LIBR ARY OF PRINCETO N 
 
 — " 1 
 
 NOV I 7 2003 
 
 THEOLOGICAL SEMINARY 
 
AN EXPOSITION 
 
 FIRST 
 EPISTLE GENERAL OF JOHN. 
 
 COMPRISED IN NINETY-THREE SERMONS. 
 
 FORMING A SERIES ON EACH OF THE CHAPTERS; AND ON EACH OF THE 
 
 VERSES OF THE same: SOME OF THE VERSES UNITED ; AND THAT IN 
 
 PERFECT CONFORMITY AVITH THEIR PROPER CONNECTION. 
 
 BY 
 
 SAMUEL EYLES PIERCE, 
 
 LATE MINISTER OF THE GOSPEL, LONDON, 
 
 ' Thv word is very pure: therefore thy servant loveth it." — Ps. c\i.\. HO. 
 
 VOL. IL 
 
 LONDON : 
 
 JAMES NISBET AND CO., 21, BERNERS STREET 
 RICHARD BAYNES, 2S, PATERNOSTER ROW; 
 
 AND MAY BE HAD OF 
 MR. HORE, 13, COPTHALL COURT, THROGMORTON STREET. 
 
 MDCCCXXXV. 
 
 \ 
 
LONDON : 
 
 PRINTED BY R. WILLOUGHBY, 
 109, Goswell Street. 
 
INDEX 
 
 To THE General CONTENTS of the Epistle, 
 Divided into Thri'.e Parts. 
 IN TWO VOLUMES. 
 
 VOLUME I 
 
 PART I. — Contains the First and Second Chapters; 
 
 Or, 33 Sermons, No. i. to xxxiii. inclusive. — Page 1, 
 
 PART II.— Contains the Third Chapter; 
 
 Or, 18 Sermons, No. xxxiv. to li. inclusive. — Page 315. 
 
 VOLUME II. 
 
 PART III.— Contains the Fourth and Fifth Chapters; 
 Or, 42 Sermons, No. lii. to xciit. inclusive. 
 
 ^. B.— See a summary of the Subjects in each of the Three respective P;irts specified in 
 the "Prefatory Address" by the Author, to the Reader. 
 
AN EXPOSITION 
 
 OP TUK 
 
 FIRST EPlS'l LE GENERAL OF JOHN. 
 
 IN A SERIES OF SERMONS. 
 
 VOLUME THE SECOND. 
 
 SERMON LI I 
 
 Beloved, believe not every spirit, but try the spirits whether they are of 
 
 God: because many false prophets are gone out into the world. 
 
 — 1 John iv. I. 
 
 In tills Epistle a variety of subjects are contained and set before us. 
 Some of these are dropped, and afterwards resumed. It is necessary to 
 observe this : because this is the case here. It was in the second chapter, 
 the apostle gave an account that there were then, at that time in which 
 he wrote, many antichrists. This was what might most certainly give 
 evidence, that it was the last hour, or very close of the apostolic church 
 state. It had been foretold antichrist should come ; and these his fore- 
 runners were now come before him, and would most assuredly introduce 
 him : the\ being the very spawn out of which he was to be profiuced. 
 These had heen members in the churches: they went out of them, with 
 a design to spread their then new-fangled heresies, far and wide : thev were 
 many in number: by their leaving the churches to which they had been 
 united, it fully appeared they were never one in heart, soul, faith and prac- 
 tice with them. The heresy of these heretics very particularly consisted in 
 denying that Jesus of Nazareth was the Messiah : and in corrupting the 
 true doctrine of the Persons in God ; hence the apostle says, " He is anti- 
 christ, that denieth the Father and the Son. Whosoever denieth the 
 Son, the same hath not the Father: (but) he that acknowledgeth the 
 Son hath the Father also." chap. ii. 18, 19, 22, 23. These were the 
 seducers in the then present day ; and these are those of whom he is here 
 speaking; Beloved, believe not every spirit, hut try the spirits whether 
 they are of God : because many false pi ophets are gone out into the 
 world. 
 
 In which words we have the following particulars ; in the opening 
 the same, we shall it is to be hoped, have the sum and substance of our 
 text explained to the real satisfaction of the spiritual mind. 
 
 Vol. II. B 
 
H, 1 JOMS IT. I. 
 
 1. "VVe have the persons addressed, and also the affectionate 
 manner in the which the apostle addresseth them : it is by the word, 
 Beloved. 
 
 2. The subject he here speaks unto them on : it is concerning 
 preachers, and their doctrines ; Believe not every spirit, but try the 
 spirits whether they are of God. 
 
 3. It will be considered, how, and by what rules these are to be tried: 
 most undoubtedly it must be by the faith which was once delivered unto 
 the saints. 
 
 4. The necessity of this ; Because many false prophets are gone 
 out into the xuorld. Whilst every error and heresy agamst the Person of 
 Christ, and the doctrine of the Trinity which was then in the world, 
 still remains, there cannot but be reason for all the churches of the saints, 
 to attend closely to this exhortation. Beloved, believe not every spirit, 
 but try the spirits v:hether they are of God: because many false 
 prophets are gone out into the world. I am now as entering on the 
 particulars before given, 
 
 1st. To observe the persons addressed, and also the affectionate 
 manner in the which the apostle addresseth them : it is by the word 
 Beloved. 
 
 The sacred writings may be truly said to be a model of perfection, 
 in every sense : the very word before us, m ith the use here made of it, 
 •is a proof of the same. For in giving advice, how necessary is it to do it, 
 in love; especially when it contains caution — To avoid what is wrong — 
 To practice what is right; which is the case here. Salomon tells us, a 
 soft tongue breaketh the bone. The word Beloved so suited the mouth of 
 John, the disciple whom Jesus loved, that it always comes from his lips 
 with peculiar grace. No doubt, but those whom he here particularly 
 addressed, found it so. We may conceive two meanings included in this 
 word — What they were to God ; and what they were to him. As saints, 
 ihey were the beloved of God: all the blessings and blessedness con- 
 tained in this, were conferred on them, by the God and Father of our 
 Lord Jesus Christ, in Him, the Beloved : in whom they were beloved, 
 chosen, blessed with all spiritual blessings, and accepted before all time : 
 ^in whom, and by whom they were saved with an everlasting salvation in 
 the fulness of time ; and out of the love, borne in the mind of the Holy 
 ^Spirit towards them,(as the elect of the Father, and the redeemed of the 
 Son,',thev were effectually renewed by his operation within them, and upon 
 therfi, so as to be made meet to be partakers of the inheritance of the 
 saints in light. It was hereby they were openly evidenced to be the 
 beloved of the Lord : and as such the apostle may be considered as ad- 
 dressing them. As also in the term Beloved, doubtless may be contained, 
 the expression of his own love in Christ unto them. He loved them in 
 the Lord, and for the Lord's sake : they were dear unto him : they were 
 precious in his views of them, as one in Christ, and one with him, and as 
 the very persons with whom he was to live and dwell, and enjoy ever- 
 lasting happiness in the immediate presence of Christ, for ever and evef : 
 to these the apostle addresseth himself, saying. Beloved, believe not every 
 spirit, but try the spirits lohether they are of God : because many false 
 prophets are gone out into the world. It was needful they should know 
 this; yea, it was absolutely necessary they should be exhorted to be on 
 their guard, lest they should be injured by any of these ; or, the apostle 
 
1 jronv IV. 1. 3 
 
 would never have thus written unto them. Some may say, are not the 
 elect of God secure in Christ? what need is there to administer any 
 cautions and directions unto them ? That they are entirely and eternally 
 
 ^secure in Christ, this is an immutable truth ; yet this does not secure 
 them, -so-a** that tlieyjire not liable to fall into sin, and error. Therefore, 
 
 ^jwhilst they are in this our world, they need these cautions, directions, 
 exhortations, and motives which are set before them, in an abundant 
 manner, in, and throut^hout every one of the epistles, sent to the churches 
 of the sain'.s, and which contain what we style practical godliness. No- 
 thing is more precious to real saints, than the truth as it is in Jesus : 
 they are disposed to buy the same, cost what it may; but they are not 
 disposed to part with the least tittle of it. No : not at the hazard of their 
 lives. It is to them next to Christ himself. The law of Christ's mouth, 
 the truths and doctrines of his everlasting gospel, i'H sweeter and dearer, 
 and more precious unto them, than ten thousands of gold and silver. 
 But I proceed to my next particular, which is this, ^/ 
 
 2. To observe and take particular notice of the subject which the 
 apostle is here speaking laf: it is concerning preachers and their 
 doctrines : Beloved, believe not every spirit, but try the spirits whether 
 they are of God. 
 
 The term spirit is here used, because all sorts of teachers, be they 
 who, and what they may, are disposed to set up themselves, over others,, 
 and to be teachers of others, as professing themselves to be spiritual men,. 
 «wd as having more of the Spirit than all others, and as having a par- 
 ticular message from the Spirit to deliver which none others have. It 
 was so in the apostle's days : the ministers of Satan, like himself, trans- 
 formed themselves into angels of light: they preached a false Christ :- 
 another Jesus, another Spirit, another gospel, than the apostles did : the 
 apostle Paul speaking of such as these, says, " For such are false 
 apostles, deceitful workers, transforming themselves into the apostles of 
 Christ. And no marvel ; for Satan himself is transformed into an angel of 
 light. Therefore it is no great thing if his ministers a'so be transformed as 
 the ministers of righteousness; vvhoseendsiiallbeacoordingtotheirworks." 
 2 Cor. xi. 13 — l.j. In the same chapter he says to the church of Christ 
 at Corinth, " Would to God ye could bear with me a little in my folly : 
 and indeed bear with me. 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." verses 1 — 3. It is very evident 
 the church to whom the apostle thus wrote, was in danger of having a 
 false Christ imposed, in the room and stead of the true Christ, which Paul 
 had preached : as also another gospel, another Saviour, and another 
 Spirit. It is also evident, all this danger arose, from false preachers ; 
 who passed up and down amongst them, as if they had been the apostles 
 of Christ :', such he cautions the saints of Epitesus to beware af. He 
 having spoken of the gifts, and ministers which Christ, as ascended into 
 heaven, bestowed, and the end which was to be answered by the same, 
 says, " And he gave some, apostles; and some, prophets; and some, 
 evangelists ; and some, pastors and teachers ; For the perfecting of the 
 saints, for the work of the ministry, for the edifying of the body of 
 Christ :" then adds the end to be answered bv all this. " Till we .-^ll 
 
 tVc- 
 
4 1 JOHR IV. 1. 
 
 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:" to which he further adds; '* That we henceforth be no more 
 children, tossed to and fio, and carried about with every wind of doc- 
 trine, by the sleight of men, and cunning craftiness, whereby they lie in 
 wait to deceive." chap. iv. 11 — 14. A full evidence there were such, 
 even amongst them, which aimed to corrupt tlie faith, which was once for 
 all delivered unto the saints; which was one grand, glorious system of 
 truth. Tliis the same apostle, had in his farewell sermon to the elders of 
 this churcli, foretold would be the case; "Take heed therefore unto 
 yourselves, and to all the flock, over the which the Holy Ghost hath 
 made you overseers, to feed the church of God, which he hath purchased 
 with his own blood. For 1 know this, that after my departing shall 
 grievous wolves enter in among you, not sparing the flock. Also of your 
 ownselves shall men arise, speaking perverse things, to draw away 
 disciples after them. Therefore watch," Acts xx. 28 — 31. There were 
 amongst those who were congregated into a church state at Colosse, such 
 as bv their pliilosophy had corrupted the true knowledge of the Person of 
 Christ: or the apostle would not need to have thus expressed himself by 
 way of caution : " Beware lest any man sp3il you through philosophy 
 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." ch. ii. 8, 9. Seeing then, that whilst the apostles 
 were present with the churches, there were many false and deceitful ones, 
 who lay in wait on all occasions to corrupt the gospel of the blessed God, 
 and by their false interpretations of the same, to deceive the hearts of 
 the simple, no marvel that John, who seems to have been much exercised 
 with the opposition he met with, and with views which he had of the 
 various errors which were comin2: in upon the outward visible church of 
 Christ, towards the close of his life, should «:ive the saints this advice, and 
 say to them, Beloved, believe not every spirit, but try the spirits whether 
 they are of God: because many false prophets are gone out into the 
 world. We see from hence, it is one part of the ministry to warn the 
 church of Christ when errors abound; -e*«-«.s that thev be not surprised 
 into the same: and also that it is needful to describe those persons who 
 are erroneous: to set them forth so as that they may be known. 
 It is not every man, who is a preacher, is a spiritual man : neither are all 
 those who preach, sent by the Lord. In our day, preachers abound : 
 they all of them, are for expressing themselves, to be full of the Spirit; 
 yet very few of these are sent of God: yea, very few of these preach 
 Christ, We have amongst these all sorts of heresies : the old errors 
 which plagued the primitive church are for the substance of them rife 
 amongst us, in this nation. We have those who deny the Trinity in 
 Unity; who explain away both the mystery and doctrine too. We havje 
 such as most sadly deface the doctrine of Christ's Person, Jhsiirso re- 
 present Him, by what they say of, and concerning Him, that the true 
 saint is fully persuaded it is not the Christ which he hath seen, in the 
 light of the word, and in the light of the Spirit, It is indeed most 
 solemnly awful, that in the present dav, the true doctrine of Christ's 
 Person, as God-Man — the Head and Husband of his church, is lost: 
 
 H" that is, there is so little of it known, to any good purpose, that it is 
 treated as a subject about which we need not enquire. The most con- 
 
1 John iv. 1. 5 
 
 tended for, is what all agree to style experience ; or, as they say, the 
 work of tiie Spirit of God upon the heart; whilst little is said about the 
 real personalilv of ihe Spirit, and His being- a Person in the Godhead 
 co-equal with the Father and the Son : neither is there any c'ear account 
 given (if His part and office in the covenant of grace. Every preaclier 
 in our day, has his creed peculiar to himself : the most zealous aniono-st us 
 speak from and out of their own hearts, and not from the mouth of the 
 Lord. It is Fiot, Thus saitk the Loud: but it is. Thus I say: I know it is 
 so : you must be what 1 am, or you will never be right. Thus many of the 
 most clamorous of such as these, run down all beside : nor is this to be 
 wondered at, seeing they are like Solomons fool, wiser in their own self- 
 conceited views, than seven men which can render a reason. Some of these 
 are by their own profession, Calvinists : others of these are Arminians : 
 and some of these, are such as belong to one particular party : but thev set 
 np f )r themselves, -anti are so many plagues to the true organized churches 
 of Christ : -frftd very glad are they, when it is in their power to o-ive them 
 disturbance. It is with all such as I am now speaking;; of, the case, they 
 are always disposed to cavil, and find fault, with all the settled ministers 
 of Christ, who are in the Churches of Christ, and abide with them 
 throughout our land : finding fault with their doctrines, and minis- 
 trations. Now as all these arise in the Church, and many of them 
 remain in the church, and all of them, when it suits their pernicious 
 views, depart from, and leave the churches and congregations they have 
 been with, and are generally very full of ill will to those from whom they 
 have departed, so it most clearly appears, the apostle's advice is very 
 good, and should be attended to: which is this. Beloved, helleve not 
 every spirit, hut try the spirits whether they are of (,'od : hecavs" many 
 false prophets are gone out into the world. Preachers and their doc- 
 trines are to be tried ; who they are, w hat they are : their persons, spirits, 
 and characters, are to be searched into: their ends and motives in 
 preaching should be examined : their doctrines are to be looked into • 
 and should be tried by the revealed word of the living God. So should 
 their gifts, graces and qualifications also ; that hereby it might appear 
 what they are : whether of God,- or not. This belongs unto the clutches 
 of Christ: it is real saints who only are persons fit to be judo-es in 
 these matters; and this they are not of themselves ; nor without proper 
 rules to attend unto, gc^iits that their judgment may be according to 
 truth. So that I shall now enter on the following particular, which is 
 this ; 
 
 3. To consider how, and by what rules, preachers, and their doc- 
 trines are to be tried ; which most undoubtedly must be by the faith 
 which teas once delivered unto the saints. I here refer to the words of 
 the apostle Jude : who says, " Beloved, when I gave all diligence to write 
 unto you of the common salvation, it was needful for me to write unto 
 you, and exhort you that ye should earnestly contend for the faith which 
 was once delivered unto the saints." verse 3. 
 
 Not every teacher who pretends to be inspired, nor every doctrine 
 delivered to the people, pretended and professed to be received, and 
 delivered by immediate inspiration and revelation from the Spirit of God, 
 is to be received, on account of any such assertions. No, not by any 
 means. The boldness of the men, and the presumption of such decla- 
 rations, are in themselves, sufficient to prove the fallacy contained in 
 
(J 1 JOHN IV. 1. 
 
 them. We are not to look for any newly inspired men ; jior for any new 
 revelation. The church is subject unto Christ. He is her Head. He 
 liath settled, ordered, and commanded all things concerning her. Her 
 form, order, rules, ordinances, officers, discipline, government, are all 
 from Him : together with all the gifts and qualifications which are 
 peculiar to such as he fits to fill up any office in his house the church. 
 We have a very interesting account of what a bishop, pastor, elder, and 
 preacher must be, and also what are his qualifications, in the first epistle 
 of Paul to Timothy, chap iii. 1 — 7 : and also of the qualifications of 
 the deacons in Christ. They must be "grave, not double-tongued, not 
 given to much wine, not greedy of filthy lucre; Holding the mystery of 
 the faith in a pure conscience." Jtlrd when all this is found in them, 
 they are to be proved, before they enter upon, and exercise their office. 
 V. 8 — 10. If all this must be according to divine direction, and the rules 
 and commands for it in the divine word, surely it must then be by the 
 same divine written word ; preachers, and their doctrines are to be tried. 
 This must be the only standard we are to go by ; and this we are to make 
 use of: Beloved, believe not every spirit, but try the spirits whether 
 they are of God. They are to be tried by the rules laid down in the 
 word of God. Their persons, their spiritual gifts, their abilities and 
 graces, are all to be brought to this touch-stone : it being for the glory 
 of God, they should be exactly what is therein expressed. Some may 
 say, why if we are too critical and exact we shall not find one in the 
 churches, exactly what they ought to be. It may be so : yet this does 
 not set aside the necessity of their being tried by the word in all these 
 particulars; for one who is not of the flock of God, can never find real 
 delight in feeding the flock of God. Christ onl^ can make a minister of 
 the everlasting gospel. It is He who must bestow spiritual gifts and 
 graces upon him. It is He must call and ordain him : which when he 
 hath done, then the man, examined by the church of Christ, they will 
 find him possessed of those gifts and graces, either in a less or greater 
 degree which are spoken of in the scriptures of the New Testament. It 
 is hereby the Lord fulfils his promise which runs thus; " I will give you 
 pastors according to mine heart, which shall feed you with knowledge 
 and understanding." Jer. iii. 15. Not that the Lord bestows the same 
 measure of the Spirit, or an equal proportion of the gifts and graces of 
 the Holy Ghost, on each of his ministring servants: yet he bestows on 
 each of them, all that which is sufficient for them ; and they are each of 
 them increased in the same, as they lay themselves out in the exercise 
 thereof, for the real benefit of the church, and to the glory of God. It 
 is a very good criterion to try the spiiit of a preacher by, to find out what 
 he aims at — What his spirit is — What he makes his one grand aim — 
 What he would obtain if he could have the very desire of his heart. ^ G, 
 Christ and his glory, the object and subject, he is continually pursuing? 
 this is well. Is his spirit in this, and this so discoverable, that hereby he, 
 by the manifestation of the Truth, cannot but commend himself to the 
 consciences of his hearers, whether they acknowledge it or not, that 
 Christ by his truth dwelleth in him ? This is an undeniable evidence for 
 him, that he is the minister of Christ. Is the one grand aim of all 
 his ministry to exalt Christ, and glorify him ? This proves him to be 
 rightly influenced. Does he discover by the substance of his ministry 
 that, if he could have the very desire of his heart, it would be to get 
 
1 jo«» IV. 1. 7 
 
 Christ a g:reat Name, to spread his Name, Fame, Praise and Glory, 
 aad^to perfume the church with the fragrancy of Clirist, and mag:nify the 
 glory of the Three in Jehovah, Father, Son, and Holy Ghost, for all the 
 wishes of free, sovereign, unconditional grace? Surely such an one is a 
 true minister of Christ : it is fully evidenced, by his seeking, not his own 
 glory but the glory of Him that sent him. Then as to the doctrine, which 
 proves yea, or nay, whether the preacher is of God, or the criterion by 
 the which he is to be tried : it is as follows — It is the doctrine of faith : 
 by tli§ which term it is expressed ; to signify, the whole foundation for 
 our faith in God is contained therein. It is also called our, your, most 
 holy faith : and the faith once delivered to the saints. The v/hole of 
 which consists in the revelation made of the Nature, Persons, will, 
 covenant, grace, salvation, blessings, graces and benefits, of Father, Son, 
 and Holy Ghost, in the everlasting gospel : every tittle of which is 
 heavenly and divine. It is wholly by revelation from the Lord God him- 
 self, we have it in the scriptures of Truth : it is in its grace, doctrines, 
 and ordinances, altogether supernatural. It is alone by the revelation of 
 the Holy Ghost, we receive the true conception and knowledge of it into 
 our minds : hence our Lord saith, " Verily, verily, I say unto thee. 
 Except a man be born again, he cannot see the kingdom of God." 
 John iii. 3. Now this is one infallible rule, by'tHe. which the spirits of 
 preachers are to be tried — By examining them, and their preaching, by 
 that system of divine truth contained in the written word : and by those 
 doctrines of the everlasting gospel, which contain all the articles of our most 
 holy faith, and which was once delivered unto the saints, and is as im- 
 mutable as God himself. As it respects the specimen of them, they are, the 
 doctrine of the unity of the Self-Existing Essence, in which, in an incompre- 
 hensible manner, not to be described by us, the divine Persons, the Father, 
 the Son, and the Holy Ghost, exist as one essential in the divine Nature, and 
 as Personally distinct in the possession of all the glories, and perfection, 
 and blessedness of Essential and incommunicable Godhead. This is the 
 first article in our creed. It is in the name of the Trinity we were 
 baptized. It is in the faith of the Trinity we worship Jehovah. Of 
 whom Moses says, Hear, Israel: The Lord our God is- one Lord. 
 Or The Lord our God, the Loud is one. We do not attempt to com- 
 prehend this mystery. We believe it, and receive the doctrine of 
 it into our minds, because the Lord hath revealed it in his word. No one 
 who denies it, seeing God has revealed it, can be right in his faith in God. 
 Next to this is the doctrine of the Person of Christ, who is God manifest 
 in the flesh. The everlasting love of the Father, to the persons of the 
 elect in Him. The covenant of grace, in which the Three in Jehovah 
 engaged before the world was ; by <S»€l which the elect are saved in Christ 
 with an everlasting salvation. The incarnation, obedience, sacrifice and 
 death of Christ, His burial, resurrection, ascension, priesthood in 
 heaven: His second coming in his kingdom and glory; the state of 
 blessedness the saints are admitted into at death, with the state of bless- 
 edness which they will enjoy in their souls and bodies, in their resurrec- 
 tion state; these are the subjects, for the substance of them, which 
 contain the articles of that faith which was once delivered to the saints; 
 and which are to be declared in the preaching the gospel of our Lord 
 Jesus Christ. Now such as preach these are of God : the evidence is 
 clear ; because they can only know them by the word of God : they can 
 
8 I JOHN IV, 1. 
 
 only receive them into their minds, by the light and inspiration of the 
 Spirit of God : they can only believe them in their hearts, and make con- 
 fession of these with their mouths, by the indwelling of the Holy Ghost 
 in them. Therefore such as profess these eternal verities; preach the 
 same; are bold to defend them; and notwithstanding all opposition 
 abide in the true scriptural declaration of these — are of God : and are, 
 and may hereby be known to be of God, as ministers of the everlasting 
 gospel. As such as have nothing to do with these truths, either in their 
 confessions of faith, or in their preaching, as well as also all such, and 
 all those who deny these, or any of these articles of the faith once 
 delivered unto the saints, are not preachers of Jesus Christ. It is by the 
 faith once delivered unto the saints, all preachers are to be tried : if they 
 speak not agreeable thereunto, they are to be rejected, let their names, 
 parts, gifts, and usefulness be what they may. Beloved, believe not 
 every spirit, but try the spirits whether they are of God. Surely the 
 word of the Lord must be the rule, and the doctrines of Christ, revealed 
 and recorded in the everlasting gospel, must be the standard : and most 
 undoubtedly, every thing which dissents therefrom, cannot but be 
 erroneous. As the next two verses which follow, are descriptive of such 
 as are true, and such as are false preachers, I will say no more here, it 
 being what cannot but come in hereafter : for our present subject does 
 not finally close, but with the whole contained in the sixth verse. I will 
 therefore proceed to my next particular, which is this. To consider, 
 
 4. The necessity of trying preachers by the rules, and doctrines of 
 the Lord's most holy and revealed word, which is immutable and in- 
 fallible; it is this. Because many false prophets are gone out into the 
 world. Their name might be legion ; for they were many. Our Lord 
 had said, " there shall arise false Christs, and false prophets, and shall 
 shew great signs and wonders; insomuch that, if it were possible, they 
 shall deceive the very elect." As this was to be a presage of the de- 
 struction oi Jerusalem, so the apostle knew the number of antichrists in 
 his time, was a certain evidence that the glorious state of the apostolical 
 doctrine and ministring was just expiring. He therefore said, chapter 
 ii. where he first began this very subject which he dropped, and entered 
 on others, and which he here resumes; 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 ii is the last time. 
 
 Beloved, believe not every spirit, but try the spirits whether they 
 are of God: because many false prophets are gone out into the world. 
 
 The former term given concerning these was spirit ; the present 
 term by the which they are named, is this of false prophets. The prr • 
 priety of these expressions cannot be doubted, seeing the apostle wrote 
 under the Spirit of inspiration ; who by these describes them expressly 
 and exactly what they were. They were in profession spiritual : all such 
 are, in their own conceits, and would be conceived to be more so, than 
 those who are really spiritual. They were prophets: that is, they could 
 in their vain, false way, open and explain scripture. They were false 
 prophets, as they imposed their own notions and opinions of the 
 scriptures on others, according to their own carnal and self-willed appre- 
 hensions of the same. They were many ; they were in all places where 
 the true gospel was preached ; hoping there to meet with the greatest 
 success ; they having the conception, that by their cunning and wretched 
 
1 JOHN IV. 1. 9 
 
 artifice, lliey should beguile the miuds of the multitude \vho miglit be _/, 
 drawn to hear, and give ear unto them, so big they might think more of ^ 
 them, and of what they had to say, than of what they might have heard, 
 and ought to have retained, from what the true ministers of Christ had 
 delivered unto them. Thus, by their good words and fair speeches, to 
 deceive the hearts of the simple. Surely in going through what hath 
 been expressed, it must, it cannot but give us a very striking view of the 
 times in the which, we who are saints and believers in Christ live. What 
 a number of Lo here, and Lo there, are in our nation at this present 
 time! Some of them pretending to this great view and knowledge of 
 Christ : others to that : yet what comes out of it all ? Surely the gospel 
 was never less known since the Reformation, than it is at present. Surely 
 there never was less true godliness in the land, than at this present time. 
 We may with solemn awe, express ourselves with respect to our nation, 
 and the state of religion amongst us, as the prophet Isaiah did on the 
 same subject, respecting the times in the which he lived. Except the 
 Lord of hosts hud left unto us a very stnall remnatit, we should have 
 been as Sodom, and we should have been like unto Gomorrah. There 
 have been, there are yet, many who profess in their way, to be more sub- 
 limated with the knowledge of Christ, than all beside. They are 
 preachers, and are in the visible firmament in which thev reflect their 
 splendour and majesty, like so many blazing stars, and comets, who fill 
 with astonishment the minds of many, beyond what the fixed stars do. 
 And what comes out of them ? What do we hear of many of them ? 
 Why this. It is happened unto them according to the true proverb, The 
 dog is turned to his oion vomit again ; and the sow that ivas ivashed to 
 her wallowing in the mire. How many such have arisen amongst us, 
 since the days of Mr. Whitfield, by whom the Lord wrought wonders in 
 this kingdom : what became of many of them ? Why they lived 
 agreeably to the views they entertained of the doctrines they preached. 
 Their lusts were too strong for them ; so that in the exercise and visita- 
 tion of the Lord towards them, some have been executed : others forced 
 to retire and live in a state of exile and obscurity : some have been 
 thrown into jail; the best place for them : others Jbanished out of the 
 land. They have all had their cant words and expressions : they have all 
 had their various admirers. But I should fear, that as like loves its like 
 throughout the whole empire of God, so there hath been a very corrupt 
 taint left behind on the minds of such. These, says Jude, speaking of 
 some such in his days, and of the very false prophets our apostle is 
 "writing about, are clouds without water, carried about of winds ; trees 
 whose fruit loithereth, without fruit, tivice dead, plucked up by the 
 roots; Raging waves of the sea, foaming out their oivn shame; 
 wandering stars, to whom is reserved the blackness of darkness for ever. 
 The beloved apostle might well therefore warn the church of these : 
 saying, Beloved, believe not every spirit, but try the spirits whether they 
 are of God: because many false prophets are gone out into the world. 
 Surely from what hath been delivered, it must appear that there is an 
 absolute necessity for the churches of Christ, and the people of God, not 
 to believe every one to be sent of God to preach, who presumes himself 
 to think so, and to act on this. It becomes real saints to try the doctrine 
 they hear by the word of God : and the more especially necessary this is, 
 because many false prophets now, as there were formerly, are gone out into 
 the world. The Lord bless what hath now been delivered unto you. Amen. 
 Vol. II. 
 
\lO 1 JOHN IV. 2. 
 
 SERMON LIII. 
 
 Hereby know ye the Spirit of God : Every spirit that confesseth that 
 Jesus Christ is come in the flesh is of God. — 1 John iv. 2. 
 
