating- to the relief of his necessities. It will most
naturally draw out the heart, and open the haud, to the relief of ne-
cessitous saints. Having filled up the subject included in this particular,
I come
3. To recommend the method which hath been proposed : and this
I shall do in the name of the Lord : being fully persuaded that it cannot
but redound to your own advantage, as it will also to that of the people
of God, towards whom you may be particularly disposed, and have a
particular affection for.
If the method which hath been expressed under the preceding head, is
agreeable with the Scriptures of Truth, congenial with gospel simplicity,
and spiritual love to saints as saints, then it may be very safely put into
use and practice. So far as you see agreeable to that love and christian
affection for each other, as one with Christ, as members of his body, of
his flesh and of his bones, I cannot but recommend the same unto you ;
yea, I would do this in the name of our Lord Jesus Christ. He is
the Head of saints. He is their Father, Brother, Friend, Shepherd,
Saviour, and Advocate. He delights in having communion with his
saints; and they cannot but love to have and hold communion with Him.
He has communion with them, at all times, and seasons. There is a
necessity they should hold communion with him, let their cases be what
they may. This is to them difficult. He therefore so deals with them,
that they are not all in one and the same case, at one and the same time.
This is of great advantage unto them. Such therefore as are kept
near the Lord, and alive unto Him, are well suited, and at times
impelled by the secret influence and operation of the Holy Ghost
within them, to pray for such and such, as belong to the Lord, whose
cases may be so and so. This is very beneficial to the petitioner, and
to the person prayed for. I would therefore recommend it to the ob-
servance of the Lord's people, to attend to the holy motions and breathings
of the Spirit, and his suggestions to their minds in prayer. Let what is
suggested concerning a brother in this way, be followed. You may be
sure it ought not to be concealed: it should be a part of your prayer.
Therefore be sure you attend unto it. I beseech you, who are the Lord's,
in the name of the Lord, to take your brethren in Christ, to Christ,
and mention their names to him. Recite before Him that which you
know of their cases, temporal and spiritual. Let it be done that you
may have an opportunity before tlie Lord, to express your love and
esteem for them. It will most assuredly redound to your own real advan-
tage : it will to theirs also for whom you pray. Let nothing prevail
with you to drop this : it will make saints and saints, one in heart
and soul, more than we can conceive, or express. I pray for you,
and you pray for me : this will set a watch before the door of our
mouths. We cannot speak disrespectfully of each other : Why? Because
we have recommended each other, in our secret accesses to Christ.
We cannot therefore break in upon this : why this is very advan-
tageous. We cannot but love those whom we pray for. I tliink it
ties a secret, as well as a sacred knot between such, as nothing, no, not
even death itself can dissolve. In such a way as this, we may love
one another as Christ hath loved us: not to the same degree and
extent ; but in a comparative sense, and in a comparative degree. It
456 1 joiix ill. 18, 19.
is from our Lord's intercession, he reflects all the love of his heart,
now upon us. It is by our intercession to him, on the behalf of those
we love for his sake, we express the whole love of our hearts before
Him, as it respects those individuals. Our Lord is pleased we should
love one another for his sake. Many of us have it not in our power
to shew it any other way. The poorest saints as well as tlie richest,
may be of great use and service to other saints in their praying for
them. May what hath been delivered, be an excitement to us, to pray
one for another; •«md~*tlt€tt in the Spirit, aJwl with the right under-
standing of our own, and each others particular cases. Let us never
keep our eye on each others maladies ; but look on each other in Christ,
as the objects and subjects of his love: as being washed, sanctified,
and justified in the name of the Lord Jesus, and by the Spirit of our
God. Let us shew our esteem for saints as saints, by bearing them
upon our hearts before the Lord. Surely this will be to fulfil the royal
law of love. None of us but need the prayers of fellow saints. It is a
real blessing, when this is persevered in, to the exclusion of formality
and legality. It is often whilst we are engaged at the throne of grace,
the Lord Jesus Christ opens his heart unto us. He communicates his
secrets to us. He bestows his spirit on us : admits us to very great nearness
of access to him. He causes our face to shine : sends us from his throne
rejoicing; and bestows upon us the very petition we have been asking-
him for. I have no more to say on this subject : all which remains is to
put the same into use, and act on it ; for I am fully persuaded the Lord
never said to the seed o{ Jacob, seek ye me in vain ; and hath declared
to his saints, that when they call he will answer, saying, Here I am ; so
he will do in us, and for us exceeding abundantly above all we ask or
think. Thus we shall most assuredly find and prove the truth of it in
our own souls. May the Lord bless what hath been delivered. Amen.
SERMON XLVII.
My little children, let us not love in word, neither in tongue ; but in
deed and in truth. And hereby we know that we are of the truth, and
shall assure our hearts before him. — 1 John iii. 18, 19.
The apostle in order to win the affection of the saints, and improve their
minds to the real and constant practice of that brotherly love he had
treated so much of; is disposed to go over the subject in the various par-
ticulars thereof, that they may the more fully and clearly apprehend him,
in what he is here setting before them. To gain them to the practice of
it, he said. Hereby perceive we the love of God, because he laid dozen his
life for us : and we ought to lay down our I ires for the brethren: to
which he adds, by way of question. But whoso hath this world's good,
and seeth his brother have need, and shutteth up his bowels of com-
passion from him, hoiv dwelleth the love of God in him? He does not
I JOHN- lit. 18, 19. 457
attempt to account for this himself: so far from it, he suggests if they
can, he cannot. -S^IRtt** he h6*d3(>^ signifies it cannot be accounted for,
unless it be positively pronounced, such have not the love of God abiding
in them, any more than he that is a murderer hath eternal life abiding in
him. It is one and the same with respect to these effects. He now very
plainly addresses them, as drawing near in this chapter to the conclusion
of his subject, declaring unto them, what their love ought to be. Here
he expresseth the nature and quality of our love to each other: it must
not be merely verbal : neither must it be hypocritical : it must be real
and sincere. If it be, then we shall be ready to impart of our worldly
good, to relieve the wants of our necessitous brethren ; and also to suffer for
them. This love to one another for Christ's sake, is both an inward, and
also an outward evidence of our knowledge of God, and love to Him.
The consideration of which should be an excitement to us to abound in
the exercise of the same. We are not to boast of loving one the other
with our mouths, but to prove it by effects — To shew compassion on such
of the Lord's flock, as need any assistance and compassion, either for
body, or soid — Not to shut up our bowels of compassion, but exercise and
express it, where the case calls for and requires the same. We are by no
means to be hard or merciless to any who are the objects and subjects of
misery, want, and distress. Can it be said of him, who is under a pro-
fession of Christ, the love of God possesseth his heart, who is without a
sensible feeling of the aflliction of one, whom he calls his brother in
Christ ? It cannot be : for the love of God, and the children of God, go
hand in hand together. It is because they ought to accompany each
other, the apostle says in the words of our present text. My little
children, let us not love in word, neither in tongue ; but in deed and in
truth. In explaining the same, I will aim to take notice of the following
particulars.
1. The address. My little children.
2. What their love must not be. It must not be only verbal. It
must not be hypocritical. It must not be negatively. This is dehorted
from. Let us not love in word, neither in tongue.
3. It must be real and sincere. It must be in deed and in truth.
This comprehends the first part of our present subject. Then it follows ;
And hereby we know that ive are of the truth, and shall assujre our
hearts before him. Hereby we have peace in our minds, and an
assurance of our own salvation. What we are to understand by this, I
shall aim to set before you in these two particulars. 1. Enquire what
this peace is, and that it is founded on our loving one the other in deed
and in truth. 2. What this assurance of salvation is. Or what it is
which the apostle designs by these words, and shall assure our hearts
before him. And if the Lord please to enable us rightly to search into
the context, I doubt not but we shall thereby gain right and scriptural
knowledge of the same. I will now recite the whole of our text : My
little children, let us not love in icord, neither in tongue; but in deed
and in truth. And hereby we know that we are of the truth, and shall
assure our hearts before hiyn. Our knowledge of the truth, and assuring
our hearts before the Lord Jesus Christ,S&, ast<; standi here connected
with the former words, founded on our loving the brethren in deed and
in truth. But this I shall speak more fully unto, when I come to that
part of the subject: only I could wish this general outline and account
3 If
458 1 Jonx HI. 18, 19.
of it, might be kept in remembrance, and be recorded in llie memory, so
as to be as a clue to guide us to the right apprehension of the same. I
now proceed to enter on the Sermon. 1 will
1. Take notice of the address. My little children.
It is very expressive of that love the apostle had in his own heart
towards them. It was well suited to introduce what he had now to deliver
unto them. He had at the 11th verse of this very chapter, been re-
minding them of the message, or commandment, which they had heard
from the beginning of Christ's ministry, concerning loving one another,
as he had loved them. This the apostle tells them is not to be like Cain's
love to his brother, who having hatred in his heart towards Abel, slew him.
Neither would the apostle have the true saints, marvel at the world's
hatred of them. He would have them make a proper use of it, by exer-
cising their minds concerning it, and also concerning what the Lord had
done for them, and given them the knowledge of. They were passed
from death unto life. They had the evidence and fruit of this in their
own souls. Their love of the brethren was the fruit hereof. As on the
contrary. He, let it be an individual, or many, it was all one, such an
one as loveth not his brother in Christ, abideth in death. As such he
was a murderer: such an one hath not eternal life abiding in him. On
the other side of the subject, such of these who had spiritual perceptions
of the love of God, and that He, as God-Man, laid down his life for
them, were under an obligation, if called unto it, to lay down their lives
for the brethren. Such then as had this world's good, and were not
■willing to impart to their poor brethren, were suspicious persons : such as
the apostle could give no account of. He puts this question for others
to resolve if they could, he could not — Hotv dwelleth the love of God
in him ? Then he comes to an application of this subject. This is con-
tained in the present words now before us ; My little children, let us not
love in word, neither in tongue ; but in deed and in truth. And hereby
we know that we are of the truth, and shall assure our hearts before
him. Let the whole context be surveyed by us, in all our readings of
this part of the chapter, and we shall, without breaking either in upon the
gospel, or looking for that in our fallen nature which is not to be found
in it, have a very comfortable and satisfactory explanation of the meaning
of the Holy Ghost in the same. As the address is the same, we have met
•with before in other parts of this Epistle, so I think it needless to say any
thing of it here, but this — That it is very expressive of the apostle's heart
towards them. I will therefore consider these words : Let us not love in
word, neither in tongue ; but in deed and in truth : which I divide thus :
First, (my 2nd head :) Consider what our love to the brethren must not
be. It must not be negatively, and verbally. This is not to love.
Secondly, (part of my third head :) It must be real and sincere. It
must be in deed and in truth. The apostle is here exhorting to the
practice of this, saying. My little children, let us not love in wordj
neither in tongue. I shall here accordingly, as my
2nd head, Consider what our love must not be. It must not be
merely verbal. It must not be hypocritical. It must not be merely and
only negative. Let us not love in word, neither in tongue.
Words pronounced by the tongue, should be fully expressive of the
truth of our minds; when they are not, we lie before the Lord, who
searcheth the heart, and trieth the reins of the children of men. Our
I JOHN in. 13, 19. 459
apostle was an enemy to all sorts of falsifications. He would admit of
none in religious matters whatsoever. It would not do to pronounce a
great deal of love, and affection with the lips, and not realize the truth
thereof by act and deed. That which is only verbal will not do with
him. It were to no purpose to speak kindly and affectionately, whilst
the whole consisted in this : and no evidence of the reality of all of it,
was given. This being just like what the apostle James speaks of. He
puts this by way of question to those he wrote unto : " What doth it
profit, my brethren, though a man say he hath faith, and have not works?
can faith save him ? If a brother or sister be naked, and destitute of
daily food, And one of you say unto them. Depart in peace, be ye
warmed and filled ; notwithstanding ye give them not those things which
are needful to the body ; what doth it profit ?" chap. ii. 14 — 16. This is
equal with our apostle here. My little children, let tts not love in word,
neither in tongue. Let it not be merely a negative love : which only con-
sists in good words and kind expressions, to which no meaning is aflfixed.
Let us not love verbally only : we speak before the Lord : let us consider
this; and not dissimulate. Let us not express a verbal kindness, and
never give proof of it by actions, which speak louder than words. Let
us not love in word only, and in tongue. There is a dissimulation in
this, which it becomes us, as the children, and saints of the Most High
God, to renounce, and abhor.
Let us, Secondly (part of my 3rd head) Be real and sincere in our
love. Let it be in deed and in truth. Let us be affirmatively in
our acts, what we are in our words. Let us express and realize
this, in every kind office and service, whereby we may express our
love for the Lord's sake, to any of his, and our brethren : to any, or
to the whole household and family of faith — In relieving their wants —
In assuaging their griefs — In comforting them which are in any trouble,
with the comfort, wherewith we ourselves are comforted of God —
To suffer with them — To suffer for them : yea, even, where we are
called to it, to lay, and be willing to lay down our lives for them. This
is the best way of proving the sincerity of our love to each other, for the
Lord's sake. It is not, beloved, that any of us, shall ever be called, to
give such a proof of our love to each other, as to lay down our lives, for,
or on the behalf of each other ; yet there is what is almost equivalent to this,
which we are at times called unto. It is not unusual to the brotherhood
to be persecuted for righteousness sake — For the particular and glorious
truths of the everlasting gospel : many a saint at times, is scorned by
others, because he professes the peculiar doctrines of grace ; the rich
scorn him, merely on this very account. It may be he falls into some
outward evil : it is then flung at him, that he used to say, he was in Christ
— That he was the subject of God's everlasting love — That he was born
again — That he was an heir of glory and blessedness. Now, say his, and
the enemies of Christ and his glorious gospel, you see what a deceiver
and hypocrite this person is, and hath been ? thus they triumph over,
and insult such an one: and too, too often, it is the case, for some
amongst the brethren, and who are numbered with them, to join in such
insults also. It should be considered this is to prove, we never cordially
loved for Christ's sake : if we had, the case of a poor despised brother,
would not cause us to act thus. No ; if we love in deed and in truth, a
brother in Christ, as one with Christ and on account of his belonging to
4G0 I JOHN III. 18, 10.
Christ, we should love liim at all times, and in every case he could be in.
The case might give us cause of distress, yet it would not take otf our
heart, nor abate our aft'ections from him : we should stand by him : plead
his cause: and where we could not, we should lament it before the Lord.
We should not be amongst those who say, Report, and we will report
it : which is too often the case with some : we should be willing to conceal
tlie defects we ourselves perceived in a brother. Nay, if we loved not in
word only, and in tongue ; but in deed and in truth ; we should not
willingly let our very thoughts work on the weaknesses of any of the
brethren. When any call into question the purity and holiness of the
Truths and Doctrines of God our Saviour, because certain amongst us,
may have fallen into sin, it is extremely wrong- in us; or to charge the
person with having sinned against the doctrines of grace, and to be
ashamed of the same on account of a brother havings been deceived and
overcome by the deceit of his own heart and the snare of the devil. We
should seek to recover him out of the snare of the devil : not to implicate
him more and more into the same snare of the hellish fowler. Tliis would
be to shew our love to a brother, to be genuine, and to operate as it
ouoht. It becomes us all, to pay attention to our text: nut to love in
word and in tongue only ; but in deed and in truth. Our love to the
brethren must be real and sincere : it must be, in deed and in truth.
It is hereby we know that we are of the truth, and shall assure our
hearts before him. What we are to understand by the latter parts of
the words before us, I am to enquire into, and set before you. The
words of my text, which I am now to open and explain are these.
And hereby we know that we are of the truth, and shall assure our
hearts before him. Which words before I enter on them, I would by
•way of general observation make one general remark on. It is very
difficult to enter freely and fully into such a subject as this before us,
and not to break in upon it either by saying too much, or too little : or
dropping it wholly and altogether. Yet most assuredly, there is no one
subject in all the Book of God, but ought to have a place therein : more
especially so, when it concerns that which is fur, and increases the good and
benefit of his people, which most assuredly what is here before us doth
^To love one the other with truth and in sincerity. But whilst all this
cannot but be most freely acknowledged, yet here comes in, what is not
easily apprehended. The apostle says, My little children, let us not
love in word, neither in tongue ; but in deed and in truth. And hereby
we know that we are of the truth, and shall assure our hearts before him.
I shall. First, (as proposed in 3rd head) Enquire what this peace
is which we have in our minds, in consequence of our loving in sincerity
and godly simplicity : As also what that assurance of our salvation is,
which our present text speaks of. And hereby we know that we are of
the truth, and shall assure our hearts before him. The Truth spoken
of in the text is Christ. We know that we are of the truth, because in
obedience to his royal conmiand of loving one another, we do love the
brethren. Our hearts are assured before Him of the truth and reality of
our love to them. We are confident we are not dissemblers in this
matter: neither one to another, nor before Him ; to whom, and before
whom, are the very secrets of our minds opened. As an inward and
outward evidence of our being born of God, this is a very striking proof of
the truth and reality of the same: it is so to ourselves: it is so to our
I JOHN ni. 18, 10. 461
fellow sciints: it may be also to others. Our dear Lord having said,
" By this shall all men know that ye are my disciples, if ye have love one
to another." John xiii. 3-5. Surely nothing can be more agreeable to this,
than what the apostle here says, My little children, let us not love
in word only, neither in tongue ; but in deed and in truth. And hereby
IV e know that we are of the truth — That we are of Christ: of his real
family : that we partake of his Spirit. Herein is the clear evidence of
it; because in agreement with his divine and most affectionate command,
we love each other for his sake. It is also with our whole hearts : and
shall assure our hearts before him. This therefore is an evidence of
our being in Him, and of our being saved in Him with an everlasting
salvation: yet whilst I cannot, neither dare I detract from this : nor
would I wish to alter one word with which I have expressed myself on
this subject, yet one important remark and observation must be raised ;
which is this — The apostle is not speaking how Christ was revealed unto
them — How it was they became believers on him — How they were
brought to know their own personal and particular interest in Him.