 The apostle is pursuing the subject which he was on in the former verse, 
 and he here declares how, and by what means, the Spirit of God might 
 be knov;n, by the outward ministration of men, who professed to be the 
 preachers of the gospel. He had said in the former verse, Beloved, 
 believe not every spirit, hut try the spirits whether they are of God : 
 because many false prophets are gone out into the world: to which he 
 adds ; Hereby know ye the Spirit of God : Every spirit that confesseth 
 that Jesus Christ is come in the flesh is of God. It is good to be fore- 
 warned of such as should by all means be avoided. It is likewise 
 necessary to be informed of those who should be received, and highly 
 esteemed. When we at times, out of zeal to the good of souls, and for 
 the honour of God's Truth, express ourselves to this amount — that such 
 and such ministers and preachers should not be countenanced and en- 
 couraged by the attendance and attention of so and so : it very fre- 
 quently appears to some serious minds, it is dangerous to hear any. They 
 say, if we may not hear such who are so popular, and powerful, whom 
 then are we to hear? Surely you dont mean to pin us up to hear you 
 only. Sirs, this we do not mean : if we give cautions, and even direct- 
 tions whom you should, or should not hear, you may rest assured, it is 
 not out of any party spirit ; neither is it from a selfish one : it is out of a 
 concern for the Lord's Truth, which He himself values at a very high rate : 
 it cost the blood of Christ to publish it : and with his own blood he hath 
 ratified and sealed every tittle and article of it : and it is to be delivered 
 in such a way and manner, as his Person, Name, and Salvation may be 
 made known thereby. Therefore we knowing nothing of the creature 
 should be intermixed with it, nor should the glorious mysteries, doctrines, 
 and grace of it be by any means, published by unholy persons, fearing 
 lest they themselves, as they often prove they do, turn the doctrines of 
 the samej into licentiousness, and thereby corrupt the gospel of the 
 blessed God — it is on such accounts, and for these reasons, we at times 
 speak of these persons, and would if possible take you off from hearing 
 them. This is no more than Christ himself hath done. He says, " Beware 
 of false prophets, which come unto you in sheep's clothing, but inwardly 
 they are ravening wolves. Ye shall know them by their fruits," Matt, 
 vii, 15, 16. He also says. Take heed how ye hear: and, Take heed 
 what ye hear. And as our Lord warned his disciples not to attend to 
 tiie Pharisees : so we find the apostles act on the very same principle, 
 aud warn expressly against some preachers, and doctrines in their day. 
 The apostle Paul closes his farewell sermon to the elders of the Ephesian 
 church thus ; " Therefore watch, and remember, that by the space of 
 three years I ceased not to warn every one night and day with tears. 
 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 
 
1 JOHN IV. 2. rr 
 
 tliem which are sanctified." Acts xx. 31, 32. The truths of the ever- 
 lasting gospel, are next to Christ himself, in worth and excellency : nay, 
 Christ is contained in them ; for it is by them, the Lord the Spirit is 
 pleased to make Him known m)to us. The words before us, which 1 am 
 now to sermonize, contain the following particulars, and which by 
 opening and discussing, we shall have the substance of them explained. 
 
 1. The apostle declares, how the beloved of God, may know the 
 Spirit of God, and that He is in such and such preachers: so as that 
 they may for themselves conclude they are true men, and their doctrine 
 is the real doctrine of Christ : this is by the apostle thus expressed, 
 Hereby knoxu ye the Spirit of God: in whom, and by whom He speaks, 
 in the administration of his Truth : for this must be the meaning of the 
 apostle, to make it suitable to his, as well as our present subject. This 
 will most clearly appear by reading and joining the former verse with it, 
 which shall be done in the going through this head of our discourse. 
 
 2. What such declare in their ministry as it respects the substance, 
 and the subject matter thereof. It is that, Jesus Christ is come in the 
 Jiesh. What we are to understand by this, with what is herein and here- 
 with included shall be set forth and declared unto you. 
 
 3. That such preachers are of God. Every spirit that confesseth 
 that Jesus Christ is come in the Jiesh is of God. These are our present 
 particulars, by the which an attempt will be made to open the text unto 
 you. May the Lord himself be with me, and bless me, and carry me 
 through the same, to your profit, and to his glory and praise. I am 
 
 1. To shew and set before you, how the beloved of God, may know 
 the Spirit of God, and that He is in such and such preachers : so SiS that 
 they may for themselves conclude they are true men, and that their doc- 
 trine is the real doctrine of Christ. This the apostle thus expresseth. 
 Hereby know ye the Spirit of God : Every spirit that confesseth that 
 Jesus Christ is come in the Jiesh is of God. The Spirit of God is known 
 in whom, and by whom he speaks in the administration of his Truth. 
 This must be the meaning of the apostle here, to make it suitable to his, 
 as well as our present subject : which will most clearly appear by 
 reading and joinini^- the former verse with this, and which shall be done ; 
 Beloved, believe not every spirit, but try the spirits whether they are of 
 God: because man if false prophets are gone out into the world. Hereby 
 know ye the Spirit of God : Every spirit that confesseth that Jesus 
 Christ is come in the Jiesh is of God. Thus you have the connection of 
 the words. 
 
 The beloved of God are not to believe every spirit : they are not to take 
 up with every spirit. The beloved of God are to try preachers, by the 
 rules of God's most holy word, and by the truths and doctrines of the 
 same. They are to bring these things to such a point, as to know, who 
 of them are of God, and who are not: the reason for which is given — 
 Because many false prophets are gone out into the world. Then how 
 we are to know who are the right and faithful preachers, this is declared, 
 and how the beloved of God may know them. Hereby knoio ye the 
 Spirit of God. It is a kind of appeal to them, as well as a piece of 
 information, which they also had an inward apprehension of: they 
 having the Holy Ghost in them, could not but hear his voice, and 
 perceive his presence in others also. He had said so much to them 
 before, in the 2nd chapter of this epistle, v. 20. " Ye have an unction 
 
12 1 jon\ IV. 2. 
 
 from the Holy One, and ye know all things." And again, v. 27. " 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." Surely these having the Spirit, might well know 
 the voice of the Spirit of God, in his word, and ministers, and in their 
 ministrations of the same. By the apostle's address unto them, we un- 
 derstand the Spirit of God, to be tiie Holy Ghost : whose concern in 
 the church, is very expressly manifested, in raising up, fitting, furnishing 
 and sending forth men, to preach unto tlie people, the words of eternal 
 life. It is not therefore contrary to his will, neither is it amiss in any 
 of us, to seek a proof of Christ's Spirit being in his ministers, and of 
 Christ's speaking to us, by his Spirit in their ministry to our hearts. As 
 all who are preachers, make pretensions to the Spirit, and would pretend 
 to be more or less under his influence, so the apostle gives here the certain 
 and infallible evidence and criterion of this qualification. He that 
 preaches Christ, exactly with the revelation made of Him in the ever- 
 lasting gospel, is of God. He had been speaking as was in the former 
 chapter observed, concerning the antichrists in his days, which subject 
 is here resumed, and he giving the saints of the then present day to un- 
 derstand how they might know them, so as most effectually to avoid 
 them. Hereby know ye the Spirit of God. So he speaks to them — 
 They had the Spirit of God — Tliey knew he was the Spirit of Christ : 
 that his work and office were to exalt Christ. Therefore in the true 
 ministry of tlie word, by such as the Holy Ghost was in, whom He sent, 
 and by whom He spake, the Name of the Lord Jesus Christ would be 
 glorified : His salvation magnified ; and He would be set forth alone as 
 excellent, and His glory above the earth and heaven. Whilst the apostle 
 might have in view to correct some particular errors which then abounded, 
 concerning the Person of our Lord Jesus Christ, and some immediate 
 views to benefit the church then, according to the case and state of the 
 same; yet as all scripture was written for the benefit of the church, 
 and throughout all ages and generations of time, we may, and should 
 seek to profit from what he liere says. Hereby know ye, who are saints, 
 in every age and circumstance the church may possibly be in, who are 
 true preachers, in whom is the Spirit of the living God — Tliey are such 
 as exalt Christ — As set Him upon high. They preach the glory of his 
 Person — His true essential and incomprehensible Godhead, as One in 
 the incompreliensible Essence, Personally distinct from the Father and 
 the Spirit; yet co-equally, co-essentially, and co-eternally One with the 
 Father and the Spirit in the same Essential Godhead^' When a preacher 
 is sound in this Truth, in which is included the doctrine of the Holy, 
 blessed and glorious Trinity, it may be said to the saints who sit under 
 him. Hereby knou) ye the Sjiirit of God. This is the Truth as it is in 
 Jesus: ye may be assured of it. This is the testimony of Jesus, by the 
 Spirit in the word of grace : and this is the testimony Ave have received 
 concerning Jesus into our hearts, from the word, and by the Spirit of 
 the living God. We are therefore sure he who comes to us in the Name 
 of the Lord, and declares this essential truth of the gospel unto us, 
 hath the Spirit of Christ. We therefore receive him, and pray for the 
 blessing of the Holy Trinity to rest and remain on him : so such as the 
 Spirit of God, makes the means, by their preaching the pure Gospel, of 
 
 f ^v^-- 
 
 'f^^i^^iSJ^^y-' ^^/} ^> U 
 
1 .loiix IV. 2. 13 
 
 exalting Christ in our renewed minds, of leading us out of, and off our- 
 selves, of fixing' us on Clirist alone for salvation, rigliteousness, and 
 eternal life, these prove themselves to be, those whom the Lord hath sent: 
 and the Holy Ghost setting- his own seal to the truths delivered l)y them, 
 carries its own evidence with it, that tliey are tlie ministers of Christ, and 
 the Spirit hath made them such to us. Herehy knoio ye the Spirit of 
 God. This is the token, the evidence, the mark by which ye know the 
 ministers of Clirist : it was so in John's time : it cannot therefore but 
 be the same in our time. The true gospel being the same now, it was 
 then : its truths are the same : altogether sublime and supernatural ; 
 they can only be known by such as have the Spirit: they can only be 
 preached as the Spirit gives in the knowledge of them on the mind, from 
 the outward revelation made of them in the gospel. Aiwl it is the Holy 
 Ghost only who can give a door of utterance, and a door of entrance, so 
 as ministers may speak the wonderful works of God, and saints may 
 speak and make known to the sons of men, the mighty acts of Christ, 
 and the glorious majesty of his kingdom. As these are the fruits and 
 effects of a gospel ministry, so such as are instrumental in producing 
 and promoting the same, may certainly be considered as sent by Christ: 
 and churches thus favoured, may herein find great satisfaction ; for the 
 apostle saith to them, as truly as he did to those he wrote immediately 
 unto ; Hereby know ye the Spirit of God. You have by tlie effects which 
 the preaching of the gospel, by those you sit under, has produced in 
 you, and your still continuance in, and abounding in all the fruits of 
 righteousness by Jesus Christ, unto the glory and praise of God, full 
 evidence that the Spirit is in your ministers — That they are of God. 
 AVhen real saints are fully confirmed in the truth of this, respecting such, 
 as they are under, as their spiritual pastors, and guides, it most assuredly 
 leads them to a real spiritual estimation of them. It is here to be ob- 
 served, that as the Holy Spirit's being in the preacher, is the evidence of 
 his being sent of God ; so what he says, and in his preaching declares, 
 concerning the Person and salvation of the Lord Jesus Christ, awd of the 
 Father's love, and favour to the persons of the elect in Him, is the out- 
 ward testimony to the church of God, that such are of the Lord, and their 
 testimony is to be received. Hereby know ye the Spirit of God ; so 
 says the apostle: and so says the whole church of God: we therefore 
 most cheerfully embrace all such; and we reject all beside. The church 
 liath her standard — Her creed — Her rules : and cannot dispense with 
 any of them ; because these were all fixed by her Lord and Head, Atfti. 
 ■whilst she is guided by the Spirit of Christ ; yet He does not guide her 
 but by and according to the rules of the word, either as it respects faith, 
 or practice. Therefore she has an unerring directory at all times to go 
 by ; not the Spirit without the word, but the Spirit in and with the word, 
 by ^fei^ which, she is made wise unto salvation, by faith which is in 
 Christ Jesus. I hope 1 have cleared up, and given a full account of 
 what is contained in this first particular, equal to what was proposed, as 
 that we have in it, a positive assertion from the apostle, how right 
 preachers are to be known. And also an appeal to saints of the cer- 
 tainty, that what is contained in the same, they knew in themselves the 
 truth of; so that he needed not any further evidence, but the evidence, 
 and assent of their own inward minds to confirm the same ; and was 
 therefore willing to rest it here, well knowing the testimony of their own 
 
14 1 John it. 2. 
 
 consciences would most assuredly be a confirmation thereof. I therefore 
 proceed to my next particular to declare, and set forth what 
 
 2. Such did in Johns time declare in their ministry; and of what 
 all the Lord's ministers, as to the subject and substance of their ministry 
 goon to declare to the end of time : by the which they were known in 
 Johrts days, to be sent by the Spirit: and by the which they will be 
 known in and by the churches of the saints, as the sent ministers of 
 God. Hereby know ye the Spirit of God: Every spirit that confesseth 
 that Jesus Christ is come in the Jlesh is of God. 
 
 This was then the grand subject matter of their ministry, and 
 which they chiefly insisted upon. Aat.d this, with all resulting' from the 
 same, is what all the ministers of God, go on with insisting on. And 
 it is by the subject they then delivered, as well as by the subject 
 which is now delivered, the former were, and the latter are, known to 
 be of God. This is what our apostle, in the words before us positively 
 asserts. I will here again recite both the former, as well as the verse 
 which contains the text ; so as that hereby you may have all the satis- 
 faction which may be given you, of the truth of this; Beloved, believe 
 not every spirit, hut try the spirits whether they are of God: because 
 many false prophets are gone out into the world. Hereby know ye the 
 Spirit of God : Every spirit that confesseth that Jesus Christ is come 
 in the flesh is of God. The apostle lays the whole weight and emphasis, 
 of the saints in that age, knowing who were the true genuine ministers 
 of Christ, on their confessing that Jesus Christ was come in the flesh. 
 He declares such who made this confession were of God. It will there- 
 fore be a part of our explanation of this head, to consider what is implied 
 and contained in the expression, that Jesus Christ is come in the flesh, it 
 being peculiar to this Epistle. In going through the explanation, it is im- 
 possible to avoid the repetition of some things which have been before 
 mentioned. We must here, then, have to explain the principal doctrine 
 of the antichrists in the days of the apostle : of the defence which was 
 made against them, by those who had the Spirit of God — They confessed 
 that Jesus Christ was come in the flesh : this was the proof they were 
 of God. I would therefore here observe, what was one of those prin- 
 cipal doctrines of these antichristian apostates in the apostle's days, as 
 it will serve to open what is immediately included in the term, of con- 
 fessing that Jesus Christ is come in the flesh. With us, it most cer- 
 tainly comprehends the whole gospel. In Johns time it contained one 
 particular part and branch thereof, viz., the Incarnation and manifestation 
 of Christ in the flesh. If we look back to the second chapter of this 
 epistle, where the apostle first speaks of the many antichrists in his day, 
 he at the 22nd verse of the chapter asks this question ; ^Vho is a liar but 
 he that denieth that Jesus is the Christ P He is antichrist, that denietli 
 the Father and the Son. From which it appears there were persons, 
 who went out of the churches, and advanced this lie — that Jesus of 
 Nazareth was not the true Christ — That Messiah was not yet come — 
 That the people were deceived who thought that Jesus of Nazareth was 
 He. These were the heretics which sprang up in our apostle's day, of 
 whom he in an especial manner speaks, ^^cd these corrupted the doc- 
 trine of the Personalities of the Father and the Son ; so that as this de- 
 nial was subversive of the whole gospel, the apostle by way of shewing 
 the proper difference and distinction, between the true and false faith, 
 
1 John iv. 2. 15 
 
 and betwixt true and false preachers saith, Hereby know ye the Spirit 
 of God: Every spirit that confesseth that Jesus Christ is come in 
 the jiesh is of God: The whole church of Christ might know this for 
 themselves; it being evidenced to their minds, from the word, and by 
 the Spirit, that the Son of God had been manifested in the flesh — That 
 Jesus of Nazareth was He — That He bore all the criterions of the true 
 Messiah — had wrought in a miraculous manner all which was foretold of 
 Him — had wrought out by his obedience and death, that most complete 
 salvation, which was before signified by the holy prophets and testified of 
 in the scriptures of Truth. So that the truth and authority of tlie holy 
 scriptures rested, on his being the very identical Person, they spake of, 
 and in whom they received their full acknowledgement. Now as the 
 generality of those whom the apostle wrote to, received their knowledge 
 and belief, of the Person and Messiahship of ihe Lord Jesus Christ, from 
 the scriptures, and had the inward knowledge of Christ, from them in 
 their minds, hence arose the propriety of the apostle's address unto them^ 
 on these momentous subjects, concerning Christ, and who those were 
 who preached him. Hereby knoiv ye the Spirit of God. Ye have the 
 true knowledge of Christ inherently in your minds : which is altogether 
 agreeable with the outward revelation of Him in the word of his grace. 
 Ye are thereby judges in this very case. Ye cannot but know the true 
 preachers of Christ from all others in the world. Ye cannot fail of 
 having a clear perception of these. You most assuredly know the Spirit 
 of God in their ministry ; and also in, and by the subject which they hold 
 forth in the same : this is self-evident in it : Every spirit that confesseth 
 that Jesus Christ is come in the fiesh is of God. I would here propose 
 to you, who wish to have the first and genuine interpretation of these 
 words, this question. Can there be any thing more easy, and natural, as 
 it respects the subject in its simplicity, than what hath been before 
 suggested ? — That Christ's being come in the flesh, referred to our Lord's 
 incarnation — That the truth of this was one great end of the ministry of 
 the apostles — That the steady attachment of the witnesses of Christ to 
 this fundamental truth, was complete proof of their being on the Lord's 
 side : so that every spirit, every teacher who abode and preached this 
 apostolic truth, carried hereby full evidence with him, that he was of 
 God. His confession that Jesus Christ who was crucified at Jerusalem, 
 . who was taken down from the tree, and laid in the sepulchre, whom God 
 raised from the dead, and seated him at his own right hand in the 
 heavenly places, and exalted him to be a Prince and a Saviour, to give 
 repentance unto Israel, and the forgiveness of sins, was the true Christ 
 of God: of whom all the prophets testified, that whosoever belie veth on 
 him should receive remission of sins — The true, open knowledge of Him,, 
 as such, was full and clear proof that these persons were of God. This 
 I do apprehend to contain the first meaning of the words before us. 
 Every spirit that confesseth that Jesus Christ is come in the flesh is of 
 God. And I conceive what hath been delivered, serves most fully to 
 confirm the same. If he was to come. He must have existed before He 
 came. If he was already come, then he must have accomplished the 
 prophecies which foretold this great event. If so, then it must have 
 contained the whole essence of all contained in the sin of unbelief, ta 
 deny thi^ : so that none of the preachers of Christ, could possibly be 
 found amongst the number of those who denied this. Now whilst the 
 
16 1 JOHN IV. 2. 
 
 apostle wrote for the benefit of the church of Christ which existed in his 
 time, so he also did for the good of the Church of Christ, which should 
 exist, which now exists, and which will exist down to the Second coming 
 of Christ in his kinj^dom, and in his glory. We tiierefore, whilst we 
 have not with us, nor in any of the churches, at least to our knowledge, 
 those, or such, as deny that our Lord Jssus Christ hath been in the flesh ; 
 yet we have in the words before us, such expressions as may lead us to 
 the true summary of these doctrines which sufficiently evidence to us, 
 as partakers of the Spirit of God, who those are whom we should receive, 
 and acknowledge as the real ministers of Jesus Christ : as also that we 
 have in ourselves evidences of the truth of the same. Surely such as 
 retain, and maintain, who preach and teach the Lord Jesus Christ, in 
 the truth and purity of his gospel, and agreeably with the revelation 
 made of Him therein, must be accounted His ; and cannot but be looked 
 on, and received as such, by those who have Christ formed in their 
 minds, from the revelation which is made of Him in the Scriptures of 
 the Spirit, by the Holy Ghost. Such may be addressed as those are in 
 the text: Hereby knoiv ye the Spirit of Christ: Every spirit that con- 
 fesseth that Jesus Christ is come in the fiesh is of (Jod. Ye have an 
 inward evidence in your own souls of the indwelling of the Holy Ghost, who 
 beareth witness to your spirits that ye are the children of God, that what 
 suchand such declare in their ministryof the Person, love, work, offices, ful- 
 ness, and perfections of the Lord Jesus Christ, of his interest in his people, 
 of his relation to his people, of his salvation of his people, is the truth of 
 God, You cannot but hear such with real delight, who give you such 
 scriptural statements of the Father's everlasting love, in Christ, to your 
 persons — Of the eternal fixation of the same — That it is the act of his 
 will, who is the Father of lights, with whom is no variableness, neither 
 shadow of turning. Such as give clear accounts of the Personality of 
 the Holy Ghost, and of his covenant part and office in the economy of 
 grace, and all this from the written word ; surely you, who have the Spirit 
 of Christ dwelling in you, cannot but acknowledge such to be the Lord's 
 sent servants. It is hereby know ye the Spirit of God, in the ministra- 
 tions of his servants. Every preacher, who preacheth the Father's love, 
 the Son's salvation, and the Spirit's love, and testimony in the word, to 
 these truths of the living and everlasting God, they are of God : which 
 brings me to my last head of this present discourse. 
 
 3. To shew such are of God. Hereby know ye the Spirit of God : 
 Every spirit that confesseth that Jesus Christ is come in the fiesh is of 
 God. 
 
 It should be observed here, the apostle comes down to the saints. It 
 is ye, not we, know : it is, Hereby ye knoiv the Spirit of God. There 
 can be no mistake in Him. He is immutable, essential, and incom- 
 prehensible. He searcheth all things — all hearts. They are all opened 
 and naked in his sight and to his view. Such is his infinite knowledge, 
 that as one in the Godhead, co-equal with the Father, and the Son, he 
 searcheth all things, yea, the deep things of God. 1 Cor. ii. 10. As the 
 Spirit of God dwelleth in us, we have the mind of Christ: each believer 
 in Jesus hath : not in the same measure ; nor to the same degree ; 
 yet the reality of the indwelling of the Holy Ghost, and the woyk of the 
 Holy Ghost in regeneration, these are one and the same in all who are 
 the called of God in Christ Jesus, It is so with all the ministers 
 
] JOHN IV. 2. 17 
 
 of Christ Jesus : they are all taught, one as truly as the other, by the 
 same Spirit; yet they have not all an equal measure of the gifts 
 of the Holy Ghost, but are most admirably fitted for that station in the 
 ^churcIrVvhich they are to fill up, and'^shine.,i'cg:»licii,>. They having the 
 Spirit of Christ, are led into the Truth as it is in Jesus : so that they do 
 not speak at uncertainty about what they deliver concerning him. That 
 which they have seen and heard, of and concerning the Person, the 
 glory, the love, and salvation of the holy and immaculate Lamb of God, 
 with all which they have received into their minds, of and concerning 
 Him, from the word, and by the anointings of the Holy Ghost, they 
 cannot but declare : and it is hereby the churches of the saints, know 
 and perceive the Spirit of Christ in them. There is that spoken by them, 
 concerning the secrets of the Most High, which none could be admitted 
 into the knowledge of, but by the inspiration of the Holy Ghost. And 
 he is pleased to give them, such an inward intuitive knowledge of the 
 same, as that there are seasons, when they speak in the demonstration of 
 the Spirit, and with power ; so as that what is said of the sound of the 
 wings of the Cherubims, in the visions of the propliet Ezekiel ; was 
 heard, as the voice of the Almighty God when he speaheth. They often 
 so express themselves, as the secrets of men's hearts are made manifest : 
 and some hereupon fall down, and worship God, and go away, and report 
 that God is in such a ministry, with such a minister, in such a church, 
 and with such a people, of a truth ; Avhich is an evident proof of the 
 omniscience and omnipresence of the Holy Ghost: and a full evidence 
 how he presides over, and is present with, and puts forth his power in the 
 assemblies of his saints. Now such ministers as these, carry their creden- 
 tials with them, that they are the Lord's — That he hath made them able 
 ministers of the new testament ; not of the letter, hut of the spirit : 
 for the letter killeth, but the spirit giveth life. From hence it may 
 most safely be concluded, the Lord doth in all ages, and will to the end 
 of time, raise up and place in his churches, and bestow upon his people, 
 such ministers as shall be of real spiritual use, benefit, and advantage 
 unto them. Thus I have endeavoured to open the text, and have gone 
 over the particulars of the same, and would here again recite the words of 
 the text, that it may not be wholly forgotten by you ; Hereby knoiv ye 
 the Spirit of God : Every spirit that confesseth that Jesus Christ is 
 come in the fiesh is of God. The word confession must stand here for 
 the word preaching — That it must mean the same ; for otherwise such as 
 need instruction cannot be instructed and benefited. Let a man be ever 
 so full of the knovvledge of Christ, it is only as he imparts the same to 
 others, by his confessions, preachings, writings, and conversations, that 
 others can be profited. It is very necessary then, for a preacher to have 
 this qualification to fit him for his sacred employment — to be apt to 
 teach : a minister of Christ, should be always communicating the know- 
 ledge of Christ, by all ways, and means: he should make it his whole 
 study and employment, how to lay out his vv'hole time for, and study to be 
 improving and edifying the church of Christ : and this according to the 
 ability which God hath given, that God in all things may be glorified, to 
 whom be praise and dominion for ever and ever, Amen. Now all 
 ministers having not the like gifts, they cannot exercise themselves all in 
 one and the same way. There are who are eminently gifted in prayer, 
 and are very near in their approaches to the Lord in their exercises and 
 Vol. II. 3 d 
 
18 1 JOHN' IV. 2. 
 
 discharge of the same. They often do exercise such gifts and graces in 
 worship, as serve to be patterns to many of the saints, who find it a real 
 ordinance to join in this Avorsiiip with them. Some are most eminently 
 qualified with gifts for preachinj^ the word, both in season, and out of 
 season, to reprove, correct, exliort, and this, with all long suffering 
 and doctrine. It becomes such to make a constant use of gifts ; 
 to lay themselves out in the proper exercise of them, that the Lord's 
 end in bestowing these upon them may be answered. It should 
 be remembered that whatsoever the gifts the Lord bestows, they are all 
 Church property, and should be laid out to serve the church. Some 
 have a very blessed gift of explaining scripture; by taking a portion 
 thereof; giving its various parts, -^lid so explaining, and opening the 
 same, as to render it most truly advantageous. Those who have such a 
 gift, should lay themselves out in the improvement of the same, as that 
 they might be beneficial thereby. Some can enter very deeply into soul 
 cases, exercises, temptations, desertions, and the various assaults of 
 Satan, and so state all this, and bring the word of God, in its holy 
 varieties, so exactly suited to each, and every one of these, as cannot but 
 be most truly beneficial to the Lord's flock. This is a very peculiar gift, 
 and it is of great service in the church and house, and to the family of 
 God. Some are admirably qualified to be helpers of each other's faith. 
 This is a most precious gift. All these meet not in one man ; nor is any 
 one to be envied for the gift he possesseth. They should all be used for 
 the benefit of the whole flock of God. Some have an admirable gift in 
 writing on spiritual and divine subjects, by means of which it is. Truth 
 runs and is glorified. Having therefore gifts difi'ering one from another, 
 let us be thankful for those which are bestowed on us, and seek the glory 
 of God, and the good of saints in laying the same out for their benefit. 
 And now I will draw to a close, and cite the first and second verses of the 
 chapter, once more, togetiier ; Beloved, believe not every spirit, but try 
 the spirits whether they are of God: because many false prophets are 
 gone out into the world. Hereby know ye the Spirit of God: Every 
 spirit that confesseth that Jesus Christ is come in the jiesh is of God. 
 May the Lord the Spirit cast liis own light, and influence, on his word of 
 Truth ; and bless what hath been delivered and set before you, so far as 
 agreeable with his most holy mind and will, as expressed in the word of 
 grace. Amen. 
 
1 JOHN IV. 3. 19 
 
 SERMON LIV, 
 
 And every spirit that confesseth not that Jesus Christ is come in the 
 fiesh is not of God: and this is that spirii of antichrist, ivhereof ye 
 have heard that it should come ; and even noiu already is it in the 
 world. — 1 John iv. 3. 
 