Therefore this not being the subject, -^^gr* l^f-^^it^o-ft^ he speaks as
being clear and manifest to themselves, and each other, inwardly in their
own minds, and outwardly in their lives and conversations in the way he
is speaking ^C- We cannot build our everlasting hopes before the Lord,
upon what the apostle is here treating of; yet as sure as Christ is our
hope, we shall have more, or less of this sincere love to such as we con-
sider as one with Christ, and Christ as one with them, he is here ex-
pressing. It is the sole prerogative of the Holy Ghost, to reveal Christ
— To give and create the true scriptural knowledge of Christ in the mind
— ^To give us clear and undoubted evidence of our union to his Person,
and interest in his salvation. Let this be remembered by us, and the
subject the apostle is upon be kept in view, and we shall never be
legalized by reading, ?>< entering, or unfolding any part of this most
sacred Epistle; which, as hath been often observed, is, for the subject
matter of it, that of communion with God the Father, and his Son
Jesus Christ, by the indwelling of the Eternal Spirit. What, there-
fore, must naturally follow this? most assuredly the blessed fruits
hereof. And as love for Christ's sake, is one principal fruit of the Spirit,
so the apostle not only treats very largely and particularly of the same,
but also of those blessed fruits and effects produced inwardly and
spiritually in the mind, and outwardly in the temper, life, and conver-
sation of believers in Christ, one towards another. Read the text in this
view of it, and the whole will then most clearly appear unto you ; My
little children, let us not love in xuord, neither in tongue ; but in deed and
in truth. And hereby we know that we are of the truth, and shall
assure our hearts before him. On our sincere love of the brethren in
Christ, and for his sake, we have peace in our minds : we have an as-
surance in our own hearts of the truth of this. It proves to a demonstra-
tion our knowledge of the truth : of our being under the power, authority,
influence, and efficacy of the same. It serves to confirm our assurance
of our own salvation. It increases our esteem of the most blessed and
precious Lord Jesus, It serves to recommend him to others. They by
this outward and inward affection and attachment of the holy brethren, one
to the other, cannot but confess, the words and commands of our Lord
Jesus Christ, must be considered to be of great importance; seeing they
kt
462 1 JOHN- III. 18, ID.
abide fast in their minds, and are so manilestatively inHucntiul in their
hearts, lives, and conversations, one towards anotlier. As I have given
an account, of what this peace is which we have in our minds, in con-
sequence of our loving the brethren in Christ, in sincerity and godly
simplicity; so I go on,
Secondly, (in conclusion of 3rd head") To enquire what this
assurance is, which arises from the same : And hereby ive know that we
are of the truth, and shall assure our hearts before him.
It must most assuredly be of the same nature with the peace of
mind, which is the fruit of brotherly love. We cannot find at any time,
anything in ourselves, to trust in before the Lord. We are without all
hope in ourselves. We do not need any : for we have an all-sufficient
ground and foundation for hope and confidence in the Lord our God, in
the Person, work, and salvation of the Lord Jesus Christ, and this is
altogether without us: our inward graces have nothing to do with it:
nor our sins and corruptions. It is a salvation wholly of grace. The
foundation of our faith in it, is as truly without us, as our salvation is.
Faith hath for its object Christ. It liath for its alone foundation the
word of God : and the whole confidence of faith is built upon the
revelation made of Christ, in the Scriptures of Truth. Our assurance in
Christ is in exact proportion to what we really know of Him, from the
word, and by the teachings of the Lord the Spirit. From the knowledge
we have of Christ's being mighty to save, we trust in Him entirely for
salvation : as we trust in Him for it, so we trust in Him for all the
blessings of it: we therefore go to Him for his bestowing tliese on us.
Hereby we get more and more confirmed in Him, that He is our Saviour
and our God: and our assurance in Him is strengthened, so ?B-4V©m-
■ hcftcc the peace of God flows into our consciences, and the love of God
into our hearts, by the Holy Ghost which is given unto us. Still this is
not the subject before us : yet it is an immutable truth, such as have not
this assurance, cannot possibly be the partakers of the assurance spoken
of in the words in hand. It is very necessary to observe the expressions
before us: And hereby we know that tve are of the truth, and shall
assure our hearts before him. The connection of these words with the
former has been observed. The assurance here is neither God's assuring
us of his everlasting favour, and good will towards us, in Christ Jesus*,
nor is it our enjovment of the same : neither is it our own assurance of
his heart being set upon, and our confidence that he will remember us
with everlasting kindness. The assurance spoken of in the text, is an
assurance of our own hearts : it is our own act. Read the words again,
and most undoubtedly you will see it is so : And hereby we know that
we are of the truth, and shall assure our hearts before him. You
will be ready to say, this makes the matter still more difficult for us
to conceive what you will bring out of these words, and shall assure
our hearts before him : would you have us to be fully persuaded of
our interest in Christ, from what we are in ourselves? My friends,
No ; I would not. I should account this, self-flattery and deceit. Be
pleased to stick to the subject before us, and be content with it :
and let us bring nothing into it ; but clear it, and then proceed.
The subject concerns loving one another in Christ, and as the brethren
of Christ: and that in deed and in truth, without partiality and without
hypocrisv ; which if we do, then have wc that peace in our minds,
1 JOHN III. \8, 19. 461^
wJiicli tliis produces : and shall have that assurance before the Lord
Jesus Christ, that we love such and such, for his sake, as fills us with
holy confidence respecting this before him, and maketh not ashamed.
Christ is the Truth here spoken of. He it is who hath given us a com-
mandment to love one another. This love is out of a knowledge of
the love, wherewith he hath loved, and ever will love, his whole church
and people. We loving each other for his sake, is in obedience to his
royal command. We doing this in sincerity, is the means of assuring
our hearts, in his sight and before him, that we are concerned so to
do, and also to continue in the same, to the honor and glory of his
most holy name.
This then is my explanation of this assurance — We assure our
hearts, before our Lord Jesus Christ, that we love the brethren : so
that when we entreat Him to do so and so for them, and bestow such
and such gifts, graces, blessings, and consolations upon them, we have
in our own hearts the fullest assurance of our being most truly sincere
in our requests to his Divine Majesty, in our petitions to him for what
we have been requesting him to bestow on them. I hope what is de-
livered will be found satisfactory. I confess when I have finished this,
and got over the two next following verses, I shall conceive I have
got over the greatest difficulties in this whole Epistle. When I say so,
I do not not mean to convey this idea to the mind, as if there were any
difficulties in it. No; there may be many in my view; but this must
be owing to my darkness ; not to the subjects treated of, and set forth
in the same. I neither think, neither do I by any means profess to
have a clear, and universal knowledge, of every part of sacred writ:
God forbid I should. Yet this I say, whatsoever darkness may at any
time accompany my unfolding the scriptures, it is not any want of
light in them, but it is my want of light to understand and comprehend
them.
And hereby ive know that we are of the truth, and shall assure
our hearts before him ; this is founded on our loving not in word,
neither in tongue; but in deed and in truth. Therefore the peace,
and assurance spoken of, as the fruit of this, must be what it hath
been declared to be. A serenity of mind, and a confidence in our
own hearts, such as bear us up before Christ, at the throne of grace,
that we love such for his Name's sake. It is therefore we so often re-
commend them to his grace, and royal protection. I would now go over
the other generals contained in the latter part of these words of my text :
And hereby ive knoiv that we are of the truth, and shall assure our
hearts before him. The apostle put himself in by using the word we,
as being one and the same with them in every respect, considered as a
brother in Christ. The same inward and outward evidences, which
■were evidences and testimonials of their being the objects and subjects
of divine grace, were equally evidential of his being interested in the
same blessings and benefits of Christ's salvation. This might be im-
proved by us, and we may from hence conclude, that as it regards all
necessary respecting grace and salvation, belongs to the whole family
of faith. The we expressed by John, is a proof of this. Surely the holy
apostle was in knowledge, in utterance, in gifts, graces, consolations,
and in real intercourse and personal fellowship with the Lord, more highly
advanced than any of us. Yet the way in which he received divine Truth
464 I joHX 111. 18, 19.
into his mind, was by the same medium, and by the same agency we
do. There is no receiving any spiritual birth, light, gift, and grace, ex-
cept it be given us from heaven. "fHw the Holy Ghost working on the
same,^t can only appear and be made manifest. As he operates on those
truths the renewed mind hath received, they influence the regenerated
people of God. AiwMT'i* hereby they are very gloriously transcribed in
their hearts, lives, and conversations. Our knowledge that we are of the
Truth, is evidenced by our living and acting according to the Lord's
most holy word, in the commands and precepts thereof. This is exactly
what is here expressed. Love of the cliildren of God, the members of
Christ, his children and friends, is one blessed fruit and effect produced,
by the Holy Ghost in such as have been brought by Him to the know-
ledge of Christ. Such being of the same mind and will with Christ Jesus
herein, are hereby assured they know Him, because they are conformed
to his mind and will in this his command of loving for his sake, and in
their expressing their mutual love to others, out of real and spiritual
obedience to his will. And hereby we know that we are of the trnth.
Christ is the Truth here spoken of. The saints had evidence, or rather
they had given evidence to each other, that they were of the Truth, that
they belonged unto Christ, by the love and affection they bore to each
other, and manifested to each other. They were so glued in heart and
affection to each other for their dear Lord's sake, that it was to them an
ordinance of increasing the same — To meet together — To speak to each
other — To pray for and with each other — To declare their views of Christ
— To express to each other their apprehensions of Christ — To unite in
giving Him glorious praise. Whilst with grief it must be confessed, this
must in the glory, essence, and perfection of it, be applied to the saints
in the first ages of Christianity, yet we must not leave it wholly and only
there. It is very true, and is matter of lamentation, the love of saints to
Christ, and to each other for his sake, is very low, and faint in our day,
to what it hath been heretofore : yet, the Lord be praised, he hath not, he
doth not, leave himself without witness. I conclude in my own mind,
our Lord hath, even now, in the united kingdom, a goodly company of
saints. Who love him in the secrets of their minds, as truly, and as
fervently as he ever was beloved in this our world. I freely confess, I
know not who, nor where they are : neither do I want to know ; yet the
love of Christ being what it ever was, and it making the same impressions
on spiritual minds, when, and on whom it is reflected and manifested, it
ever did, it cannot therefore but be the case, that there must be, in this
our nation, at this present time, some, whose hearts burn with fervent
love and affection to him. It should be remembered, love to Christ is
inherent in the souls of all the regenerate. It is with the Holy Ghost to
draw it out into act : this he does in a variety of acts, and also in various
particular expressions of the same : it is a secret between Christ and the
believer. Our Lord knows his own love to each of us individually : and
he knows our love to Him, and in what way it is expressed by us, in our
individual acts of love towards him. It is a pure affection of a spiritual
mind towards him. It is most chiefly expressed, in high prizings of Him
— In spiritual estimations of Him — In our delight in conversing with
Him — In deep and most profound admiration of His glorious Person, his
transcendent love, his most glorious righteousness, bloodshedding, death,
victories, triumphs, coronation, and glory which he now wears in heaven.
1 JOHN in. 18, 19. 465
We may from wliat we perceive, say of such an one, he is a lover of
Christ. We cannot but say to all, and of and respecting all who love
tJie Lord, what the apostle Pmil doth in the following words, Grace he
iciik all thetn that love our Lord Jesus Christ in slncerily. Amen.
tSuch as love Christ will never cease to express their love to him, and
others for his sake, and to say ^Inien to this. It is in so doing, their
most true, spiritual, and hearty attachment to the blessed Jesus, is dis-
covered : it is at times hereby strengthened, improved, and drawn forth
to magnify the Lord, so'ftg tliat our spirits rejoice in God our Saviour.
We love the saints in proportion as we love the Head of saints. As we
love him with increasing love, so we by the same, increase in our affection
to one the other for his sake. As we love the Truth, so we cannot but
love such as are led into gospel and right apprehensions of the same.
We have hereby fellowship with them. It is hereby we perceive they
belong to the Lord — That they are of the same family with ourselves —
That they have tasted that the Lord is gracious — That they are in the
same state of grace, and kingdom of God's dear Son with ourselves.
It seems therefore to me, that this is the genuine sense and meaning of
our text: And hereby we knoiv that ice are of the truth: because we
are brought to the true and right knowledge of the very same Jesus. We
profess the same faith concerning Him. We rest wholly and simply in
Him, and on Him for our whole salvation : fvmrt hence, we loving one
the another, not in word only, neither in tongue, but in deed and truth,
Tt4s, by this, it is clear and plainly evidenced to our spiritual senses, that
we are of the truth, and shall assure our hearts before him, of the sin-
cerity of our love, in Him, and for Him, towards each other. May the
Lord the Spirit shine upon what hath been set before us, and delivered
Avith a design to open, and give a clear view into this passage which hath
been descanted on. I have done my best, so far as my present light and
spiritual attainments reach : and beyond it I dare not go : the Lord for-
bid. I must therefore leave the whole to your attention and present and
future consideration, praying the Lord to follow it with his own teaching
and blessing. The right understanding of what hath been attempted, will
most assuredly serve to reflect light on the two next verses, which read
thus ; For if our heart condemn us, God is greater than our heart, and
knoiveth all things. Beloved, if our heart condemn us not, then have
we confidence toward God. May the Lord give us clear views of the
meaning of this; so'*fkB that we may have fresh cause to bless and praise
his most holy name. It will not be amiss for vou all to consider, we have
been, and still are, and shall be on practical Divinity, until we close this
present chapter. It is more easy to express ourselves, on the subject of
doctrinal, than it is on the practice of the same. Our apostle having his
own peculiar way of expressing himself, on these subjects, this makes it
still the more difficult. It is the good pleasure of the Spirit of God, ^ ^
hereby to exercise and draw out our spiritual minds, te^ ^ they may be //^J
exercised in a variety of cases to explain, and expound that which re- ""^
quires much time and pains, in so doing. There is much profit obtained
thereby : especially by such as are preachers ; as hereby the scriptures
become the more familiar. The mind is the more opened unto them :
their connection more closely and particularly investigated ; and several
false interpretations of various passages cast aside, and wholly discarded.
Tiie scripture is hereby found to be its own best interpreter. And the
3 o
4G(> I JOHN III. '20, '21.
Holy Ghost, who inspired holy men to write it, should ever be looked up
unto, for his light and blessing, in our reading and searching into every
part of it. I am no enemy to Expositors, Commentators, and learned
men, whilst I am not, nor ever shall be numbered with them ; neither did
I ever desire it ; yet many of tliem, have, as I conceive, been of great use
and service to the real church of God. My performances are all iow and
mean. May the Lord forgive every imperfection in them. May he out
of weakness perfect strength, and thereby gain to himself a glorious name
of praise. May the Lord tlie Holy Spirit enlighten your minds, and the
minds of all his people, in their reading the scriptures of Truth, that
they might read them to their own increasing protit, and be instructed
and edified thereby. Grant it, O Lord Jesus Christ, for thy great Name's
sake. Amen.
SERMON XLVllL
For if our heart condemn ns, Cod is greater than our heart, and
knoweth all things. Beloved, if our heart condemn ns not, then
have we confidence toward God. — 1 John hi. 20, 21.
These words are the continuation and conclusion of the former subject;
therefore some reference must be had unto it : not for the sake of re-
petition, but because there is a necessity for the s:\me : without it the
coherency and connection must be lost : by that means the grand design
of the whole ceases to be beneficial. The very end and design of all
lectures on any of the books of Scripture, or comments of any one of the
Epistles, being to unfold every particular verse in the same, it is there-
fore of necessity there must be a strict attention paid, to the dependance
one verse hath upon the other. Tlie subject the apostle hath been
upon, which he began at the 11th verse, and which he pursues down to
the present verses, which are now before us, concerns brotherly love.
He sets forth love to the brethren, as a distinguishing mark of saintship.
He then describes this love by its actings — It must be sincere — There
must be no dissimulation in it — It must be operative, in offices and
services of substantial friendship, according to our professions, situations,
and circumstances in life. Tiiis is to ourselves, and also to others, a
sure evidence of our regeneration : by which we are brought to know,
believe, and live agreeable to the true doctrine of the everlasting gospel
of God our Saviour. This emboldens us to appeal even to him for our
integrity, whatever censures the world may pass upon us : yea, and
such as may be cast upon us by professors also. Our minds, or con-
sciences arc the candle of the Lord : they are as God's vicegerent : they
are true and faithful monitors. If therefore they witness against us, if
they accuse and condemn us, of hypocrisy in our professions of love, to
this and the other person, whom we call brothers and sisters in Christ;
1 JOHN 111. 20, -21. 467
surely GoJ who is greater than our hearts and knoweth all things, he
cannot be deceived. We must act such a part before him, as he cannot
but condemn in us, and us fur ! If we are hypocritical in our profession
of the trutlis of the glorious gospel of the blessed God, our consciences
must be privy to our own self-deceiving ; what can we then expect from
God, but condemnation. He is intinitely greater, most perfectly just,
and better acquainted with our whole conduct than we ourselves are:
what is then, and therefore to be expected in the issue, but shame and
confusion of face ? As on the contrary, If our own consciences upon the
strictest examination, under the light, aiul as in the sight and presence
of the Holy Ghost, according to the truth of the gospel, acquit us from
all charges of reigning sin, of allowed guile, of being hypocrites in
any part of our religious professions, either to God, or the brethren, then
have we confidence towards God. We can then appeal to him with holy
boldness, courage, and liberty of soul, when we are censured and con-
demned by others ; yea, supposing any unjust suspicions should arise in
the minds of any of the saints, and they should thereby, bring any false
charges against us. He then concludes this chapter, with the three next
verses ; in the which he says, believers having respect to all Christ's com-
mandments, and doing that which is well-pleasing in his sight, is a
blessed evidence for them, that they have interest in his favour. As such
they have free access to him : and shall receive of Him whatsoever they
ask, so far as agreeable to his most holy will. He informs them the
great doctrine of the gospel, which may be styled the commandment of
God our heavenly Father, is tliis which concerns our believing on the
name of his Son Jesus Christ, and loving one another. Such as are thus
influenced, dwell in Christ, and He dwelleth in them: all which is most
clearly evidenced by the indwelling and abiding of the Holy Ghost,
which is given unto them. Thus I have given you a brief outline of our
text, and also of the remainder of this chapter. I will now recite the
present text, and then give you my plan which I shall aim to pursue,
in opening the several particulars contained in it. May the Lord ac-
company the same with his Spirit, light, and blessing. Amen,
Fur if our heart condemn us, God is greater than our heart, and
knoiceth all things. Beloved, if our heart condemn us not, then have
we confidence toward God. In opening these words, I will
1. Set before you, what we are here to understand by our hearts
condemning us: as also the danger we are in, if this is the case with us;
If our heart condemn us, God is greater than our heart, and knoweth
all things.
2. What our case is, if our hearts do not condemn us. Beloved,
if our heart condemn us not, then have we confidence toward God.
As the heart is deceitful above all things, and desperately wicked,
and known only to God himself; and as he who trusteth in his own
heart is a fool ; who is there amongst all the sons of men, who is there
amongst all the saints of the Most High God, who can stand before the
Holy Lord God upon the footing of anything he is, or ever will be in
himself? Why did you take these words? are you going to drive us in
unto ourselves, to find anything, in the which we may have confidence
that the Lord will accept us ? Beloved ; no : not so, 1 would observe,
no one of all the human race can stand before God, out of Christ, but
must perish everlastingly. No saint, let his saintship be what it may,
468 I JOHN 111. 20, '21.
can be accepted on such footing-: all have sinned aiid come short oftho
glory of God. God's love to the persons of the Elect, is fixed on tliem
in Christ, "kois in Him they are accepted. .*^tS* in Him they are saved.
~it4* in his righteousness they are justified. ^TtSs. in his blood they are^
everlastingly v.ashefl, cleansed, purified, sanctified, and brought nigh to
God. Yea, it is only as the Holy Ghost reveals Christ to our minds, by
taking of his things as recorded and set before us in the record and testi-
mony of the Divine Father concerning Him, in the scriptures of Truth,
that we can have a foundation to hope in God. We can only have peace
■with God in our consciences, «m^ love to God in our hearts, and con-
fidence in Him, as we are led by the word and Spirit, into a spiritual and
supernatural knowledge and apprehension of the Person, and work of
the Lord Jesus Christ : this 1 most freely acknowledge : and this is
the very foundation of the whole of this Epistle. There could be no
communion with God, and the elect, if the Lord Jesus Christ had not
taken away their sin, by the sacrifice of Himself. There can be no
grace in any heart, where Christ is unknown. Whatsoever semblance
there may be of it, there can be no reality in it. No one can love the
brethren of Christ who is not a partaker of Christ. There is no salvation
in our text. Yet it most certainly contains an evidence of it — That such
an one, having received Christ, as the free gift of God, for salvation, is
influenced by the same Holy Spirit who gave him the true knowledge of
Christ, to love for his sake all the holy brethren. But I want to open
my text: not that I am going to preach Christ from it, but to explain
the same agreeable to the end and design of the Holy Ghost, in causing
it to be here recorded. I am therefore
1. To set before you, what we are to understand here, by our heart's
condemning us, and also the danger we are in, if this is the case with
us. IJ" our heart condemn us, God is greater than our heart, and
knoweth all things.
Whilst I have in the former Sermon, given light into this, and also in
the introduction, as I conceive, given a general and clear outline of the
whole contained and expressed in the same ; yet as it is to be sermonized,
I cannot but request you to attend to the former verse : or rather I
would wish to begin with the 18th verse; My little children, let us
not love in word, neither in tongue ; hut in deed and in truth. And
hereby we know that we are of the truth, and shall assure, or, per-
suade, our hearts before him. For if our heart condemn us, God is
greater than our heart, and knotceth all things. Beloved, if our heart
condemn us not, then have loe confidence toward Cod. By attending to
the connection and order of these verses, they regularly open and
clearly unfold themselves; so as to leave no ambiguity in them, and
so as to convey their own genuine light to our minds. We are to love
the brethren in reality and with the utmost sincerity : this is the doctrine
laid down before us. It is to be in deed and in truth ; which if it be, it
proves we are of the Truth : we are the children of the Truth. This being
the case, we shall assure, or persuade our hearts before the Lord, that Ave
act towards our Lord's friends, in a manner, measure, and to a certain
degree, so as to be fully assured of the reality and affection of our minds
towards the holy brethren, in an agreement with his divine command that
we should do : if on the contrary, our heart which we cannot but know
more or less of, accuse us, of not loving the brethren for the Lord's
I JOHN III. '20, 21. 4ra
sake, notwitlistanding; all our profession thereof, we then are self-con-
demned. If our hearts do not accuse us, but we can appeal to God him-
self, for the truth of this, that we love them for his sake, and next unto
himself, then in this very particular, we have confidence toward God.
This seems to be the sum total of the words. Still I will more fully open
them, according to the plan which hath been given: what we are here
to understand by our hearts condemning us, must be opened, in connec-
tion with the subject in the preceding verses ; which all belong unto, and
are concerned with the subject of brotherly love. It is notjin universal
Jove to all jnenj it is not love to all mankind is the'^Fjject, o^r"ai7y"[)art
of the subject. I m.ight here say, there is a natural and there is a spiritual
love. I do not want to speak of either of them, but as they may serve to
distinguish the subject. When true, genuine natural love and affection,
in parents, children, relations, friends and neighbours is not carried too
far, there is a real excellency, and blessing in the exercise of the same :
and its greatest excellency consists in the reality and sincerity thereof.
With respect to spiritual love and affection one towards another, for the
Lord Jesus Christ's sake, this grows not in nature's garden : it is wholly
from heaven: where it is, this is full proof of being new-born. It is
natural to the new-born to love those who love Christ, and they cannot
but love them ; it is congenial to the new nature the Holy Ghost hath
imparted, and implanted in them. When we hear any, let us know them,
or be they unknown to us, who speak savourily of the Lord Jesus Christ,
v.c are presently taken with them. If they have seen him whom our
souls cannot but love, we cannot but love them ; nor can there be, next
to Christ himself, a greater tie of heart and affection, than there is
between the persons who love each other in Christ — who love for his sake
■ — who love in Him, whose love and affection, X the very fruit of Christ's Of^
love, warming their hearts, and which produce^ i** N-©* it is not im-. "g£^
possible, but the vigour of this love may be abated : this cannot but be.^T?^--
whilst in the body we have many changes in our persons, frames, and
circumstances: we all find, it is our sin and shame it should be so; yet
so it is, our love to our most precious Lord Jesus Christ, is not always
burning, flaming, vehement love. It does not always go forth into such
expressions and desires, one time, as it doth another ; yet the habit of
love is strengthened and increased: so that I should judge old saints,
love and prize our Lord Jesus Christ, more than younger saints do : but
the latter express it with warmer affections and zeal, while the former ex-
ceed them in the fulness of their words and the weight and strength of
their expressions. If it be admitted, that our very great heat of love and
fervour of atlection towards our Lord Jesus Christ, hath in us its ebbings
and flowings, surely it must follow, the love of saints to each other, must
have some alterations and changes also : yet there is nothing in all this,
which need bring condemnation into our hearts. I cannot think the
apostle glances at this, when he here says. For if our heart condemn us,
God is greater than our heart, and knoweth all things. Nor can I doubt,
there may be a real abundance of love for Christ's sake, and such a tie
of heart and affection, as that two friends in Christ, may be for a season
so greatly beloved by each other, as Jonathan loved David, who loved
him as his own soul, but all this may be so far broken in upon, as for
such to have no mutual intercourse about the things of Cod, for years
together; vet I do not think there is anv thing in this to bring con-
470 1 JOHN III. 00, 21.
demnation into tlie lieart. 1 observe in the course of God's most holy
providence, such as may appear to us, most and best suited to live
together, and be folded in one church and under the same pastor, are not.
This is of tlie Lord. He places his beloved people, where, and as he
■would have them to be. The case, as I conceive, before us, hath to do
with professors of Christ's gospel, who thouo-h it may be, they are full of
love and affection to the brethren, yet it is only in word and tongue:
they never prove by any act or deed, they have any real love for, or
affection unto them : so f\ir from this, they shut up their bowels of com-
passion from them. Now the positive part of the subject before us, con-
sists in an exhortation, not to love in a negative, but in a positive manner :
by^lsij* which we should give proof, that we belonged to Christ, and
should hereby assure, or persuade our hearts before him, of our real love
to iiis beloved ones, by relieving their wants ; praying for them ; praying
with them; and doing any, and every kind office it lays in our power to
do for them. This would bear up our minds under many evil and envious
speeclies, which the venomous tongues of others might be disposed to ex-
press and say of, and concerning us — To be able to approach the throne
of the heavenly grace — To appeal to the Lord respecting the sincerity and
uprightness of our conduct in such and such instances — To have the
testimony of our own consciences, that we acted upon such views and
principles — That our hearts by no means condemn us : this is what is
here meant. If we know we have certain inveterate prejudices in our
minds against such and such ; that whilst we call them, or such and such
of them, brethren in Christ, yet we love them not, neither are we willing
to shew the least kindness, or good will to them ; but we conceal all tliis :
we dissemble and cloak it, and that under the mask of friendship : this
is to condemn ourselves, our hearts cannot but reproach us for the same ;
How can we pray to the Lord for such, as we know in our own minds we
hate. This is to be in a dangerous state ; our hearts cannot but reprove
us for the same, on account of the insincerity thereof. And if our hearts
condemn us, for acting thus, it would be well for us to consider, God is
fireater than our heart, and knowcth all things. Which consideration,
is solemn, awful, and striking. Most assuredly as these words stand
here, they should be made use of by us in the following way — we should
consider, we are altogether open to the view of God. He searcheth the
lieart and trieth the reins of the sons of men. He can neither deceive
nor be deceived : what we are in his sight that we only are. It is not
what we are in and by profession, is all, before the Lord. If we do not
love the brethren ; if we are not disposed to relieve the wants of the
brethren ; if we do not love them for their spirituality and heavenly mind-
edness; this is all before the Lord. He is greater than our heart. He
is the judge of it. He knows the whole in it: every spring, motion, and
act of the will. He knows where, and how we deceive ourselves : in how
many ways we slight the brethren — How many times we please ourselves,
in secretly distressing them. Yea, He knows how our own hearts,
secretly, again end again reprove us, for being so and so, secretly dis-
posed to act towards such, as we cannot but believe and acknowledge to
be the children of God. Now, says the apostle. If God who is greater
than our hearts, and knoweth all things, knoweth all this by us, how
shall he not more severely condemn us, than our own hearts do ? Thus
he argues from the minor to the major part of the subject. From the
I JOHN III. 20, 21. 471
less to tlie greater. If our heart condemn ns, God is greater than our
heart, and hnoweth all thinr/s. This therefore should put us upon laying
aside all dissimulation : it should excite us to every act of spiritual and
temporal kindness one towards each other : we should love as brethren :
we siiould bo pitiful and courteous. It appears to me to be the great
misery of the present day, our love to saints is too much contracted. Wc
generally confine and express it, to such as receive the doctrine of Christ,
and the ordinances of Christ, irrespective of their receiving and being
the real partakers of the grace of Christ. The doctrines of the ever-
lasting gospel are the foundation and bulwarks of the church : yet many-
do not distinguish between them, and the grace part of them. Some
there are in the school of Christ who cannot so apprehend them, as to
give a clear account of them, who are the real subjects of the grace and
good contained in them : and we are very safe in loving these as brethren
in Christ, and for his sake. We in this our day, are too apt to be offended
one with another — To conceive prejudices in our minds one against
another ; yea, this is sometimes the case, where we have not the least
personal knowledge of the person, or persons whom we thus dislike:
would it not be well, therefore, if we were to make use of our text, as a
preventive to this? IJ" our heart condemn us, for this, God is greater
than our heart, and kyioiveth all things. He knoweth the ground of our
ill will to such and such. What sort of spirit is it, to carry this with us,
even to the Lord's Table ? Surely it is not the Spirit of Christ ! It is
not. Would we wish to die in such a spirit? I think not. I was once
in company, when one present spoke very warm about one absent, who
was a professor of Christ, and was by one then also present thus reproved.
" You never loved that person. You have now an opportunity of ex-
pressing your own bad spirit towards him. You are therefore giving
vent to the same." I heard this, and have never forgotten it. I think it
may be profitable for such as are of a censorious spirit, to hear, and re-
member it. So that here it well comes in, and light is cast on the whole
text. For if our hearts condemn us, for want of love to the brethren, for
the Lord's sake, God is greater than our heart, and knoweth all things.
Let it be remembered, the apostle is not speaking of our state in Christ,
nor of what God knows of us in Him, or sees us to be in Him. He is
speaking of what the state of our mind ought to be, towards a brother in
Christ, and of what, it may be, it is not. This brings me to my next
particular.
2. What our case is, if our hearts do not condemn us, of want of
love to a brother in Christ, Beloved, if our heart condemn us not, then
have ive confidence toward God.
Some saints are more particularly distinguished for one grace, and
some for another. Our apostle seems to be beyond all his brethren, for
love. Therefore he was well qualified to write on the subject, and excite
thereby unto the practice of it. He did so. First, in removing all im-
pediments. Secondly, in using proper motives and arguments to draw
out the minds of real saints to the exercise of this. He uses the word
Beloved, to this very purpose; they were the beloved of (iod ; they had
spiritual perceptions of the love of God, in his laying down his life for
them. This was motive all-sufiicient for their loving each other in
Christ; even to such a degree as to lay down their lives for each other:
he therefore says unto them, Beloved, if our heart condemn us not, then
472 I JOHN HI. '20, 21.
}iavc ICC conjidcnce toicard God. This confidence towards God here,
hath no concern with our salvation : it is not a confidence in God, it is
a confidence toward God; which confidence is the eifect of our hearts
not condemning us; and that of our not wanting the love and affection,
to tlie brethren in Clirist, and those we call bretliren in him, agreeable to
tlie state and relation in which they stand unto us, and we profess our-
selves to stand in unto them. This gives us boldness in our accesses
unto the Lord for them. We can freely pour out out hearts for them ;
seeing we are fully persuaded in our own souls, of our sincere love and
unfeigned respect unto them. This word. Beloved, therefore, comes in
here most properly and altogether suited to the subject; it being a very
endearing word. These persons were beloved of God, of Christ, of the
Spirit. They were on these accounts, beloved by the apostle : and they
cannot but love one another, as they have proper views of their mutual
interest in the love, grace, good will, and covenant love of the Holy
Trinity unto them, and that they are heirs in Christ of eternal glory.
Now as on the subject of our not loving the brethren, our hearts cannot
but condemn us : and God who is greater than our hearts and knoweth
all things, cannot but view our hypocrisy, and deal with us as such in
this particular : because we pray him to bestow such and such blessings,
on such and sucli whom we style brethren, whilst we in our own hearts
love them not as such : so on the contrary, if our hearts condemn us not
for the want of love to the brethren in Clirist, then we have confidence
towards God, that we love them for the Lord's sake, and pray and intreat
liis blessings to be bestowed on them, out of the real love we have, and feel,
and bear unto them, from true love to Christ himself : we esteeming them
as his beloved ones. Beloved, I conceive, I have given you the true a'ld
proper explanation of the words of the text now before us: if so, there
is no legality in it ; neither anything to distress us. It is, with the context,
cautionary. It concerns the love of the brethren. It is discriminating
the case, and opening clearly to view, what our hearts cannot but condemn
us for, if so be, we are not sincere in our love for the Lord's sake; yet
we at the very same time, dissemble before the Lord, whilst we profess
to pray for such and such as the brethren, at the same time we know in
our own minds, we hate them. On the other hand, if our own hearts
bear us witness in the Holy Ghost, that we most truly, heartily, sincerely
and affectionately love our brethren in Christ, then have we confidence to-
■ward« God: that our hearts and our tongues go together: that we love
in deed and in truth. It is an evidence unto us that we are of the Truth.