 As in the former verse, the apostle declared to the saints, how they tliem- 
 selves knew the Spirit of God was in tlie preachers of tlie gospel — because 
 tiiey one and all confessed Christ was come in the flesh, and that Jesus 
 of Nazareth was He : so he here declares that every spirit, who instead of 
 confessing this, denied this most clear, self-evident, and important truth, 
 that Christ is come in the flesh, is not of God : such were never sent by 
 the Spirit of God. The truth of God was not in them: so far from this, 
 they were possessed with the spirit of antichrist — of the very antichrist of 
 which these saints had heard that it should come; and from these here 
 spoken of, it was evident, that even now already this very antichrist was 
 in the world. It was so, and there ever will be, except in the state of 
 the Church, which we style latter-day glory, an opposition to the Lord 
 Jesus Christ, and his glory as revealed in t!ie everlasting gospel. No 
 sooner was Christ made known in the first revelation of Him, by the first 
 declaration of grace, and set forth in instituted worship in the garden of 
 Eden, but it became the study of Satan how to corrupt the same, by his 
 leading off" the minds of men from Christ, to things which could not 
 profit. The first instance upon record is in the case of Cain and Ahel : the 
 former brings the first-fruits as an offering to the Lord ; the latter brings 
 a lamb for an oblation, which was a very solemn memorial of the Lord 
 Jesus Christ. We are informed by an apostle, that Abel's act of worship 
 was an act of faith ; which being opposed to Cains, implies his was an 
 act of unbelief. " By faith Abel offered unto God a more excellent 
 sacrifice than Cain, by which he obtained witness tliat he was righteous, 
 God testifying of his gifts : and by it he being dead yet speaketh." 
 Heb. xi. 4. The true knowledge of Christ, and his worship seems to 
 have been continued by Seth, of whom Eve at his birth said, " God hath 
 appointed me another seed instead of Abel, whom Cain slew." He had a 
 son whose name he called Enos : and it is said, "Then began men to 
 call upon the name of the Lord." Gen. iv. 25, 26: which seems to 
 imply, there had been an awful departure from tiie true worship of the 
 Lord. In the account given of the occasion of the Deluge, it is expressly 
 said, " And God looked upon the earth, and, behold, it was corrupt; 
 for all flesh had corrupted his way upon the earth." Gen. vi. 12. It is 
 not their way, but it is God's way, these are said to have corrupted. 
 Now God's way of access to us, and the onlv way we can have access to 
 God, is by Jesus Clirist alone: and the antediluvian sinners, made 
 nothing of Christ. They corrupted the doctrine of Him, and the true 
 worship of Him : if it were not so, how could it be said of them, "that 
 
20 1 JOHN IV. 3. 
 
 all flesh had corrupted God's way upon the earth ?" It must be ac- 
 knowledged, Satan hates Christ, in the revelation of Him, in his Person, 
 salvation, worship, and the true acknowledgment of Him, in his Divine 
 Personality, and Essential Deity ; with an immutable hatred : his very 
 fall began in this : and all his present sinfulness is hereby manifested : 
 so that after the Deluge, as Noah began the worship of God by building 
 an altar, and oflTering burnt ofl'erings on it, and thus expressed his faith 
 in the Lord Jesus Christ, the seed of the woman, who was to bruise the 
 old serpent, called the devil, so the devil as soon as opportunity made way 
 for it, set himself on corrupting the doctrine of the Trinity ; which once cor- 
 rupted in ever so small an iota, we cease to have the true Christ of God. 
 I must confess, I do conceive those styled HittcJmisonians, give the 
 best account of the origin and what the idolatry consisted in, so much 
 spoken of in the Old Testament : it originated from observing the agency 
 in Nature, and the powerful operation of the agents in nature, Fire, 
 Light, and Spirit, or Air: these were by the Creator of them, designed 
 to be outward memorials of his Self-Existence, and of the distinct modes 
 of the existence in the incomprehensible Jehovah, so ^ that thereby light 
 might be cast upon the glorious display of the system of grace, in the 
 exhibition of the same, set forth in the primary Cherubim, set up by the 
 Lord God, at the east of the garden of f.den : and this design, Satan 
 with all his cunning set himself to withstand : and leading the minds of 
 the postdiluvians to understand the influence the trinity in nature had 
 on, and throughout the whole system of it, he corrupted some of their 
 minds, and led them by little and little, to the worship of these. Thus 
 he led them off from the true worship of the Holy Trinity, who had re- 
 vealed themselves in Christ, and made known by revelation the ever- 
 lasting covenant, which obtained between them before the world was, to 
 ■worship the agents in nature. This began openly in the building the 
 tovjer of Babel ; which was built to the Names ; or to the Heavens — To 
 worship them : and this was the first open breaking forth of idolatry. 
 From hence the improvements upon it, as those who were scattered over 
 all the earth, began, -^gsf^ as they grew under the influence of Satan, 
 more and more corrupt in their minds, so the idolatry of the nations 
 of the world increased : and from some broken fragments of scrip- 
 ture, the devil corrupting the same, was all the idolatry thoughout 
 the world framed and founded : it was on this same corrupt doctrine of 
 the Trinity, all the idolatry introduced amongst the professing people of 
 God, was founded. It consisted either in setting aside one, or more of 
 the Persons in Deity : or, in corrupting the Sacrifice of Christ, by offering 
 their sons and their daughters to devils; or, in setting up a false Christ: 
 hence that solemn sentence is delivered. "And the Lord spake unto 
 Moses, saying. Again, thou shalt say to the children of Israel, Whosoever 
 he be of the children of Israel, or of the strangers that sojourn in Israel, 
 that giveth any of his seed unto Moloch ; he shall surely be put to death : 
 the people of the land shall stone him with stones. And I will set my 
 face against that man, and will cut him off from among his people; be- 
 cause he hath given of his seed unto Moloch, to defile my sanctuary, and 
 to profane my holy name. Whosoever curseth his God shall bear his 
 sin. And he that blasphemeth the name of the Lord, he shall surely be 
 put to death — he that blasphemeth the name of the Lord shall be put to 
 death." Lev. xx. 1 — 3. xxiv. 15, 16. Jeroboam the son of Nebat who 
 
1 joiix IV. 3. 21 
 
 made Israel to sin, brought in what is styled by some the bull heresy. 
 He set up his calves; the one at Bethel, the otlier in Dan: and it had 
 but one of the fig-ures of the Cherubim in the same. Hereby was a re- 
 nunciation of the Son, and Spirit: thus the doctrine of the Trinity was 
 corrupted by him, and his adherents. It was the corrupting the scrip- 
 tures of Truth, by tlie false glosses of the scribes and pharisees, that the 
 bulk of the Jews wer c - t t n i turian s, and received such false apprehensions ^i^^22^ 
 of Christ into their minds and concerning the Messiah, that when our 
 Lord was manifested in the flesh they universally rejected him, in the 
 body and bulk of the nation. The apostle saith, " He came unto his 
 own, and his own received him not. But as many as received him, to 
 them gave he power to become the sons of God, even to them that believe 
 on his name." John i. 11, 12. —jtewfts from corrupting the scriptures of 
 Truth, wrong thoughts of the Lord Jesus Christ, had been entertained in 
 the minds of men concerning Him ; and it was from returning bcick to 
 these, after a profession of Christ had been made, concerning his beino- 
 the Messiah, the Holy One of God, so many turned to be apostates. 
 This was the original of the antichrists in Johns tii-oe; and they were, 
 and might be iviost easily discerned by this, that they renounced the true 
 Christ, by denying he was come in the flesh. As the apostle had in 
 the verse before said. Hereby know ye the Spirit of Cod: Every spirit 
 that confesseth that Jesus Christ is come in the Jlesh is of God: so he 
 here saith, And every spirit that confesseth not that Jesus Christ is 
 come in the flesh is not of God : and this is that sjnnt of antichrist, 
 whereof ye have heard that it should come ; and even now already is it 
 in the world. These two verses set in contrast with each other, reflect 
 the light of what is contained in them, as fully to explain the same, so 
 that they leave very little more to be said of them ; yet as I have read 
 these words for my text. And every spirit that confesseth not that Jesus 
 Christ is come in the flesh is not of God: and this is that spirit of anti- 
 christ, whereof ye have heard that it should come ; and even now already 
 is it in the world, I will aim to divide the text, and set it forth under 
 the following particulars. 
 
 1. What is to be understood by not confessing that Jesus Christ 
 is come in the flesh. This may most easily appear by considering 
 what is contained in confessing that Jesus Christ is come in the flesh. 
 I have dwelt largely on this in the foregoing sermon, I shall therefore 
 touch but briefly on it. 
 
 2. That such are not of God. And every spirit that confesseth not 
 that Jesus Christ is come in the fesh is not of God. Under this head, 
 it may be considered, that the tendency of all preachers, in the doctrines 
 advanced by them, should and ought to be considered and examined into, 
 that we might know how far they were, and are of God. Because the 
 apostle most assuredly wrote for the benefit of the people of God, in all 
 ages, and throughout all succeeding periods of time. 
 
 3. The apostle asserts, that every spirit that confesseth not that 
 Jesus Christ is come in the flesh, is that spirit of aniichrist, whereof, 
 says he, ye have heard that it should come: it had been foretold, and 
 the churches had been informed of the same : not only by the Holy Gliost, 
 the Spirit of Prophecy, who is declared by PawZtohave uttered the follow- 
 ing, and it concerns the state of the Church in the last times ; " Now the 
 Spirit speaketh expressly, that in the latter times, some shall depart from 
 
22 1 JOHN IV. 3. 
 
 the faith, giving heed to seducing spirits, and doctrines of devils." And 
 surely the denial of Christ's Incarnation, must be one of these. 
 
 Lastly. That in Johns days this spirit of antichrist was come, and 
 it was very discernable in the spirit which actuated, and influenced some 
 of those in that day, to deny this most important and essential truth of 
 the gospel, God manifested in the flesh. And this is that spirit of anti- 
 christ, ivhereofye have heard that if sJiould come ; and even now already 
 is it in the world. May the Lord lead me to fill up each of these par- 
 ticulars, to your real profit and satisfaction : and to begin with the same, 
 I am 
 
 1. To consider what is to be understood, by not confessing that 
 Jesus Christ is come in the flesh. This may most easily appear to any 
 of us, by considering what is contained in confessing that Jesus Christ 
 is come. As this hath been the chiefest part of the former sermon, and 
 is the positive part of the subject, and our present subject being the 
 negative, I shall speak but very little of the former, for the reason 
 assigned, and dwell chiefly on the latter. And every spirit that con- 
 fesseth not that Jesus Christ is come in the flesh is not of God. 
 
 1 might observe the words are a solemn assertion of the apostle : 
 delivered in this form to impress the importance the more on the mind. 
 By not confessing that Jesus Christ was come in the flesh, amounted to 
 a denial of His having been incarnate : whoever does so, let that spirit, 
 that preacher, be who he may, let his gifts, his preaching, his appearance 
 in life, manners, conversation, temper, and conduct be what it may, he is 
 says our apostle, not of God. He is a subverter of the whole gospel : it 
 entirely falls to the ground, if this be a truth, that our Jesus was an im- 
 postor; and if we believe that of Him, and concerning Him, which we 
 have no warrant from the Scriptures for. I would here repeat it — herein 
 lay the damnable doctrine of these apostates from the Truth, whom our 
 apostle here terms antichrists; they denied our Lord Jesus Christ to be 
 the true Messiah ; just as the Jews do to this very present day. It seems 
 there were many of these : they all united in this untruth : they could 
 not preach but they must express this untruth. They were therefore the 
 plagues to the churches to whom they had belonged : they were the 
 means of spreading error and heresies wheresoever they came : what they 
 declared, was with a design to the utter overthrow of the whole gospel as 
 delivered by the apostles, who declared Christ was come, and that Jesus 
 of Nazareth was He. The others, in perfect defiance, and witli direct 
 malice in their minds, to this very essential Truth, on which all the faith 
 of the New Testament saints was founded, insisted upon it that Messiah 
 was not yet come. Of these it is the apostle is here speaking; and of 
 them he says. And every spirit that confesseth not that Jesus Christ 
 is come in the flesh is not of God. Tiiis being the genuine inter- 
 pretation of the text, and as it respects my own light and judgment of 
 the same, and as this hath been more fully opened, and set forth in 
 the former sermon, I therefore conclude this first head of my discourse, 
 and pass on to the next. 
 
 2. To shew that such that confess not that Jesus Christ is come 
 are not of God. Our text is this, Ajid every spirit that confesseth not 
 that Jesus Christ is come in the flesh is not of God. It is easily to be 
 seen, how these words are connected with the former : which as they 
 prove that such are of God, who preach and declare Christ is come in the 
 
1 JOHN IV. 3. 23 
 
 flesh, so these declare that such as are the deniers of this, prove them- 
 selves not to be of God. 
 
 I do not know of any in our day, or land, who deny that Christ hath 
 been incarnate, and in our world, so I shall not charge any with this 
 crime. The Quakers are treated by John Banyan, in his accusations 
 against them with this. rA^gr^ Dr. Goodwin seems to be ready to charge 
 those, whom he calls Manifestarians, by whom it is supposed he must 
 mean the Ranters, from whom the Quakers sprung, with being for a 
 Christ in the spirit, with a denial of Christ in the flesh : yet as I know 
 not what the particular views and doctrines of these were, and still are, 
 I shall by no means have any, no, not the least reference unto them. 
 Still as it must be acknowledged, that the apostle's writings were not 
 only for the saints in the day in "st^ which he lived, but for all future 
 times— Then, under this head, it may, as congenial with it, and as in- 
 cluded therein, be considered ; that it becomes the church of Christ, as 
 the church of Christ, to consider and examine the doctrines of all 
 preachers, and what they advance : that it may be known how far, and 
 what real evidence there is given that, both the doctrines advanced, and 
 the persons who have advanced them are of God. And every spirit that 
 confesseth 7wt that Jesus Christ is come in the flesh is not of God. It 
 hath been suggested, that for my own part, I know of no sect amongst 
 us, who deny the incarnation of the Lord Jesus Christ. The Papists 
 acknowledge it: so do the very Turks: which I suppose is the reason of 
 Dr. Gooc?wirt'5 saying, that the Name of Christ is as much now in the 
 world as it ever was. The Jews are the only ones who deny it; because 
 the very things, evils and calamities are at this present time, which our 
 Lord in his incarnate state foretold. So that their very rejection and 
 denial of this Truth, is, in its proper place, a full proof and evidence 
 against them, that Christ hath been actually incarnate, and hath com- 
 pleted the putting away of sin, and bringing in everlasting righteousness. 
 It has been before noticed, that the corruption of the doctrine of the 
 Holy Trinity, was the origin^3;feyvof all the ancient idolatry. j^i;i<i it was 
 from hence, with the false interpretations put on the scriptures of Truth, 
 by the scribes and pharisees before our Lord's coming, and whilst our 
 Lord was in his incarnate state, which prejudiced the nation of the Jews, 
 so as to blind their eyes, and harden their hearts against Him. So to 
 the present time, and days in the which we live, the corrupting the doc- 
 trine of the Holy Trinity, is the ground and original cause of every error 
 which is advanced amongst us. The old Jewish church, in her patriarchs, 
 prophets, and believing members, believed this doctrine : they worshipped 
 God in the true confession of it ; and gloried herein. This appears most 
 fully and clearly, in all that is recorded, from the first chapter of Genesis, 
 down to the close of the prophecy of Malachi. The New Testament is 
 founded on the same essential Truth ; and the apostles and followers of the 
 Lamb, all acknowledged the Father, the Son, and the Holy Ghost, and be- 
 lieved in the Divine Persons, and worshipped the Divine Persons as exist- 
 inginthe Divine Essence, astheonetrue, living,everlasting, and incompre- 
 hensible God. The church of England, of Scotland, of Dissenters, both 
 independents and baptists, have given us accounts of their know- 
 ledge and belief of the same. Dr. Goodwin, Dr. Owen, Mr. Joseph ^^ 
 Hussey, Dr. Gill, with divers others, have all of them ^su»te in defence v^f^ar 
 of this doctrine; yet again and again, we have persons arising up, who 
 
24 1 JOHN IV. 3. 
 
 profess to be offended at this most essential Truth. They ask, do you 
 understand what you say concerning it ? I should not scruple to say 
 yes ; we do. When we so say, what do we absolutely mean ? This — 
 that we understand the doctrine of it, as set before us in the word of God : 
 we do not profess to know the mystery of it : but we profess to know the 
 doctrine of it; and that as revealed in the word. We also worship God, 
 Father, Son, and Holy Ghost, and some of us have been baptized, and we 
 do baptize in the Name of the Holy Trinity, and this as the very door 
 and entrance into the church of God. We have been led to know how 
 the Holy Trinity stand engaged to us, and interested in us, by an ever- 
 lasting covenant. ~H.l8, in the dispensation of the covenant of grace, and 
 in our views and apprehensions thereof, we have communion with the 
 Father and the Son, by the Spirit. It is in the present day, to be greatly 
 lamented, very few are sound in the doctrine of the Trinity : very few are 
 concerned to know, and be kept steadfast in the doctrine of it; most look 
 on it merely as a speculative point; and some there are who not only 
 neglect it, but most awfully degrade it. Now from the words of my text, 
 it appears to me necessary for the church of Christ, to consider and 
 examine the doctiines of all preachers — what they advance : that it may 
 be known how far, and what real evidence there is given, that both the 
 doctrines advanced, and the persons who have advanced them are of 
 God. The apostle saith ; every spirit that confesseth not that Jesus 
 Christ is come in the fie sh is not of God. If a man preaches Christ for 
 salvation, let the (bundation on which he rests all this, be examined : what 
 is the origin of it ? From whence does it flow ? what is the foundation 
 to bear it up? Does he found it all upon the everlasting covenant, 
 between the Father and the Son ? Does he acknowledge the Spirit's part 
 and office in the same ? Then he believes the doctrine of the Holy Trinity : 
 for salvation is the fruit and effect of an everlasting covenant. AT?d each 
 of the Divine Persons, is equally engaged in it: -ttnil the love of the 
 whole Three shines forth upon, and into the souls of the Elect, in the 
 manifestation and revelation of the same ; so that the man who preaches 
 thus, can aim at nothing thereby, but the good of the church of God, and 
 the glory and honour of each of the Persons in the Godhead, to whom 
 be glory for ever and ever. Amen. So in all other parts and branches 
 of divine Truth, it should be examined by the church of the living God, 
 on what they are all founded : how they all harmonize : what they all 
 tend unto : and if they are agreeable with the revealed will of God. This 
 will be the means of discerning whether the preacher, is a workman not 
 to be ashamed, rightly dividing the word of truth : and if he may be 
 looked upon as of God. Such as confess Christ is come in the flesh in 
 our time, have to preach and set Him forth as the true Immanuel : as 
 God manifested in the fiesh: His end and design in his coming into 
 the world ; with the great work which he wrought in our world ; to- 
 gether with the everlasting virtue and perfection of his Righteousness 
 and Sacrifice — These are men of God; on our examining and finding 
 these doctrines preached by them, in every part and branch of the 
 same, ^nd a true examination into these, with their spirits as ex- 
 ercised in the discharge of their office and services in the ministration 
 of the everlasting gospel, is necessary for the Church, that they having 
 full satisfaction that such are of God, they may give honor to such 
 as it belongs unto. All this was necessary in the apostle's time, because , 
 
1 John iv. 3. '25 
 
 the truths concerning Clirist's Person were tlien contradicted by the 
 heretics of that age : and it must be equally necessary for the Church of 
 Christ in all ages, seeing there will never more, or greater heresies 
 arise, than those which have been already : nor are there any new ones 
 now : let them be what they may : they are only old ones revived ; yet 
 through the subtiity of the devil, they pass with the people at large, as if 
 they were quite new. In our times, we have an abundance of new-fangled 
 notions and opinions; yet they are of ancient date. It is only the 
 devil new reviving his old lectures, and putting his fresh gloss upon 
 the same. This leads me to my next particular, which is this: 
 
 3. To observe the apostle's assertion, which is — That every sjnrit 
 that confessetli not that Jesiis Christ is come in the flesli, is that spirit 
 of antichrist, iv hereof {saya he) ye have heard that it should come. 
 
 As the doctrine of fhiifaridnim'-i _ was so generally received by the Jj^ (i,vvt.*»x4 
 Jewish people, before the coming of our Lord, so it laid the foundation *"" ' - ;- 
 for their corrupting the doctrine of Christ's Person, and Messiahship : 
 hence it was he was universally rejected by them; whilst the scriptures 
 of the prophets, and the writings of Moses were full proofs against them, 
 and fully testified that their predecessors, all the whole church of God 
 before them, believed in the doctrine of the Trinity. The Old Testament, 
 from the commencement ^ii, to the very close of it, is full of this sub- 
 lime Truth. It expresseth that the Father is almighty, that the Son is 
 co-eternal witli the Father, that the Holy Ghost is equal with the Father 
 and the Son, and is as eternal as the Father and the Son — That they 
 exist Personally and co-equally in the One Self-existing Godhead, and 
 by Essential Union. So that the one is not before the other, but are one 
 as to the Unity of the Divine Nature, whilst they are Personally distinct 
 in that incomprehensible Essence. This is what is to be believed, because 
 the Lord hath revealed the same : without it we cannot make out those 
 acts which are recorded in the word of grace, concerning the Father's 
 everlasting love, the Person and Glories of Christ, the love and economy 
 of the Holy Spirit, in the revelation of grace. We are not called on to 
 understand the mystery of the Trinity: nor to explain it: we are only 
 called upon to receive and believe the doctrine of the same, as revealed 
 in the written word, ■:?m^ to acknowledge the truth of it, by believing in 
 the Father, in the Son, and in the Holy Ghost, and trusting in the ever- 
 lasting covenant, which the Father conceived in his infinite mind, which 
 the Son engaged to carry into execution, and the Holy Ghost engaged 
 to reveal, and bring the heirs of glory to "t^ know^^ij^ <>f> It cannot 
 be consistent with any part of the gospel, to deny either of the Persons 
 in the infinite Godhead, It is one thing not to understand the doctrine 
 as revealed : another thing to reject the doctrine revealed. Now 
 every spirit, that is every spiritual man, who professeth himself to be sent 
 of God to preach Christ is to be examined by the standard of God's 
 word. If he be a total neglecter of holding forth the concern of the 
 Three in Jehovah in Salvation, he is not right. If any spirit, or preacher, 
 be a depraver of the doctrine of the Holy Trinity, such an one is an anti- 
 christ. This is the apostle's doctrine. He saith, " He is antichrist, that 
 denieth the Father and the Son," chap. ii. 22. The denial of the Father 
 and the Son, involves with it, the denial of the Holy Ghost: one 
 cannot be denied but they all are. Now it is most surprizing, that in 
 the very times in which John lived, antichrist should arise, and so far 
 Vol. ii. e 
 
*26 1 JOHN IV. ;!. 
 
 prevail, as that such as had been received into the churches of the saints 
 should renounce Christ, and declare the true Christ had not yet ap- 
 peared ! As the apostle says, And every spirit that confesseth not that 
 Jesus Christ is come in the flesh js not of God; he adds, and this is that 
 spirit of antichrist, ivliereof ye have heard that it should come. It 
 bad been foretold : the churches had been warned thereof. This must 
 have been in the sermons and writings of the holy apostles : so that by 
 referring- to the same, the saints might easily perceive, what they had been 
 informed of, was now evidenced and realized to them, in those very 
 persons now amongst them, and who were daily making inroads upon 
 them, by their awful declaration that Christ was not yet come, and that 
 the apostles, and the whole of their congregations were deceived. May 
 I not carry the apostle's assertion concernitig these antichrists, that they 
 were not of God ; each of these individually — and he had full and 
 sufficient ground for saying, ye are not of God, and of the whole sum 
 total of them, they are not of God: and ye may know the truth of 
 tliis, by their opposition to Christ, and his gospel — May I not carry all 
 this to every one in our day, who depreciates any of the doctrines of the 
 everlasting gospel: let this be done in what way soever, so far as it di- 
 minishes the glory and equality of the Divine Persons in the Godhead, 
 or eclipses the glory of free, royal, and sovereign Grace, in eternal and 
 personal, unconditional election in Christ, to eternal Life and Glory : — 
 or is a reflection on the honour of Christ, of his being the Author of 
 eternal Salvation, and that all his people are saved in Him, with an ever- 
 lasting salvation : — or to a denial of the Person of tl>e Holy Ghost, with 
 his renewings and operations on the minds of the elect; I conceive these 
 all amount in their nature, kind and degree, to antichristian doctrines : 
 and such may be styled antichrists; that is, they are all of them against 
 Christ: either directly, or indirectly ; let the same be, with design, or 
 without design. Such as are not for Christ must be against him ; as in 
 like manner, they tliat are not against him, in their preaching, must be 
 for him. I might further add, all such as these, the churches of Christ 
 have been warned of, and warned against. The proof of this is evidenced 
 in the writings of holy men, and those who have had names of being men 
 of renown in the churches of the saints. I here refer to those ministers 
 of Christ, who lived in Oliver Cromwell's time; in \Kje which all sort of 
 errors weie set on foot, and each, and every one of them most ably re- 
 futed. >^\^d in their writings in defence of each, and every truth of the 
 gospel, a{FCd in their open confutation and rejection of every error, we 
 have such information, as by the blessing of the Lord upon it, is sufficient 
 to warn and guard us, in this age, against all sorts and kind of heresies. 
 I hope I have sufficiently cleared my text, and also my judgment of the 
 same, and that so far as is suitable to a kind of commentary, which is in- 
 tended to cast a general light on the same. The Holy Ghost had by the 
 mouth of Paul, warned the Church in his time of the coming of the 
 great antichrist : no doubt but he might also suggest, that out of the 
 various errors, which were then existing about the Person of Christ, Gcd- 
 Man, was the substratum from which, the great antichrist would arise. 
 If these things are so, then let us avoid every thing which is contrary to 
 sound doctrine, and every one of those errors which are contrary to god- 
 liness. I proceed to my next particular, which is. 
 
 Lastly. To observe, that in John's day, this spirit of antichrist was 
 
1 JOHN' IV. 3. 27 
 
 come; and it was very discernable in tlie spirit, which actuated and in- 
 fluenced, some of tliose in that day, to deny this most essential and im- 
 portant truth of tlie Gospel, God vianifcst in the Jlesh. And this is that 
 spirit of antichrist, whereof yc have heard that if should come; and 
 eveii noiv already is if in the icorld. 
 
 It is most astonishing- to consider, that no sooner doth the ligiit sliine, 
 oven the true liglit of eveikisting; life, but immediately tlie untruth which 
 is in its own nature, the very thing to obscure the same, ariseth nearly 
 about the same time with it. All errors and heresies, let them be of what 
 nature, or kind soever, spring- out of the truths, or the perversion of them : 
 accompanying- the same as the shadow does the substance, of which it is 
 the very feeble resemblance. If the Son of God had not been incarnate, 
 and thereby been God manifested in the Jlesh, there could have been no 
 denial of this : therefore the devil set upon the unregenerated professors 
 of the gospel in the days of John and the rest of tlie apostles, to deny 
 this fact. Yet it was such an immutable truth, that is is marvellous it 
 should be denied ; for it must have been almost, if not altogether, in that 
 very age, the Lord Jesus had been in the world : in ^J« which, as it res- 
 pected both his miracles, and doctrines, he wrought and spake as never 
 man did. Yet tiie evil heart of unbelief, and the infidelity of the then 
 present times were such, that the minds, even of some who had professed 
 faith in Christ, were apostatized from Him, so as to denv Him to be the 
 true Christ of God. Whilst this must have been a severe blow on the 
 apostles, and the true churches, yet neither the one, nor the other, gave 
 up their faith in this most essential truth, and article of faith. All the 
 apostles did, or our apostle doth, is to give warning of them — To point 
 them out expressly — To declare what their vile doctrine consisted in — To 
 prove them therefrom to be antichrist — That they were now come — That 
 what had been declared by way of warning, caution, by way of propliecy 
 concerning these, was now so openly realized, that tliese were most noto- 
 riously to be seen and known. Every spirit that confesseth not that 
 Jesus Christ is come in the Jlesh is not of God: and this is that spirit of 
 antichrist, whereof ye have heard that it should come ; and even noiv 
 already is it in the world. It must have been a most painful sight to the 
 beloved of God, to perceive and discern this most diabolical spirit, 
 working to promote this most tremendous error : which in its nature and 
 consequences, was to the utter subversion of tb.s truth of the Gospel. It 
 did not come in, neither was it now propagated v\ithout the knowledge 
 of the apostles. They all warned the churches of all the evil contained 
 in it : this was all they could do : they could not root oi;t the error : nor 
 could thev hinder men of corrupt minds, and destitute of the Truth, from 
 receiving the same, and being carried away with it. It should from hence 
 be observed, no reflection ought to be cast, on the ministers of Christ, or 
 the churches of Christ, because there may arise errors, or heresies, even 
 out of some of those who have v.orshipped, or do worship with them. No 
 doubt but all the ministers of Christ, ought most clearly to sta'e, the 
 fundamental truths of the everlasting gospel, as clearly as possible, with 
 the record concerning them, in the word, in the which they are revealed. 
 p Ev£ry error and heie yshould be stateci^also : the saints should be warned 
 against them, and^ also against such as hold them : and wh.en any in the 
 community hold them, thev sh.ould be addressed concerning the same, 
 and if they renounce the same, well : if they do not, they shoidd be with~ 
 
28 1 JOHN IV. 4. 
 
 drawn from. The apostle says, " A man that is an heretic after the first 
 and second admonition reject." Titus iii. 10, There is no error or 
 heresy but is of the devil. May we therefore be on our guard. The 
 Lord "save us from every one : let them be immediately against the truths 
 of the gospel, or only as those v/hich serve to weaken any of them. Amen. 
 
 SERMON LV. 
 
 Ye are of God, little children, and have overcome them : because greater 
 is he that is in you, than he tJiat is in the world. — 1 John iv, 4, 
 
 As the apostle had been giving the persons to whom he wrote, evidence 
 of true and false preachers, expressly declaring who they were who 
 preached the true Christ of God, and who they were that did not — Those 
 being antichrists who confessed not that Christ was come in the flesh ; so 
 he here observes how the saints overcame these, and were hereby distin- 
 guished to be of God : it being wholly to be attributed to his free grace 
 alone, and to his power put forth in their minds. The heresies of the 
 then present day, consisted in denial of the Personality and Godhead of 
 Christ. This is said to be the damnable heresy of Ebion and Cerinthns 
 — ^The one denied the humanity, the other the Deity of our most adorable 
 Lord : and others there were who denied that the true Messiah had been 
 manifested. Against all such he warneth them, saying, Beloved, believe 
 not every spirit, but try the spirits whether they are of God: because 
 many false prophets are gone out into the world. Hereby know ye the 
 Spirit of God: Every spirit that confesseth that Jesus Christ is come in the 
 Jiesh is of God: ylnd every spirit that confesseth not that Jesus Christ is 
 coniein the fie sh is not of God: and this is that sjnrit of antichrist , whereof 
 ye have heard that it should come ; and even now already is it in the 
 world. He then addresseth his beloved friends in Christ, and saith to 
 them, with the greatest affection, Ye are of God, little children, and 
 have overcome them : because greater is he that is in you, than he that 
 is in the world. As in the former verses, he plainly expresseth himself to 
 this effect — that such as denied the Deity and Personality of Christ — the 
 trutli of his humanity; and, as some then did — that he was not the true 
 Messiah : were false prophets — That they were not of God — That they 
 were antichrists; so he here positively asserts, those whom he here 
 addresses were of God : which must most assuredly have been very 
 strengthening and encouraging unto them. It may he, these were the 
 preachers of the Lord Jesus Christ, who are here spoken of: it seems so 
 from the two following verses; and as such, he seems to draw a line of 
 distinction between them, and the others of whom he had been speaking 
 — The one were of God, the other were of the world : the doctrine of the 
 one overcame the doctrine of the other. The reason why the children of 
 God overcame those antichrists was, because he that is in you, (^says the 
 apostle,) is greater than he that is in the world. To explain and open 
 
I JOHN IV. 4. 29 
 
 these words, I will aim to set the substance of the same before you, in the 
 following' particulars. 
 