We hereby persuade, or assure our hearts before the Lord, on these
subjects. Tliis is of great advantage unto us : for as it is to our disad-
vantage, if our liearts condemn us, seeing God is greater than our hearts,
and knoweth all things ; so it is to our advantage if our heart condemn
us not : seeing then we have confidence towards God. I think it will
clearly be apprelicnded by you, I have not forced the text, but in
agreement with the whole context, given you the simple and genuine
meaning of the same. Let me now therefore observe, it is of great
service to us, to know and rightly apprehend and receive, what is set
before us in the Scriptures of Truth. With respect to our confidence in
the Lord, and belbrc Him, respecting our eternal state, our own personal
interest in Christ, and our salvation. This nijistjjy no means bc_fpunded
on any thing in us: or wrought by the Divine Spnlt within us: it must
^ T JOHN 111. 20, 21. 473
be foiinded alone on God's free grace, in the Lord Jesus Christ. We
must look for the whole foundation of our faith and hope in 6hrist,
to the word of grace, in which is contained y|fc revelation, and testim*ony
which God hath made, and given of his Wroved Son, with his record
concerning Him. '^iy^kis the sole and only warrant we have given unto
us, that we should bHP'e in, rest upon, and centre alone in the Person
and work of the Lord Jesus Clirist for everlasting life. It is the Holy
Ghost alone, who can reveal Clirist unto us, and in us. It«*» he ordy
>^Jio can testify'of Christ to our minds, and form Christ in our hearts.
kn* He alone ^o can bear witness to our spirits, that we are the children
of Ciod, There is nothing in, and throughout this whole epistle contrary
to this : so far from it, the whole grace part of this epistle is founded
thereon. Therefore such are mistaken, who conceive, that the inward
and outward evidences spoken of throughout it, are to lead oft' our minds
from our Lord Jesus Christ, to look I'or any part, or evidence of our
salvation in ourselves, or in anything wrought in us. The whole of our
salvation is without us : it is wholly in the finished Righteousness and
Sacrifice of the Lord Jesus Christ : this is the fruit of an everlasting
transaction between God and tlie Lamb from everlasting ; which is re-
vealed and set forth in the everlasting gospel of the blessed God : which
we receive the knowledge of from the written word, and by the divine
light, and effectual teaching of the Holy Ghost into our hearts. This
is that by thir nirnnn nf -Iii-h the knowledge of Christ is produced in
our souls ; M»d> real communion with the Lord Jesus Christ hereby
realized in our hearts, produces the true, genuine, and proper effects of
the same, in us, in our minds, lives and conversations. Jt is hereby
we believe in the heart unto righteousness, and the mouth is opened to
make confession of the same unto salvation. To give outward proof to
the satisfaction of others, that Christ is in us, that he possesseth our
hearts, that he dweileth in our minds, and that we are influenced by his
grace and truth, we have expressed, and cannot but express, and exercise
ourselves before God, and man : loving the brethren for the Lord Re-
deemer's sake; ft«d— this with all sincerity and godly simplicity, that
hereby the Lord may be glorified in us, and by us. If you have under-
stood, and properly understand the subject thus, we shall not be led off
CIn-ist, into ourselves, by reading, preaching, or hearing any part of this
epistle. The peace of our consciences towards God, is founded on the
most precious blood of Christ. The testimony of our consciences that
in simplicity and godly sincerity we have had our conversation in the
word, and more abundantly towards the brethren and disciples of the
Lord Jesus Christ, is the fruit, of the former. We manifest the truth
of tlie former by the latter; and the manifestation is nothing more or
less, than full proof of the power and efficacy of divine Truth, the true
knowledge of the Father's love, and Christ's free grace salvation have
upon our hearts. Our apostle manages what he hath to say upon this
subject, in quite a different way and manner than the apostle Paul
doth. The one treats it as the fruit of communion with Christ : the other
as the fruits and effects of believing: the substance hov.ever, is one and
the same. All Avrought in us, and produced by the Holy Ghost in our
walk and conversation, is the fruit of our personal union unto Christ:
nor do^ internal grace and sanctification take us off looking unto Jesus,
and liviiig out of, and off ourselves, on the Lord Jesus Christ, if the same
3 p
474 1 JOHN III. 20, 21.
be riglitly stated, itftd. clearly, scripturally, and properly understood.
But it is high time for me, to think of drawing to a close ; as^er^ long
sermons are not the best^and most useful, any more than long prayers
are. It is best to be v^y comprehensive, uhilst at the same time, we^
should aim to be very concise ; yet this must be ^^rding to the gift the
Lord hath given us. Many a saint is prolix, not^^much out of a desire
to be so, as for want of a faculty to speak a great deal in a little: «^ such
as speak much in a few words, are not to be conceived as aiming to
set forth what they may have to deliver, so'^As that they may be ad-
mired for the same. No; this would be proud self, and nature indeed.
It is to be ascribed to a particular gift bestowed by the Lord on one,
which is not on another. ■!* io in various gifts and graces, the Lord is
pleased to express his divine Soveieignty, in his bestowment of such
ministerial abilities on his true ministers, and real saints as seemeth
good in his sight. I sometimes conceive — take a view of the variety
of gifts and graces, bestowed on the saints, both public and private, and
we have the whole of Christ so set forth before us, as that viewing the
church of Christ altogether individually, and collectively, and Christ's
church is a paradise of delights, afield which the Lord hath blessed:
into which the Lord descends : and which he most graciously delights
to visit, »eo as to revive and refresh his beloved ones, with his life-giving
presence. Beloved, none of us can live comfortably in our own minds,
Avithout the most gracious communications of Christ unto us ; and it is
as he is pleased to hold fellowship with us, he imparts the graces of his
Holy Spirit to our hearts. Every saint hath his particular grace : one
shines forth most chiefly in one, and another in one equally as excellent,
yet it is distinct, and very distinguishable from another. Thus the Lord
is glorified. Some in the higher, and in the highest classes of the school
of Christ, may be styled, as some are by D7\ Goodwin, " Saints of all
graces :" as the whole and fullest assemblage of graces shine out in
them, ail d that in such act and exercise as to be in the church of Christy
in this our world, like stars of the first magnitude, reflecting thereby the
glory of Christ upon others, in thus holding forth the word of life,
•tleib'by the truth and glory, the power and influence of gospel doctrine,
are reflected on, and manifested to others : amt this is the desire of all
who are born of the Spirit, so to act and exercise themselves, as that
they may out of a good conscience, shew forth their works with meek-
ness of wisdom. May the Lord quicken all his called people, to attend
to" the whole and every part of God's revealed will, in the written
word. May they all call upon the Lord with one consent. And walk
before the Lord, in all things as it is agreeable with his glorious gospel;
which contains nothing in it, but free and sovereign grace. May they
be careful to adorn the doctrine of God our Saviour in all things: as
it respects giving inward and outward evidence to others, of the reality
of our being born again, of our love to Christ, and one another for
liis sake, in every way, and by every act, the Lord hath commanded
us. 1 think there can be no legality in this, unless walking in the fear
of the Lord, and serving the Lord with our whole hearts, and with our
whole souls can deserve such a term : which it cannot, for it is our
highest honor and privilege in this our present state in which we are — That
being delivered out of the hands of our enemies, we might serve him
without fear, in holiness and righteousness before him, all the days of
I JOHN 111.
475
our lives. Sirs, it becomes us to value every part of God's most holy
word, and to value it alike : SjL all being of real importance, and stamped
with the Divine sigmature. We should give up our minds to the authority
and guidance of it — Delight in yielding true, and implicit obedience to
tiie same. We should consider the glory of Christ as connected here-
with, and concerned herein. A true walking in the fellowship and order
of the gospel, is to bring glory to Christ: so by a real orderly walk and
conversation before men, in true and close agreement with gospel com-
mands, precepts, and exhortation, this is to let our light so shine before
men, that they seeing our good works, may glorify our Father which is
in heaven. ■Attd.this is most truly agreeable with the doctrine of the
holy apostles. Peter as one of them, says, "Dearly beloved, I beseech
you as strangers and pilgrims, abstain from fleshly lusts, which war
against the soul ; Having your conversation honest among the Gentiles :
that, whereas they speak against you as evil doers, they may by your
good works, which they shall behold, glorify God in the day of visita-
tion." 1 Epis. ii. 11, 12. I commit what hath been delivered to
the Lord, to bless the same to the profit of your minds, as seemeth
good in his sight. The wise man says, " In the morning sow thy
seed, and in the evening withhold not thine hand : for thou knowest
not whether shall prosper, either this or that, or whether they both
shall be alike good." Eccles. xi. 6. Yet we know the word of God
is immutable : and the Truth contained it, abideth for ever. The Lord
be with your Spirit; may he guide and lead you into all necessary
Truth ; and make you, true experimental and practical christians, and
help you to abound in love one toward another according to Christ
Jesus. Amen. ./,.,,
SERMON XLIX.
And whatsoever we ask, we receive of him, because we keep his com-
mandments, and do those things that are pleasing in his sight. —
1 John iii. 22.
It may be considered by us as an undoubted truth, that every subject in
the word of God, is placed where it ought to be : so «« that there is
nothing out of its proper order. The words now before us, seem to have
some connection and dependence on the former verses ; so that I conceive
there is a necessity of viewing the same, to the end we may give the true
and genuine interpretation of them. I shall therefore attempt this, though
it will be but an attempt : be it so ; yet even that will be far better than
the total omission. I will recite from the 18th verse to the present, as
thereby you will sec the order and harmony of the whole subject : My
little children, let us not love in word, neither in tongue ; but in deed
and in truth. And hereby ive know that lue are of the truth, and shall
assure our hearts before him. For if our heart condemn us, God is
greater than our heart, and knoiveth all things. Beloved, if our heart
47() I JOHN III. i-I.
condemn us not, then have ice confidence toward God. And whatsoever
we ask, v:e receive of him, because' we keep his commandments, and do
those things that are pleasing in his sight. Tlius you may easily perceive
there is a connection. The word ^4nd proves it. We having confidence
toward God, that we are of the trutli in this very particular, that we love
his brethren, and our brethren in him, in obedience to his commandment,
and for his Name's sake ; we having confidence towards God in this par-
ticular, it follows, whatsoever we ask in prayer, on their behalf, we re-
ceive from our heavenly Father — our hearts going with our prayers : and
ivhatsoever ive ask, ice receive of him, because we keep his command-
ments, and do those things that are pleasing in his sight.
I will give you the general outline of the contents of my text, and
then divide and cast it into its proper heads and divisions. Whatsoever
we ask, in faith, with submission to the will of God, to a good end, with
an eye, and aim to the Lord's glory, in tlie Name of Clirist, perseveringly,
we shall most assuredly receive. So far as it will make for our good, and
that of others, we may be ascertain of this, as though we had it already.
This is founded on the following scriptures: " And whatsoever ye shall
ask in my name, that will I do, that the Father may be glorified in the
Son." John xiv. 13. " Confess your faults one to another, and pray one
for another, that ye may be healed. The eftectual fervent prayer of a
righteous man availeth much." James v. 16. "Ask, and it shall be
given you ; seek, and ye shall find ; knock, and it shall be opened unto
you." Matt. vii. 7. " And all things, whatsoever ye shall ask in prayer
believing, ye shall receive." Matt. xxi. 22. " If any of you lack wisdom,
let him ask of God, that giveth to all men liberally, and upbraideth not;
and it shall be given him. But let him ask in faith, nothing wavering.
For he tliat wavereth is like a wave of the sea driven with the wind and
tossed. For let not that man think that he shall receive any thing of the
Lord." James i. 5 — 7. " Is any man sick among you ? let him call for
the elders of the church ; and let them pray over him, anointing him with
oil in the name of the Lord : And the prayer of faith shall save the sick,
and the Lord sliall raise him up ; and if he have committed sins, they
shall be forgiven him." chap. v. 14, 1.5. " And he spake a parable unto
tliem to this end, that men ought always to pray, and not to faint."
Luke xviii. 1. "And in that day ye sliall ask me nothing. Verily,
verily, I say unto you, Whatsoever ye shall ask the Father in my name,
he will give it you." John xvi. 23. In tliesc are contained 1. faith ; then
2. a good end; 3. submission to the will of God; 4. perseveringly; 5.
in the name of Christ ; 6. for our good; 7. this will be bestowed in the
Lord's time; 8. this we may be as confident of, as if we were in the
possession already of the good things recpiested. All which can be con-
tained in prayer, in all its parts, and throughout all its branches, is most
certainly included and implied in these terms, which have been expressed
in the words specified ; so that I shall leave them ; not to open the same,
but for your most serious consideration : and proceed to open and explain
the words of my text ; and that in the following way and manner.
1. By entering on, and speaking of the blessing expressed in this
sentence of it ; contained in these words of the same; And whatsoever
we ask, we receive of him.
2. The reason assigned for this: it is, because we kccj) his com-
mandments, and do those things that arc jdcasing in his sight.
1 JOHN III. 'J'2. 477
3. Slievv liow acting thus, is acceptable before, and unto him, and
give the reason for it.
4. How hereby we have an assurance before we pray of the accept-
ance of our prayers, and of their being heard, and answered. May the
Ivord so lead me through these particulars, as that you may see the truth
and propriety of all this. I am in agreement therewith, to enter on my
subject, by
1. Observing the blessing expressed, contained in these words, And
ichatsoever we ask, we receive of him.
The words are addressed to those who were believers on the Lord
Jesus Christ: this is implied and included in the word we: which being
plural, implies all of them are here comprehended: as they also are in
the term us, so frequently made use of by our apostle in this his most
Sacred Epistle : which contains a whole body of divinity, imhI a most true
expressive delineation of a real Christian, and of what real Clnistianity
consists in ; which is a conformity to Christ: vi'hich the Holy Giiost pro-
duces in the minds, afiections, life, temper, conduct and walk of such as
are born again. The Lord the Spirit himself cannot produce it in such,
as are not born again. It is such only as hate all sin : it is they only
who do in truth and reality abstain from the commission of the same,
from gospel motives, and out of zeal to the honour and glory of Christ : it
is they onlv, who have right apprehensions of the pure and undefiled law
of God. Tliey know sin to be a filthy act; it is the work of the devil:
it is therefore in every instance abominable : the course and practice of
it, demonstrate such to be the children of the devil. Sin is that which
Christ came into our world to destroy. Real saints delight in the good
ways of the Lord : this our apostle has been exciting unto : it being an
evidence of our love to God— of the truth of our conversion — of the
blessedness of our slate in Christ — of our being out of the state of sin,
and the death in it, and of our being in the state of grace, life, and salva-
tion : the knowledge of which v;orketh peace of conscience, and gives us
evident assurance of our salvation. All these matters have been treated
V> in the former Sermons ; yet 1 could not but give a hint of these, be-
cause they all of tliem issue in the words before us, and bring us to our
text: And whatsoever we ask, 2ve receive of him. It was before de-
clared wliat we should be; viz. such as were without dissimulation : My
little children, let us not love in word, neither in tonrjue ; hut in deed
and in truth. And hereby we know that we are of the truth, and shall
assure our hearts before him. For if our heart condemn us, God is
greater than our heart, and knoweth all things. Beloved, if our heart
condemn us not, then have we confidence toward God. And whatsoever
we ask, we receive of him. Thus you have the full connection of these
words; by tl^p which we are the most likely to have the fullest and
clearest apprehension of them. It cannot but appear this must in part be
the meaning of the same — That ive loving each other for Christ's sake,
and loving the brethren in Christ, when we pray unto Him on their behalf,
in his Name, and agreeable with his holy word of promise, and according
to his holy covenant, set before us in the word of his grace, we are sure
of it, and have the full confidence of hope and expectation, that we shall
be heard and answered. This is very encouraging: the throne of grace
is always accessible: Christ is upon it to hear and receive our petitions.
He hatii said, " Whatsoever ye shall ask the Father in my name, he will
478 I JOHN 111. ■2-2.
give it you." John xvi. '23. Yea, he adtis, "Hitherto have ye asked
nothing in my name : ask, and ye shall receive, that your joy may be
full." v. 24. So that our apostle spake after Christ himself, and no
more than he had complete warrant tVom him for, when lie says in my
text, And whatsoever lue ask, we receive of him. It is God our heavenly-
Father is tJie Person spoken of. It is believers in Christ who are included
in the we. It is whatsoever we ask, we receive : which must be confined,
so as to be understood of that which is agreeable to the good pleasure of
liis will to bestow on us. How is the good pleasure of his will to be
known by us? How are we to pray unto him? Tiie reply to this is.
The good pleasure of his will concerning us, in Christ Jesus, is made
known to us, by the exceeding great and precious promises he hath given
us ; in these all our needs for body and soul are expressed ; witii an all-
sufficiency of grace and mercy, suited to every wound and want, case
and circumstance, sin, misery, and tempation we can at any time be the
subjects of: our wants, sins, and miseries are inherent in us. We are led
by the Holy Spirit, into a true knowledge and ajjprehension of the same.
He opens to us, how expressive the promises are, of the all-sufficiencv of
grace, which is in the fulness of Christ, to supply all our need. This
makes way for us, to apprehend the promises, as the ground-work of all
our prayers — That we are to plead them with tlie Lord — To seek to him to
fulfil them unto us. As we can never ask aright, but as we keep them in
view, and pray in agreement with them : and as we cannot ask for any
good beyond what is contained in the Lord's most holv word of promise,
«o vvliatsoever we ask, agreeable to the same, we are sure to receive. As
tlie whole good pleasure of God's will in Christ Jesus, concerning us, is
set before us, in tlie Scriptures of Truth, fmd what he will bestow on us,
in our walking with him, and before him, unto all well-pleasing, as we
live, act, and persevere in living a life of faith on the Son of God, so as
we approach the Father in the N^ame and Person of the glorious iMediator,
and pray agreeable with his holy promises, we are sure of receiving
answers to our prayers : this is the confidence of faith, which all the
saints of the Most High, may express, to the glory of the Xord. And let
it be private prayer, or family prayer, or social prayer in tt»« which they
may express themselves before the Lord on their own behalf, or on the
behalf of their brethren in Christ Jesus it shall not be in vain. Let it be
for whom, or for what it may, if it be what they have encouragement for
from God's promise, they may be confident of receiving the same. And
whatsoever 7ve ask, ive receive of him. This is very blessed: it is a
favour altogether of free grace: it is the prayer of faith, in tite which all
the holy brethren have their interest — ^The fathers, the young men, and
the babes in Christ. It belongs to all the called of God in Christ Jesus
- — To those who have fellowship with the Father and the Son. Who walk
in the light as he is in the light : those whom the blood of Jesus Christ
the Son of God cleanseth from all sin. It belongs to such as love for
Christ's sake the brethren, who have confidence in God, and before him,
concerning their real love, and hearty attachment to the holy brotherhood,
for the Lord's sake. AikI this brings me to my next particular; which is
as follows.
2. To speak of the reason assigned for what the apostle has been
declaring in these words. And whatsoever we ask, ice receive of him.
The reason for this, as given by the apostle is this: becavsc we keep his
commundincals, and do those thiiu/s that are plcasiui/ in his sight.
I JOHN HI. 22, 479
This reason cannot, be grounded upon works performed by tlie
saints: it must be founded on the order establislied by the Lord, which
must be agreeable to the holiness, purity and perfertion of his Nature,
and in perfect agreement with his most lioly promises. The Lord God
cannot will any thing contrary to his holiness, nor to the dishonour of his
Son Jesus Christ: nor contrary to the order of his eternal purposes and
decrees in Christ Jesus towards all flesh. His commands are no parts of
our salvation, yet they are to be, and ought to be attended unto. To
walk in the practice and observance of them, is to do those things which
are pleasing in his sight ; which here in a very special manner regards
loving the brethren : not but tlie commandments of God, must be as ex-
tensive as the whole of his revealed will, in all its requirements of precepts
and duty. In the exercise of our wills in submission and obedience to
the same, we express our love to the Lord our God, andto the saints, and
fellow men for his sake, who is kind even to the unthankful and to the
evil. That in this place keeping tlie commandments, must have special
regard to loving the brethren, may appear from the whole context: this
hath been the very special subject which the apostle hath been upon, in
the preliminary verses, which for a proof of its being so, I will here re-
cite : Herehj jjerceive we the love of God, because he laid down his life
for us : and we ought to lay down our lives for the brethren. But
whoso hath this world's good, and seeth his brother have need, ayid
shutteth up his boivels of compassion from him, how dwelleth the love of
God in him ? My little childreyi, let us not love in word, neither in
tongue ; but in deed and in truth. And hereby we knoiv that we are of
the truth, and. shall assure our hearts before him. For if our heart
condemn us, God is greater than our heart, and knoivefh all things. Be-
loved, if our heart condemn us not, then have we confidence toivard God,
And whatsoever we ask, we receive of him, because we keep his com-
mandments, and do those things that are pleasing in his sight. As you
liave the whole context thus before you, it must be very clear I conceive
to your minds, brotherly love, or loving the brethren for Christ's sake,
must in a very special manner, be one of the commandments very
specially here referred unto ; the observance of which cannot but be very
acceptable in the sight of God, it having been so often enjoined by our
Lord Jesus Christ liis well beloved Son. Who almost with his dying
breath, said, "This is my commandment, That ye love one another, as
I have loved you." John xv. 12. Now agreeable to the order and
decrees of God ; and as agreeable with the nature, end and design of
Christ's death ; and as agreeable to the holy gospel of the Lord and
Saviour Jesus Clirist ; and as agreeable with the revealed will of God in the
Scriptures of Truth, this is a reason, and a very substantial one, that
Whatsoever ive ask, we receive of him, because we keep his conimayid-
ments, and do those things that are pleasing in his sight. To be what
the Lord would have us to be, agreeable to his will of command, cannot
but be pleasing to Him. He is well pleased with the persons of his
people, and he loved them in Christ with an everlasting love, before the
foundation of the world. He gave Christ to be their eternal Head. He
has given Christ to be their complete and everlasting Saviour. He gave
Christ for them, and he hath given Christ unto them. Aj»d by his Holy
Spirit which he bestows upon them, he forms them as a people for his own
praise and glory. This is begun in regeneration ; which is manifested in
480 1 JOHN HI. 2'2.
conversion ; and furtlier displayed and discovered in producing; in the
ininds of these, individually, all the fruits of righteousness, which are by
Jesus Christ to the praise and glory of God : so that every good work and
labour of love, S« ever in the sight of Gud. He is pleased with it: He
accepts \f it : He expresses his satisfaction in it : this rightly understood
and explained serves to open and explain the whole of the passage before
us. True prayer is that which makes way for practice : hence tliat old
saying, " that praver will make a man leave sinning : or sinning w ill
soon make a man give over praying." Whosoever belongs to the Lord
Jesus Christ, is one with Him, and is quickened with Him ; {#^ by the
indwelling cf his Holy Spirit, shall not, he cannot call upon the Lord in
vain, i^sthe Father hearelh Clirist always, so he heareth the cry of all
that call upon Him in his Son's Name. All styled good works in the
Scriptures, must be tlone in obedience to the will of God, from a principle
of love to Him, they must be performed in the name of Christ, and to the
glory of God by Him. "T^i^d it is God that worketh in them to will, and
to do of his good pleasure. To walk with God in Christ, in the free and
full belief of His having accepted us in the Beloved, and of his being at
perfect peace with us; of his seeing, beholding, and resting well pleased
with us, in the Person, and work of the Lord Jesus Christ; TTtkI, under
the believing appreliension of the same, to act holily, and perform guod
works, to the praise and glory of the grace of Father, Son, and Spirit,
this is acceptable to the Divine Majesty. The reason ^»4h: «<4tt=ii«s that
whatsoever we ask, we receive of him, is, because we keep his command-
ments. This is done under the free Spirit of adoption, and with a free
Spirit: not that we may obtain any thing of God thereby, but that we
may fully prove that we delight in Him,-«tHi all his appointments, and
commandments. And as grace is glory in the bud, and that which the
Lord will crown in the issue with glory everlasting, so the same God is
most graciously pleased to bless his people, in their calling on his holy
name, in his hearing and answering their prayers, and that so evidently,
that they cannot but be fully persuaded of the same. And whatsoever
we ask, we receive of him, because we keej) his commnndments, and do
those tilings that are pleasing in his sight. It is also verv expressive of
the influence and elfect, which true prayer, by tkt! which 1 mean, real out-
goings of the soul, have on such as worship God in spirit and in truth. As
it brings down answers from the Lord, and those very particular blessings
invocated, so it constrains us to attend to what the Lord hath com-
manded in his holy word : and the one is so connected with the other,
that the one doth not, cannot consist, as here placed by the apostle, with-
out the other. The reason assigned is founded on the order established
by God, and on the holiness and purity of his Nature: He cannot ap-
prove of sin, neither can he of the omission of duty : which brings me
;j. To shew how acting thus, that is, by doing his commandments,
and doing those things that are pleasing in his sight, ♦few- is acceptable
before him, and unto him : and I am to give the reason for it, why it is
so: And whatsoever we ask, we receive of him, because we keep his
commandments, and do those things that arc pleasing in his sight.
Our Lord Jesus Christ himself sailh, " If ye abide in me, and my
words abide in you, ye shall ask what ye will, and it shall be done
unto you. Herein is my Father glorified, that ye bear much fruit; so shall
ye be my disciples." John xv. 7, 8 : which words serve to open and
I jo:fN rci. 23. 431
e5<plain what lies before us, in this part of our text. It is declarative
of our love to Christ, and the Father in Him — Of our faith in Christ,
this bein;;- the fruit of the same : of our doing that which is well pleasing
to our heavenly Father: of our zeal to advance the honor and glory
of God, and Christ in a manifestative way. It is if I may so say,
the end cf our faith. l*n*d this is the very reason why it is acceptable
and vvell-pieasiug in the sight of God, because hereby we seek to ad-
vance iiis glory, and increase his praise, A man in Christ, such as
are real believers in the Son of God, are zealous of good works, that
the glory of the Lord may be advanced. It is their meat and drink to
do these things which are acceptable and well- pleasing in the sight of
God our heavenly Father, who is the Person here most immediately ex-
pressed and designed : this may be contirmed by looking back to versa
'20 : For if our heart condemn its, God is greater than our heart, and
knoweth all tlihigs. Beloved, if our heart condemn ns nof, then have
we confidence totvard God. And lohatsoever we ash, we receive of him,
because we keep hif co'iimandments, and do those things that are pleasing
in his sight. Notliino; which the Lord hath commanded, bui is agreeable
with the lioliness of his Nature, the immutability of his will, and must
of necessity be acceptable and well-pleasing in his sight — Loving the
brethren for the Lord's sake — Avoiding all sort of evil — Renouncing all
evil in act and practice — Holdiny^ communion with the Father and the
Son — Abiding in the truths of the everlasting gospel: all this is most
truly pleasing and acceptable unto God. Let it be here observed, our
being acceptable in the si<iht cf God in the Per>:on of Christ: and our
acting in such a way and manner, as for us to be acceptable in so doing
before the Lord, are different and distinct subjects. They should not be
confounded nor swallowed up in one the other. It should be the real
study of spiritual persons, to have right apprehensions of both these
subjects, and keep them distinct. In the present day, we are not fond
of so doing: hence to treat on such subjects as these now before us, is
very commonly treated with contempt: it being too generally looked on,
as having nothing in it but legality : yet there can be nothing which
takes off the heart, from believing in the Person, Righteousness, and
Sacrifice of the ever-blessed Immanuel, in our walking with his Father
and our Father in Hun, in the true knowledge and faith of what he hath
done for us; and hereby to aim at his glory, and to please him by doing
that which is acceptable in hissi'xht. It cannot but be the sure way for
our ready access unto him at all times : in its place, it must be a means
of our expecting to have our prayers heard, and answered; the reason
for which is because we keep his commandments, by walking: continually
in them. Hereby full proof is given that we have communion with God :
so that this outward evidence for us, that we belong to him, is accom-
panied with this most kind and special proof of his most gracious notice
and regard of us; xhni 7v hat soever we ask, we receive of him, because
ire keep his commandments, and do those things that are pleasing in his
sight. AjKlthis is c'iven in the words before us, as ihe reason of God's
granting us those things we ask of him in prayer. It must be observed,
the apostle is here, as all throughout this Epistle, discriininating between
professors and professors, shewinir which of them are right, and which
are not: therefore if this be taken into the account, we shall find, he is
not driving them into themselves, for evidences to prove they are accept-
8 Q
48« I joHx III. 22.
able in the Lord and before him. This is no part of the subject ; he is
speaking of what could not but come before them, and be the subject of
spiritual sense and discernment, so as to be evident to others, by their
outward life, conversation, walk, and conduct. It is of an equal nature
to the apostle Pauls exhortation to the sainls at Thessalonico, whicii
runs thus; " Furthermore tlien we beseech you, brethren, and exhort
you by the Lord Jesus, that as ye have received of us how ye ought to
walk and to please God, so ye would abound more and more." 1. Epis.
chap. iv. 1. Let but tliese things be properly considered, and we shall
be well pleased with the apostle Jolm, for what he is here delivering. We
shall also see a perfect unity of spirit and sentiment in both these
apostles : the one exhorts saints to this, the other shews the blessed fruits
which follow upon the same. This therefore brings me to the last clause
of my text; which I am now to enter upon, and is this.
4. To shew, how hereby we have an assurance before we pray, of
the acceptance of our prayers, and of their being heard, and answered.
And whatsoever we ask, ive receive of him, because we keep his command-
ments, and do those things that are pleasing in his sight.
As prayer is the act of the new creature, under the influence and
breathing of the Holy Spirit, so our first and grand assurance our prayers
will be heard, and answered, is founded on God's free promise, and the
intercession of our Lord Jesus Christ, Aacl as we have communion with
saints in our accesses with them, at the same throne of grace, in the
Name of Christ, by one Spirit, unto the Father, so we have an assurance
of the acceptance of our prayers, and of their being heard, and answered,
because we keep his commandments, and do those tilings that are jyleasing
in his sight. Not because of this, but as this gives outward evidence
that such are the Lord's, and is an external evidence to them, so far as it
goes, that they are the Lord's; so it gives them confidence in the Lord,
that he will not reject their prayers, which being many, and various, and
containing in them, the very things promised to the whole houshold of
faith, so it cannot but be, but the substance of what is contained in them,
must, it cannot be otherwise, be heard and answered. 1 conceive this to
be as right an interpretation of the words before us, as can eilher be
given, or desired : and I conceive it to be a blessed one : what can be
more desirable to a real saint, but to do that which is truly acceptable and
well pleasing in the sight of God ? How can he know what this consists
in, but by attending to his revealed will ? In Cije which, what is styled
his commandments, are given : it is by an attention unto them, and in
the practice of them, we shew our love and reverence of God, by our
careful practice of the same. -Aad we find the Lord in our walking with
him, and before him, unto all well-pleasing, is pleased to give evident
marks of his approbation thereof. Tiiis He sometimes does in a very re-
markable manner, in the notice he takes of our spiritual breathings and
desires: by the which v/e are again and again confirmed in this divine
declaration, that the desire of the righteous shall be granted. Now the
words of our text fall in with all this. Such of the Lord's people, who
walk in faith before him, and in obedience to his revealed will, have this
assurance in themselves, founded on the free grace of God, displayed
towards, and upon them, in the Person of the Lord Jesus Christ, before
they approach the throne of the heavenly Majesty, that whatsoever they
ask, they shall receive of him : and that, because they keep his command'
I joHif III. 22. 483
ments, and do those things that are pleasing in his sight. The which ia
very comprehensively expressed in these words. And this is his com-
mandment. That ive should believe on the name of his Son Jesus Christ,
and love one another, as he gave us (oinmandment. To open tliese words
will be the subject of the following Sermon : therefore I shall say nothing
of it here ; only as it is wholly evangelical, so there is nothing in keeping
the commandments to take us off from Christ: but every thing in so
doing calculated to keep our eye on him : like as under the Old Testa-
ment, the Lord was pleased to express his approbation of the prayers of
his people, and of the walk of his people, sometimes by visible tokens and
evidences of his favour : such as to send fire from heaven to consume the
sacrifices : as also by answering the request of their lips, and granting
their petitions ; and sometimes by express and positive declarations of
his acceptance of their walk and conduct ; as in the instances amongst
many, may be seen by us, ia his declaration to his servants Abraham and
Moses, in what he says of them : " And the Lord said, Siiall I hide from
Abraham that tiling which I do ; Seeing that Abraham shall surely
become a great and mighty nation, and all the nations of the earth shall
be blessed in him ? For I know him, that he will command his children
and his housliold after him, and they shall keep the way of the Lord, to
do justice and judgment; that the Lord may bring upon Abraham that
which he hath spoken of him." Gen. xviii. 17 — 19. " And the Lord
came down in the pillar of the cloud, and stood in the door of the
tabernacle, and called Aaron and Miriam : and they both came forth.
And he said. Hear now my words : If there be a prophet among you, I
the Lord will make myself known unto him in a vision, and will speak
unto him in a dream. My servant Moses is not so, who is faithful in all
mine house." Num. xii. 5 — 7. What is this, but a testimony of approba-
tion of the acceptance of the outward acts, and behaviour of both these
persons, for what they were in their walk before the Lord. Tliis is not
their acceptation in Christ, but the acceptation of their persons, and walk
before the Lord, in their communion with him, in Christ, and through
the gracious influences of his Spirit operating on their minds, and pro-
ducing an outward conformity to Christ, which was evidenced to others,
in their lives and conversations. The acceptation of our persons in the
Person of Christ, is an eternal acFiri tTie mind and will of God, which
was from everlasting, and will be the same to everlasting. Our being led
by the Holy Spirit to Christ, and to the Father in Him, this is a blessing
enjoyed by us whilst we are in a time-state. We in our requests to the
Lord, have access through Christ, by one Spirit, unto the Father: this
leads us to walk before the Lord unto all well-pleasing, and to study to
apply ourselves to do and practice those things which are most truly
acceptable in his sight. We do not do those things, which the Scriptures
expressly declare are acceptable to the Lord, that we may be accepted of
him ; but we do so and so, because we are accepted of him. We do not
walk with God that we may obtain his favour; but we walk with God
that we may enjoy his favour. In the keeping his commandments there
is great reward, though not/or the keeping them. May the Lord shine
on his most holy truths, and keep them up in our minds, by the teaching
of his Holy Spirit: so a? that at all seasons, in all places, cases, and
circumstances, we may each of us walk as seeing him who is invisible.
This will be so far from making us legal, that it will most certainly prove
484 1 joii>- III. 23.
lis, outwardly, ard to tlie demonstration of otber.'^, to be the sons and
daugljteis of the Lord Alniis'lity. May these things sink down into our
hearts. The Lord grant it for his Nanie'ssake. Amen.
SERMON L.
And this is his commandment. That we should believe on the name
of his Son Jesus Christ, and love one another, as he gave us com-
mandmcnt. — 1 John ui. 23.
It would be uell were we ever in our minds to preserve this idea of the
sacred Scriptures, that there is no one subject in them, but is clearly
stated, with all its etl'ects and cousecpiences. There is no darkness and
obscurity, be it either truth, doctrine, experience or practice. We may
not, we do not understand every part of the word equally and clearly
alike; we are not infallible : it is well for us we are not; because we
are thereby made sensible of the necessity of our continual dependence
on the Holy Spirit ibr his sacred liiiht and mstruction. It is to Him
we are constantly to repair for the kno\\ledg:e of every part of holy
writ. I am here dispcsed to express myself thus, for the following
reason, viz. as in the former verse the apostle had said to saints, in-
cluding himself with them, using the term we — And whatsoever we ask^
we receive of him, hecuvse we keep his commandments, aitd do those
ihings that are jjleasiny in his sight, and had not expressed wliat
those commandn;ents were; to clear up this, he theielbre adds. And
this is his commandment. That we should, hcliive on the }iU7ne of his
Son Jesus Christ, and love one another, as he gave ns commandment.
This is the sum and substance of the whole doctrine of Christ. Some
lead the word here rendered coinmandment, doctrine. This is the doc-
trine : or, this is his doctrine. That we should believe on the name of
his Son Jesus Christ. 1 cannot but obseive, though it bo entirely my
own, wliat deep impression the last sern)on our apcstle heard proi.ounced
by our Lord Jesus Christ must have made on his mind. It was so deeply
enc;ravcn on his heart, it seems to constitute the whole of this epistle :
many parts of which are written and expressed, so exactly l.ke it, that
cne can scarce conceive, how the children of God, should be capable of
overlooking it. The sermon of our Lord's to whi; h 1 refer, is what is
contained in the loth and I6th chapters of Jo//n's gospel, v\hich is con-
cluded at the 28lh verse of the 16ili chapter. I think this casts a
dignity ujjon the whole F>p"stle. The words of Christ were ncit only full
of grace and truth ; but the majesty and glory, the truth and importance,
ihe life and energy contained in the same, remain, and will do so down
10 the end of time, as the blessed ett'ects produced by them in the minds
if the elect, will last to all eternity. One sciipture makes way for the
'.xplanation of another : this is the case here. The words now before
I JOHN III. 23. 4S5
me, i^.nd which are now to be attended unto, 1 shall attempt to open and
set beib.'e y<JU, and that which is contained in them, in the following;
way.
1. What, and wliose comniundnient this is, the apostle is here
speaking; of. And this is his commanament, That we should believe on
the name of his iSjn Jesus Christ.
2. What is contained in this doctrine, or comniandment, concerning
believmo:.
3. That lovincr one another is the consequence of receiving', or be-
lieving^ this doctrine, or commandment.
4. Whose commandment this is, that we love one another, /ind
this is his commandment. That we should believe on the na'ne of
his Son Jesus Christ, and love one another, as he gave us command-
ment.
I conceive here are two Persons here designed — The Divine Father
in the former part of the verse : and our Lord Jesus Christ in the latter.