 1. I will observe the loving manner, with which the apostle speaks, 
 and goes on with his present subject to the saints he writes unto. Ye are 
 of God, little children, and have overcome them. 
 
 2. In what way, and by what means they were overcome. This 
 must have been by the saints' continuation in the truths of the everlasting 
 gospel, and the ordinances of the same, by the which a full and outward 
 proof and evidence was given that Christ was come in the flesh. 
 
 3. The reason how, and why it was they overcame. It was owing 
 to the Holy Spirit who was in them. He was more mighty to maintain 
 Truth in their minds, and to keep them in the Truth, than the spirit of 
 error was to prevail against them. Ye are of God, little children, and 
 have overcome them : because greater is he that is in you, than he that 
 is in the world. Of these in their order, as the Lord shall be pleased to 
 direct. I am 
 
 1. To observe the affectionate and loving manner, with which the 
 apostle speaks, and goes on with his present subject, to the saints he 
 writes unto. Ye are of God, little children, and have overcome them. 
 
 There is nothing wins more on the mind, even of such as are born of 
 God, than real and genuine affection ; it is a mean of reanimating the 
 love which had been before mutually, in one spiritual friend to another: 
 and as this was from an apostle of Christ, whowashimself remarkably distin- 
 guished for the exercise of the same, it could not but reflect the more 
 strongly, and with the greatest energy on their minds. His assertion. Ye are 
 of God, could not but carry apostolical weight and authority with it : they 
 must have been quickened and refreshed therewith: they well knew it 
 was not spoken out of flattery, or to lead them to rest hereupon, as their 
 evidence of the same. They knew well for what intent it was spoken ; 
 it was to encourage them, by proving to a positive demonstration the 
 evidence of this, which lay in their overcoming the antichrists, and their 
 false pernicious doctrines. Ye are of God. It seems to me, and by 
 looking at the preceding verse, and on to the end of the sixth verse, the 
 whole here delivered is spoken to preachers, in that then very present 
 day: who because they preached Christ as the true Messiah, and in 
 all the glories of his Messiahship, with all the glorious fruits and con- 
 sequences of his incarnation, work, and offices, did thereby plainly prove 
 themselves to be the ministers of the Lord and Saviour : so that I should 
 like to consider the words, as in this point of view, to be delivered thus, 
 as they here stand connected with what goes before them, and follows 
 after. He had before warned them, not to believe every spirit: not to 
 take up with every man, who professed himself to be immediately sent 
 forth to preach, by the Spirit. No; let such an one be tried by the 
 standard of God's revealed will, in the written word, and also with 
 every article of the faith which was once given to the saints. Let the 
 Spirit of God be attended unto, in what such express in their testimony 
 concerning Christ : let this also be compared with the scriptures of Truth. 
 And seeing such, let his pretensions to the Spirit's teachings be what they 
 may, who confesseth not that Jesus Christ is come in the flesh is not of 
 God : and this is that spirit of antichrist, whereof ye have heard that 
 it should come ; and even now already is it in the world ; and ye have 
 been kept from renouncing the Truth as it is in Jesus, it hereby most 
 
30 1 joii\ IV. 4. 
 
 clearly appears, that, Ye are of God. It is further proved by you as little 
 children, and as such I address you, for your simplicity in the faith ; and 
 also to shew you my most sincere affection for you. Itmig-hthere be noticed, 
 the apostle had so expressed himself towards the whole community of 
 believers in Christ, in the first verse of the second chapter. He expressed 
 himself with the same epithet afterwards, both when he is speaking of the 
 different ages, and steps in the school of Clirist, in the which some are 
 infants, some babes, some young men, and some are fathers in Christ. 
 And he afterwards makes use of the same term, as he applies himself to 
 the whole body of those who were in Christ, according to his own views 
 of the subject. After which he takes it up in the 3rd chapter, and uses 
 it in his exhortation to the whole houshold of faith, saying, " My little 
 children, let us not love in word, neither in tongue ; but in deed and in 
 truth." v. 18, And here in my text he again iiseth it, to the preachers 
 of Christ, in the day in the which he lived. If we read the whole of the 
 text, I conclude this will most clearly appear. Ye are of God, little 
 childre7i, and have overcome them : because greater is he that is in you, 
 than he that is m the ivorld. Now it is the m.inisters of Christ, must be 
 the persons who are more immediately addressed, if we consider the con- 
 nection of the words. Ye are of God, little children, and have over- 
 come them, most certainly unites itself with the former verse: if so, then 
 the words must of a surety, belong in the first place unto them ; whilst 
 they may also include the whole church': it being true of them all; yet 
 this must be in a diversified manner. The Pastors of the churches, by 
 their standing fast in the truths of Christ, and of those in a very particular 
 manner, to which the antichrists were perversely opposite. And the 
 churches of Christ overcame the antichristian doctrine, by their abiding fast 
 in the confession and profession of the true doctrine of Christ, as preached 
 and maintained by their ministers. To both ministers, and churches, 
 the apostle may be considered as addressing himself in this most affec- 
 tionate and loving manner, le are of God, little children, and have 
 overcome them. It may be asked how w^as this done? I reply, by 
 setting forth the Truth as it was most immediately opposite to the errors 
 advanced: there could be no other way. Truth is mighty, and it must 
 prevail. When ministers would aim to preserve Truth, they cannot be 
 too simple and affectionate in their carriage and conduct towards the 
 people to whom they belong. Nothing hath a better effect on the mind, 
 than giving good ground and reason, for the saints themselves, to conceive 
 their ministers, fathers, and instructors in Christ Jesus, have them in their 
 hearts, and have them in very high estimation in Christ Jesus : it is then 
 such words as these, Ye are of God, little children, sink down into their 
 minds, and are very salutary and operative. Ai4<J being informed that 
 they are good soldiers of Jesus Christ — That they have fought the Lord's 
 battles manfully — That they have overcome the wicked one — That they 
 have been successful, and been strong in the grace of Christ, over false 
 preachers, and false doctrines, the testimony of an apostle to the sub- 
 stance of all this, as it could not but be encouraging in that day, so it 
 must be also in our day. It must therefore be, to this end and for this 
 purpose, the apostle says in the words of my text, to the churches and 
 ministers of Christ in his day, and when he wrote this Epistle, Ye 
 are of God, little children, and have overcome them. The address, 
 v.ith all the love and affection contained therein, most certainly must 
 
1 JOHN' IV. 4. 31 
 
 have answered the end and design of this servant of Christ in them. 
 And doubtless, there will be a virtue and efficacy found in them, which 
 will be of use to the church of Christ, down to the very end of time. It 
 may, and ought to be improved upon, that the ministers of Christ, can 
 never express themselves too affectionately unto the people of God — To 
 saints — To such as are the church and house of the living God. This 
 should be very particularly regarded, when they want to prevent them 
 from falling into error : and also when they see very evidently, they are 
 by the good pleasure of the Lord, saved from error. There could not be 
 a more soul-damning error, than what was contained in the false doctrines 
 of the apostle's day : let it be confined either to the denial of Christ's 
 humanity, or his Person, as being the Son of the living God, and as such 
 he is God equal with the Father and the Holy Ghost: or — the denial of 
 his incarnation, which was connected with it, that he was not the true 
 Messiah. I say there could be no errors, or heresies, beyond these. I 
 do not doubt but the whole essence of these still remains in the world : we 
 know Arianisyn, and Socinianism, and Deism do. May the Lord pre- 
 serve his ministers, churches, and saints, from each of these, and all con- 
 tained in these. As to an open denial that Christ is come in the flesh, I 
 know not of any such in our times, except we charge it on the body of 
 the Jews, and Deists. We are sure the beloved of God, who are the 
 called of God, will be preserved from these. And let such doctrines be 
 ever so rampant, and overflow our borders, yet the true ministers of 
 Christ will be able to address true saints. Ye are of God, little children, 
 and have overcome them. And I might say, the true churches of Christ 
 will have the same good cause and reason to say to their faithful ministers, 
 ye are of God, little children, and have overcome tlie enemies of our most 
 holy faith, by your stedfast abiding in the Truths and ordinances of the 
 everlasting gospel : by which it hath been fully proved, he that is in you, 
 is greater than he that is in the world. Ye are born of God, and taught 
 of God. You have in the strength of the Lord the Spirit, and under his 
 anointings, withstood and overcome the errors of those teachers who are 
 gone out into the world, crying out, Lo here is Christ, and Lo he is 
 there. You have been made strong for this good work, because Christ 
 is in you. He is strong to preserve you : yea, stronger is he in you, than 
 the devil who is against you. The devil, he is the spirit of error : all errors 
 spring from him. He is the author of them : it is he who rules in 
 worldly men, and such seducers, as ye are called to encounter and with- 
 stand. This brings me 
 
 2. To consider, in what way, and by what means, these antichrists 
 in Johns time, of whom he is here speaking, were overcome. He says, 
 Ye are of God, little children, and have overcome them. This must 
 have been by their continuation in the truths of the everlasting gospel, 
 and in the ordinances thereof: byt^« which an outward and full proof 
 was given, that Christ was come in the flesh. 
 
 Truth and error cannot stand together: if the one stands, the other 
 must absolutely fall. Truth is mighty and must prevail; especially this 
 Truth, that God was manifested in the flesh : because if it was not so, 
 the whole Truth of God must have fallen with it. The precise time for 
 the incarnation of the Son of God, was now past. Daniels Seventy 
 weeks were expired. The prophecies concerning the miracles which 
 ■were to be wrought by Messiah, were all accomplished in Him. His life. 
 
32 1 JOHN IV. 4. 
 
 sufferings, death, burial, and resurrection, were all most exact according 
 to what the prophets had expressly stated in their writings. The descent 
 of the Holy Ghost on the day of Pentecost, the conversion of multitudes, 
 the progress of the gospel, the miracles wrought by tlxe apostles on the 
 bodies of men, in the Name and faith of the Lord Jesus Christ, fully 
 proved Him to be the Holy One of God — The Son of God, who was 
 manifested, that he might destroy the works of the devil. All this was 
 as clearly manifested to the apostles, and such as believed through their 
 word, in our Lord Jesus Christ, as liglit is to the eye : so that the very 
 opposition to this, served to strengthen and confirm them in the belief of 
 the same. Now the apostles and preachers overcame those seducers and 
 antichrists, who would insist on it that Christ was not come, by their per- 
 severance in the faith : and by this mean, and in this way, they were con- 
 querors over them. Ye are of God, little children, and have overcome 
 thejn. He speaks it to their honour and praise. Whilst the whole must 
 be ascribed to the Lord, which he also doth. It is in the same way, and 
 by the same means, the church of Christ at this present time, and in 
 every succeeding age, can alone be successful. It must not be by need- 
 less disputations. It is better in many instances to live the Truth than 
 dispute for it. Mr. Romaine used to say, " I have got the Pearl, let 
 others dispute about the field if they will." I should for my own part be 
 for living Christ, and in living him, be living over every gospel truth in 
 which his true glory is concerned, rather than dispute about this, that, 
 and the other, which the enemies of him, and his gospel might have to 
 say. There can be no one error in the everlasting gospel ; yet there may 
 be ten thousand errors and false notions and opinions in the minds of 
 unregenerate persons, which may be altogether opposite unto it: and so 
 far, as in their own nature, to be subversive of the whole foundation, and 
 glory of the same. As ever since the Incarnation of Christ, and his pub- 
 lication of the gospel, by Himself, and by his apostles, there have been 
 false apostles, ^ii.d false teachers, and all sorts of errors in the world, so 
 the Lord hath raised up in every age of the church, proper persons, whom 
 he hath gifted, fitted, and qualified to defend each and every truth of 
 the gospel, most exactly suited to overthrow the errors of the day in the 
 ■which they lived. Such are of great use to the real churches of Christ : 
 ^jpid controversies, and controversial writers and writings are not to be 
 overlooked, neither ought they to be neglected : yet it does not follow 
 from hence, all saints should be engaged in these : all have not a mea- 
 sure of the Spirit, to fit them for the same. With respect to us, let us 
 be preachers or hearers, we cannot do better than to abide by the 
 Truth, and those who preach it, and live the same, and express it by our 
 lives and conversatiolTs. Should it be asked, what is Truth, and where 
 are we to go for it ? I would reply, the gospel contains Truth. It is the 
 revelation of the whole truth of God. If we therefore are in search of 
 Truth, let us apply thereunto, looking up to the Holy and Eternal Spirit 
 of the Father and the Son, for his teaching, light and guidance into a 
 right, true, spiritual acquaintance and knowledge of the essential Truths 
 contained therein. In Johis, they had the gospel, which contained the 
 whole of Christ : so have we. They had the ordinances of Christ, baptism 
 and the Lord's supper, and these were outward memorials of Christ, and 
 evidences that he had been in the world. We have the same. And they 
 answer the same end and design, in this outward testification that Christ is 
 
1 JOHN IV. 4. 33 
 
 come in the flesh, which they tlien did. They had the Lord's day, wliich 
 was the first day of the week, and it was kept by them in honour of Christ's 
 resurrection from the dead. We have the same. iSErd it is by these the 
 niemorv of Christ is perpetuated — The truth of his Person, incarnation, 
 life and sacrifice maintained : «rt*4 his Name, fame, work, and renown 
 made known in this our world, and unto us. "TeHs by our true know- 
 ledge of the Lord Jesus Christ, we are kept from error. '"^^j^jS by our con- 
 tinual abiding in the truths of the gospel, we are rooted and grounded 
 and settled in Christ, and so stablished in tlie doctrines of grace, as not 
 to be liable to be carried about with divers and strange doctrines. 
 Hereby such preacliers as are of God, are kept incorrupt in doctrine, 
 life, and conversation : and those churches and saints also, are preserved 
 from wavering, or deviating in the least, from their acknowledgements 
 and confession of Christ, by their constant adherence to the one trne and 
 genuine gospel of God our Saviour. Ye are of iiod, little children, 
 and have overcome them. Let us do likewise : bv considering the gospel 
 is the revelation of Jesus Christ — That every truth in it, is as immutable 
 as Christ himself. He is to us what he is therein declared to be. We 
 enjoy communion with Him, in his incarnation, life, righteousness, 
 sufferings, and death, as we receive the account given of Him therein, 
 into our minds: this is under the operation of the Holy Ghost. In 
 observing his day, which is styled from him the Lord's day, we solemnly 
 keep up the remembrance of his resurrection from the dead. In the 
 celebration of his ordinances, by ^fe which I mean, baptism and th^ 
 Lord's supper, we record his incarnation, his baptism, his Divine Sonship, 
 his life, his sufferings, his death, his burial, his resurrection, his oblation, 
 with his perpetual Priesthood in heaven, and continue to express our 
 belief of his second coming: so that herein, and hereby, we overcome all 
 false teachers, errors, and heresies. S6^ we cannot in spirit and truth 
 abide by these, and continue in them, but we must be overcomers, by the 
 blood of the Lamb, and by the word of our testimony, concerning the 
 gospel, the Lord's day, and the ordinances of the Lord Jesus Christ. I 
 would here 'a[g:iViH repeat it — The church of Ciirist, immediately formed 
 by the immediate command and direction of our Lord himself, and which 
 was sanctified, and consecrated by the descent of the Holy Ghost on the 
 day of Pe«^eco5^, had all these ordinances, and continued in their ob- 
 servance of them. On the day of Pentecost three thousand persons were 
 baptized, and on this they were added to the church. It is added, " And 
 they continued stedfastly in the apostles' doctrine and fellowship, and in 
 breaking of bread, and in prayers." Acts ii. 42. This leads me to 
 correct an expression, which it may be, we all at times are apt to use : it 
 is this, we are apt to say of baptism and the Lord's supper, of Church 
 fellowship, and as it concerns the form, order, matter, and discipline of 
 a gospel church : these things, say we, are but outward things. Yet it 
 should be known that by these outward things, the knowledge of the 
 truth of all those acts of our Lord Jesus Christ, written and testified of 
 by the evangelists in their four gospels, is kept up in the world. To con- 
 firm this I would add, the conversion of multitudes in the apostles' days 
 from Judaism, and also from heathenism to Christianity, and their ob- 
 serving the first day of the week, out of honour to the remembrance of 
 Christ's resurrection from the dead, with their keeping up in their use 
 and observance of them, the institutions, baptism and the Lord's supper. 
 Vol. II. r 
 
34 1 joHM IV. 4. 
 
 was a most full acknowledgement that Christ, the true Christ was come. 
 So we at this very day, continuing the same, make the same confession 
 and acknowledgement the very apostles, and first christians did in their 
 day and generation. We should for tlie honour of Christ, pay the 
 strictest attention to the history of the gospel, as well as to the mystery 
 of it : every tittle of the same being of the greatest importance. We 
 should do the same with regard to all recorded, as the fruit and effect of 
 preaching the everlasting gospel, as recorded in the Acts of the Apostles 
 — How the gospel was brought into Greece — How churches were planted 
 at Corinth, at Athens, at Berea, at Thessalonica, at Phillipi : all which 
 places are in our quarter of the world called Europe. And Rome itself 
 was visited with the gospel : yea, and some of Caesar Nero's household 
 were brought to believe on the Lord Jesus Christ for life and salvation. 
 It all serves to prove to a demonstration, that our Christ is come, that he 
 is the true God and Eternal Life. We should therefore consider what 
 hath been delivered, as, when attended unto, all-sufficient to prove and 
 evidence, that our Lord Jesus Christ is indeed that Messiah which should 
 come into the world. As the gospel and its institutions were observed 
 and closely attended unto, by the apostles and first churches of Christ, 
 --Qad by their close attention unto them, and their cleaving to Christ in the 
 truths of his everlasting gospel, with purpose of heart, was the means 
 whereby they overcame the many antichrists, and multitudes of proselytes 
 they made, so it is by the same means, and in the same way, we only can 
 overcome any sort, or kind of error and untruth, respectting our Lord 
 Jesus Christ. We should never slight any ordinance our Lord hath com- 
 manded. We should pay the greatest attention and regard to his end 
 and design in the same. It becomes us most highly to esteem those 
 ministers, churches, and saints, who abide in the truth of Christ's gospel, 
 and ordinances : who neither make any alteration in the same, nor 
 depart therefrom. It may be necessary at particular seasons to commend 
 them for the same, and make use of it, to shew we clearly perceive 
 hereby, thev are the Lord's. This appears to me to be the case here. 
 Ye are of God, little children, and have overcome them : because greater 
 is he that is in you, than he that is in the world. It is a continuance in 
 the Truth, and tliat to the very last moment of our lives, is the proof and 
 evidence of our personal and elenial election. This is Christ's word to all 
 his ministering servants, " Be thou faithful unto death, and I will give 
 thee a crown of life." Rev. ii. 10. I come 
 
 3. To give the reason, how, and by whom it was, these of whom our 
 apostle is speaking, and here in our text is speaking unto, overcame. It 
 was owing to the Holy Spirit : who was in them. He was more mighty to 
 maintain the Truth in their minds, and their minds in the Trutli, than the 
 spirit of error was to prevail against them. Ye are of God, little 
 cfiildren, and have overcome them : because greater is he that is in you, 
 than he that is in the world. Here are two spirits opposed the one to the 
 other. The Spirit of Truth, and the spirit of error : the one in the saints, 
 the other in apostates from the Truth : the one in the true ministers of 
 Christ, the other in the ministers of antichrist. 
 
 The saints of the Most High God, are distinguished from all others. 
 They have the Spirit of the living God, who dwelleth in them. They 
 thereby become an habitation of God through the Spirit. That the true 
 ministers of God have the Spirit, who dwells in them, and inhabits their 
 minds, is evident from the apostle's saying, Ye are of God. It being 
 
1 JOHN IV. 4. ^5 
 
 declared by Paul, If any man have not the Spirit of Christ, he is none 
 of his. Our apostle therefore pronouncing- these whom he here address- 
 eth, to be of God, itfid stylina; them little children, and sayin<j of them, 
 they had overcome the antichrists who arose in that ag-e, is fuUv ex- 
 pressive of their being- under the guidance, direction, and influence of 
 tlie Holy Ghost: which he most effectually confirms in saying, For 
 greater is he that is in you, than he that is in the tvorld. This is a 
 matter of vast importance to the church ; it was then, it is so now: -^tiiii 
 hereby those in the apostle's time, overcame the spirit of error which was 
 in such as were seducers from the faith, and aimed to turn many from it ; 
 •Wj4<rtris by the same indwelling of the Holy Ghost, ^ktwrti ever since, and 
 even now in our present time, the true ministers of God, are not only 
 enabled to withstand error, and erroneous ministers, but even kq ^ to 
 overcome these. Whilst it is the written word of God, w#&»hka* the two- 
 edged sword which they are to wield, by ^ which, and its rules, they 
 are to prove themselves workmen which need not to be ashamed, as they 
 rightly divide it, yet it is the Holy Ghost, who dwelleth in them, can 
 alone influence and direct them in the true management of them. A.tvid 
 t©-i1f•■i*yHJ^h^ sometimes under his immediate influence, though many a 
 time they are wholly unacquainted with it, as it respects their inward 
 thoughts and apprehension, yet are they led in their sermons to speak 
 what they never before spoke t^; it may be, of errors : or of some who 
 are not sound in such and such articles of faith : or, it may be of some 
 things which disquiet the conscience : or of some secret things whicli 
 are distressing to some whom they know nothing of, which proves at 
 some certain periods in their personal, and particular ministry, that the 
 Spirit of God is in them. 1*nac none but He, who is both omniscient and 
 omnipresent could have put them upon speaking out and declaring : nor 
 could any but He have brouglit home to the mind, and caused it to pro- 
 duce such effects on such and such as he has done. He who was in the 
 antichrists in Johns day was the devil. He wrought with energy in 
 them. He put forth his power, and did to his uttermost by them, with a 
 design to deceive. His ministers were very proper tools for him to work 
 with and by. He wrought inwardly and effectually within them, as also 
 he did upon the minds of their hearers by them. They were subtle, sly, 
 cunning and deceitful ones; for as such they were completely what the 
 great and grand deceiver would have wished them to be. They were 
 haters, despisers, and rejecters of Christ. I judge they were all of them, 
 sinners, who had sinned tiie sin unto death ; of which some account hath 
 been given, in the Sermon on the 7th and 8th verses of the 3rd chapter 
 of this Epistle. Of these in our text the apostle says, the spirit that is in 
 the world was in them : and who is the spirit of the world but the devil ! 
 If he was in them, they must be the inveterate enemies of our Lord. 
 This they could not more effectually manifest, than by withstanding' the 
 preaching of his gospel, in this one grand prime article of it, that He was 
 already come ; this these antichrists denied : and in their denial of it, the 
 devil supported them with all his might. Yet these ministers of Christ, 
 whom the apostle is speaking unto in the words of my text, overcame 
 those : and the reason of this was, because the Holy Ghost was in them. 
 He dwelt in tliem. He put forth his power in them : yea, with the word 
 of Truth which they preached : so that He was strong in their ministry, 
 to settle and confirm the churches also in this most important article of 
 
i 
 
 36 1 JOHN IV. 4. 
 
 faith. 1 have therefore included ministers and saints in lliis address of 
 the apostle, and in the v^hole contained in it, as it respects the substance 
 of the same. ) e are of Cod, little children, and have overcome them : 
 because greater is he that is in you, than he that is in the world. The 
 ministers of Christ, in their resisting errors and lieresies, do it on the 
 behalf of Christ, and the church,, They are placed by Christ in them 
 for the defence of the gospel :W^So for the confirmation of the same : 
 which as the true church of Christ are partakers of the benefit^^re\a>f,-«© 
 they m.ay be said to be one with them in the victory, as well as in the 
 benefits. ^^.<^% by the grace and power of the Holy Ghost, dwelling in 
 the ministers of Christ, they are too strong for the devil, and are enabled 
 to overcome him, in his wiles and assaults upon the outward visible church 
 of Christ, V, hich he continually opposes. His opposition in the present 
 day, is not in a way of open outward persecution : it is by reading over 
 his old lectures on every subject, which can possibly puzzle and perplex 
 the mind, and lead it to conceive there is a wrong statement of Truth 
 given by such and such, whom he knows are most sincerely attached to 
 the Person and Salvation of our Lord Jesus Christ, and to the ordi- 
 nances of his worship. He raises up some whose outward appearance 
 shall be very affecting to the unrenewed mind. He will have these to 
 have and hold forth the semblance of Truth : nay some of these shall 
 seemingly, in appearance and practice stand up for the ordinances also : 
 yet notwithstanding all this, they shall speak such pernicious words, as 
 shall draw away disciples after them : and when their doctrines are ex- 
 amined into, the words in which they express them, are found to tend to 
 nothing more or less, than an annihilation of the professed Truth. The 
 true ministers of Christ overcome these, because the Holy Ghost dwelleth 
 in them : and he is stronger in them, to keep them up, and defend them 
 from giving place to false doctrine, than the devil is to support his anti- 
 christian ministers. It was so in Johns day, and is so to the present 
 day, and it will be so to the very end of time. Our Lord having said to 
 his apostles, and whole church, " Lo, I am with you alway, even unto 
 the end of the world. Amen." Matt, xxviii. 20. May the Lord help us 
 to make a right use of the subject. May we consider the gospel, and 
 its ordinances, as outward evidences of Christ, and stated memorials of 
 his having been in our world, and let us esteem them as such, "^iid as 
 the truth and substance expressed and set before us in these, have been 
 revealed in us, and realized in our minds by the Holy Ghost, who hath 
 himself taken of these sacred and eternal realities, and shewn the same 
 unto us, let us be aiming to be giving convincing evidence of this, to all 
 with whom we converse. Let this be particularly evidenced by our 
 attachment to those ministers of Christ, who are most zealous in their 
 attachment to the Truths of the everlasting Gospel, and all connected 
 with the same. Let us pray for them, and shew all due respect unto 
 them. My friends, I have done as well as I could, with my text: and 
 whilst I do not conceive it to be a full elucidation of it, yet I cannot say 
 any more concerning it. No sermon should be complete unless it be in 
 the generals of it: because there should always room be left for the free 
 exercise of your own spiritual minds. I will once more recite tlie text, 
 and then conclude. Ye are of God, little children, and have overcome 
 them : because greater is he that is in you, than he that is in the world. 
 May it be so with us. Amen. 
 
1 JOHN IV. 5. 37 
 
 SERMON LVI. 
 
 They are of the world: therefore speak they of the world, and the 
 world heareth them. — 1 John iv. 5. 
 
 Tjie apostle having forewarned the saints of those false teachers and 
 antichrists, who were then in the world, expressed what their doctrines 
 were. Some of them denied that Christ was come in the flesh: others 
 denied the reality of his humanity : others his Essential Deity, divine 
 Personality, his Sonship and co-equality with the Father, in the incom- 
 preliensible Essence. From these preachers, and their errors, and per- 
 nicious ways, the elect of God were preserved : which was a glorious 
 evidence for them, and unto them, that they were born of God ; and also 
 that they were taught of God. Hence he says, Ye are of God, little 
 children, and have overcome them : because greater is he that is in you, 
 than he that is in the world. You have withstood these persons, afPel 
 their errors and heresies also. The Lord the Spirit who is with you, and 
 in you, hath made you stronger to resist the devil in these his ministers — 
 to re&ist them, and their corrupt doctrine ; than the devil who is in them, 
 hath had power to enforce them, with all his subtilty to resist the power 
 and wisdom by Hie which ye have preached, and still continue to preach 
 the Gospel of Christ. This is of itself a most powerful encouragement 
 unto you : because greater is he that is in you, than he that is i)i the 
 world. He then in pursuance of his subject, says in the words of my 
 present text, speaking of those apostates, -whom he terms antichrists. 
 They are of the world : therefore speak they of the world, and the 
 world heareth them. The words most certainly imply, that seducers 
 from the faith and truths of the everlasting gospel, and all false teachers, 
 are actuated and influenced by worldly motives and principles. In 
 general they are found to be of a worldly, sensual, covetous spirit — That 
 they preach such doctrines as may gratify the corrupt affections and 
 desires of worldly men : and these most greedily hearken unto, and em- 
 brace the same. That there may be a fuller opening and explaining of 
 the words now before us, I shall set the same before you in the following 
 particulars. 
 
 1. Here is a positive declaration of the false teachers, of whom he 
 had been speaking, and warning the saints to beware, in the former 
 verses; whom he had most expressly described, and also entitled the 
 spirit of antichrist, who had multitudes of followers. He saith of them, 
 'J hey are of the world. 
 
 2. He gives an account and reason how it was they had such a 
 multitude of proselytes. This was, because speak they of the world. 
 
 3. On the same account it was, worldly and earthly minded men, 
 both professors and profane were disposed to be hearers and followers 
 of them. They are of the world : therefore speak they of the world, 
 and the world heareth them,. I am 
 
 1. To take notice of this positive assertion, and declaration of the 
 apostle, concerning these false teachers of whom he had been speaking", 
 
38 1 JOHN iV. 6. 
 
 and warning the saints to be aware of. He had called them false pro- 
 phets, antichrists. He had expressed what their doctrines were, as to 
 the essence of the same. They denied that Christ was come in the flesh. 
 The spirit of antichrist was in them. They were apostates from the 
 truths of the everlasting gospel. They went out from the churches, for 
 this very reason, because they were not of them. Yet they had been ex- 
 ternal members; but they now ceased so to be. The devil who is the 
 spirit of all error, was in them : this the apostle well knew ; therefore of 
 one and all of them, he says, They are of the world. 
 
 He had just before spoken in the same positive manner, concerning 
 the true church and preachers of Christ ; Ye are of (iod, little children, 
 and have overcome them : because greater is he that is in you, than he 
 that is in the world: and here to shew them the positive distinction between 
 them, and the others, he says They are of the ivorld : which was equi- 
 valent with his saying, they are in their sins : they are under the power, 
 influence, and dominion of their own corrupt wills and passions ; therefore 
 they are to be avoided, and no conversation is to be held with them. I 
 would here observe, though we have in our age, many deceivers and 
 apostates from the faith, and others who are full of terms and doctrines 
 which are altogether opposite to the glory, honour, majesty, dignity, 
 grace and salvation of our Lord Jesus Christ, yet such is the state of the 
 mind, even of some who profess to love our Lord Jesus Christ, they do 
 not like to have these persons mentioned in the pulpit, nor their doctrines 
 examined into, and exposed: Avhy, how is this? It is generally said, 
 such are better left alone; and their doctrines also. In some cases I 
 think so too ; in other cases I thmk not. My own idea concerning such 
 a point is this : if by taking no notice of an error, and the person who 
 aims to spread the same, you thereby give full evidence, that the true 
 church of Christ is perfectly secured from falling by it, or in no danger 
 of thinking of the propagator of the same, as having any external in- 
 fluence of drawing away disciples after him ; in such a case, I must con- 
 fess, I do conceive, a total overlooking the man and his error, be he who, 
 or what it may, is the best method of mortification which can be pursued. 
 There is no better way to maintain Truth in and amongst the churches of 
 the Lord Jesus Christ, than by preaching the same, as it is recorded, 
 stated, and revealed in the scriptures of Truth. The true foundation, 
 and explanation of the same, agreeable with the written word, is, and 
 must be acknowledged the best way to overthrow all error, of every sort, 
 let it consist in what it may; yet in some cases, it cannot be avoided, 
 but false doctrines must be examined into : the persons who espouse and 
 propagate them, must be named : tliey must be spoken of as dangerous 
 persons to converse with : to hear and be in communion with. We have 
 the examples of the apostles themselves, and their command, counsel, 
 and direction how to act : yea, in the whole context preceding my 
 text, we have all this elucidated. Our apostle is not afraid of men- 
 tioning the errors and heresies which abounded in his times, so ^ 
 that the persons who were the preachers of the same, and their hearers 
 also could not fail to be known. I should conceive in my own mind, 
 that the great antichrist in our dav, and die spirit of antichrist which is 
 in the world, and which is now at this present time in our nation, working 
 with all its force and energy, is Deism, Socinianism, and Materialism. 
 1 conceive the abomination which so awfully abounds amongst us, hath 
 
1 JOHN IV. 5. 39 
 
 its orio-in from these : it being by each of these isms the glorious gospel 
 of the blessed God is brought into contempt amongst us. It may be said 
 of the Deist, of the Socinian, the Materialist, they are of the world. 
 Our apostle is very positive in what he asserts of his false teachers. He 
 spake thus from the Spirit of God. Tlie language of the sacred writers, 
 both in the Old and New Testament, is positive. They were under the 
 light and teaching of the Holy Ghost, and their word was with power. 
 They hesitate not to say, such doctrines, and such persons were of the 
 world, and from the devil : nor are they afraid, nor do they shun very 
 positively to prove their assertion, and appeal for the truth of it, to the 
 lives, doctrines, principles and practices of those very persons whom they 
 oppose. Talk of dealing fairly with men, their opinions, and characters 
 none ever did this more equitably than the prophets and apostles of the 
 Lord and Saviour. Every one, let him be who, or what he may, hath 
 his true and proper character in the word of God: and let his error be 
 what it may, there it is fully stated. We want no better rule to judge 
 of ourselves and others by, than the holy scriptures. To be of the world, 
 in the apostle's view of it, was to be in the arms of the devil ; this he 
 positively declares in these words, " And we know that we are of God, 
 and the whole world lieth in wickedness." chap. v. 19. So that he most 
 fully expresseth himself on this subject, that as all unregenerate persons 
 were out of Christ, so all out of Christ, let their profession of themselves, 
 and concerning themselves, or principles, be as they might, were of the 
 world, and consequently were in the arms of the devil. Well then, as 
 we consider the immediate subject the apostle is in our text upon ; surely 
 his declaration that these false prophets, teachers, and antichrists he is 
 here speaking of — that they are of the world, was true ; and that they 
 were what he declares them to be ; nor could he say more of them ; nor 
 could he speak worse of them : it contained multum in parvo : Theij are 
 of the world. Consequently they must be possessed of the world : their 
 doctrine must be suited to the carnal world ; for though all of these can- 
 not do without making some acknowledgments of Christ, and some pro- 
 fession of him, yet this must be in a way which is only suited to such as 
 are in the world, and never experienced a new and supernatural birth. 
 With all unrenewed in the spirit of their minds, nothing but what is 
 suited to old-adam's views and apprehensions can go down : wiiat is 
 suited only to new-adam views, will by no means be relished, or 
 be received by them. Let the eternal mind and will of God, in his ever- 
 lasting love to the persons of his people, his choice of them in Christ 
 before the foundation of the world — What God Avas unto them, and 
 did for them in Christ, before the world was : — and how he hath 
 saved them in Christ with an everlasting salvation, irrespective of any 
 thing they are in themselves be stated and declared — This, such as 
 are only in old-adam know nothing of: neither do they like to heiu: 
 of this; nor will they by any means admTf of its being true. Why, 
 "say tiTey, according to what you say, we, the whole human race, 
 are ruined by the fall : you say, Jesus Christ came into the world 
 to save sinners: then why may we not be saved as well as you, 
 who took on yourselves as the elect. Surely you take great state 
 to yourselves, and must conceive yourselves far better and beyond 
 us, that God should love you, and hate us : you may keep this, 
 and all vour other doctrines to yourselves : we will not believe that 
 
40 1 JOHN IV. 5. 
 
 God is a respecter of persons : No : in every nation he that feareth 
 Him, and worketh righteousness, is accepted of Him : if we there- 
 fore do our best, repent of our sins, live a new life, trust in Christ for 
 salvation, and attend to his ordinances and worship, we shall be as well 
 off as you are, with all your particular sentiments: we will therefore 
 leave you to yourselves, and have nothing; to do with you, nor your 
 notions. This is the very essence of g-ood old Adam ; out of which a 
 variety of distinctions arise: one will be good in his own way — he will 
 be a strict moralist, and all without Christ — another will be a most 
 devout religionist, and this also without Christ — others will be by choice 
 of some particular denomination — some Avians — some will be Socinians 
 by their own choice — some will be Arminians — some Calvinists — some 
 ■will be Church-men — some will be Dissenters, in their various denomina- 
 tions — some will be Quakers ; and all this in their own principles, and 
 agreeable to their own inward and personal apprehensions of their own 
 inherent natural thoughts and ideas of what they style Religion ; and 
 thus reject the glorious revelation of the grace of the eternal Trinity, in 
 the Unity of the One incomprehensible Self- Existing Essence, which 
 they have been pleased to make known, and have most gloriously mani- 
 fested in the salvation, which is set before us in the everlasting gospel. 
 Well, beloved, so it is, all who are not born of God, are unacquainted 
 with the grace of the gospel. Some of these are acquainted witli the 
 general, and outward theory of the doctrines of it: some of them 
 are bitter enemies to it: some are depravers of it: some of tiiem 
 openly and daringly oppose it : some of them will have nothing 
 to do with it. The Deist, Socinian, and Materialist, are inveterate 
 enemies of all the truths contained therein : and the openly profane 
 reject it altogether. It is therefore now, as truly as it was in the 
 apostle's time, and it may be said of all those which have been enumerated, 
 They are of the world. And let none of us who profess the knowledge 
 of the Lord Jesus Christ, attempt to deny this : if we do, we absolutely 
 give God the lie : because this sentence was not pronounced by the 
 apostle, but by the Spirit of God. And it absolutely belongs to all sorts 
 of heretics, be they distinguished as they have been since, or may now be, 
 by various titles and names, seeing they all had their existence, and 
 sprung out of the spawn, and were generated out of and from the very 
 same false prophets, antichrists, errors and heresies, which were in the 
 apostle's times. Let this be noticed : as also what our apostle elsewhere 
 saith, " 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. 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 acknowledgeth the Son hath the Father also." 
 chap. ii. 21 — 23. All false teachers, preachers, doctrines, errors, and 
 heresies, are of the world: then it is not to be wondered at, the world, 
 that is the men of the world should attend unto, and be taken with these. 
 And this leads me to my next head ; 
 
 2. To observe that the apostle gives an account, and gives a reason, 
 how it was, the false prophets, and ministers who were under the very in- 
 fluence of the spirit of antichrist, in his time, had such a multitude of 
 hearers and proselytes ; who followed them : this was because spake they 
 of the world: that is, such things as were altogether suited to the 
 
1 John iv. ,'j. 41 
 
 thoughts and views, to the schemes and apprehensions of men of 
 corrupt minds. They are of the world: therefore speak they of the 
 loorld, and the world heareth them. 
 
 It seems to me, these words are uttered, not only as giving a reason 
 why, and how it was, these enemies of God, and of his Christ should 
 have such a multitude to hear them, and also so many who joined them- 
 selves unto them ; but also to comfort the true church of God, that they 
 might not be dejected because of this. It is sometimes to us in the 
 present day, a matter of astonishment, of trial, grief and dejection to our 
 spirits, how it is, that such and such as we know are, in their spirits, 
 tempers, and doctrine, not like the gospel, yet it is reported that they 
 greatly flourish in their congregations ; multitudes are added unto tliem ; 
 who submit and acknowledge Christ in his institutions amongst them. 
 Yea, it may be, some of these, we should by no means refuse, but most 
 heartily embrace into our own fellowship and communion in the gospel. 
 This is sometimes a trial to the spirits of such as are really the Lord's ; 
 it is so to churches and ministers : how are we to account for it ? I think 
 thus ; all do not see alike into the evil of errors : hence some actually 
 fall into errors before they are aware of them : and get under such as we, 
 from the scriptures cannot but censure, and this sometimes because they 
 are prejudiced in favour of such, and will not receive the judgment of 
 judicious christians concerning them. 3^a»d sometimes because it may 
 be said, such and such things are not so erroneous as other matters are : 
 therefore though they are errors, yet they are not so hurtful, as some 
 others are : this is a very loose way of talking : it is at times very 
 injurious to our own minds, and to others also : for truth is truth. Every 
 thing which differs from it, must be essentially wrong. It must be so in 
 the smallest as truly as in the greatest degree. The preaching of these, 
 of whom our apostle is speaking, as they corrupted the doctrine of Christ, 
 so they drew many to attend on them, and to receive into their minds 
 their pernicious errors. They were looked upon as containing what had 
 greater light and glory, than what was contained in the doctrine of the 
 apostles. Some conceived there was a greater liberty and freedom in it, 
 that it was all grace, and that they were set at liberty from all restraint 
 whatsoever — That the doctrine of grace gave them free liberty to sin : 
 and such as thus apprehended, turned the doctrine of God's free grace 
 mto wantonness, and lived in all sorts of sin : thus they lived licentious 
 lives. By such, these false teachers and their doctrines were highly mag- 
 nified : others who did not break out into such enormities, adored a false 
 Christ as preached by these false teachers : as they dressed him up with 
 all the arts of philosophy, so that by their colourings he seemed to ex- 
 ceed in the view of such as were hearers of these, the very Christ. And 
 no doubt but the devil himself might so work on their minds, as to let in 
 such views of this his false Christ, as to give them such inward ideas of this 
 account given by the false prophets in that age, as filled the hearers and those 
 who received their doctrine, with a ravishment of spirit, even to raptures and 
 visions of they knew not what. It was not to be wondered at, so many 
 were followers of these, and gave themselves up to them; so as that the 
 number of their proselytes increased even to a multitude. All this was 
 because they were of the world, and spake of the world. They are of 
 the IV or Id : therefore speak they of the icorld — worldly-minded men. 
 They were those whose hearts were set upon nothing beyond self- 
 VoL. ir. G 
 
42 1 JOHN IV. 5. 
 
 gratification. Their minds were not supernaturally renewed ; therefore 
 their views of Christ which they had, were not beyond the conception of 
 what carnal reason could take in and apprehend : so that it became very 
 easy for them to impose on such as were in a carnal state. It is so to 
 the present time ; many there are who have been under the true preaching 
 of the gospel : they have been externally influenced by the same : there 
 are preachers start up, who having some general knowledge of the outline 
 of it, will prattle forth the same, with many things of their own, which 
 they take care to mix with it. Some of these are men of parts, of 
 elocution, and can by rhetoric, and carnal argumentation amuse the 
 minds of those that are disposed to hear them : these pretend to have 
 some peculiar light which others have not; yet when their doctrines are 
 brought to the right standard, the holy scriptures of truth, some of them 
 are deficient — others are mixtures — some are false — others break in upon 
 fundamental truth : yet as they take care to gild them over, with some 
 gospel phrases, and some scriptures cunningly chosen out, and separated 
 from tlie proper connection in which they stand — hereby they deceive 
 their hearers ; as also by then- aims to suit what they deliver, to the 
 corrupt minds of men, so as they shall not fail of liking what they hear. 
 As there are a variety of such, and as they differ variously one from the 
 other in what they profess, so they have a variety of doctrines. They do 
 not profess to believe and hold one and the same system of Truth : they 
 glory in it, that they do not : hence, take the whole bulk of them, and 
 you have amongst them all softs of errors. But in the general, those 
 make most proselytes who mimic the gospel most; and preach Christ in 
 such an ensnaring and flattering way, as suits old-adam's views. Here 
 comes in the Armhiian, and all those who are corrupters of the gospel; 
 who deceive both themselves and others, in naming the Lord .Jesus Christ 
 in their details of Him : and yet with all this, they never preach Him. 
 There are some one would by no means join with these, on whom this 
 falls. Many in our day, who belong to the true churches of Christ, who 
 conceive they have a preaching gift — they go forth and exercise it : they 
 think they preach the gospel : they are received by many, and acknow- 
 ledged to be preachers of Christ : they have a zeal, and are full of 
 assiduity, and go up and down, engaged as they themselves think, and 
 others also, in preaching Christ. Why, beloved, when wh^ J;hey say, 
 and t he whole they have delivered amourits^ to nothing more than this, 
 That they have made mention of his most precious and blessed Name, but 
 'nevef~6pehed one mystery, nor doctrine concerning Him; surely tETs 
 "sTioulH not he styled preaching ^f Christ, because it is not so. Yet even 
 these will sometimes have more admirers, than such as are the true 
 settled preachers of the everlasting gospel. The former which have been 
 spoken of, very often " carry all before them : they have their multi- 
 tude of converts : tliey never want for numbers to hear them : their 
 proselytes cannot be reckoned up: their fame increases : their doctrines 
 are admired : all sorts of persons who but once hear them, cannot forbear 
 speaking well of them, and their doctrines also : whilst at the same time, 
 the true doctrine of Christ sinks in the general esteem of the public : the 
 true preachers of Christ, with his true churches and ordinances, are 
 undervalued. This sometimes is a matter of grief and sorrow unto them ; 
 and too often they overlook the reason of all this — How it comes to this : 
 why it is thus; I therefore conceive the apostle's words may be of as 
 
1 JOHN IV. 5. 43 
 
 real use, and service to us, on these subjects, and for our relief, as they 
 
 were to the primitive church, when they were first delivered ; They are 
 
 of the world : therefore speak they of the world, and the ivorld lieareth 
 
 them. Such preachers as are corrupt in tlieir doctrines and minds, are 
 
 of the world : it is in their hearts ; let them profess as they may, there is 
 
 nothing but a corrupt principle in them ; self is their whole and only 
 
 end. They therefore are suited unto worldly professors, and to their 
 
 carnal views of what they style grace and salvation ; therefore let the 
 
 subject they deliver, be in words what it may, yet they themselves take 
 
 care to deliver it, as it may be palatable to a worldly, and even, at 
 
 certain times, to a sensual 4j)ind. Thus speak they of the world, and 
 
 garnish their doctrines, sluH"^ it may be easily swallowed by worldly 
 
 men, and worldly-minded professors in an especial manner. Dr. Gill 
 
 seems to think, Dr. Owen seemed to glance on such days and times 
 
 as we live in, when he interpreted the following passage of scripture 
 
 — " I will make a man more precious than fine gold ; even a man than 
 
 the golden wedge of Ophir;" Isa. xiii. 12, as being expressive of a 
 
 gospel minister, and his value in the church, on account of the scarcity 
 
 of such : which Dr. Gill conceived was very awfully the case in his day, 
 
 and would be more so, before the close of the present church state. He 
 
 said in his day, there were scarce two men who preached alike : and 
 
 most assuredly we who have outlived him, may say the same. I proceed 
 
 3. To observe, that on this account it was, viz., because those false 
 
 prophets, seducers, the apostates, and antichrists in Johns day, were of 
 
 the ivorld, and because they spake suited to the corrupt interest of flesh 
 
 and blood, they had such a multitude of converts and hearers. They are 
 
 of the world: therefore speak they of the world, and the ivorld hearetk 
 
 them. 
 
 This is the reason which the apostle gives of this matter : it is self- 
 evident, and it contains the whole of it, and carries all before it. Wiiat 
 can suit worldly and earthly-minded men, be they professors or profane, 
 but to hear of the world, and that which they think to be their best in- 
 terest and chiefest concern in it. Surely and positively this must be the 
 ultimatum of every earthly-minded man : then that sort of doctrine, 
 preaching, and profession, that leaves the mind quiet, without any mor- 
 tification of his corrupt lusts and sensual affections — this cannot but be 
 most truly acceptable to carnal minds : it was so when the apostle wrote 
 this Epistle. Hence the world, those who were out of Christ, who had 
 never been renewed in their minds by the Spirit of Christ, were carried 
 off from hearing and attending on the true gospel, to hear, and become 
 followers of those who started up, as having a revelation and doctrine to 
 deliver, altogether opposite and contrary to that which had been already 
 delivered by the apostles of Christ. And inasmuch as it promised them 
 libertyr-«o»<fc that they might walk after the dictates of their own fleshly 
 lusts and passions, they most greedily embraced it, without any ex- 
 amination into what those errors and doctrines were, which they had 
 embraced, and which led them to entertain vile opinions of the true 
 gospel, and the preachers thereof; and out of their own carnal affections, 
 and that they might live in the enjoyment of the same, they most gladly 
 embraced this lie, that Christ was not come : others, that Christ had an 
 aerial body ; not a true body — That He was not God ; nor the Son of the 
 living God. If you look into the 3rd chapter of the 2nd epistle by Peter, 
 
44 1 JOHN IV. 5. 
 
 and into the epistle oi Jude, you will find all the heads of those false 
 prophets spoken of by our John, were men of the basest minds, and prac- 
 tices, as it respects lusts and sensuality : and their followers are spoken 
 of by Peter nnd Jude, as led and overcome into, and with the same 
 horrible and soul-damning sins and corruptions. Now as the corrupting 
 the doctrines of God's free grace, in the days of the apostles, led into 
 such practices, and these ideas of sin being no evil, it having been atoned 
 for by Christ, and that he having removed sin from his people by the 
 sacrifice of himself, left creatures so without all sin, that let the sin 
 committed be what it might, it was no sin in the committer, and therefore 
 no matter how much sin was committed, it was the only way to glorify 
 God, why it need not to be wondered at, such preachers, or doctrines as 
 conveyed such ideas to the minds of the hearers, should suit worldly- 
 minded men, and sensual professors : nor that the apostle should say, as 
 he here doth, of such preachers, and their hearers. They are of the 
 world: therefore speak they of the world, and the world heareth them. 
 None but the world could hear these. It suited none but such as had 
 been professors, and had never experienced the grace of Christ in their 
 souls, the presence of Christ to their minds, and the blessed sweetness 
 and reality of communion with Him, in the blessings and benefits of his 
 great salvation. Such latter cannot deny what he hath done for them ; 
 neither can they deny what he hath done in them ; but such as are only 
 mere professors of Him, may deny all this, and turn apostates from him : 
 •ftBri such as these, are generally found to have been living in the practice 
 of their beloved sin all their days, and this, whilst they were under a pro- 
 fession of Christ, and his gospel : and the lust of the flesh is too strong, 
 almost for all, who are only professors of the gospel. Nothing short of 
 the almighty power of the Holy Ghost, can produce a new creation in the 
 soul. None but he who is a new creature in Christ Jesus, will ever be 
 able to withstand the assaults of earth and hell : such an one shall, 
 because he is kept by the mighty power of God : this is his guard and 
 garrison ; so that he shall walk on, and persevere in the Lord's good way, 
 and in the Lord's strength, even unto the end. He knows Christ bare 
 his sins in his own body on the tree, that he being dead to sin, should 
 live unto righteousness, by whose stripes he is healed ; yet he knows he is 
 full of sin in his fallen nature ; and that sin is equally as abominable in 
 him, in the sight of God, as it ever was. He knows the death of Christ 
 . hath made no alteration in the nature of sin. He therefore flees from it, 
 as from a serpent : he dreads it more than hell : he is taught by the Lord 
 himself, and by his word, to abhor the very appearance of evil. He is 
 therefore very cautious of every preacher, and he most carefully avoids 
 bearing, or receiving any doctrloe which makes light of sin, or weakens 
 the inierest of true holiness, being fully pe'Suaded, though he cannot be 
 saved bv it, nor is it any part of his salvation, that without personal and 
 practical holiness no man shall see the Lord. Thus I have endeavoured, 
 the scale should be equally poised — That whilst errors in principle lead 
 to errors in practice, corrupt doctrine can only inju)e the minds of such 
 as are the hearers and receivers of the same; then what is there in the 
 whole of this, to cast down and distress the truly godly ? Nothing ; the 
 apostle's discrimination of true and false teachers, was intended by him 
 for our spiritual advantage. Let us therefore make use of it for this very 
 purpose : let us abide by the true doctrine of Jesus Christ, and to such 
 
1 JOHN IV, 5. 45 
 
 as preacli it most purely : let us consider what every doctrine and truth 
 will produce lu the mind which properly and spiritually receives it : let 
 us avoid being desirous of, and giving way to hear all sorts of preachers: 
 let neither ihe great report which maybe made concerning them, nor 
 the multitudes which may follow them, be motives with any of us, to leave 
 our own churches and ministers to which we belong. Why, beloved, if 
 Christ and his salvation be preached unto us, we cannot have a better 
 object and subject. It may be they may have more to say of Him, than 
 we may be accustomed at all times to hear; but they cannot preach a 
 better Christ, nor a more complete salvation, than we are accustomed to 
 have set before us, in the gospel of the blessed God ; nor can they ex- 
 press, declare, or mention greater effects produced by their ministration, 
 tlian have been produced by the very gospel which we stand up for. It 
 was preached by Peter, at the city of Jerusalem on one day, and three 
 thousand believed and were baptized . It was on one day afterwards preach- 
 ed by Peter and John, and live thousand were brought to believe on our 
 Lord Jesus Christ. It was preached by Philip at Samaria, and it caused 
 great joy in that city. It was the means of the conversion of Sergius 
 Paulus, who was pro-consul of Cyprus. Acts xiii. 12. Erastus, trea- 
 surer of Corinth, was also converted by it : so was a member of the 
 Senate of Areopagus in Athens, whose name was Dionysius. And we 
 are informed, our gospel entered into the house, and hearts of some of 
 Ccesar's household. Seeing therefore, the very gospel which we have, 
 and which is the gospel of our salvation, hath produced such glorious 
 effects, and conversions, and these are recorded in the word of truth, we 
 may well be satisfied to read and meditate on the same. As it respects 
 what the true knowledge of Christ produces in the mind, and how Christ 
 should be preached, both to sinners and saints, we have all this with us 
 and set before us, in the conversion, preaching, and writings of the 
 apostle Paul. If the travels, journeys, persecutions, and imprisonments 
 which may be recited by any, as the effect of their abiding by the gospel 
 be related, they can never give us such an enumeration of the same, as 
 Paul doth of his. If they speak of any wonderful appearances of the 
 Lord for them, or deliverances which he hath wrought on their behalf, 
 they cannot exceed what is recorded together with our gospel : which is 
 complete, we have all things in it. Why, the false prophets and anti- 
 christs, our apostle is speaking of, could neither mention, nor make their 
 boast, that their preaching had turned the world upside down — That 
 multitudes had been turned from darkness to light, and from the power 
 of sin and satan unto God. No ; poor wretches, they had defaced the 
 gospel : they had turned many from it : they had done what they could 
 to corrupt it, and to corrupt the minds of others by their horrible doc- 
 trines : they were of the world : they had worldly persons to speak 
 unto : they spake what they knew would suit them : they were not 
 suited to the called people of God, nor were the called people of God 
 suited unto them. Ye are of God, little children, and have overcome 
 them : because greater is he that is in you, than he that is in the 
 world. They are of the world: therefore speak they of the world, 
 and the world heareth them. We are of God: he that knoweth 
 God heareth us ; he that is not of God heareth not us. Hereby know 
 we the spirit of truth, and the spirit of error. Thus this subject ends : 
 not that we have ended it ; for the last verse is to be the foundation and 
 
46 1 JOHN IV. 6. 
 
 subject of our next Sermon. What I have in this delivered, I leave to 
 your consideration. If any thing contained in the same shews the face 
 of the times, and may be of use unto you, may the Lord accompany the 
 same with his blessing. If I have drawn the likeness of any, arid 
 shewn them their true faces, I can declare it hath been without any ill will 
 to their persons. The Lord bless his Truth. Amen. 
 
 SERMON LVII. 
 
 We are of God: he that knoweth God heareth tis ; he that is not of 
 God heareth not us. Hereby know we the sjnrit of truth, and the 
 spirit of error. — 1 John iv. 6. 
 
 The apostle to close his subject on the false preachers in his day, he 
 having before distinguished betwixt them, and the true preachers of the 
 Lord Jesus Christ, says what will all through time, be acknowledged by 
 the real church of God to be an immutable truth; which is this — That 
 the apostles of Christ, had their immediate call from Him — That they 
 were of God — That they were immediately influenced, acted upon, and 
 guided by the Holy Ghost. Such therefore as were born of the Spirit, 
 and had a sound spiritual judgment, would attend unto these, and not 
 be diverted from them, nor any of those who preached the true doctrine 
 which they had received from them. Asd it was hereby manifested who 
 those were that had the Spirit : and such who had not, dropping the 
 true doctrine of the apostles, and going after, and hearing those very 
 persons who opposed the same, it was hereby manifested even to a de- 
 monstration, that they were under the influence of the spirit of error. 
 This is the summary of these words, which shall be branched out into 
 their various particulars. We are of God : he that knoioeth God heareth 
 us ; he that is not of God heareth not us. Hereby know we the spirit 
 of truth, and the spirit of error. In speaking on the words before me, 
 with a design to explain them, I will aim to set forth the subject con- 
 tained in tliem in the following particulars. 
 
 1. This most solemn declaration, which the apostle expresseth for 
 himself and others. We are of God. 
 
 2. What he professeth of others, by way of discrimination of one 
 sort of hearers, from others. So that here the past subject must be 
 resumed. He that knoweth God heareth iis ; he that is not of God 
 heareth not us. 
 
 3. The inference drawn from hence, which is this — Hereby know 
 we the spirit of truth, and the spirit of error. 
 
 These, with the subjects which have already been gone through, are 
 very peculiar ones. They are not taken up by me to point out how 
 some of these may be suited to the times in the which we live; but 
 
1 JOHN IV. 6. 47 
 
 because tliey are, and come before me, in the course of the present Lec- 
 ture. Tlierefore, wliilst by no means would I baulk any thing, which is 
 so and so, let it be pleasing or displeasing to those I minister unto, so 1 
 would have it understood, 1 for myself aim to speak in nothing but what 
 the text calls for and requires, so as that the meaning of it might be de- 
 clared. I consider myself as bound to do justice to my text, so far as 
 lies in my power. I shall give myself no concern further than this : and 
 if I may convey down to others, by my feeble writings, what I conceive 
 of Truth, 1 shall be very well satisfied. They will be able to compare 
 the same with the oracles of God : to consider it is to be compared with 
 the same — That I now am, and must be considered by them, to be but 
 dust and ashes — That what is of mine is set before them, so far, and no 
 farther, than it is agreeable unto, and with the Spirit of Truth, in the 
 scriptures of truth. In pursuing the subject now before me, with respect 
 to the opening and explaining what is here contained in my present text, 
 I am 
 
 1 . To observe this most solemn declaration — We are of God : which 
 the apostle expresseth for himself and others. 
 