It being in a more particular sense, the command of the Father for be-
lieving- on Christ : as it is more immediately our Lord's command to his
disciples and followers, to love one another. Of these particulars in
their order, and connection : onlv let it be observed I shall be very short
on the subject of loving one another, there having been said already so
much concerning it. As I have thus given you my plan, for discoursmg
on the present passage before me, so I begin it thus.
1. Bv considering what, and whose cnmrnandment this is, the
apostle is here speaking of, wdien he savs, And this is his commandment,
That u-e should belicvf on the name of his Son Jesus Christ.
It appears most clearly from the words themselves, it must be the
commaiuinient of the Divine Father. He standing in this relation of
Father unto him ; notonlvagreeable to the order of the Divine Subsistences
of the Three in Jehovah, in their relation to each other, but also as it
respects the covenant offices which subsist between ihem in the economy
of grace. With respect to the v. ord commandment, we have it made use
of by Christ himself, when he is speaking of the great covenant acts and
transactions between the Father and himself, and of his carrying the
same into act and execution. "Therefore doth my Father love me,
because I lav down my life, that I might take it- again. No man taketh
it from me, but I lay it down of myself. I have power to lay it down,
and I have power to take it again. This commandment have I received
ofmv Father." John x. 17, IS. Again, our Lord says, " For I have
rot spoken of myself; but the Father which sent me, he gave me a com-
mandment, what I should say, and what I should speak. And I know
that his commandment is life everlasting: whatsoever I speak therefore,
even as the Father said unto me, so 1 speak." John xii. 49, 50. As all
this hath reference to what passed between God, and the glorious
Mediator before all worlds, so it leads us to observe, the will of God
expressed to Christ in the everlasting covenant, is the original of salva-
tion— That the incarnation of the Son of God, together with his Sinety-
ship, life, sacrifice, and death, all which as commensurate with the will of
the Divine Father, expressed hereby Christ, under the idea of command-
ment, is the salvation itself: which as perfected is revealed in the ever-
lasting gospel which is the transcript and record of it, which PawZsays,
•' according to the commandment of the everlasting God, is made known
486 I joiix III. 23.
to all nations for the obedience of faith." This is the commandment, or
doctrine of God ; which he hath given unto his church as the doctrine
of salvation : and this is both the commandment, or doctrine, of
the Father, and of Christ. It is the commandment, or doctrine of God
the Father, as he conceived the divine scheme of grace, and purposed iii
himself, according to the gcod pleasure of his will : and it is the doctrine
of Christ, as he came from heaven in Person, to make it known, to ac-
complish it, and freely and fully to declare it. Thus he speaks — "All
that the Father giveth me shall come to me ; and him that cometh to me
I will in no wise cast out. For I came down from heaven, not to do
mine own will, but the will of him that sent me. And this is the Father's
will which hath sent me, that of all which he hath given me I should lose
nothintr, but should raise it op again at the last day. And this is the
will of him that sent me, that every one which seeth the Son, and be-
lieveth on him, may have everlasting life: and I will raise him up at the
last day." John vi. 37 — 40. Thus our Lord Jesus Christ himself, opens
the secret of the mystery of grace unto our view. He is the accomplisher
of all the will of God, in this most surprizing grace. And he says, "This
is the work of God, that ye believe on him whom he hath sent." John vi.
29. This is the universal faitli of the whole church of God, expressed by
one, as the mouth of all the rest: "And we believe and are sure that
thou art that Clirist, the Son of the living God." John vi. 69. I think
from what hath been delivered, it is evident, what, and whose command-
ment this is, in these words before us. The nature of it, or what is contained
in it, is, salvation. This was, as it respects the original of it, from the
Father. He it was who said, / will send them a Saviour, a great one,
and he shall deliver them. It is his revealed will, we should believe on
the Lord Jesus Christ for everlasting life and salvation : this is tlie doc-
trine of the whole volume of revelation, both in the Old Testament and
in the New. ^Christ is the Father's ordinance of life and salvation. He
is revealed in the Old Testament, as the Messiah, who was to come into
our world, by his open incarnation, to do the will of him that sent him,
;gw*i in his own Person, -ami by his sole and alone mediation, accomplish
all the Divine Father's purposes of grace : and save his people in himself
with an everlasting salvation, ^ioal he it is who says, " Look unto me,
and be ye saved, all the ends of the earth : for I am God, and there is
none else. I have sworn by myself, the word is gone out of my mouth in
righteousness, and shall not return. That unlo me every knee shall bow,
every tongue shall swear. Surely, shall one say, in the Lord have I
righteousness and strength : even to him shall men come; and all that
are incensed against him shall be ashamed. In the Loud shall all the seed
of Israel be justified, and shall glory." Isa. xlv. 22 — 2.5. This doctrine
is carried into the New Testament, and runs throughout the whole of it:
neither is there the least difference in it but this — The former contains the
revelation and promise of all this; the latter declares it is all ac-
complished ; it is to be seen ; «tat;:«i+ttt it shines forth in its meridian
glory and splendour in the Person and finished work of the Lord Jesus
Christ. That which is contained in the commandment, or doctrine, is,
salvation by grace : salvation for sinners, by the blood and righteousness
of Christ Jesus. It is the will, yea, it is the good pleasure of the divine
Father, that we should receive, believe, and rest our everlasting all, upon
the Person, and mediation of his co-equal and co-essential Son. This
1 JOHN III. 23. 487
the whole scriptures give full evidence of, and testimony unto. And
this is his commandment. That we should believe on the name of his Son
Jesus Christ. It is the will of the Father, Christ should be highly ex-
alted, as the head of his church — As the Saviour of his church — As the
righteousness of his church — As the Purifier of his church — As having
loved her, and washed her from her sins in his own blood. It is the will
of the Father that in Christ should all fulness dwell. It is the will of
the Father, the whole church both in earth and heaven should receive
therefrom all its supplies. " Of his fulness have all we received, and
grace for grace." John i. 16. And the doctrine of the Person, work,.
Offices, fulness of Christ, is the bread of life to the church. It is the
spring of everlasting life unto it : yea, it is this which is the water of life
and salvation : therefore the church saith, " All my springs are in thee."
Psalm Ixxxvii. 7. The apostle here saying. And this is his commandment,
or doctrine, 'Iliative should believe on the name of his Son Jesus Christ,
expresses the whole substance of the faith of God's elect: as also how
Christ, as the ordinance of life and salvation, is the one and sole foun-
dation of faith : and also the immediate object of faith : ami that lie is
also the subject of faith :„as also that this makes a most evident dis-
tinction, that the we spoken of in these words, differ and are distinguished
from all others, and that in and by their very believing : it is we to whom
the apostle belongs ; to whom this doctrine of salvation belongs : it is we
who have God for our Father, who have fellowship with him, and his
Son Jesus Christ, to whom it is given on the behalf of Christ to believe
on him, and who have already believed on him, who are interested in
what the apostle is here speaking of. He was as much concerned and
interested in this commandment, or doctrine, at the time he wrote this,
as we are now : for the subject is not about our first believing on the
Name of the Lord Jesus Christ, but it concerns our going on, in every
act of spiritual life, in the exercise of the same upon Christ, and the
Father in Him. This deserves consideration : we should do well to apply
our minds to this : as it would lead us to see the glory contained in the
doctrine of Christ — Of the Father's everlasting love, and how his grace
shines forth in all its glory in the face of Jesus Christ. The doctrine of
grace is invariably one and the same : there will never be any alteration
in it; for it is the everlasting gospel. We as hearers and professors of
it, may give up the glorious truths of the same, aw-l receive and embrace
errors of various sorts and kinds : yet this by no means can corrupt the
gospel of the blessed God. Our minds may be corrupted from the sim-
plicity that is in Christ Jesus; but the Word of the Lord, Christ the
Essential Word endureth for ever. And the everlasting gospel, by tbe
which he is preached is, in all its truths and doctrines, immutably one,
and the same for ever. "The word of the Lord endureth for ever. And
this is the word which by the gospel is preached unto you." 1 Pet. i. 25.
There may be a greater knowledge and valuation of Truth, by the which
I mean, the glorious gospel of the blessed God, in one age than in
another, yet it is the same glorious gospel in one age that it is in the
other. It should therefore be remembered, that as the Lord shines forth
in his sovereignty and wisdom, in bringing forth in such distinct and
particular periods of time, such and such persons, some who are eminent
for Truth, and some for their opposition to it, so he has at one time a
more flourishing church, than at another : and that this is always in pro-
488 1 JOHN III. '23.
portion to the mimber of the elect, which are in a time state, during every
succession of age, as the world goes on, and creatures, even we men,
pass on with it. if is the Lord the Holy Ghost^wfeo alone can give U3
the knowledge of Christ. He only can make and keep us alive to
Christ. It fs- by Hi:n alone we can be kept in the knowledge of the
Truth. He only can keep up the Truth in our minds. He only can
keep our minds in the Truth. It is wjiolly beyond any power in our-
selves. It must be by the power of the Holy Spirit: yet our knowledge
of Truth, our high pricings of the Truth, our living the Truth, our enjoy-
ments of the Truth, our dying in the Truth, our prospect of enjoying all
contained in the Truth e\en in glory, can add nothing to the Truth ; it
exceeds and transcends in worth and excellency all we can possibly ex-
press and conceive. What Job says of Wisdom is as I conceive very
applicable here; he puts the fjllowing questions: "But where shall
wisdom be found? and where is the place of understanding? Maa
knoweth not the pr:ce thereof; neither is it found in the land of the
living. Tiie depth saith. It is not in me: and the sea saith, It is not
with me. It cannot be gotten for guld, neither shall silver be weighed
for the price thereof. It cannot be valued with the gold of Op!iir, with
the precious onyx, or the sapphire. The gold and the crystal cannot
equal it : and the exchange of it shall not be for jewels of fine gold. No
mention shall be nui(ie of coral, or of pearls : for tiie price of wisdom is
above rubies. The topaz of Ethiopia shall not equal it, njilher shall it
be valued with pure gold." The question then is put : " Whence then
cometh wisdom ? and where is the place of undcrstan ling ? Seeing it is
liid from the eyes of all living, and kept close from the fowls of the air.
Destruction and deatli sav. We lia\e heard the fame thereof with our
ears. God understandeth the way thereof, and he knoweth the place
thereof." chap. xx\iii. 12 — 23. 1 conceive this may serve as suitable to
the present subject, so far as we may have advanced esteem for Truth
thereby. But lest I should darken counsel with words without knowledge,
and depreciate Truth instead of exalting it, I will proceed to the next
particular head of my present subject, and endeavour as the Lord may
be pleased to enable me,
2, To shew what is contained in this doctrine and commandment,
concerninij; believing : And this is his commandnienf, or doctrine, That
we should believe on the name of his Sjn Jesus Christ. I should prefer
the word doctrine, to commandment; yet as it has been already opened,
it comes, I conceive to one and the same.
The gospel is made up all of grace. The Lord Jesus Christ is the
one great and grand subject of it. His salvation also is ij;loriously dis-
played therein : therefore this whole doctrine and commandment, is most
undoubtedly contained in Christ — In his relation to God — In his relation
to his church — In his completeness in the sijiht of God — In the church's
completeness in Him — In the way in the which he is pleased to make
himself known to his people, and how they are brought to the true and
saving knowledge of Him : so as to live a life of faitli on Him — a life of
communion with Him, and are hereby enabled to cleave to Him — To
esteem Him as their exceciling joy : *mtl thus going on from faith to faith,
looking for the mercy of our L-'rd .lesus Christ unto eternal life, they
follow on to know the Lord, who makes their path as the path of the
just, which shineth more and more unto the perfect day. This I appre-
I JOHN in. 23. 489
hend, must be the substance of tiiese words now before us; for it must
not be conceived that faith is a natural act ; or that it can at any time be
exercised by us without Looking unto Jesus. It must be the Holy Ghost,
who by his taking of the things of Christ and shewing them unto us,
draws out our faith into act and exercise, agreeable to those views of the
Lord Jesus Christ, which he hath created and formed in our minds of
Christ and his salvation. It is I apprehend a general mistake ; when we
hear of faitli, and think of faith, we are conceiving of the act of it ; which
we generally make to consist in believing that Christ died for us, and
that we are interested in him : aftti this we build upon some impression,
frame, feeling, and experience, we either have had, or have; and we
value ourselves very much upon the same : yet all this hath nothing to do
with the faith of God's elect, with believing in the name of the only be-
gotten Son of God. We must first have the knowledge of Christ, before
we can have the knowledge of our interest in Him. The knowledge of
Him must of necessity go before our believing on Him ; and this comes
into our renewed minds, by the revelation the divine Father is pleased to
make of his Son in us : this he does without any act of ours. The apostle
says, " It pleased God, who called me by his grace, To reveal his Son in
me." Gal. i. 15, 16. When Christ is revealed in us, then we receive
life from Him ; which by the teaching of the Holy Spirit, produces in our
renewed minds the true knowledge of Christ: this is the means whereby
the Lord the Spirit, is pleased to produce faith in Christ : which he draws
out into act and exercise upon Christ, as he is revealed in the word of
grace. And as it pleaseth him to open our minds to apprehend Christ,
in his Person, love, salvation and fulness, we receive all this into our
minds. Thus what we are led to know of Him, and concerning Him,
from the Scriptures of Truth, the Ho'y Spirit is pleased to exercise our
faith upon : so that hereby we live on Christ, a-»d he dwells in our hearts,
a»d our faith is exercised on Him, just as the eye is upon the object:
which whilst it views and takes it in, sees not the eye with which it be-
holds the same. So whilst v.e are actually taking into our minds, most
precious views and discoveries of God's everlasting love, and the glories
of Christ's Person, and complete salvation, yet we look not at faith,
which is the eye of the mind, with which it actually perceives the same,
any more than the eye sees itself, when it is looking at any object. Such
an account of faith as this, must certainly give us to consider, the object
of faith, superior to the act of faith : and that without the one, tl)ere
could be no existence for the other. If these things are as thus stated,
then the doctrine and commandment of faith, must most undoubtedly
consist in the grace and salvation, revealed, expressed, and set before us
in the everlasting gospel. Tiierefore the knowledge of the sublime truths
of the everlasting gospel, is of the greatest importance: as without them
we have no object, or subject to fix our thoughts upon, which can yield
support, comfort, and relief. It cannot be in an enjovment, supported
without knowledge, which can by any means be sufficient, for an en-
lightened mind. There must be a clear, scriptural knowledge of Christ,
andof the Father's love to us in Him, and of his acceptance of Him,
and his finished obedience and sacrifice, or there can be no believing on
Him for life eternal : this is the doctrine of God. This is his command-
ment concerning his Son Jesus Christ, that we should rest perfectly con-
tented with the revelation and record, that he hath made and given in the
3 R
490 I JOHN 111. 23.
Sacred Scriptures. It is from them, by the enlightenings of the Holy
Ghost, as hath been before expressed, ^e receive the kno\vledg:e of Christ
into our minds : in this we are altogetlier passive ; we are born of God
before this; for it is to our spiritual mind the revelation of Christ is
made. What we receive into our minds concerning Christ, is the founda-
tion of all the spiritual acts of our minds, which are distinguished by
various acts of faith on the Lord Jesus Christ : and the particular exer-
cise of the spiritual acts of the mind is faith in its acts and exercise. Our
living Christ is the effect of knowing Him. We live by faith as our
minds are exercised on Him. We walk by faith, jn the belief of what we
are in Him, and that lie hath b'rouglTt us nigh to (jod by the blood of his
'cross, by which ITe hath made peace. We triumph in Christ, as we view
"his triumphs over the world, sin, satan, death, hell, and damnation. We
rejoice in Him, as we see ourselves complete in Him. It is in our knowing
him, we know our interest in Him. We are not first brou_i;ht to know
our interest in Christ, and then brought to know Christ. No ; it is not
so ; but we are first brought to know Christ, then we are led by the Holy
Spirit to believe in his blood and righteousness for our everlasting salva-
tion— Then we are led by the Eternal Spirit into real communion with
Christ : and in this holy fellowship Christ hath with us, and that we have
with him, we have the true knowledge of our personal interest in Him,
and his salvation, and in all the blessings, and benefits of the same, made
known unto us, by the Divine Spirit; and from hence we can boldly say.
My beloved is mine, and I am his. If these things are so, then receiving
the knowledge of the Father's love into our renewed mind, and having
true apprehensions of Christ, agreeable with the revelation made of his
Person, Love, Salvation, and Mediation in the gospel, reflected on our
minds from the same by t!.e Holy Spirit, is of great importance: amd it
is hereby Christ is in us, and formed in our hearts, the hope of glory.
So that all the exercise of faith on Christ, and on the Father's love in
Hmi, is under the immediate influence of the Holy Spirit, who dwelleth
in us; therefore our exercising our minds in belief of the Truth, cannot
but be pleasing unto God, because, it is for the sum and substance of it,
nothing more or less, than receiving Christ into our minds, and giving
fidl credit to the Father's record and testimony of Him, in the written
word. All which may most truly be attributed, as it here is, to the
Divine Father : And this is his commandment, That we should believe on
the name of his Son Jesus Christ. So t)iat the divine Father is here
acknowledged as the Original of salvation, and as setting Christ most
completely before us, in his gospel, doctrine, and commandment, as his
Salvation to the church : which I conceive is the comprehensive meaning
of the text, as it stands in connection and relation to what goes before,
and follows it. Anti thus having given the best exposition I am capable
of, concerning what the Father's commandment, or doctrine is, res-
pecting what the Salvation is, and of what is contained in the doctrine,
or commandment concerning believing, I proceed to my
3rd. particular. To shew, that loving one another, is the consequent
of receiving, or believing this doctrine, or commandment: /ind this is
his commandment. That wc should, believe on the name of his Son Jesus
Christ, and lore one another, as he (jave us commandment.
1 have before suggested, I should be very short on this present par-
ticular in my text : for this reason, because so much has already in some
1 JOHN II . '23. 491
former sermons been said of it ; therefore it would be needless to enlarg^e.