 This is very evident from the word We ; which being plural implies 
 more than one : and who can we here include with the We, but the 
 other apostles ; who all alike bore testimony of our Lord's incarnation — 
 Of his life — Of his acts — Of his miracles — Of his obedience — Of his suf- 
 ferings — Of his death, burial, and resurrection, ascension, exaltation, 
 and glorification — Of his sending down the Holy Ghost — Of his doctrine 
 and ordinances; as he also did. Surely he himself could not but mean 
 they should be included, and also understood to be included in the word 
 7ve, and also in the whole declaration, We are of God. It may not 
 be amiss here to recite the whole context, as this verse before us 
 closes the whole of the subject, as it may reflect its light, and shed its 
 influence the more upon our minds : with this design it shall be 
 done; Beloved, believe not every spirit, hut try the spirits whetJier 
 they are of God : because many false prophets are gone out into the 
 world. Hereby know ye the Spirit of God: Every sjnrit that con- 
 fesseth that Jesus Christ is come in the jiesh is of God: And every 
 spirit that confesseth not that Jesus Christ is come in the flesh is 
 not of God: and this is that spirit of antichrist, ivhereof ye have 
 heard that it should come ; and even now already is it in the ivorld. 
 Ye are of God, little children, and have overcome them: because 
 greater is he that is in you, than he that is in the ivorld. They 
 are of the world: therefore speak they of the tcorld, and the tvorld 
 heareth them. We are of God: he that knoweth God heareth us; 
 he that is not of God heareth not us. Hereby know ive the spirit 
 of truth, and the spirit of error. The sum of these verses has been 
 gone through in the former Sermons : the substance and general out- 
 line is this — That there were false prophets, teachers and antichrists 
 gone out out into the world — The errors which they propagated are 
 declared — The saints are warned against them, and their doctrines. 
 It is declared by the apostle, that the true believers in Christ were 
 of God : they had overcome the false teachers, and their heresies. 
 The reason was, the Holy Ghost was in them : the spirit of the world 
 was in the others. Hence he that was in the saints, being stronger 
 than the devil who was in the erroneous preachers, they were too strong 
 
/^ 
 
 48 1 JOHN IV. 6. 
 
 for them. The apostle asserts they were of the world: they spake such 
 things as were suited to natural religionists, to worldly-minded men ; it 
 was, therefore, on this very account and for this very reason, they drew 
 such multitudes after them, and made so many proselytes. He then says 
 of himself, including all the apostles, and first preachers of the gospel in 
 that day. We are of God: he that knoweth God heareth us ; he that is 
 not of God heareth not us. Hereby know tve the spirit of truth, and the 
 spirit of error. I go over things again and again, to preserve if 
 possible, the connection of the subject. 
 
 This most solemn declaration. We are of God, was most strictly 
 true, as it respected the apostles. They were the first disciples of Christ, 
 and were his followers and companions : they saw his miracles and could 
 testify to the truth of them : they were called to be apostles, and sent 
 forth by Christ himself to preach the gospel in the villages, towns, cities, 
 and districts of Judea. After our Lord's resurrection, he conversed with 
 them, more or less, for the forty days he remained with them, before his 
 ascension into his kingdom of glory : and they were most truly fitted and 
 qualified to preach the gospel unto all nations by the descent of the Holy 
 Ghost upon them on the day of Pentecost. John might therefore most 
 truly say, of himself, and for the eleven, We are of God. They were so : 
 they received what they preached from Christ : the truths they declared 
 were immutable: the grace and salvation contained in them, was al- 
 together divine. The glory and grace of all the Persons in the Godhead, 
 so shone forth on the church of God, in Christ, in a manifestative way, that 
 there was no life in the saints of the Most High, but as these truths were 
 received into the mind, and operated in the heart. All the ordinances of 
 Christ were settled by Him, a»d he gave a full account of them, and of 
 the form, order, government, and discipline of his whole Church, arSd 
 gave them the Holy Ghost, to lead, guide and direct them into a full, 
 complete, and right knowledge of the same. The apostles were infallible 
 men, as it respected their knowledge of all truth, doctrines, ordinances, 
 and the whole which concerned the church of Christ : so that one of them 
 might well say in his own name, and for all the rest, We are of God. 
 What they preached of Christ, of his Person, love, salvation, blessings 
 and benefits, was as true as God was true : there was no yea and nay in 
 it : their sole end in it, was the glory of God, and the good of his Church. 
 What they declared was what they had received from the Lord : what 
 they commanded was in the Name of the Lord : and their success in their 
 ministration of the word of life was wholly from the Lord. The conver- 
 sions wrought in the souls of men, by their ministry, were wholly pro- 
 duced by the grace and power of the Holy Ghost. The building up the 
 churches on Christ, was from the same Sacred Agent ; so that in every 
 sense, the inspired apostles might well say. We are of God. No doubt 
 as our apostle uses these words, by making this solemn declaration he 
 means the whole church of Christ in that age, should be led by it to con- 
 sider, what had been from the beginning delivered unto them — That 
 everything which was not agreeable to the same, was a defection from 
 it — That it should be renounced : and as those false prophets, preachers, 
 and antichrists had corrupted the true doctrine of Christ, so they were to 
 be wholly discarded ; as there could be no concord between Christ and 
 Belial. Therefore it should be rightly understood, by all the saints, that 
 the true gospel was the only standard of right and wrong — That all was 
 
1 JOHN IV. (S. 49 
 
 to be tried hereby : and no swerving from tlie same was to be admitted^. 
 IVe knoiv that we are of God. We preach as He himself taught us : yea, 
 we preach what He commanded us : what we preach will outlast the 
 world : the gates of hell cannot prevail against it : this the apostle may 
 be conceived as expressing, in this most solemn declaration. He had 
 before said unto them, Ye are of God, little children : and now he says, 
 fVe are of God. To shew that he, and they, were both right regarding 
 what they professed, and which he had taught them, concerning the faith 
 of the everlasting gospel. We might add to this, the apostle makes this 
 solemn declaration, to confirm their faith in all which he, and which they 
 might have received from the other apostles of the Lord and Saviour. 
 
 The revealed will of God, and the truths of the everlasting gospel set 
 forth therein, contain the one faith of all the apostles, and saints of 
 Christ, in all ages and throughout all generations. We are only safe, as 
 we abide by the truths and ordinances of Christ, as_ recorded and set 
 before us in his holy word : we have no defence from errors and heresies, 
 but as we abide thereby. We have in the church of Christ, the true 
 doctrine of the apostles : the same gospel which they preached : we have th is 
 in their writings ; we have also the same ordinances. And if we add to this, 
 the writings of the evangelists, we have the narrative and substance of all that 
 Christ did, suffered, and wrought in the days of his flesh. So that there is a 
 sense, in the which it may be said, the church of Christ is complete, inas- 
 much as it is in possession of all the sacred writings of those very persons, 
 which from the beginning of Christ's preaching, were eye-witnesses and 
 ministers of Him, the Essential and incomprehensible Word. We cannot 
 want any thing beyond what is contained in the same ; except it be the 
 Holy Ghost, to lead us into the knowledge of the mysteries of grace, ever- 
 lasting love, and salvation, revealed and contained in these. It may be 
 the apostle meant also to include the true Church, in the day in which he 
 lived, in this solemn declaration, We are of God: seeing it was pre- 
 served in the truth and faith of all contained in the revelation of grace : 
 as they were kept in the true knowledge and faith, and ordinances of it, 
 in an age when so many departed from the Truth, left the true churches, 
 and gave themselves up to embrace and follow the tremendous errors and 
 heresies of the then present day. As this was evidential of the true 
 faith in the beloved of God, so it may be thev come in for their share in 
 this word We, as included with the apostles themselves, and are hereby 
 honoured, as having by sovereign grace, kept, by the grace of the Holy 
 Ghost, in the same faith which they had received from them ; which 
 could not but serve most mightily to comfort, encourage, and strengthen 
 them. We are of God. We apostles, and you saints : we are par- 
 takers of one and the same like precious faith, which is founded on the 
 revelation of grace ; and which is exercised on the atonement, righteous- 
 ness, and Person of our Lord Jesus Christ. We the apostles, and you 
 the beloved of God, are the objects and subjects of the everlasting love 
 of the Holy, blessed, and glorious Trinity : our place in the outward 
 visible church differs from yours : we were eye-witnesses of those things 
 which we have preached, and wrote: you are partakers of the same 
 Christ, which we have written of and preached. You are in Him, as 
 truly as we are : and as completely saved in Him, with an everlasting 
 salvation. You and we, are therefore one in Christ: We are of God: 
 he that knoweth God heareth us ; he that is riot of God heareth not us ; 
 Vol. II. H 
 
50 1 JOHN IV. 6. 
 
 which seems to make it very clear; whilst it may be granted lie in the 
 first place, may design the other apostles with himself, saying, fVe are of 
 God : he must mean others beside these : and who more likely than the 
 whole primitive church, and the ministers thereof. I offer this as a 
 reason for the same — All the churches had not the apostles with them : 
 it is true they all had their doctrine : they had each of them their own 
 ministers : they were particular churches : under this view, how easily 
 these words are to be understood as concerning them all ? We are of 
 God : he that knoweth God heareth us. I will now proceed to my next 
 particular. 
 
 2. What the apostle here professeth, by way of discrimination of one 
 sort of hearers, from others: it is this — he that knoiueth God heareth us ; 
 he that is not of God heareth not us. So that here, more or less of the 
 past subject in our last sermon on these words, They are of the world : 
 therefore speak they of the world, and the world heareth them ; must be 
 resumed. 
 
 In these words, he that knoweth God heareth us ; he that is not of 
 God heareth not us, there is most certainly a vast and awful discrimina- 
 tion made between the hearers of the gospel : and such as so particularly 
 describeth the true persons who hear the gospel to their advantage, that 
 it cannot but be profitable to open, explain, and shew, who these are ; as 
 also who those are, who do not : each of these are thus expressed by 
 knowing, and not knowing God. This is personally and individually set 
 forth by the word He : the one knoweth God, the other doth not : this is 
 manifested by who they hear, and what they hear. He only can be right that 
 knoweth God : he must be wrong who knoweth not God. He that knoweth 
 God, is a hearer of the Truth : he that knoweth not God, hath no delight in 
 the Truth, therefore he is no hearer of the same : so says our apostle, and 
 that in the words before us ; PVe are of God : he that knoweth God heareth 
 us ; he that is not of God heareth not us. Hereby know we the spirit of 
 truth, and the spirit of error. May the Lord guide me to give a right 
 explanation of the passage, so as to convey the clear light and truth of 
 the same to your minds. Tlie words going immediately before, were 
 expressed by the apostle by way of discrimination concerning the false 
 prophets, teachers and seducers in his day. He pronounced concerning 
 them, that they were of the world, therefore, says he, speak they of the 
 world. This is in direction to the whole of these, and as including in 
 the same, their doctrines also. The apostle says. We are of God : so is 
 that doctrine also which we preach. This is so evident, that the very 
 consequences which Ibllovv our preaching the same, are a full proof 
 thereof. He that knoweth God heareth us ; he that is not of God 
 heareth not tis. The apostle lays his emphasis on this. He that knoweth 
 God : such were not carried away with the false prophets, teachers, and 
 antichrists of the then present times. I will therefore aim and endeavour 
 briefly, to express, and shew forth what is to be understood as contained 
 in this knowledge of God. Most assuredly, he that knoweth God, must 
 be one who hath been brought to the knowledge of God, and of his Son 
 Jesus Christ, which alone can make us wise unto salvation by faith which 
 is in Christ Jesus : this knowledge must be communicated unto us from 
 the everlasting gospel; which contains in it, that revelation of God and 
 of his Son Jesus Christ, in '^e which everlasting life and salvation are 
 contained. A« all of God is revealed in Christ, so this opens what the 
 
\ JOHN IV. 6. 51 
 
 apostle says, to the saints of Christ at Corinth, " To us there is but one 
 God, the Father, of whom are all things, and we in him ; and one Lord 
 Jesus Christ, by whom are all things, and we by him." 1 Cor. viii. 6. 
 So that when we are brouglit by the Holy Ghost, to the right knowledge 
 of God the Father, and his Son Jesus Christ, as revealed and set forth 
 in the scriptures of truth, and in, and by the doctrine of the everlasting 
 gospel ; we thereby, and therefrom, receive the true, scriptural and 
 spiritual, supernatural knowledge of God and Christ into our minds: 
 this — the true knowledge of God, and Clirist, thus received by us from 
 this medium, by the liglit and revelation of the Holy Gliost, is life eternal. 
 Our renewed minds are the subjects of this knowledge : and such as are 
 possessed of this, cannot but express the same: it is manifested in their 
 believing on the Lord Jesus Christ: in loving God for his great love 
 to them in his Son : and for this vast expression of the same — His so 
 loving them as to give his only begotten Son, that ivhosoever believeth in 
 him should not perish, but have everlasting life. The trne knowledge 
 of this, operating on the mind of one thus enlightened, and taught by the 
 Spirit of God, leads to a delight in hearing such doctrines of grace and 
 salvation, by which he first received the true knowledge of God and Jesus 
 Christ into his mind. As he knoweth God in, and that by, these doc- 
 trines ; so he is most suitably qualified and disposed to hear them 
 preached : yea, he will, so far as it is in his power, hear the same; he 
 cannot do otherwise. This is the substance of what the apostle here 
 speaks : and this he spoke for his own times ; but the same assertion re- 
 maineth down to the present ; and it will extend down to all future times, 
 in every one age, and period, of the duration of the church upon eartli. 
 He that knoiveth God heareth tts. So says the apostle in the words 
 before us: it was in his times an immutable evidence, by the which the 
 Lord's people were distinguished from all others : they knew their Shep- 
 herd's voice from all others : they knew his voice in the ministry of the 
 word : they knew it when they heard it : they knew it, because they felt 
 the influence of it on their minds. The saints in Johns time, knew the 
 pure apostolic doctrine : it was to them the bread of life : it was to their 
 spiritual taste, sweeter than the honey and the honey-comb. It follows 
 from hence, that such an one as knoweth God, hearetli us, saith the 
 apostle : and we must infer herefrom, that such as knoweth God, will 
 now as truly as then, have his ear opened to hear the same evangelical 
 truths. As this made the grand essential distinction in tlie apostle's days, 
 respecting the hearers of truth, and error, even so it doth now. He 
 that knoweth God heareth 2is ; he that is not of God heareth not us. 
 The proof that such an one is not of God, consists and is evidenced in 
 this: he knoiveth not God. No; tiiat he does not: he may have an 
 external apprehension and a general theory of the Truth in his mind : he 
 may see some glory in the Truth, as it respects the system, harmony, and 
 connection thereof: yet he not knowing God, and Christ in and by the 
 same, he cannot have any spiritual communion with God in the Truth : 
 he cannot therefore be supernaturally attached in heart and affection to 
 the same: Therefore what materially differs therefrom, is as acceptable, 
 yea, it is more so, to the mind that knoweth not God. Hence it is, he 
 that knov/eth not God, as he is not of God, so neither doth he hear us. 
 He does not, nor would he, could he have his wish, abide by the pure 
 
52 1 JOHX IV. 6. 
 
 doctrines of revelation. No; not so: he must tliink for liinielf: he 
 must hear such preaching, as hath no very particular views and doctrines 
 in it : they must be such, as give free scope and latitude to his own 
 natural views of the subject. This is for the substance of it, the state of 
 the mind of such a professor, and such hearers of the truths — of the real, 
 and immutable truths of our Lord and Saviour Jesus Christ, as are not 
 born again, and have no spiritual knowledge of Him. Now such, the 
 apostle declares, are not of God. He that is not of God heareth not us. 
 Thus the apostle distinguishes between such professors as know God, and 
 such as know him not. He must be understood of such as were open 
 professors, and hearers, who attended on the external means of outward 
 worship. We are of God : he that knoweth God heareth us; he that 
 is not of God heareth not tis. We the apostles of Christ, have the true 
 system of Truth : our fellow-labourers in the ministry, preach the same 
 doctrines and ordinances of our Lord Jesus Christ with ourselves : we 
 and they, are taught and instructed by the Eternal Spirit. Our doctrines, 
 and all our holy motions, desires, influences, aims, and ends, spring from 
 Him, and are designed to promote the glory and praise of God, in all his 
 Persons and Perfections, as they are revealed and shine forth in the 
 Person and salvation of the Lord Jesus Christ, to gain Him a glorious 
 Name, and glorious praise. He therefore who is enlightened by the Holy 
 Ghost, into the faith, and who hath a sound judgment of spiritual things, 
 he will hear us : he doth hear us : he cannot do otherwise. He that 
 hath a sound judgment in all things, respecting spiritual, eternal, and re- 
 vealed truths, and is enabled to, and doth distinguish between things that 
 differ, will hear us, says our apostle: he who conceives all must be well 
 which he in his natural mind approveth of, he does not hear us. Now this, 
 says the apostle, is the touch-stone ; by which we form our judgment of 
 the hearers in our present day : and we speak this in an especial regard, 
 to those false prophets, to those preachers who are not of God, to those 
 many antichrists, which are now arisen in the world, in our day: even 
 now that we are drawing toward the close of this present church-state ; 
 of which, we the apostles, are fully persuaded, this is the last hour. We 
 give you this mark and rule to go by : We are of God : Our doctrine 
 is from heaven : we received it from Christ himself: it is in every branch 
 and part of it, heavenly, spiritual, and divine. He that is born of God, 
 and knoweth God, finds and hath the inward experience and enjoyment 
 of the truth of this : he hath a spiritual knowledge and enjoyment of the 
 transcendent excellency of the truth of Christ's gospel: he hath a spiritual 
 receiving faculty, by which he receives the same into his mind ; whereby 
 he feeds on it ; and is thereby nourished up unto life eternal : he there- 
 fore heareth us ; so says the apostle ; and he also says, he that is not of 
 God heareth not us. He finds nothing in our ministrations to suit him : 
 that which hath but the semblance and shadow of the gospel, and which 
 hath together with it, many very gross blunders, and some very great and 
 tremendous errors, mixed up in and with it, suits him better. May it not 
 be said, as it was in the apostle's day, and as he declares it then was, is 
 the very case now ; it is even so in ours ? I think some of you will 
 say, yes: it is so; yea, and for the present so it is like to remain. The 
 Lord only knoweth how long ! I come 
 
 3. To shew what inference the apostle draws from what he had de- 
 
1 JOHN IV. a. 53 
 
 livered on this subject, which is this ; We are of God: he that knoweth 
 God hcareth us ; he that is not of God heareth not us. Hereby know 
 tue the spirit of truth, and the spirit of error. 
 
 The apostle is here speaking of the true apostolical doctrine, which 
 the Holy Ghost never varies from. No; not in the least iota of the 
 same : it is always one and the same immutably, essentially, and in- 
 variably in and throughout all ages : it always agreeth in all its doctrines, 
 in all its parts, in all its truths and ordinances : it never changes : it is 
 what Christ is — The same yesterday , and to-day , and for ever: there 
 can be no alteration in the gospel, until there is in Christ himself, and 
 in the will of God ; because it is Christ revealed : and in it, and by it, 
 God hath " made known unto us the mystery of his will, according to his 
 good pleasure which he hath purposed in himself." Eph. i. 9. If it be 
 asked, where are we to go for the gospel in its purity, and as answerable 
 to these hints of the same, which you have given ? I reply, in the Book 
 of God : in the scriptures of the New Testament : in the sermons of 
 Christ and his apostles : in their apostolical doctrines, and in the Epistles 
 written by them. It is in these we are to look for the true gospel of God 
 our Saviour : it is also from them we are to get and obtain a right know- 
 ledge of the same : so that, as I for my own part understand the apostle, 
 with the order and connection of the words before us, he is to be under- 
 stood ; Weave of God: he that knoweth God heareth us ; he that is 
 not of God heareth not us — Hereby, such as told the true doctrine 
 which was delivered by us, the apostles of the Lord and Saviour, which 
 hath been also delivered by the evangelists, bishops, elders, and ministers 
 of Christ, in the truth and purity thereof, as we the apostles delivered it, 
 we know such to be the true preachers of the same. Hereby we know 
 the spirit of truth, and the sjjirit of error. It is by the everlasting 
 gospel, the Holy Spirit has given us a never-failing rule to judge all 
 doctrines, spirits, and inspiration by ; and the same is an all-sufficient 
 one, by and unto t^ which you, the saints and ministers, and churches 
 of Christ, do well to take good heed. This is as I conceive the summary 
 of the apostle's words here before us : especially when he here says ; 
 Hereby know we the spirit of truth, and the spirit of error. The Spirit 
 of Truth remained in, and was with those who continued stedfastly in the 
 apostle's doctrine, and in the observance of those ordinances which Christ 
 had appointed and commanded. The spirit of error was in those persons 
 who dropped both the doctrine and ordinances of Christ : it was so in 
 Johns time; it must be so now. If it be asked, seeing we have no 
 apostles now, neither will there any more be such in the church, how 
 shall we know for ourselves, who those are who rightly preach Christ, 
 and who those are which do not? To this I would reply, our rule must 
 be the word : we are to form our judgment from thence : we should not 
 in this enquiry have men's persons in admiration because of advantage ; 
 nor should the meanness of men's persons sway us here. It is a true in- 
 vestigation of their doctrines, "aiKl comparing the same, and trying them 
 closely and thoroughly with the truths and doctrines delivered in the 
 sermons and writings of the apostles, as recorded in the written word, 
 which should be our concern : which being satisfied and rightly informed 
 in ; then, he, they, that preach most exactly like unto the same, we may 
 be well assured are the persons it becomes us to hear. It is not fo be 
 expected any one will be found to preach like an apostle : it is preaching 
 
54 1 JOHN IV. 6. 
 
 for substance the doctrines of grace, as they are stated and expressed in 
 their Epistles which we are to look for ; nor are we to look out for, and 
 expect all will be gifted, qualified, and so filled with the Holy Ghost, as 
 to speak and express themselves with equal light and power, the one as 
 the other, who are sent forth by the Holy Ghost to preach Christ and 
 salvation to poor sinners, by Him alone. All the Lord's ministers have 
 one and the same gospel to declare, though it may be, one may have a 
 more full and enlarged knowledge and acquaintance with it than another : 
 the subject does not differ ; whilst one may open it more clearly and 
 completely than another. Those who preach the true doctrine of Christ 
 and his apostles, and most like them as to the subject and substance of 
 the same, these must be men of Truth : they cannot but preach the Truth, 
 therefore such as know the Truth cannot but hear them. Our Lord him- 
 self says, " Ye shall know the truth, and the truth shall make you free :" 
 and again, " He that is of God heareth God's words : ye therefore hear 
 them not, because ye are not of God." John viii. 32, 47. Those who are 
 in error, be it in doctrine or practice, such will never be hearers of the 
 Truth as it is in Jesus. Those who preach contrary to any one of 
 the truths and doctrines of the everlasting gospel, must be in error : so 
 must those be who practise any thing in the worship of the Lord which is 
 not commanded by Him. So that the Spirit of Truth as it is manifested 
 in the true preaching the truths and doctrines of the everlasting gospel, 
 with all enjoined in it, and appointed and commanded by it, such as are 
 born of God, will hear, they do hear, and are abiding in the same : so such 
 
 i as preach a mixed gospel, and those who hear and like, and also abide by 
 the same, prove they are not well pleased with the Truth, neither do they 
 set up their whole rest, nor centre wholly in the Lord Jesus. Such as 
 
 ^proceed to a greater degree than this, and can be pleased with the abilities 
 of men, such as they naturally possess, or have by their natural industry 
 in the improvement of their natural faculties acquired, and thereby preach 
 themselves, and not the Lord Jesus Christ, nor themselves the servants 
 of the churches for Jesus' sake, surely such must be under the influence 
 of the spirit of error : to such, the words of the apostle seem to be very 
 applicable; " But if our gospel be hid, it is hid to them that are lost : In 
 whom the God of this world hath blinded tlie minds of them which believe 
 not, lest the light of the glorious gospel of Christ, who is the image of 
 God, should shine unto them." 2 Cor. iv. 3, 4. Thus then we have had 
 by the apostle's inference an account of the Spirit of Truth, and the spirit 
 of error : which he hath thus discriminated : We are of God : he that 
 knoweth God heareth us; he that is not bf God heareth not us. Hereby 
 know we the spirit of truth and the spirit of error. We may add, there 
 are but two spirits in the world ; and especially as it respects what we 
 call the religious world. The one is the Spirit of Truth, the other the 
 spirit of error. They are both most easy to be perceived, by the effects 
 which are produced by the one, and the other. The Spirit of Christ leads 
 to Christ: off self, sin, the world and the flesh, and guards us against 
 the assaults of hell. The Holy Spirit shields and covers the head of the 
 good soldiers of Jesus Christ in the day of battle. The spirit of error 
 leads off from Christ, into self, sin, the spirit of the world : it diverts the 
 mind from the substantial truths of the everlasting gospel, so that the 
 same, and even Christ the sum and substance thereof, is to such but a 
 fable ; for unbelief, legality, carnality nud infidelity, reject and set aside 
 
I John IV. 7. 55 
 
 Christ altogether; except it be in merely naming him. The Lord save 
 lis from the spirit of error. The Lord bless us with his Holy Spirit, to 
 lead, teach, and guide us into the true knowledge of Christ, and to keep 
 us ever in the same. Amen. 
 
 SERMON LVIII. 
 
 Beloved, let us love one another: for love is of God ; and every one 
 that loveth is born of God, and knoweth God. — 1 John iv. 7. 
 
 The apostle having finished his former subject, concerning false prophets, 
 teachers, and antichrists, with what was connected with and concerned 
 the same, enters here on one, which he had been before upon, only he had 
 treated it somewhat in a different method, in his second and third chapters 
 of this Epistle. He dropped it when he began the past discourse ; which 
 having gone over, he here resumes it. He here makes use of it as the 
 preface to introduce what he had to deliver on the subject of God's love 
 to us, in the Person of his beloved Son : and concerning the gift and 
 manifestation of that love in the Person of Christ, in the work of Christ, 
 who was sent to be the propitiation for our sins : of which the apostles 
 were the witnesses. Hence he says, " And we have seen and do testify 
 that the Father sent the Son to be the Saviour of the world." verse 14. 
 This he most delightfully dwells upon, in an heart-warming, and experi- 
 mental manner : and issues the whole of it in this being God's command- 
 ment, that we should love one another in Christ, and for his sake. And 
 this is his commandment, or, this commandment have tue from him, That 
 he who loveth God love his brother also. The apostle in this Epistle, 
 gives us a full portrait of Christianity : he shews us what it consists in. 
 He here gives us an excitement to brotherly love ; Beloved, let us love 
 one another : for love is of God; and every one that loveth is born 
 of God, and knoweth God. It is a principle, which is inherent in the 
 new-born mind ; every one born of God is possessed of it ; they, having 
 been regenerated by the Holy Ghost, are guided, influenced, and 
 governed by it : so that there is nothing can be more evident to, our 
 spiritual senses and perceptions, than this must be, to all the regene- 
 rated, and called people of God, that every one that loveth his brother 
 in Christ, is born of God. The true knowledge of God, as wrought 
 in the mind by the Holy Ghost, is the producing cause of this love. 
 Not one possessed of that knowledge can be without this love, or ever 
 lose it. As God is highly and infinitely loving and bountiful, and boun- 
 teous in his gifts, towards and upon believers, and his elect in Christ Jesus, 
 so they under the true knowledge and manifestations of the same, 
 cannot but love those Avho appear to be the beloved of God : especially 
 
56 1 JOHN IV. 7. 
 
 tliose of them, whom they have personal knowledge of and communion 
 with. 
 
 In my speaking on these words now before me, 1 shall aim to 
 express the substance of them in the following- particulars. 
 
 1. I will take notice of the exhortation. Beloved, let us love one 
 another. 
 
 2. The motive made use of by the apostle to excite to this. For God 
 is love. For love is of God. Beloved, let us love one another : for 
 love is of God. All love is in God. He is the fountain of of it : from 
 Him it originates and springs. 
 
 3. As the love of God, so far as it is known in the minds of saints, 
 produceth a similar effect, so this is the cause from whence love from one 
 saint to another proceeds : ao that the apustle s«y s,--«»»<? every one that 
 loveth is born of God, and knoioeth God. 
 
 May the Lord most graciously carry me through these particulars, 
 to your real profit, and his praise. Amen. I am to enter on these 
 thus. 
 