Indeed the apostle here only expresseth it, to shew, how receiving and
abiding- in the doctrine of God, concerning his Son Jesus Christ, is the
producing cause, and the very means of tiie continuation of this love in
saints towards each other. As Jesus Christ, in his union and relation to
his saints is one and the same to all his people, so they are one and the
same, and equally alike interested in his complete salvation. The true
knowledge of this cannot but promote love in the brethren, one towards
another. It is agreeable to the Father, and Christ, that we should love
one another. In the doing of the same, and in believing in his Son Jesus
Christ, we do that which is pleasing in his sight : which whilst it doth
not render our persons acceptable unto him, yet it renders our walking
with Him, and our works, which are produced in us, and by us, as the
effect of our receiving his doctrine of salvation by Christ alone, acceptable
to Him : it being agreeable with his most holy will.
As I conceive this sufficient for this third head of my present dis-
course, so much having been delivered in former sermons concerning
loving the brethren, I therefore go on to the last particular.
4. To shew whose commandment this is, expressed in these words,
that ive love one another. I will here recite afresh the whole text. And
this is his commandment, That we should believe on the name of his Son
Jesus Christ, and love one another, as he gave t(s commandment.
It appears to me, the Person of God the Father is designed in the
former part of the words: and the Person of Christ in the latter. My
reasons are as follows. It is very clear from the context, and the first
clause of the text, the divine Father is intended, and that as the Father
of Christ, whom we call upon in prayer, and from whom we receive that
which we request in the Name of the glorious Mediator. The evidence
of which is from the words themselves. And tchatsoever we ask, we
receive of him, because ice keep his commandtnents, and do those things
which are pleasing in his sight. And this is his commandment, That we
should believe on the name of his Son Jesus Christ. All tliat is here ex-
pressed and contained, most certainly belongs to the Father, and it is all
spoken of him, and concerning him. He loved us in Christ. He gave
us to Christ. He gave Christ for us. He bestowed salvation on us in
Him. He gave us all things in Christ. He hath set forth Christ, to be
a propitiation through faith in his blood. It is by the revelation made of
his Son Jesus Christ, we are brought to the knowledge of Ciirist, and his
salvation, -twd, hereby our faith and hope ip. in God: all which, agrees
with the whole system of grace ; wl-iich as we are gradually enlightened
into, we more and more perceive all the communicable blessings of the
Holy Trinity, are contained in the fulness of our Lord Jesus Christ —
That he communicates them unto us. We cannot be more blessed than
we are in Him ; yet we do not actually enjoy in our own souls, all those
blessings we have in Him : We enjoy them in a way of communication
to our minds : this is done ^sJit^JJoly Spirit is pleased t£ shine on these,
and give fresh apprehensions of those spiritual blessings contained in the
Father's everlasting love, which he hath expressed in what he hath be-
stowed on us, in his Beloved. I would here observe, these subjects are
all of them suited to faith, even that faith which is wholly supernatural;
therefore it should never be said by any of the saints, I cannot apprehend
it ; and conclude it cannot be, because, it may be, we may not at present,
492 I JOHN 111. 'iS.
either receive, believe, or apprehend and enjoy the same. Truth is
immutable. It is not the more, or the less, for our knowing, or not
knowinj^ it; neither can we ever fully comprehend the truths revealed to
us, in the sacred volume of inspiration. We can believe that which we
cannot comprehend, because the same is founded on the immutable will
of God, as recorded and set forth by him in his revealed and written
word. We can enjoy that in God, which we shall never fully compre-
hend of him in heaven, to the ages of eternity. The knowledge of God
is that which makes way for the spiritual apprehension of God. There is
an infinity in the subject revealed; but the mind is finite, to whom the
subject is made known : this is not sufiiciently considered ; hence we
make more of our knowledge of the gospel, than of tiie gospel itself: it
is in one point of view, strange it should be thus, with any of us ; yet so
it is, scares any of us but fail into this error: whereas the grace of the
Three in .Jehovah, made known in the everlasting gospel, is so far beyond
our salvation, and even glory everlasting, that we shall never be able to
comprehend the same; no, not in heaven. All we are in Christ, our
Head, our Lord, our Saviour, our All, our Portion, our Inheritance, our
Glory, our Blessedness, is but the fruit and effect of God's everlasting
love. If so, what must the fountain, God himself be ! What must his
love in Christ Jesus be to our persons, as considered in him ! What must
our salvation in Clirist be ! why such as exceed our uttermost concep-
tion : they transcend our utmost apprehension. Indeed it is truly
well with us, when we rightly confess this; because we are hereby led to
acknowledge we ncitlier knpw, enjoy, nor at. anj time experience the
everlasting love of the Father to us in Christ Jesus, but_bv the immediate
night, teaching, and fresh illumination of tlie fioiy't5host. But all tins'
" "is not immediately connected vvitli the present head of discourse, any farther
than it concerns the clearing up, that the former part of the text, concerns
the Father: as the latter part contained in these words, and love one
another, as he gave ns commandment, belongs Tind is spoken of as referring
to our Lo.'d. My reasons for tluis conceiving, are as follows. Most as-
suredly all which concerns the gospel, in which Christ is revealed, set forth,
and made known, must most especially belong to the divine Father. If there
be a command for believing on Christ, for life and salvation, this according
to the economy of the covenant between the Father and the Son must be
given from the Father, though it may be enforced by Christ as Mediator.
The following words seem to me to confirm this: " Jesus cried and said,
He that believeth on me, believeth not on me, but on him that sent me.
And he that seeth me seeth him that sent me. I am come a light into
the world, that whosoever believeth on me should not abide in darkness.
And if any man hear my words, and believe not, I judge him not: for
1 came not to judge the world, but to save the world. He that re-
jectelh me, and receiveth not my words, hatli one that judgeth him : the
word that I have spoken, the same shall jiuJs,e him in the last day."
John xii. 44 — 48. Tiie faith of God's elect is produced in them, by the
gospel. ^1r*fe by it they are begotten again iinto a lively hope by the
resurrection of Jesus Christ from the dead. Tiiis is wrought in them by
the secret and invincible operation of the Holy Ghost within them :
not as the fruit and effect of any commandment given concerning it;
but as a gracious cilect of free sovereign grace. It is therefore to be
considered not as a duty, but as a gift and privilege bestowed out of
1 John hi. -23. 493
the riches of free grace. In this light our apostle speaks of it in the
following words ; " But as many as received him, to them gave he power,
right, or privilege to become the sons of God, even to them that believe
on his name : Which were born, not of blood, nor of the will of the
flesh, nor of the will of man, but of God." John i. 12, 13. Now as
it is the commandment, or doctrine of the divine Father, that we should
believe on the Name of his Son Jesus Christ, so it is the will of Christ,
and his commandment that we should love one another. I therefore
think that here in this place, we are to conceive the Person of Christ
to be understood, it being so expressly again and again commanded
by our Lord to his disciples, as may be seen by looking into the 15th
chapter of Johns gospel. 1 therefore conceive the words of my text,
as most expressly declaring what is most truly pleasing to God the
Father, and his Son Jesus Christ. Viz., to believe in the Father's well
beloved Son : and to obey his Son's command, which consists in loving
one another as he gave us commandment. This then is a very blessed
outward evidence of our being believers in God the Father, and his
Son Jesus Christ. We solemnly asserting and declaring, our assent
and consent, to that which the Father hath revealed, and set before us,
concerning his Son Jesus Christ; and we believing on the Name of his
Son Jesus Christ, we acknowledge ourselves to be wholly dependent on
Him, for life and salvation ; and give this full and outward proof of our
acknowledging him to be our Lord and sovereign, by loving one another
for his sake, and because he hath commanded us so to do. Thus having
expressed myself, as fully as it was in my power; I will recite again the
words of my text, and so draw to the close: And this is his command-
ment. That we should believe on the name of his ^on Jesus Christ,
and love one another, as he, that is, Jesus Christ, gave us commandment :
for this is his, in a very particular sense: He having said, '/'his is
my commandment, That ye love one another, as I have loved you.
These things I command you, that ye love one another. May the
Lord bless what hath been delivered, if he please; so fs that we may
apprehend clearly the connection and dependence of these words, with
the former. Or, in other words that we may rightly consider how
causes produce their proper effects — That the one cannot be rightly
known and understood, but the other must be improved and advanced
thereby — That our reception of Truth, will be outwardly evidenced
by the keeping the commandments of God : and in a very particular
manner by believing on the Name of the Lord Jesus Christ, and
loving one another for his sake, and because he hath commanded
us so to do. The Lord command his blessing on what hath been
delivered. Amen.
494 1 JOHN 111. 24.
SERMON LI.
And he that keepeth his commajidments dwelleth in him, and he in him.
And hereby ice know that he ahideth in us, by the Spirit which he
hath given us. — 1 John iii. 24.
These words which close this chapter are a continuation of the subject
before us; and finish it. They prove the blessedness which follows on
the former premises, and how Christ's indwelling in us, and our dwelling
in Him, are most certainly evidenced hereby; that we hereby know that
he abideth in us, by the Spirit which he hath o;iven us. In the whole of
our reading these words, and all throughout this chapter, and the whole
of this Epistle, it is very evident, one great design of it, is to separate the
precious from the vile : and even to discriminate one professor from the
other. All the three chapters, of which this is the last verse, fully
evidence this; and therefore the true and right apprehension thereof,
will serve to guide us to a right conception of the whole which is now
before us. I conceive, if we read from the 21st verse to the close of our
present verse, we shall see very clearly the true and express meaning of
the whole : which I will therefore transcribe: Beloved, if our heart con-
demn ns not, then have we confidence toivard God. And whatsoever we
ask, we receive of him, because we keep his coinmandments, and do those
things that arc pleasing in his sight. And this is his commandment.
That ice should believe on the name of his Son Jesus Christ, and love
one another, as he gave ns commandment. And he that keepeth his
commandments dioelleth in him, and he in hiyn. And hereby tee know
that he abideth in us, by the Spirit rchich he hath given ns. From the
whole context, it appears, this whole Scripture concerns the whole church
of God, as collectively considered; and as it respects their giving out-
ward evidence, by their loving the brotherhood, and obtaining answers to
their prayers; as also by their believing on the name of the Lord Jesus,
that they were the Lord's ; partakers of the faith of God's elect. Also
the same expresseth and belongs to an individual member of Christ's
mystic body, as truly as it doth to the whole community. In the words
before us, it is he, not wc : in many of the past verses, the apostle speaks
in the plural ; yet he alters it here for the singular. He in the former
verse savs, And this is his commandment. That we should believe on the
name of his Son Jesus Christ, and love one another, as he gave us com-
mandment. In the words before us, he speaks of the blessed fruits and
effects of this: And he that keepeth his commandments dwellcth in him,
and he in him. And hereby jve know that he ahideth in us, by the
Spirit which he hath given us. In my attempt to open the words of my
present text, I will propose the following particulars.
1. What is spoken of the person here particularized : he is one that
keepeth the commandments of God. These were expressed in the former
verse : and this being founded on it, points out one who is a real prac-
tical believer : And he thai keepeth his commandments : this is the person
spoken of.
I JOHN III. 24. 495
2. The blessedness of such an one, and wherein his blessedness con-
sists : he dwelleth in Jesus Christ, and Christ dwelleth in him : he that
keepeth his commandments dwelleth in him, and he in him.
3. Tile knowledge such an one hath of the truth and reality of this :
And hereby we know that he abideth in us, by the Spirit which he hath
given us. Surely this must contain the essence and reality of all which
may most justly be entitled true experimental blessedness. I begin
with my
1st. particular. In tllte which I am to notice the person spoken of
who is here particularized thus; he is one that keepeth the command-
ments of God. He is neither a mere professor, nor a false one, nor a
neuter. He is a practical christian : what his practice consists in, and
what those commandments are, which he most closely attends unto, are
declared, as we connect the former verse with this. And he that keepeth
his commandments. This is the description of the person the apostle is
here speaking of.
The whole of what hath been set before us, in the former part of this
Epistle, hath been, for the substance of it, to shew, that communion with
the Father, and his Son Jesus Christ, is the source and fountain of all
true and practical holiness — That such as are blessed with fellowship
with the Divine Father, and his Son, are influenced hereby, through the
grace and teaching of the Holy Ghost, to walk, live, and act according
to the glorious gospel of the blessed God. The truth of this, and the
contrariety to this, in the children of God, and the children of the devil,
form almost the whole sum-total of this chapter, which we are now
brought to this last verse of. Love to the brethren, and hatred to the
brethren, have been treated of, as fully descriptive to whom such as are
under a profession of the gospel belong. Such as are on the Lord's side,
and love the brethren in word and deed, these have confidence in God.
They have free access to the throne of his heavenly grace. They receive
gracious supplies of grace, in answer to their prayers. These keep the
commandments of God, in believing on the Lord Jesus Christ, and by
walking in him by the same faith by the which they have received him,
They love one another as Christ hath commanded them. These continue
in the keeping the commandments of the Lord. And one of these, for
all the rest, is here spoken of under the term He. And he that keepeth
his commandments dwelleth in him, and he in him. And hereby we know
that he abideth in us, by the Spirit which he hath given tis. So as the
apostle began with he he ends with we, including all saints therein, as he
also doth in the word us : And hereby we know that he abideth in vs,
hy the Spirit lohich he hath given us. Here then is the language
of assurance, spoken out by the apostle in his own name, and likewise in
the name of all the saints. Yet my subject at present, calls me to drop
this here : it will be taken up in the close of this discourse ; as I am in
this part more, and most particularly to speak concerning the description
of the person, whom the apostle is here speaking of. He is speaking and
deciphering the individual thus, as one who keepeth the commandments.
By ri»e which we are here most certainly to understand, one who believeth
on the Lord Jesus Christ, and trusts alone in Him for everlasting life;
who hath leceived Him into his mind ; who believeth on Him in his
heart; and centres in Him as the Father's ordinance for life and salva-
tion. I ground all this on what is expressed in the two foregoing verses :
496 1 joHx III. 24,
in the which keeping the commandments and doing tliose things which
are pleasing in God's sight, are connected with the commandment, that
we should believe on the name of his Son Jesus Clirist, and love one
another, as he gave us commandment. Hsathtrt He is in Christ, who is
a believer on Christ, and lives by the faith of the Son of God : and as
faith brings its own evidence of this, so living on Christ, and in commu-
nion with Christ confirms all this, and gives the fullest evidence to the
spiritual mind of the truth and reality thereof: fijid to keep Christ, the
object and subject of Salvation in mind, and to be looking simply and
wholly to him, as the author and finisher of faith, is the great excitement
to practical holiness and the outward acts and exercises of true godliness.
Such as keep the commandments of God, and the faith of Jesus, are
those who abide in the Truth as it is in Him — who live in the Truth —
who walk in the Truth, and are zealous for the same. The expression,
he that keepetk his commandments, is most certainly very expressive of
a continuance in well-doing. A believer hath Christ for his continual
object — The word of Truth for his perpetual guide — The Holy Spirit as
his Divine Instructor — Tlie love of the Father as the fountain of his ever-
lasting blessedness. So that as the same is realized in his mind, he runs
with alacrity in the way of God's holy commandments, be they duties or
precepts, ordinances or commands : one of old said, "1 esteem all thy
precepts concerning all things to be right ; and I hate every false way."
Psalm, cxix. 12B. The one great stimulus to all which, is faith in the
f Lord Jesus Christ, and the Father's love in him : in proportion as this is
j kept up, and maintained in act and exercise in the mind, the more clearly
f and evidently, all the fruits and effects of it appear, in the outward life,
- conversation, walk and warfare of a christian : -and-tliis individually, in a
believer as a believer; and4Ws collectively in a community of believers
really and truly such. Hence the same blessing which is the consequent
of it in one, is the same in them all. Christ is a believer's life: and
the manifestation of this consists in the believer's living on Christ, in the
full exercise of all his spiritual faculties, senses, and affections on Him.
A true believer may well be defined to be one, who is so swallowed up in
Christ, and so possessed by Christ, that his whole end in living and dying,
is to glorify him. This Epistle may be considered in some of its par-
ticulars, and specialities, to be the portrait of a true christian, as he is
brought into conformity, and subjection to the Lord Jesus Christ, by the
indwelling and eft'ectual working of the Holy Ghost within him, and
upon him. The believer hath an intuitive view, sight and apprehension
of Christ as revealed in the gospel : by'(ti,e which Christ dsvelleth in him,
and he in Christ. And in his believing on Him, the love of God is shed
abroad in his heart, by the Holy Ghost given unto him : this constrains
the believer to walk close with the Lord, and humbly before him : this
cannot be without obedience; and his greatest act of obedience to the
Divine Father's revealed will, is to be well pleased with Christ, who is
the object of his ineff^\ble delight. It is by honoring Christ, and sub-
mitting unto him in all things, the believer glorifies the Father, and the
Spirit ; in the which he honors, glorifies, and worships the Three in
Jehovah. The Father beholds the believer with the utmost complacency
in Christ. The Holy Spirit exalts Christ in the eye and heart of a
believer : and the believer in those sights that he hath of Christ, as
the Holy Spirit is pleased to take of His things, and shew, and reveal
i joiiM III. 24, 497
the samfi unto llio mind, is most, divinely swallowed up, and Clirist
becomes his All — The chiefest and fairest of all the fairs. It is from
such apprehensions as these, he rests fully and everlastingly satisfied
with Christ; being thoroughly satisfied, He is all-sufficient to satisfy
his mind on earth, and in heaven to all eternity. Whilst the eyes of
the believer's mind are kept looking on Christ, he is swallowed up in him, ,
and what he sees and beholds in him. When his eye is off Christ, he '
is just in such a condition as Samson was when his locks were shorn {
— weak as other men. A believer's only strength is in Christ ; when'
he looks to him, he hath a proof and experience of it. If he looks to k
his faith for it, he will most assuredly find himself without it; for there
it is not. It is not in the very actings of it. No ; nor in the comforts
of it; Where is it then? Why, beloved, it is wholly in the object and
subject of his faith : it is in Christ crucified, and Christ exalted : and
this Jesus saith, "Look unto me, and be ye saved." Having shewed
that the person spoken of in the words of my text, as he that keepeth
the commandments, which consists in believing on the name of Jesus
Christ, and loving the brethren because Christ hath commanded it, is a
true believer in the Lord Jesus Christ for life and salvation — is the He
of whom the apostle is here speaking, I proceed to my next particular.