 1. By taking notice of the exhortation, which is contained in these 
 words. Beloved, let us love one another. 
 
 We have had the word Beloved, several times before. The frequent, 
 as well as the present repetition of it, must have been very sufficient to 
 confirm the saints in their apprehension of the continuation of the 
 apostle's affection towards them. And also that he was pleased, all 
 ways and in and by all means, to give them the fullest evidence of the 
 same, thereby giving them an example in himself, that his love was also 
 continually exercised towards them : yea, and that it was very par- 
 ticularly and individually exercised towards one or other of them, in 
 prayer, or by christian act, so t^g that he never ceased loving them. They 
 were to him Beloved : it could not be otherwise — They being the beloved 
 of God — The brethren of Christ — His redeemed and saved ones ; who 
 having one and the same eternal Head, and hope, might well under all 
 these considerations, be well aftectioned one to another — They being all 
 one in Christ Jesus — They having all the same union to Him — They being 
 equally and alike related unto Him, as members in Him — ^They having 
 all the same personal interest in Him, and in his great and most com- 
 plete salvation. Beloved, (saith the apostle to these) let us love one 
 another. He puts himself with the us in the text, as being under the 
 same obligation to attend unto, and exercise and practise the same grace 
 of love, in all the fruits and evidences thereof, to the beloved of God, 
 that they also were. This is worthy of our consideration : there is no 
 one thing, the holy apostles call upon the saints for the practice of, in 
 any exercise, duty, and performance, but they were under the same ob- 
 ligations from Christ, and their relation to the Spirit, with all, and 
 equally with the rest of the saints, to attend unto. Tt was not the 
 elevated state in the church to which the apostles were advanced by the 
 Lord Jesus Christ, which took them off, or excused them from the ex- 
 ercise of any grace, or set them at liberty from attending to the fullest 
 conformity to our Lord Jesus Christ, by attending unto and practising, 
 any of his most holy commands and will, expressed in his sacred precepts, 
 any more than it did the rest of God's called ones. No ; this it did not: 
 therefore, whilst our apostle is here exciting the saints to brotherly love, 
 he includes himself, and applies himself to the same, and these words to 
 
1 jojiN^ n. 7. .57 
 
 himself also, as well as unto tlieni. Beloved, let us love one another. 
 As we are alike beloved by God our heavenly Father in his Son, we have 
 the same salvation in our most precious Lord Jesus Christ: we are ad- 
 mitted into the same real communion with Him, by the Holy Ghost : our 
 interest and state in Him therefore being' one and the same, let us be 
 excited from hence, to increase and abound in the exercise of our spiritual 
 affections one towards another, more and more. As our text comes 
 in, after so much had been said of the false prophets, teachers, and 
 antichrists which were then in the world, and pestered the church of 
 Christ in that day ; so the apostle having given the saints an account of 
 the Spirit of Truth, and the spirit of error, and having discriminated who 
 was under the one, and who was under the other, it seems as if these 
 saints were here particularly addressed in this very respectful manner, be- 
 cause they had been preserved by the Holy Spirit, in the prime points, 
 doctrines, and articles of the gospel, and as though he would hereby mani- 
 fest afresh his high valuation of them for the same. The love of Christ 
 to his saints is altogether wonderful. The love of saints to saints, is a 
 spiritual and supernatural love ; it is for the nature and kind of it, the 
 same which will remain in their minds to all eternity : it will exist in 
 their minds all through life : it will not expire with their bodies in the 
 article of death : it will exist in their minds for ever in heaven ; 
 and will be perpetually exercised there, suited to each other, as 
 agreeable to that state. As the memory which is a concomitant 
 of the mind, will last for ever, and no defect can ever break in 
 upon it, when we are admitted into the state of immortality, where 
 our minds will be immortalized, so it cannot but be admitted (at least 
 it is very probable) that such as we have personally and particularly 
 loved in Christ, and expressed our love to in Him, and have had 
 particular communion with, in spiritual worship and conversations about 
 our beloved the Lord Jesus Christ, we may have also the most in- 
 timate communion with them in glory. The equality of the saints in the 
 same glory, seems to make for this ; when and whilst in our present 
 state, saints are admitted to converse, and have interviews one with the 
 other, there is a most holy freedom, and equality with each other; so it 
 seems to me, to be an item of the same, only as it will be advanced to a 
 greater, and far higher degree in the state of glory. And whilst it cannot 
 but be, when we are admitted there, we shall both see, and also converse 
 with saints we never knew before ; yet to converse with those we have 
 known in the body, and had special spiritual converse with, will doubtless 
 be very delightful to our then disembodied minds : as truly so, as vv^e find 
 it now. Love in our minds, implanted in them by the Spirit of God, is 
 a fruit of a new and supernatural birth into Christ, which will remain un- 
 discovered, until it is brought forth into act and exercise by the almighty 
 grace and power of the Holy Ghost. It is first exercised on God, and 
 Christ, and then upon the children of God : and this will be discovered 
 unto us, and be exercised towards them, according to the conceptions 
 formed concerning their spirituality and heavenly mindedness. As we 
 grow up into an acquaintance with the Lord's beloved ones, and are in a 
 state of Church fellowship with them, we love them as members of the 
 same particular body of Christ with us : and we then exercise and 
 express ourselves towards them, and love for them, in a variety of ways, 
 and by various acts and expressions. We love their persons in Christ, 
 Vol. II. I 
 
■'^8 1 JOHN IV. 7, 
 
 and for his sake. We love them as his members, and because they belong' 
 unto Him : we love them as partakers of Christ, and v^^ith us in the same 
 gospel fellowship and order : we love them individually, generally, and 
 particularly: v/e love them as saints; we love all the saints, let their' 
 degree of knowledge and standing in Christ, be as it may : we love those 
 of them more and most particularly, whom \vc are acquainted with; 
 whom we have had such particular conversation with as hath knit our 
 liearts unto them ; to whom we have most freely imparted our views of 
 Christ, with our spiritual knowledge, experience, communion, and en- 
 joyments of the Father's love and Spirit's consolations : to those persons 
 unto whom we have most freely opened our personal cases and griefs, 
 which is in some instances, and hath been found to be, a very great 
 means of uniting the hearts and cementing the affections of saints to each 
 other. These things which have been mentioned, were undoubtedly the 
 m.eans in the apostle's time, as they also still are, of increasing the spirit 
 of real love and affection one towards another; for love must have an 
 object and a subject, and a mode by which it is to be expressed and 
 exercised. The apostle had both in his view; therefore he says, Be- 
 loved, let us love one another : for love is of God; and every one that 
 loveth is born of God, and knoweth God. The word vs confines the 
 subject treated of to the saints ; to those very persons of whom he had 
 said. Ye are of God, little children ; and also to whom he said, We are 
 of God : he that knoweth God heareth us : to these he here says, Be- 
 loved, let us love one another. He does not here say in what way this is to 
 be expressed : he leaves that wholly out; yet he suggests, the first acts 
 of love towards each other, be our thoughts of the same as they may, it 
 must be to the persons of the saints: which when it is once fixed on 
 them, by the supernatural direction of the Holy Ghost, from spiritual 
 apprehensions that they are Christ's, and belong unto him, this draws 
 forth love into act and exercise towards them ; and that into such bene- 
 ficent acts, both towards their bodies and souls, as will fully prove, and 
 most clearly evidence the inward reality of the love in their own hearts, 
 one to another. There is therefore, as I think, a great emphasis to be 
 laid on this — That it is the persons of the saints, are the first, and im- 
 mediate cause of our love unto, and of our affection unto them, and for 
 them : there should be great attention paid to this therefore, and for the 
 following reason — That like as the persons of the elect, are the immediate 
 objects of God's love ; and all they are in Christ, with their whole perfec- 
 tion and glorification in Him, is but the fruit and effect of the Father's 
 everlasting love to tlieir persons, in the Son of His love, these being 
 the blessings concomitant therewith; so it is, our loving the persons 
 of the saints, as saints, is the foundation of all our expressions and 
 acts of love towards them. We need not say the apostle's words 
 contain this in the first place ; but we may positively affirm it ; 
 and this will, and must be the case in heaven. We shall there love 
 the persons of the saints, and this very particularly and distinctly ; 
 as this will be a part of the communion we shall have with them, in the 
 state of blessedness and immortality. It is so with our Lord Jesus Christ. 
 He loves the whole body of saints in earth and heaven. He loves them 
 personally, individually, and distinctly. So also does the Holy Ghost- 
 His love to each and evei v one of them, as the members of Christ, is so 
 personally and distinctly towards them, that He is pleased to dwell in 
 
1 John iv. 7, 59 
 
 each ol Uieni, so m that theii very bodies are the tempies of the Holy 
 Ghost, ^^l saints have, and will continue to have, such personal and 
 distinct fellowsliip with each of tiie Persons in the essential and incom- 
 prehensible Godliead, in the kingdom of glory, and such clear, intuitive 
 apprehensions in their spiritual, intellectual faculties, of the Personal 
 distinction of the Father, of the Son, and of the Holy Ghost, as that they 
 will have personal communion with each of them ; not that the modus in 
 the Divine Essence, which gives existence to the Divine, co-equal, co- 
 essential Three, who are One and the same incomprehensible Jehovah, 
 will ever be known, or comprehended, by elect angels, or saints, in glory, 
 or throughout the ages of eternity : this is impossible. But the truth and 
 glorious mystery thereof, v/ill be so far let in upon the minds of saints 
 and angels in glory, as that they will have the fullest evidence and 
 satisfaction in their intellectual powers they possibly can : and that to 
 such a perfect knowledge of the same, as shall lead them to enjoy the 
 full blessedness of personal communion with the Father, the Son, and 
 the Spirit, to the fullest satisfaction, and the uttermost blessedness they 
 are capable of in the ultimate state of perfection and glory; so ?>« that 
 they will be filled in their minds, with the knowledge of the Father, the 
 Son, and the Holy Ghost, as holding communion with them, and filling 
 them witli all the fulness of God. From all this and v/hat hath been 
 delivered, we cannot but see the great propriety of the apostle's exhorta- 
 tion to all the saints, and v.'hich it well becomes them to attend unto; 
 Beloved, let us love one another, which so far as we do, will appear and 
 be manifested in every relation we stand in to each other, as members of 
 Christ's body, of his flesh and of his bones ; and also in every instance in 
 our power. It is a love which is wholly supernatural : it springs out of 
 the love of God in Christ unto us : it is not a common natural affection, 
 which may arise in the human breast, which the apostle is here exhorting 
 unto. No ; it is a different love : it proceeds from another source. This 
 brings me to the motive made use of by the apostle, and this makes it 
 very evident, that it is a love, beyond what nature can, or ever will pro- 
 duce, as no effect can possibly be beyond the cause which produceth it. 
 This then introduces us to our next particular. 
 
 2. For love is of God. Beloved, let us love one another : for love 
 is of God. 
 
 These are the words of the apostle : and this is the motive made use 
 of by him, to excite the saints, as beloved ones, to love one another : we 
 arc now to take up this, and improve upon the same, by the good 
 hand of our God upon us. l^eloved, let us love one another; for love is 
 of God : a most glorious motive ! the apostle conceived it to be all- 
 powerful and commanding: he therefore excites to the practice of that 
 which he had been exhorting them unto. That you may see the full 
 truth of this, you shall have the whole of the words recited ; Beloved, let 
 us love one another : for love is of God; and every one that loveth is 
 born of God, and. knoweth God. Yet it is these v/ords, for love is of 
 God, which are to be spoken of now. It is this too, on which the apostle 
 rests the whole weight of his present exhortation : Beloved, let tis love 
 one another: for love is of God. It is a true and proper grace, be- 
 longing to all such as know God; and are born of Him. Love is of 
 God: all love conieth from God. He is the fountain of it: all the love 
 that is in all the creatures,, cometh from Him. lie is the author and 
 
60 1 JOHN IV. 7. 
 
 fountain of it. All the love of angels to each other, is from the Lord alone. 
 Love is of God. All the love of creatures one to another, in the creation 
 state, was from God alone. All the love of saints to each other, as saints, 
 either in earth or heaven is of God. So the love in the heart of Christ, 
 to the whole election of grace, saints and angels — To his bride and 
 spouse, to his beloved ones, to each of them personally and individually, 
 to those of them on earth, and to those of them in heaven, must all be 
 the fruit of God's love to Him. So that it is most expressly true that 
 love is of God. It is owing to the love of God as an essential perfection 
 in the infinite and incomprehensible Nature, which God was pleased to 
 display on, and towards Christ God-Man, in whom his soul delighted, 
 with whom he was everlastingly well pleased, in whom the whole fulness 
 of his love hath shone forth, and unto whom the whole fulness of it hath 
 been communicated, that it hath been visibly expressed towards the 
 whole creation of God, In the bringing the same forth into existence, 
 in and throughout the whole creation, it most fully appears that the Lord 
 is good to all, and his tender mercies are over all his works : this shews 
 that love is of God ; which hath been in a most wonderful and super- 
 natural way, most gloriously discovered and manifested to the persons of 
 the elect and beloved of God, in the Person of Christ. It is God's being 
 love, and bestowing the fruits and effects of the same upon his people, in 
 Christ, which the apostle hath his eye upon, and refers unto in this 
 scripture before us. All the love of Christ to us, all the bowels of his 
 mercy and compassion unto us — it is all as He is considered by the 
 Divine Father, as our Head and Saviour, our Mediator, and standing in 
 this relation unto us. So that it originates wholly from the love of the 
 Divine Father, both to Him, and us : it is here made use of, as a motive 
 and excitement for saints to love one another, and to draw it out into 
 act and exercise. This is most noble and divine : it shews from whence 
 our love to Christ, and saints originates: it is from God himself: it can 
 come from none but him. He is the first cause of it : and the continua- 
 tion of it, to us in Christ Jesus, may well be a motive to us, for the con- 
 tinual exercise and expressions of the same, in our hearts and affections 
 towards each other : it may well serve as a cement to knit our hearts 
 together, to each other, and to Christ also ; from whom the knowledge 
 and enjoyment of the same flows into our minds. Beloved, let us love 
 one another : for love is of God. You cannot be more like unto God, 
 than by loving one another: it cannot be otherwise, seeing love is of 
 God. All the love we have one for another for the Lord Christ's sake, 
 and which we express and exercise one towards another, in our real 
 spiritual friendship, cometh alone from Him, Surely this is what our 
 apostle here says, and it is from hence he draws all his motives to in- 
 fluence our whole minds to the practice hereof. Beloved, let tis love one 
 another : for love is of God. It is from Him : He is in all his acts 
 towards us, and dealings with us as the members of Christ, continually 
 demonstrating to us the truth of this. Let us therefore give Him the 
 glory of the same, by expressing our true apprehensions thereof, by our 
 , loving one another, with the warmest aff'ection, and most ardent fervour 
 we possibly may or can : this will be an internal and an external 
 evidence, that we are herein right with God : it is a very full evidence as 
 it is outwardly seen and manifested openly, in the eye and view of others, 
 that we are born of God, and th^ we know the Lord. For this cannot 
 
1 JOHN IV. 7. 61 
 
 be set aside, but must be universcilly acknowledged by the whole church 
 of the living God, that every one that lovetk is born of God, and knoiveth 
 God. This brings me to my next particular which is this ; 
 
 3. To observe that, the love of God, so far as it is known by the 
 saints, produceth a similar effect ; that is, as love is of God, so the know- 
 ledge of the same, produceth in the minds of saints its similar, and true 
 effect : this then is the cause from whence love from one saint to another 
 proceeds, so that the apostle says, and every one that loveth is born of 
 God, and knoiveth God. 
 
 "itsas- the discoveries and manifestations of the love of God to us, 
 warm our hearts, inflame our minds, influence our wills, direct our 
 judgments, 8|3tl from the same it is, we love the Lord's people — The sons 
 and daughters of the Most High God — The brethren and sisters of Christ, 
 and such as we look upon as our brethren and sisters in Him. This is 
 the true, proper, and genuine effect and fruit, which *. produced in the Cfc>v 
 minds of saints one towards another according to Christ Jesus, by 
 rightly conceiving and apprehending that love is of God. It is a never 
 failing motive to excite us to the perpetual practice and exercise thereof. 
 And we perceive in ourselves and others, how far a sense of this truth, that 
 love is of God, is influential by the effects it produceth in us, in animating 
 ns to love one another. Beloved, let us love one another : for love is of 
 God; and every one that loveth is born of God, and knoiveth God. 
 The apostle makes this loving one another, the evidence of our being 
 born of God, and knowing God : we cannot know God before we are born 
 of God : the new-birth must precede it ; and this is one undeniable 
 evidence of it. This is the first and greatest act in the soul, and the 
 foundation of all spiritual acts which follow : it is entirely produced by the 
 Holy Ghost within us. The soul ormind isthe subject of thesame ; where it 
 is produced it abideth for ever : itundergoes no change; yetthe person who is 
 the subject thereof does ; but the regenerate mind is the same at all times ; 
 yet the exercises of the same are not ; no, not in any one particular. Every 
 grace contained in the new-birth, is only drawn forth into act and exer- 
 cise, as the Lord the Spirit is pleased to operate on the same; yet all the 
 graces of the Spirit are at once implanted in the soul, and will continue 
 and remain therein to all eternity. Now one of those graces is to love 
 one another : the motive from whence it proceeds, and by which it is 
 drawn forth into act and exercise towards each other, is most heavenly 
 and divine: this is it; for love is of God. It being so, it therefore 
 follows, and every one that loveth is born of God, and knoiveth God. 
 All who love the image of God, in righteousness and true holiness, which 
 is inscribed on the mind, and stamped on the heart, by the Holy Ghost 
 in regeneration — such are of God : their love for saints is from God : 
 they love where, and whom God himself loveth : they see his image in 
 righteousness and true holiness, expressed in the lives, tempers, con- 
 versations, walk and conduct of such and such, and they cannot but love 
 them for the same. All this love is of God. For love is of God : and 
 every one that thus loveth, is horn of God, and knoiveth God. It is con- 
 genial with the new-birth, and natural to all the new-born, to love for 
 the Lord's sake — To love out of the same love, wherewith they love God, 
 and Christ, to love one another. This is not to be withstood : a man 
 cannot be born again, but this must be the case: it is the new-birth 
 itself: that is, it is such an inherent faculty in the regenerated mind, 
 
62 1 JOHN IV. 7. 
 
 that it is of the very same existence with it *. ii'ot. that it can be m act and 
 exercise, but as the Holy Ghost is pleased to put forth liis own divine 
 energy so as to dvaw it forth, and discover the same in its fruits and efl'ects. 
 Hence it is, in this verse before us, the motive to excite to ihe exercise 
 of this love is mentioned, as it is in the hand of the blessed Spirit the 
 means of dravving- out this grace into act and exercise in loving the 
 brethren. We are too apt when we hear, or speak of loving one the 
 other, to conceive we can do so without the Holy Ghost: at least we do 
 not conceive we are so entirely dependant on that Sacred Agent, for the 
 exercise of brotherly love one towards another,. as we are for the exercise 
 of our faith on the Lord Jesus. Yet so it is that we are ; and the motives 
 made use of by the holy apostles, when they treat on these subjects are 
 full proof hereof. Such an one is born of God : how is this proved ? He 
 knowcth God ; what does he know of God? He knows that love is of 
 God — That all the love which is in the heart of saints as saints, one to- 
 wards another is of Him, and from Him — That it is hereby evidenced 
 they who thus love one another, and whose motive for so doing is because 
 love is of God, or in other words, because they are brought into the 
 kingdom of God's dear Son, and therefore as partakers of the same, and 
 as one and alike entitled to, interested and instated in all the blessings 
 and benefits thereof, they love one another, from that very spiritual 
 principle wrought in their souls, by the Spirit of the Living God. In so 
 doing they give ftdl proof and evidence of their knowledge of God : as 
 they are born of Him, so they have the mind of Christ made known in 
 them, and unto them : they have it both outwardly, and inv.'ardly : they 
 have it in the holy word, which contains the revealed will of God : they 
 have it in their new regenerated minds, on which the Holy Ghost .hath 
 been graciously pleased to reinstamp the same. Thus every one that 
 loveth is born of God, and knoioeth God : and hereby he giveth true 
 evidence of the same. The true knowledge of God, is effectual and in- 
 fluential on the mind : it was so in the apostle's day : it is so still, and 
 ever will be : for grace is one and the same, in every age, and throughout 
 all generations. Nor can it more evidently appear that you know God, 
 and are born of Him, than by your abounding in the grace and exercise of 
 love. Every one that loveth is horn of God, and knoiveth God. The 
 apostle lays great stress on knowing the Spirit of Christ; on being of 
 God; on love, that it is of God ; on being born of God ; on every one 
 that loveth, that this is fully evidential that such are born of God; and 
 of such, as having the true knowledge of God, therefore the subject be- 
 fore us must be of vast importance. For without this we cannot live to 
 God, nor shew forth his Praise and Glory. As in t!ie whole of this 
 epistle, both in what we have already passed through, and in some par- 
 ticulars we have yet to go over, the apostle distinguisheth between one 
 professor and another, so he all along treats the same, s»*s to shew, how 
 that real communion with God the Father, and his Son Jesus Christ. 
 produceth its genuine fruits and effects. "hifA. these can#JI be %*** where m 
 ^yjL there .^ a communion and fellowship kept up, and maintained v/ith tlie ^ 
 ~*~* Father in his love, and with the Son in his salvation, through the grace 
 and indwelling of the Holy Spirit. There can be no nev/-birth where the 
 Spirit is not : neither can there be any true knowledge of God and Christ, 
 where there is no new-birth in the soul : nor can there be this, where 
 there is uo union of the person to Christ, These trutlis, graces, cHects 
 
1 JOHN IV. 8, 63 
 
 and fVuiis are so linked together, as that where the one is found, and 
 can be proved there is also the other. Such as love one another are the 
 beloved of God : it cannot be otherwise /b?- loiw is of God. He is this 
 in Himself; ??#ftkin all his manifestations, and communications of Him- 
 self to his beloved in Christ, He fully proves the truth of all this; there- 
 fore every one that loveth God, Christ, the Spirit of God, the people of 
 God, the word, ordinances, and Truths of God, and those who are united 
 in bonds of holy fellowship with each other, in the good ways of God, 
 all such fully evidence hereby that they are born of GJod : their new-birth 
 declares them to be his children, as He has thereby fully declared himself 
 to be their Father. By means of their new-birth, they know Him to be 
 their Father in Christ Jesus, 3*4^ confess '^S*^-, and cleave to Him as 
 such : this is a personal, and it is also an universal case : it is thus expressed 
 in the words before us. Every one that loveth is born of God, and 
 knoweth God. The cause cannot be without its effect; neither can the 
 effect be without its cause : this is the foundation of all expressed in this 
 Epistle, concerning what is by some styled, the marks and evidences of 
 inherent grace. I would hope I have gone through the whole so clearly^ 
 as not by any means to lead the mind of the child of God to look within 
 himself. It is wholly in looking to Christ, and having communion with 
 the Father in Him, that these graces are produced ; and we are the 
 subjects in whom the same shine forth, and are displayed. May the Lord 
 tlie Holy Spirit give us his own light upon this, and every portion of 
 sacred writ which at any time may be before us. May he carry us 
 through what remains of this Epistle, with the utmost clearness and per- 
 spicuity, that we may have a right understanding in all things. The Lord 
 the Spirit grant us his blessing, for the glory and praise of his great and 
 most Holy Name, to whom with the Father and the Son, be glory and 
 honor everlasting. Amen, 
 
 SERMON LIX. 
 
 He that loveth not knoweth not God; for God is love. — 1 John iv, 8, 
 
 God manifests nothing but love to such as he loves. It is the first and 
 principal act of God towards his beloved. He displays all his glorious 
 Perfections, in manifesting the greatness, majesty, strength, and con- 
 tinuation of his love to his beloved : all which He does in the Son of his 
 love, whom he hath constituted and appointed from everlasting to be 
 God-Man in the Person of one Christ. God in his Essence, in the 
 Divine Nature, or Godhead, in "Ste which the incomprehensible and 
 Essential Three, Father, Son, and Holy Ghost, exist and co-exist by 
 Essential union, is love. The Father loves the Son, the Son loves the 
 Father, the Holy Ghost loves the Father, and the Son. The whole of 
 this is reciprocal, Personal, and EsilenftlaP: so that it is an incom- 
 
64 1 joiix IV. 8. 
 
 preliensible and essential Trutli, that God is love; and from hence iie 
 draws this inference, He that lovcth not knoweth not God ; for God is 
 love. These words seem to be a filling up his former sentence : he had 
 said in the former verse, Beloved, let us love one another : for love is of 
 God; and every one that loveth is born of God, and knoweth God. In 
 this he says, He that loveth not knoweth not God ; for God is love ; so 
 that this makes the former scripture complete : the former is an affirma- 
 tion, the latter is an assertion. If so be this is a truth, which he ex- 
 presseth in these words. Beloved, let us love one another : for love is of 
 God; which is an affirmation ; and every one that loveth is born of God, 
 and knoweth God; then it follows as clear as light doth from the sun, 
 that He that loveth not knoiveth not God; for God is love. In my 
 attempt to open these words, considering them as connected with the 
 former, I will aim to cast them into the following division ; by con- 
 sidering them thus. 
 
 1. The declaration of the apostle in these words, with what is in- 
 cluded and expressed in them ; He that loveth not knoweth not God. 
 
 2. This most solemn assertion respecting God himself; God is love. 
 He that loveth not knoweth not God ; for God is love. 
 
 It is impossible to explain these words to any good purpose, but by 
 having to do with the connection : leave out the one, and you so dis- 
 unite, as to lose the beauty of the same. I have endeavoured so far as 
 I was capable of it, to attend hereto in what we have gone through and 
 passed over. I know this in an Exposition is a very material point; but 
 I am not so self-conceited as to conceive I have been complete in this ; 
 yet I would wish the reader of this Epistle, and he also, whoever he may 
 be, who shall read this Exposition, and at any time preach or expound 
 on any part of this Epistle, to pay very particular attention to this : it 
 will be a means of shewing himself to be a workman which needeth not 
 to be ashamed, rightly dividing the word of truth. Nor will he the less 
 shew himself to be so, if he take all due care to keep every subject through- 
 out it quite distinct ; for by keeping the same in its proper place, he will 
 be the more completely capable of managing the same. It may be said, 
 this is more than you have properly done : it may be so ; I do not look 
 on myself, neither do I profess to be a man of abilities ; yet it is very 
 natural to give advice, even where one cannot fully attend correctly to it 
 one's self. But to leave this, I am to enter on the first head of my present 
 discourse, viz.. To shew and open 
 
 1 . This declaration of the apostle contained in these words ; and 
 also what is included, and contained in the same, He that loveth not 
 kyioweth not God. 
 
 It is a filling up, as hath been already observed, the former words, 
 which were, Beloved, let us love one another : for love is of God ; and 
 every one that loveth is born of God, and knoweth God. He that 
 loveth not knoweth not God; for God is love. We have gone over the 
 former verse, our business is therefore with the present : in fi>e which it 
 is positiveh asserted in connection with the former words. He that loveth 
 not knoweth not God: the reason for which is given, for God is love. 
 The whole must be considered as arising out of this expression, for love 
 is of God. He is the fountain of it, and that in all the creatures both in 
 heaven and earth — In Christ — In the elect angels — In all the saints : so 
 as all that know Him, cannot but acknowledge this. Then such as love 
 
1 joiiv i\. 8. 65 
 
 not saints as saints, thoujah tlicy be numlicred with them, and may have 
 and enjoy the outward blessings of being reckoned amongst them, yet 
 they cannot be saints, notwithstanding this, because He that loveth not 
 knoweth not God. He cannot have any spiritual perceptions, much less 
 can he have any true knowledge and experience ; he cannot have any 
 spiritual communion, nor enjoyment of the love of God in any com- 
 munion with him. Now as it had been affirmed in the former words. 
 Beloved, let ns love one another : for love is of God; so it is here. He 
 that loveth not knoweth not God; for God is love. Now this cannot 
 but be included in it — Such must be wholly, let their profession be as it 
 might, unregenerate persons ; for if such as love the brethren, were born 
 of God, and it is affirmed of them that such knew God, then this must 
 most evidently follow, that such as did not love them, could neither be 
 born again, neither could they know the Lord. So that put these two 
 verses together, and the one declares who knows, and the other who 
 knows not the Lord. Thus the apostle herein distinguishes the one from 
 the other: he expresses the same in them. You may most clearly 
 perceive this, and see it vi^ith your own eyes, by reciting the same, and by 
 your own views thereof: Beloved, let us love one another : for love is of 
 God ; and every one that loveth is born of God, and knoweth God. He 
 that loveth not knoweth not God; for God is love. 
 
 It is possible to be under a profession of the gospel, and not to know 
 God: and the true knowledge of God, consists in knowing him as he is 
 revealed unto us in the scriptures of truth. It may be appreliended tliat 
 God is infinite, incomprehensible, that He is Self-existent, All-sufficient, 
 that He is Holiness and Perfection itself, that He is a sin-avenging God ; 
 yet whilst all this is most justly true, and it is thus predicated of Him in 
 the inspired volume, yet there is nothing in all this whicli can possibly 
 endear him to us. The apprehension of all this, may- create solemn 
 and awful apprehensions of Deity in our minds, but none of all these 
 can encourage us to draw nigh unto him ; neither can we conceive from 
 any of these, any encouragement to hope in Him. So fdv from this, 
 th^t the more we are led to contemplate God in his absolute Godhead and 
 perfections, the more we dread the thoughts of any actual approach to 
 Him. It is an apprehension agreeable with this whicli Dr. Goodwin 
 hath, and which he expresseth thus : Thou mayest think too much of the 
 Holiness of God, of the Wrath of God, of the Justice of God, of the 
 Majesty of God ; but thou canst never think too much of the Love of 
 God : «Bd if thou thinkest so much of it, as to be overwhelmed aad 
 swallowed up, and lost in it, so much the better. It is this view and 
 knowledge of God, which alone can produce those apprehensions of God 
 in our minds, as can give us ground of hope and confidence in the Lord, 
 such as maketh not ashamed. We cannot love God, nor the saints and 
 beloved of God, until we know that God is love. -A^ we are brought 
 to this, as the Holy Spirit is most graciously pleased to enlighten our 
 minds into the revelation the Lord God hath been pleased to make of 
 His Nature, Persons, and Perfections in the everlasting gospel of his 
 grace. He proclaims himself therein to be, The Lord, The Lord God, 
 merciful and gracious : this comprehends all we need to know of him, 
 either in life or death. The true knowledge of this, received into our 
 renewed minds, from the word and by the light and teaching of the Holy 
 Spirit, constitutes the true and gospel knowledge of God in us : from 
 Vol. II. K 
 
Q§ 1 JOHN IV, 8, 
 
 hence we clearly perceive that God is love, l^d in the true apprehen- 
 sions of his love to us, and mercy in Christ Jesus, which he hath already 
 been pleased to make known, and to manifest unto us, and within us, we 
 see thsit love is of God; and that every one that loveth God, and the 
 children of God, is horn of God, and knoweth God : as also that He be 
 he who lie may, that loveth not knoweth not God. The reason for which 
 is self-evident, for God is love. The knowledge of God, and his love 
 must go first : then love to the saints follows : and the one will be always 
 in proportion to the other. If we would love saints aright, we must look 
 off from all, and what they are, or may be found to be in themselves : we 
 must not meddle therewith : we must look on them as the objects and 
 subjects of the love of God ; emd as viewed and beheld by Him in the 
 Person of Christ as God-Man, their Head, their Representative, their 
 Mediator, their Saviour, their Lord, their Righteousness, their Purifier, 
 their Perfection, their Strength, and their Glory. tt' W by thus viewing 
 them, and our persons in Christ, ifet we get above and beyond ours, 
 and also all their personal and particular weaknesses and ' sinful in- 
 firmities, a*«i love them in reality, and true spiritual affection. We 
 should never forget it is in this way, our Lord himself expresseth his love 
 to us and them. He knows full well that we have our natural infirmities, 
 our sinful infirmities, and our personal and constitutional weaknesses; 
 yet he looks upon us, and presents us to himself a (jlorioxis chvrch, not 
 having spot, or wrinkle, or any such thing. :^«d we should look on 
 ourselves as Christ looks upon us, and upon the wliole mystic body of 
 Christ so likewise : this would cement our hearts and affections to each 
 other, so s$ that in our measure we should love one another, as Christ 
 hath loved us : but herein we all fail. It is the case with us all — we 
 undervalue one the other : we sometimes make too free v;ith each other : 
 we love to find out each other's infirmities, and too often keep the same 
 in our memories, so as to nourish thoughts in our minds to the real dis- 
 paragement of such and sucli. I sliould not doubt of this being a 
 truth, were I to lay this to the charge of almost all the people of God in 
 the present day : I include myself in tlie charge. It most certainly is 
 tlie case — It is not good for the people of God to know too much of each 
 other, as it respects their infirmities; nor does it answer any end for 
 n-jinisters of Christ to touch on these in their ministrations, unless the 
 Spirit of tlse Lord leads them so to do ; which when he does, it should be 
 considered ; cRad then it will be sure to answer its own proper end : and 
 tliis may be known in the following way — When the minister without any 
 knowledge of the person, and without any design to him, is led to speak 
 on such a very particular subject and case, as comes to the conscience of 
 individuals, and they are thereby convinced, admonished, reproved, and 
 warned against such an evil, be it in temper, disposition, carriage, action, 
 or vvord, as becometh not the profession which they make of the Lord 
 Jesus Christ. In this way the word of Christ, in the hand of the Spirit 
 of Christ, most mightily prevails, when, and where we least expect. 
 God's love to us in Christ, is free, and always the same : yet we have 
 our maladies. It becomes us to consider this ; and out of a sense of his 
 love, to love each other, as standing in one and the same relation to him, 
 and before him, as his dear children. Nothing we are in ourselves takes 
 off the heart of Christ from us ; so this very consideration should in- 
 fluence our love to the members of Christ. 
 