Which is this.
2. To shew the blessedness of such an one : and also wherein his
blessedness consists : he dwelleth in Jesus Christ, and Jesus Christ
dwelleth in him. And he that keepeth his commandments dtcelleth in
him, and he in him.
This must be blessedness indeed : it is most truly and divinely so.
I carry all this to Christ, he being the last Person mentioned : otherwise
it might have been applied unto the Divine Father, who dwelleth in the
saints, as doth also the Holy Ghost, as truly as the Son doth. But
it being thus expressed in the foregoing words in the former verse,
" And this is his commandment, That we should believe on the name of
his Son Jesus Christ, and love one another, as he gave us command-
ment," therefore I carry it to Christ ; and shall consider how He dwelleth
in a believer, and how the believer dwelleth in Christ. The apostle puts
the believer's dwelling in Christ first, and then he speaks of Christ's
dwelling in the believer. And he that keepeth his commandments dtcelleth
in him, and he in him. This is most exactly as his Lord, and our Lord, hath
stated the same subject : " Whoso eateth my flesh, and drinketh my blood,
hath eternal life; and I will raise him up at the last day. For my flesh
is meat indeed, and my blood is drink indeed. He that eateth my flesh,
and drinketh my blood, dwelleth in me, and I in him. As the living Father
hath sent me, and I live by the Father : so he that eateth me, even he
shall live by me." John vi. 54 — 57. Our apostle was most divinely
taken with the words of his most precious and divine Lord, and therefore
he most gladly makes use of them on all occasians. I shall first speak
of a believer's dwelling in Christ, and afterwards of Christ's dwelling
in the believer. This is agreeable with the order of my text, there-
fore I shall thus pursue the same. And 1st as it respects the believer's
dwelling in Christ. This is by faith: this is the medium of faculty,
by the. which Christ is received into the mind, and by it the believer
dwells in Christ, which is to be understood of those spiritual outgoing*
3 s
4*58 I JOHN in. 24.
of the soul towards the Lord Jesus Christ, in the which the heart of
the believer is overcome with a sense and spiritual apprehensions and
perceptions of Christ; as it hath respect to the glorious revelation which
is made of him in the word of his grace : in l^e which the full glories
of his Mediation are displayed. He shines forth therein in his Personal,
essential, mediatorial, and relative Glories; so that the believer en-
lightened by him, and favoured with an intuitive perception ofHim,ismost
efficaciously drawn, attracted to and engaged on Him. A.ik1 thus the
believer dwells in him ; He being the object and subject of the believer's
thoughts. «it^ on him, the spiritual faculties are deeply and intensely
fixed : so as to dwell in him ; and, as I may say, to be wholly swallowed
up in Him. If it be asked what is the medium, or by what means this
is produced in the spiritual mind, and also how it is maintained in the
spiritual understanding of the believer ? I reply ; it is by means of the
word ; in ^^ which Christ is revealed ; and by tlje which we receive into
our mind increasing apprehensions of the Lord Jesus. The Holy Spirit
is pleased most graciously to open and explain the Scriptures to the
mind, and he opens to the mind, his own views of Christ, as set before us
in the Sacred page, Atid as the truths contained in the word and pro-
mises of Christ, dwell and have their residency in the believer's mind, so
hereby the believer dwells in Christ : he is fixed in Him : he dwells in
Him: He is his one object and subject : his foundation : his centre : his
circumference: his whole heart is set upon Him: his whole soul de-
lighteth in Him. Christ is the believer's food : physician : his All; yea,
He is his everlasting All : he says, " My meditation of him shall be
sweet: I will be glad in the Lord." This then is one part of a
believer's blessedness, he dwells in Christ. And he that keepeth his
commandments dwelleth in him, and he ifi him. He who is taught
of God, eflyi liveth a life of faith on the Son of God, and hath
communion with him, in the graces and blessings of his great sal-
vation, cannot but walk up and down in the name, and fear of
the Lord. Such an one dwelleth in Christ. He walks as one united
to Christ. He perseveres in his acknowledgment and dependence
on Christ : and hereby gives outward evidence of his being one with
Christ, and Christ hereby also gives outward evidence in such a believer's
outward conformity to Him, that he is one with Him. I shall omit to
speak of a believer's blessedness in this, until I have in the 2nd place,
given an account of Christ's dwelling in the believer; which is expressed
in the words before us thus. And he in him. It was before. And he
that keepeth his commandments dioelleth in him, (i. e. the believer in
Christ,) and he in him. (i. e. Christ dwelleth in the believer.) Now
Christ dwelleth in the believer by possessing his mind with blessed and
sensible apprehensions of his presence with the soul. And as he fills the
mind with some glorious apprehensions of his most glorious Person — Of
his incomprehensible love — Of his glorious work — Of his most excellent
righteousness, and efficacious Sacrifice. As Christ is pleased to manifest
himself to the believer, so He hereby dwells in, possesses, and inhabits
him, so that He is in him, and unto him, what the soul is to the body.
He is the life of the believer : all his spiritual life originates from Christ's
living in Him. " Christ liveth iu me ;" so speaks the apostle. Gal. ii.
20. This indwelling of Christ in a believer, is the distinguishing of h\m^
I joH\ III. 24. 499
in this present state : he hereby is differenced from all other Pro-
fessors whatsoever: indeed it is here made the fjood distinction, between
the christian who enjoys Christ, who dwells in Christ, and Christ in him,
and such as only profess him, and have no inward spiritual communion
with him. As the believer dwells in Christ by way of spiritual medita-
tion, and in the exercise of faith, and Christ dwells in the believer in the
manifestations of his love, and most gracious presence to the spiritual
apprehension of the believer ; so herefrom results most blessed commu-
nion between the believer and Christ, and Christ and the believer. I thus
express it, because it is according to the order the apostle here states it :
he puts the believer first, and Christ next; as he here speaks of this great
subject, as it falls under the observation of sanctified sense : otherwise it
most certainly all begins in and with Christ, and is carried on by Him in
the believer. Aftd most undoubtedly the whole essence of the laeliever's
blessedness must consist in his being in Christ, in his indwelling in Christ,
and Christ's dwelling and abiding in him; which in this place, must
most unquestionably have a very great and particular respect to an
abiding in the doctrine of Christ, and his abiding in the believer, by the
continuance of the doctrine in the mind; nor is there any other way by
the which we can abide in Him, and He in us. I would now speak of the
blessedness of such an one; and then express the blessedness; in what it
consists. The blessedness of such an one who dwells in Christ, and hath
Christ dwelling in him, must be transcendently great: in it all goodness
must be contained : it must be the very essence of all manifestative grace :
nothing can possibly go beyond it this side glory. There cannot but be
communion with Christ on the believer's part, in proportion to his know-
ledge of the Lord Jesus: this must be chiefly in a mental way; which,
where it is clearly and rightly apprehended, is the best and most profitable
way, in the which the spiritual mind can be employed. It is the means
of enlarging it — of engaging it — Of constantly exercising it: and the
more it is thus exercised, the more it is spiritually improved. A life of
actual communion with Christ, is, it cannot but be, a life of blessedness:
and all that is here to be understood, is inwardly, not outwardly. It is
what the faith of the believer perceives and enjoys of Christ inwardly,
which I apprehend to be the subject here ; so that the blessedness of such
an one as dvvelleth in Christ, and Christ in him, must consist in per-
sonal, particular, and actual fellowship with Christ, in his Person, love,
salvation, fulness, and in being made a partaker of Christ in sensible
communion and enjoyment : which is such blessedness as the world can
neither give, nor take away ; nor can it be exceeded but by a vision of
Christ, and an uninterrupted enjoyment of him in heaven and eternal
glory. Not that the real believer hath the blessedness of uninterrupted
communion with Christ, in the present state of grace, neither has Christ
with him ; there is a suspension of tliis, as it respects the clear manifesta-
tions of it on both sides. This is most readily acknowledged. Or we
should not do justice to the subject ; for the Lord withdraws at times and
seasons from his people, so'?ms that thereby they may the more sensibly
feel their entire dependence on him, and learn thereby to live wholly in
an entire renunciation of all they are, both good and bad, and live wh.olly
out of, and off all within themselves on the work and fulness of
Chrfst. AfldJdftw as they are thus living, they are again and again
500 I JOHN 111. 24.
favoured with real cummunion with the Lord, and the Lord favours them
with his communion visits. The blessedness of this mutual communion,
the believer's dwelling in Christ, and Christ's dwelling in the believer,
consists in a free open intercourse with each other ; so that the believer
opens his heart to Christ, and the precious Lord opens his heart to the
believer, and thus there is free and intimate access to each other. Surely
it must be blessedness which cannot be fully expressed, nor described,
which is contained in this. It is hereby certified to the believer that he
is interested in Christ, and Christ is interested in him : this, every act of
holy intercourse, and communion with the Lord, serves to confirm ; and
it is in this indwelling of Christ, it is increased and strengthened. For
Christ to dwell in the heart by faith, is an infinite display of grace ! It
is glory and life everlasting, in the bud ; *kis the very first-fruits of it pSt
%^^ 2the which the believer hath his taste, relish, and enjoyment, of that
harvest of everlasting blessings and blessedness, which must, and cannot
but follow, in that perpetual communion which the believer and Christ,
will have and enjoy in the state of eternal glory. Thus I have en-
deavoured to explain these words of my text. And he that keepeth his
commandments dwelleth in him, and he in him. I go on to my next par-
ticular, which is this.
3. The knowledge such an one hath, of the truth and reality of this.
^nd hereby we know that he abideth in us, by the Spirit which he hath
given us.
Whilst in the former part of the verse, the apostle spoke of an in-
dividual person, yet as this blessedness here spoken of, was common to all
the saints and children of the Most High God, he therefore includes him-
self, and all the houshold of faith, as partakers of the same ineffable
grace : saying. And hereby we know that he abideth in us, by the
Spirit which he hath yiven us. It may here be very convenient, to the
intent the full glory of the text may shine forth, and we may see it in its
fullest meaning, and lustre, to mention the whole of it in this place, for
the end mentioned : this shall be done ; may the Lord bless the design ;
And he that keepeth his commandments dwelleth in hi)n, and he in him.
And hereby we know that he abideth in us, by the Spirit which he hath
given us. Christ's indwelling in us, and our indwelling in Him, we
dwelling in Him, and his dwelling in the believer; this is certified to the
people of the Most High God, by the Divine Spirit: hence the apostle
brings this sidjject which is now here before him. As he here labours
to confirm the saints, and give each of them, every direction suited to
their various cases; and as he had been speaking of this great blessing,
the believer's dwelling in Christ, and Christ's dwelling in the believer, so
he gives this one grand, general, and universal evidence of our personal
interest in Christ, and the Father's love in him : it is by tlie indwelling
of the Holy Ghost, we have the fidl and clear evidence of this. The re-
velation of Christ in us, the shedding abroad the love of God in the heart,
are all from the gracious influences, and sacred operations of the Holy
Ghost, witiiin and upon us. It should not be overlooked, that tlie dis-
tinct offices of the Holy Trinity, are agreeable to their covenant dis-
pensation of grace. So here, the indwelling and abiding of the Holy
Spirit in the real professors, is the apostle's criterion of these, who have
infallible evidence of their being the Lord's : this evidence they have ir
1 JOHN HI. 24. 501
themselves : it ariseth from their dwelling in Christ : from his dwelling in
them, and from their continuation in the faith : and they have this
knowledge in themselves : so that they are not at an uncertainty about
it. And as all the saints have the same ground for assurance and confidence
in the Lord, one as the other, hence it is the apostle speaks of it, as an
universal blessing which was to be considered as that which the whole
church of God was interested in. It does not follow from hence that all
the saints fully enjoyed it. No; not even then, though they had apostles
for their teachers and instructors; nor can we expect it should be found,
that all the saints have the enjoyment, and confidence, which belong to
them, are bestowed by free grace upon them, and that are set before them
in the everlasting gospel, for their use and benefit, now in this present
time and age. In some seasons, and states of the visible church, there
i"9 greater light and knowledge, let in upon the minds of saints, and
that into some particular truth and doctrine, and again more in other
times. All which depends on the good pleasure and sovereign will of
God. Therefore we should not, either in preaching, discoursing, or
writing, oppose any truth, or assertion agreeable with the same, because
it may exceed the attainment, or the apprehension of some saints. Let it
be fairly stated just as it is in the word, let it be wholly and altogether
scriptural, then leave it, for the Holy Spirit to shine upon, and reflect
the knowledge of the same upon the minds of the regenerate, just as
seemeth good to his Divine Majesty. This is the way for Truth as Truth
to be maintained, and preserved, and for the same in all things, to be
magnified and glorified. As it respects our confidence in the Lord, it
is wholly founded on Christ without us. His great and glorious Salvation
is made known within us. The revelation of Christ, and of the Father's
everlasting love to our persons in Him, is made known to us, by the
Holy Ghost, which revelation is made known, and apprehended by us, in
the light that is imparled to our new nature : our old nature hath
no part, nor concern, nor is it a whit affected by all this. Therefore whilst
we (have aj true, inward, spiritual knowledge of Christ in our souls, and
have the inward sense, and evidence hereof, yet this is altogether super-
natural. It consists in an intuitive perception of the Truths of Christ;
by tke which Christ is received into the mind, dwells in the heart; by
which means, the influence of his love, life, awd' death, resurrection,
ascension, and intercession is evidentially realized in the soul. This is
most certainly the case in all the new-born sons and daughters of the
Lord God Almighty, in whom the Holy Spirit has been pleased to take
of the things of Christ, and shew the same unto them. As the Holy Spirit
keeps up the glorious subject, Christ, and Salvation in our minds, and
keeps us, aiKl fixes our minds on this subject, and leads us to centre in
the same, so that at all times we have it, the stay and foundation of all
our faith and hope in God, we have an assurance in ourselves, respecting
the ground of our confidence before him. That we are in any manner,
and measure thus fixed, this is altogether from the Holy Spirit. It is by
his inward discovering and increasing our knowledge of the Person,
Salvation, grace and fulness of the Lord Jesus Christ to our minds, that
we increase in our confidence in the Lord, Hereby we are strengthened,
and confirmed in our confidence, that Christ dwelleth in us — That we
dwell in Christ. From our own knowledge of him, and our communion
502 I JOHN III. 24.
with him, we know that he abideth in us ; ati'd this is to us, and it may
also be to otliers who converse with us, a full proof and evidence of the
truth tberepf, in the confession we make of this, according- to our profession
of our most holy faith. " We know that our Lord Jesus Clnist abideth ia
us :" and this we are fully assured of, "by his Spirit which dwelleth in
us." The Holy Spirit is given to the saints, according to the dispensation
of the grace, by the Father, and Christ too: so that this great gift
bestowed on the whole church of Christ, is the fruit of the Father's ever-
lasting love, and the effect of our blessed Immanuel's intercession. We
have the whole of this, most gloriously set forth in the following scripture,
"According to his mercy lie saved us, by the washing of regeneration,
and renewing of the Holy Ghost ; Which he shed on us abundantly
through Jesus Christ our Saviour; That being justified by his grace,
we should be made heirs according to the hope of eternal life." Titus iii.
5 — 7. The Holy Spirit is the one great Inspirer of the Church — The
one Fountain and Principle of life to the whole Church — The one
enlightener of the same. He is the Spirit of the Father and the
Son: He is an Indweller : He is the Spirit of Christ: He leads
into all Truth : He glorifies the Father and the Son : and hereby he
leads his beloved ones, into clear and spiritual apprehensions of Christ's
indwelling in them, and their indwelling in Him. This being the true
state of this grand subject, and the inward and outward evidence the
Lord's called people have of the same, therefore the apostle saith,
And hereby we know that he abideth in us, by the iSpirit which he
hath given us. The Holy Spirit by his continuance with us, is an
immutable evidence of Christ's being ours — Of his being in us — Of his
abiding in us : it being by the Holy Ghost, that we have the actual
knowledge of Christ ; and communion witu him in our own souls.
'^AiffA here it should be observed, that the Holy Ghost is the efficient of
all grace within us — The Father is the fountain of everlasting love
to us — The Son is the only Saviour ; and our whole and complete
salvation is in Him alone. Wc are now, and evermore saved in Him,
with an everlasting Salvation ; He being revealed in us, from the
word, and by the Spirit, He is our object, and subject, We dwell
in him, by spiritual contemplations of Him: He dwells in us by
his giving us inward and spiritual apprehensions of him: and which
fis so fully apprehended by us, and realized in our hearts, that we
know 4t to be"«aeJfe»lity : and are able to say for ourselves, from the
certainty we have of the same, And hereby we know that he (i. e.
Christ) abideth in ks, by the Spirit which he hath given i<s. Thus here
is an inward, and an outward evidence of personal union, and
communion with Christ. We have the one in us, and have the full
certainty thereof, so as to be able to say, Atzd hereby we know that
he abideth in us, by the Spirit which he hath given us. The Holy
Ghost gives us this evidence in our own souls; which we perceive the
truth, and experience the reality of, by the real communion we have
with the Lord Jesus Christ, in ^oijx.oivn minds: this so influences
our whole conversation, as that wc give outward evidence to others,
that we have been with Jesus. The Spirit given us, is immediately
bestowed on us, from Christ: and we are anointed and sealed by J
him, unto the day of eternal redemption. All this concerns the we
I JOHN III. '24. 503
and the its, spoken of tliroiig'liout the wliole of this, and the two
former chapters, in the which we and us, the apostle includes himself.
May the Holy Ghost be pleased, most graciously pleased to shine upon,
and bless the subject delivered, so far as may be, for the real benefit of
his beloved ones. Grant this Holy Father," for the honor of thy Son
Christ Jesus, through the grace of thine Eternal Spirit. Amen.
END OF VOLUME THE FIRST.
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