I JOHN IV. 8. 67 
 
 The declaration in our text is solemnly striking : He that loveth 
 not kiioweth not God: then such an one can neither be a believer, nor a 
 christian. This is very pointed ; it comes home to the point, and touclies 
 to the quick. Tlie apostle meant it should ; yet he introduces the whole 
 ot'this subject as gently as he could. Beloved, let us love one another : 
 for love is of God ; and every one that loveth is born of God, and 
 knoweth God. He that loveth not knoioeth not God; for God is love. 
 The true knowledge of God, leads us into the knowledge ot" the love of 
 God : and the knov.dedge of the love of God, leads us to love the children 
 of God. This love increaseth in us, and it is more and more manifested 
 in all gracious fruits and effects, as the discoveries of everlasting love are 
 more and more let in upon our minds. 1 would here observe, it is of the 
 uttermost importance, that we receive all cur thoughts and ideas of God, 
 by ti|^ which the knowledge of God is let in upon our minds, and re- 
 ceived into our understandings, from the scriptures. We should neither 
 reason on the same, nor receive any apprehension on this great subject 
 from any other quarter : this is the way to be kept from all mistakes. 
 The revelation which the Lord God hath made of Himself, and given 
 unto us in the Bible, is full and clear : there is every thing in it which 
 suits us. It is not an account of what He is Mjg^^ in his incomprehensible 
 Essence : it is an account of what He is to us, in his Divine Persons, and 
 how He is engaged for us, mri what he hath willed unto us, and will be 
 to us in Christ, to the ages of eternity : so that the whole of the same 
 suits us: He being the Lord our God. AtM every part of his word is 
 calculated to encourage our faith and hope : it removes the dread of his 
 majesty from our minds, because the scriptural revelation of Himself, 
 gives us to apprehend Him to be the God of love — ^The God of mercy — 
 The God of pardon — The God of peace — ^The God of salvation — The 
 God of all comfort — The God of his people — The God of all grace: all 
 which serve as so many encouragements for us, to stay ourselves on Him 
 — To trust on him — ^To rely on his immutable will which is declared unto 
 us in his holy and revealed Truth : yea, to triumph because of his word. 
 Let all this be considered, it will then most fully appear, that the 
 thoughts of God, created in the regenerated mind, are formed there by the 
 Holy Ghost, and that from the word : aSEhtend to give the most perfect "^^ 
 satisfaction to the enlightened mind ; and as to the sum and substance of 
 the same, they amount to a full and demonstrative evidence, that God is 
 love. -^le*Nl^ as love is of God; so He that loveth not knoweth not 
 God. "516 this declaration of the apostle should be attended unto by us, 
 ii^t-it should produce in each and every one of the Lord's called ones, a 
 two-fold effect: it should in the first place, put us on avoiding every 
 thing in ourselves which might by any means convey an idea of our 
 not loving our fellow-saints : especially such of them, whom we have 
 personal knowledge of: secondly, it should serve as a motive to draw 
 out, and excite us, to the exercise of our love in Christ, and for Christ's 
 sake, towards our fellow believers, and this to the uttermost demonstration 
 of our love and affection for them. 5¥f»Uthis, it may be, is most com- 
 pletely done at the throne of Christ's grace, in our supplications, inter- 
 cessions, and requests on their behalf. I have in so many past Sermons, 
 which have been on the subject of loving the brethren, in the 2nd and 3rd 
 chapters of this Epistle, had to say so much on this point, that I shall say 
 no more on it now; but conclude this part of niv subject, with these 
 
6S 1 joMX IV. 8. 
 
 words of my text, on^ljt^ which I have been treating. He that loveth not 
 knoweth not God. May the Lord add his blessing on what hath been 
 delivered, and lead me on, and through the second part of this present 
 Sermon, so as to convey light, love, and unction, ministerially to your 
 minds, through the grace of the Holy Spirit. Amen. I shall therefore now 
 proceed 
 
 2. To this most solemn assertion respecting God himself, which the 
 apostle is fain here to utter, and is this ; for God is love ; it comes in as 
 a reason why He that loveth not knoiveth not God : yet I shall content 
 myself with what hath been said on this, in the former head of this dis- 
 course ; and aim to enter into and set forth the Truth contained in 
 this most divine sentence, /br God is love. 
 
 That God is love, is an essential Truth. My first and present sub- 
 ject is, God is love : This is the apostle's account of what God is. Had 
 any but an apostle given this definition of God, it must and would, most 
 deservedly, have been treated with the most perfect contempt : for who 
 by searching can find out God? Who can find out the Almighty to per- 
 fection ? yet by saying, God is love, what is this but to declare the whole 
 of Him ! If it be so, then it is declaring what God is in his Essence, in 
 his Persons, in his Perfections, in his will, in his counsel, in his covenant, 
 in his purposes, in his acts, in the whole visible procedure of his will. 
 He is in and throughout the whole. Love itself: Goodness itself: Kindness 
 itself. If the assertion is a truth, it must stand, and be substantiated in 
 all and every thing contained and included in the whole of this : and 
 were we able to enter into and investigate the whole, we should find, and 
 prove the utmost reality in the same : because Truth is Truth : and what 
 is recorded in the word of truth is immutably so : and God is Truth 
 essentially. He is that God which cannot lie. So that what the prophets 
 and apostles have declared of Him, as they delivered the same from Him, 
 cannot but be as true as he is true : and He is the Father of lights, with 
 whom is no variableness, neither shadow of turning. The whole of what 
 God is may be spoken, but the whole of God can never be comprehended : 
 this is, and will to eternity be impossible. All of Godhead consists of 
 Essence, Persons, and Perfections; which are all essential to Deity: the 
 one is as incomprehensible as the other. We cannot understand the 
 Essence of God, the Life of God, the Blessedness of God, the Holiness, 
 Wisdom, and Attributes of God : yet it may with safety be said, that all 
 of God, consists in Essence, Persons, and Perfections. When we come 
 to speak of the thoughts, will, council and covenant of God, this is not 
 to speak or declare what God is. No ; this is a declaring of what the 
 Lord is to us : and how he hath in the secrets of his own mind and will, 
 determined within Himself to be so and so to us. Yea, the gospel, take a 
 tti£:^a.e in its uttermost extent, t^fces Ih, comprehends, and makes known 
 the utmost of God's will, and the uttermost of God's decrees towards and 
 concerning the whole creation, and all the works of his hands, both visible 
 and invisible : ^s also towards all intelligent beings, both in heaven, 
 earth, and hell ; yet in the Lord's will towards them, in his predestinating 
 purposes concerning them, and what their eternal and final end may be, 
 the Lord is righteous in all his ways, and holy in all his works. It is 
 so : in a general way we are very willing to acknowledge the truth of 
 this; not that we can enter into such a close investigation of the same, , 
 as to give the fullest satisfaction to our own minds, or the minds of 
 
1 JOHN IV. 8. 69 
 
 others; nor, as I conceive, should we go about to attempt so to do. If 
 Jehovah gives no account of any of his matters, surely he does not call 
 upon any of us so to do : therefore it best becomes us, to cry out with 
 the Psalmist, and say, Great is our Lord, and great is his poiver, or, of 
 great poiver : his understanding is infinite. 
 
 All revealed of God in the scriptures, should lead us to a profound 
 reverence of the Divine Majesty: which is, I conceive best expressed 
 and exercised, in deep, profound, reverential contemplations on Him. 
 It is true, all that God is to his people in Christ Jesus, is the one more, 
 and most immediate subject set before the church, in the sacred epistles : 
 -SBd this most assuredly is the subject here, when the apostle saith, ybr 
 God is love. It cannot be otherwise, because the apostle had said just 
 before. He that loveth not k7iowefh not God ; for God is love. Therefore 
 he must intend here to express what God is to his beloved ones — That he 
 is all love to them — That it is in his very nature — That he cannot but 
 love them. The Divine Essence, the incomprehensible Nature, or God- 
 head, in which the incomprehensible Three, the Father, the Son, and 
 the Holy Ghost are One, being by essential union, the One living, 
 true, everlasting God, He is love. The Essence and the Three in that 
 Essence are love. God is love. Love is an attribute or Perfection in the 
 Godhead : it is not therefore by the apostle said, as if he would swallow 
 up the Godhead and the Persons in the Godhead into one of the 
 attributes or perfections of the same. No ; it cannot be so : nor must 
 this by any means be allowed : yet this must be allowed, that the Essence 
 of God is love. God as Essentially and Personally considered, is all 
 love, and nothing but love, as considered in all of this. He cannot 
 but be so, if we consider this subject as it respects the Nature of God, 
 and also the Persons in God. What the Godhead is, that the Eternal 
 Three are, for the Godhead is the fountain of Existence to the Divine 
 Persons, who exist in it, and are one in it, eo-as-ihttt the whole Godhead 
 dwells in each of them, without the least difference or distinction. 
 They exist in such a Personal distinction, as to stand related one to the 
 other, }ks the Father, the Son, and the Holy Ghost, yet they possess and 
 enjoy all the blessedness of one and the same Essential and Divine 
 Nature, one and the same. Now the Essence of God is love : this is 
 so evidenced, as that in and by tlie enjoyment of the same Essential Nature, 
 the Father loveth the Son, the Son loveth the Spirit, and Father, Son, 
 and Spirit love each other Personally, as distinct in the one same Self- 
 Existing Essence. ^CCflrat the Essence of God, and the Persons in the 
 one same incomprehensible Godhead, is and are love. Thus the God- 
 head is the fountain of love : a«^ the Three in Jehovah are love : there- 
 fore the apostle says, God is love. !SIM^ he leads us to the fountain, 
 God ; and declares Him to be to us, the fountain of love. To us he 
 must be all this, seeing the apostle had before said. Beloved, let us love 
 one another : for love is of God ; and every one that loveth is born of 
 God, and knoweth God. He that loveth not knoweth not God; for God 
 is love. 
 
 He must mean here the love of the Divine Majesty in the Person of 
 the Father. It may be you will ask, what proof have you for this? By 
 what means will you make this appear ? It will be well for you not to 
 be too self-conceited on these very deep and high points. Indeed you 
 say true : it should be with caution, wc, any of us tread this sacred 
 
70 1 JOHN IV. 8. 
 
 ground : but that which follows immediately after the words of ray text, 
 proves to a demonstration it is the Person of the Divine Father whose 
 love is here spoken of, and of whom the apostle here says, for God is 
 love. It is not the absohite love of Godhead, but a Personal love in the 
 Godhead the apostle is here speaking of: which most clearly appears, 
 and will be most cleai'ly evidenced, if you read the following verses, to 
 the full close of the 14th verse ; in *te which you have a glorious account 
 given of the manifestation of God's love to us — of the gift of his Son, and 
 the mission of his Son into our world, that we might live through him. 
 The apostle then sets forth the love of God in the gift of his Son to be the 
 propitiation for our sins : then he makes use of it as an argument that 
 we ought to love one another : and that the love of God is evidenced by 
 his dwelling in us — That hereby we have the evidence of all this in our- 
 selves; by his Spirit wliich he hath given us. Ou^lmt take the whole 
 into the account, the Father's love in the gift of Christ, and his Spirit 
 unto us, with the testimony of John and the rest of the apostles, that the 
 Father sent the Son to be tlie Saviour of the world, here is the outline of 
 the ensuing verses before noticed. .4Std from the whole of them, it most 
 clearly and fully appears, tliat what the apostle declares in saying, God 
 is love, is predicated of the Father : whose love is so immediately here, 
 and almost always in both Testaments "sa particularly expressed, to 
 point out that vast and surprising instance of his grace — His loving the 
 whole election of grace ; and his so loving them, even in their fallen 
 state, as to give his only begotten Son for them, and unto them, with all 
 the blessings of life everlasting. A s it is love in the Person of the Father 
 is the subject before us, when it is here declared, God is love, ^ we see 
 it is not the love of Godhead, but it is the love of the Persons in the 
 Godhead, which is the great and glorious subject revealed, set before us 
 and recorded in the everlasting gospel, which is the word of Truth and 
 Grace. ^»rifl here in these words, for God is love, it is all the glorious 
 and transcendent love of Godhead as expressed by the Person of the 
 Father; who is styled by our Lord Jesus Christ, God the Father, is the 
 immediate subject here. Our Lord speaking unto the Jews, said unto 
 them, " Labour not for the meat which perisheth, but for that meat 
 which endureth unto everlasting life, which the Son of man shall give 
 unto you : for him hath God the Father sealed." John vi. 27. It is the 
 Divine Father, who having conceived in his infinite mind, everlasting 
 good will to the whole election of grace, which he expressed in choosing 
 them in Christ, before the world began, y^ hath shone forth on and 
 upon them, in the full blaze and meridian of the same in the Son of his 
 love ; who is here to be understood in this expression, for God is love : 
 and hereby we may be bold to believe, and declare that God is love — All 
 love — That He is nothing but love to his beloved ones, in Christ. O 
 glorious grace ! It is all mysterious ! It is wholly divine ! It cannot be 
 comprehended: neither can it be fully expressed. It may not be amiss 
 to say, all which can be said of it, is in this sentence uttered. The acts 
 of it in the Divine mind, are glorious : the gifts and blessings bestowed 
 are worthy of God : they are all expressive of the greatness of God's love ; 
 yet all of them can never convey to the minds of saints on earth, or such 
 as are in Heaven, the fulness of that love which is in the heart of God 
 towards us. The fountain and spring, the cause and motive for which isin 
 God himself. The discoveries and manifestations of the same, are beyond 
 
1 JOHN IV. 8. 71 
 
 what we can fully know and investigate — How mucli more so is the 
 fountain, even God himself. If God will love, who shall be able to say, 
 what is therein contained ! None ever expressed the subject better, or 
 found out a more suitable expression for it, than this before us. For God 
 is love. This is what God is : this is what the God and Father of our 
 Lord Jesus Christ is to us. He is love, all love, nothing but love to us. 
 And this is nowhere in all the scriptures expressed so fully, as in this one 
 single expression : for God is love. It is all, and this is all God is : for 
 in the expressions and in the manifestations of it, his whole mind is 
 swallowed up, and he delighteth therein. This is such a scriptural 
 account of God, as is most sweetly calculated to fill the spiritual mind 
 with holy joy, composure and delight. The apostle makes this declara- 
 tion here, to inforce on the minds of the beloved of God, what he had 
 before said in this and the former verse, and also as a preface to what he was 
 about to deliver in the two next immediate verses. That you may see 
 the truth of this for yourselves, I will again recite the text and the verse 
 previous thereto, and will also subjoin the two verses following them : 
 Beloved, let us love one another: for love is of God; and every one 
 that loveth is born of God, and knoweth God. He that loveth not 
 knoweth not God; for God is love. Surely the latter of these words 
 reflect weight, dignity, and emphasis on the former : as they also serve 
 with light and lustre for us to receive and enjoy the two verses following 
 the text, In this was manifested the love of God toward us, because 
 that God sent his only begotten Son into the world, that we might live 
 through him. Herein is love, not that we loved God, but that he loved 
 us, and sent his Son to be the propitiation for our sins. 
 
 The originality of Love is in and from God himself. He cannot 
 love, but He must manifest Himself, in the fruits and effects of his love. 
 This He cannot do, but these must be equal to Himself: where He loves 
 he will bestow on such according to all the greatness and strength, 
 wherewith he hath loved them : and surely what follows in the next two 
 following verses, I mean the 9th and 10th, is fully expressive of this. It 
 is from them the apostle draws this inference. Beloved, if God so loved 
 us, we ought also to love one another. As these are subjects which will 
 follow, and which we are to be engaged in opening and explaining, even 
 to the very close of our present chapter, I shall say nothing more con- 
 cerning them at this time. My principal design in introducing them 
 here, hath been to shew the connection and harmony of the verses, and 
 their dependency on each other : this hath been aimed at throughout the 
 whole of what I have already gone over. It will not be amiss, if the 
 reader closely attends to this : not only in reading these Sermons, but 
 also exerciseth his own judgment thereon : for connection at all times is 
 very desirable. It is most truly praise-worthy : it is in some cases abso- 
 lutely necessary : it must be more especially so, when a whole chapter is 
 expounded : and most especially so, when a whole Epistle is opened and 
 explained. May the Lord the Holy Spirit shine, if he please, on the 
 subject which hath been set before you, and delivered unto you, and 
 warm your hearts therewith : this will be the present blessing, as it will 
 be also the best preparation of mind for following the remaining parts of 
 this transcendently glorious subject, in its other branches : God is Love. 
 May He shed a sense of it in our hearts by the Holy Ghost given unto 
 us. Amen. 
 
72 1 JOHN IV. 9. 
 
 SERMON LX. 
 
 In this tvas manifested the love of God toward us, because that God 
 sent his only begotten Son into the world, that we might live through 
 him. — 1 John iv. 9. 
 
 As the apostle had declared that God is love — that it is the whole of God, 
 his Nature, Blessedness, and Perfection — He loves himself, his Son, and 
 Spirit — His Essence is a fountain of Love, and love is of Him, so he now 
 proceeds to open some of the out-goings of the infinite mind, in acts of 
 love towards his beloved ones, his church and people, whom he loved 
 from everlasting, and whom he chose in Christ before the foundation of 
 the world. If God will love, he must have an object for his love. The 
 object must have existence before Him, or he cannot exercise his love 
 thereon : for God himself cannot love a non-entity. It must therefore 
 be, that Christ, God-Man, and the Elect in Him, must have existed in 
 the Divine mind as objects of everlasting love, before all time. The Son 
 of the living God, one in the Essence with the Father and the Spirit, 
 was set up to be God-Man before all worlds : as such He was the object 
 and subject of the love and delight of the Essential and incomprehensible 
 Three. In Him the church, the elect, the Bride the Lamb's wife was 
 chosen from everlasting — The one the Head, the other the body — The 
 one the Husband, the other the spouse — The one the Bridegroom, the 
 other the bride : the one was chosen and appointed for the other : they 
 were chosen together ; but Christ first in the order of the Divine decrees: 
 yet both at once, as it respects its being an eternal act in the mind and 
 will of God. As the act of election was an act of love, and Christ was 
 chosen for God, and the church for Christ, and as Christ God-Man 
 existed from everlasting, and shone forth as such from the days of 
 eternity, and the church was chosen in Him, and together from ever- 
 lasting, so Christ and his church as one, had existence in the will, 
 thoughts, mind and purposes of the Divine Father from eternity : and 
 they existing before Him, he could love them, rejoice in them, and 
 express his delight in them, and love them with an everlasting love. As 
 God is love ; so from it, election, and all its blessings, flow. As Christ's 
 election is an act of the Father's love, so is the election of the church : 
 "Thou hast loved them," says Christ, to the Divine Father," as thou 
 hast loved nie :" to which he adds, " Thou lovedst me before the foun- 
 dation of the world." John xvii. 23, 24. 
 
 The love of God is the good pleasure of his will — An act of his incom- 
 prehensible mind — An act in Christ, God-man, in whom he loved the 
 Persons of the elect ; hi whom he chose them ; in whom he blessed them 
 with all spiritual blessings ; in whom he predestinated them to the 
 enjoyment of all the blessedness contained in immediate communion with 
 the Three in Jehovah, in the Person of God-Man ; in whom He accepted 
 their persons, and shone forth on them in Him, in and with all the full 
 
1 joii\ IV. 9. 73 
 
 blaze of his own inlierent love to thc-ni. In the acts of God's love in 
 Christ, towards the election of grace, the whole and uttermost of God's 
 love is contained and revealed : all which is most freely, fully, and 
 clearly revealed, and set before us in the everlasting gospel : yet it can 
 never be fully comprehended by us, because it is a subject which hath an 
 infinity in it. Therefore as finite cannot comprehend infinite, it is im- 
 possible any of the Saints, either on earth or in heaven, can ever com- 
 prehend the infinity of the same: nor can all the angels in heaven, or 
 saints before th^ throne of God, comprehend the fulness of grace con- 
 tained in everlasting love. It is the manifestation and reality of it, the 
 scripture itself is the revelation of; not the incomprehensibility of the 
 same, which they express. The apostle having said, for God is love, 
 proceeds to give an account of the manifestation of the same : this is ex- 
 pressed in the words of our text. In this was manifested the love of 
 God toward us, because that God sent his only begotten Son into the 
 world, that tve might live through him : in the which words we liave the 
 following particulars. 
 
 1. An account of the manifestation of the love of God. 
 
 2. The persons unto whom it was manifested : it was toward us. 
 In this vms manifested the love of God toxoard us. 
 
 3. In what this manifestation of the love of God consisted : it 
 was in this — Because that God sent his only begotten Son into the 
 world. 
 
 4. The end of this. That we might live through him. In 
 this was manifested the love of God toward us, because that God 
 sent his only begotten Son into the world, that we might live through 
 him. 
 
 The us includes the persons who are the objects and subjects of all 
 the love of God. The manifestation of the same to these, was by an open 
 expression thereof: this hath been openly and evidently demonstrated, 
 by the Father's bestowing upon them, the greatest gift of his love which he 
 possibly could — He sent his only begotten Son into the world : and this 
 for the most important end which could be accomplished on the behalf of 
 the us included in the text ; that we might live through him. This is so 
 exactly like what our Lord pronounced to Nicodemus in conversing with 
 him, as recorded by our evangelist, in the 3rd chapter of his gospel, that 
 one cannot but conceive it is quoted from the same, and here improved 
 upon : and as that is heart-warming and soul-refreshing, so also is this. 
 As the heart of Christ is all in flames of love, and afresh inflamed there- 
 with, when he there says, " For God so loved the world, that he gave his 
 only begotten Son, that whosoever believeth in him should not perish, 
 but have everlasting life," v. 16. So our apostle here, seems to be filled 
 with a parenthesis of wonder, and holy joy, when, as if he was speaking 
 after Christ, he says, In this was manifested the love of God toward us, 
 because that God sent his only begotten Son into the world, that we 
 might live through him. May the Lord the Spirit lead me so to open the 
 text, as that our souls may be most divinely influenced, enamoured, and 
 overcome therewith. Even so let it be, Lord the Holy Ghost, to the 
 praise and glory of thy great and most holy Name, Amen. I am 
 
 1. To give an account of the manifestation of the love of God. 
 
 Love in the heart of God, was a secret in Him from everlasting, and 
 Vol. II. L 
 
74 1 John iv. 9. 
 
 wholly unknown before the world began, except to Christ, God-Man ; 
 yet it had been put forth towards the whole election of grace : but this 
 in such a way and manner, as for a season they were altogether unac- 
 quainted with the same : whilst they were beloved with such a love, as 
 contained the uttermost of God's good will unto them, and to the utter- 
 most of blessedness, grace, and glory to tJje which they could be possibly, 
 even by God himself, advanced, -A«d whilst the acts of God's will in 
 Christ's Person concerning them and upon them, were such as could 
 never cease, yet they were to be in a state for a season, iq tfee which none 
 of these were to be opened and made known unto them. Still all was in 
 the incomprehensible mind of Jehovah, from everlasting : the same it will 
 be to everlasting. The elect were to be in a creation state of purity and 
 holiness : they were to fall therefrom, and be in a state of sin and misery : 
 they were to be in a redeemed state : they were to be brought to the 
 knowledge of this, by being brought into a regenerated state : from hence 
 they were to be removed into a state of glorification : then into the re- 
 surrection state : from thence into the ultimate state of Glory, In all 
 these states the love of God is displayed, «t«4 will be displayed towards 
 them, and upon them, agreeable to the divine good pleasure of God's 
 will. The secret and everlasting love of God to his chosen and beloved 
 ones, and his open discoveries and manifestations of the same, should, I 
 conceive be considered as distinct parts, of one and the same love. The 
 former is thus in our context, once for all expressed : Love is of God. — 
 For God is love. No words can fully open these assertions : they serve 
 to feed our minds with holy wonder and admiration at the greatness and 
 immensity of what is contained in them : yet the apostle, like his Lord 
 before him, does not attempt to open, and express the incomprehensibility 
 of it. He only sets it forth by the manifestations of it : For God so 
 loved the world, that he gave his only begotten Son. So Christ expressed 
 himself on this subject : and the apostle, as if he would borrow his Lord's 
 words, says. In this ivas manifested the love of God toward us, because 
 that God sent his only begotten Son into the world, that we might live 
 through him. Most assuredly, the first act of God's love to the persons 
 of his elect in Christ, which consisted in giving them being and existence 
 in Christ from everlasting, must exceed all other acts of his love towards 
 them : it being the fundamental act of all grace and glory. This love 
 hath been manifested by God himself: and this is the subject of our 
 present text. In this was manifested the love of God toward us. The 
 love of God in his own heart, towards the Person of Christ, God-Man, the 
 Head of the whole election of grace, and unto the persons of the elect in 
 Him, is such, so great and infinite, as that the scriptures give us no ac- 
 count of the same, it being such as cannot be expressed. It is the open 
 expressions and manifestations of this love, which the scriptures give us 
 an account of. I therefore proceed 
 
 2. To these words of my text : In this was manifested the love of 
 God toward us: and will take notice of the persons unto whom the love 
 of God was manifested : it is expressed in the word us. This is brought 
 home by the apostle and applied to the us — A term made use of by the 
 sacred writers, to include and express the saints and church of God by. 
 It is those very identical persons, who were the objects of the Father's 
 everlasting love ; it is they to whom this love hath been manifested ; 
 
1 John iv. 9. 75 
 
 who are expressed in my text l)y vs and we : In this was manifested 
 the love of God toward vs, becaxisc that God sent his only hc(jottcn Son 
 into the ivorld, that we viight live through hijn. 
 
 It is a peculiar and disting'uishing excellency of the apostolic 
 writers, that they bring home their subjects, with all their weight and 
 energy, to the minds of saints, and then apply them : so that hereby they 
 cannot but be felt in their weight and vast importance. This is the case, 
 let the subject be election, redemption, eftectual calling, salvation, or 
 glorification : and it is most generally the case they use the term us : 
 as hereby they include themselves, and all the saints to whom they write. 
 This as it serves fully to evidence, that all of them are alike interested in 
 all the blessings and benefits of grace, so it also makes way for them to 
 take the good of them, aftd that they may enjoy the blessedness thereof 
 in their own souls, and join with all otlier saints in blessing the Lord for 
 the same. To give evidence of the truth of the assertion, that in all the 
 acts of God's grace, as recorded in the Scriptures, the word us is used, 
 and that by the apostles to bring down these subjects, so"««- that the 
 w'eight and importance of them may fall on the minds of saints, I shall 
 notice as follows — when the great acts of God, within himself, are ex- 
 pressed by the apostle Paul, in his 1st chapter of his Epistle to the 
 Ephesians, he uses the term us, to shew to all saints their personal 
 interest in all the eternal and internal acts of the Divine mind in Christ, 
 towards them : " 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 tlie 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." v. 3 — 6. Here is us, and we, to shew the interest all saints 
 had in these inestimable blessings ; even in eternal election in Christ, 
 and this before the foundation of the world. So as it respects Redemp- 
 tion : in the next words the apostle uses the word ive ; " In whom we 
 liave redemption through his blood, the forgiveness of sins, according to 
 the riches of his grace." In the next verse the word vs comes in. 
 *' Wherein he hath abounded toward us in all wisdom and prudence." 
 Let it be here noticed, the same us who were chosen in Christ before the 
 foundation of the world, are the same ?t?e, who have redemption in his 
 blood. With respect to etl'ectual calling, the word vs is used by this 
 same apostle, to shew the universality of that blessing to all saints, who 
 are called in one hope of their calling; "And that he might make 
 known the riches of his glory on the vessels of mercy, which he had afore 
 prepared unto glory, Even us, whom he hath called, not of the Jews only, 
 but also of the Gentiles." Rom. ix. 23, 24. So with respect to salva- 
 tion, the same us is used. " 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 Tim. i. 9. So again, "But God, who is rich in mercy, for 
 his great love wherewith he loved us, Even when we were dead in sins, 
 hath quickened us together with Christ, (by grace ye are saved;) And 
 hath raised us up together, and made us sit together in heavenly places 
 in Christ Jesus : That in the ag-es to come he might shew the exceeding 
 
76 ] JOHN IV. 9. 
 
 riclies of his grace in his kindness toward us tlu'ough Christ Jesus." Eph. 
 ii. 4 — 7, Surely in the latter part of this quotation, we have glorifica- 
 tion. So also with regard to our being children and heirs of God, and 
 Christ, the ive and us, are made use of; " The Spirit itself beareth wit- 
 ness 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. For I reckon 
 that the sufferings of this present time are not worthy to be compared 
 with the glory which shall be revealed in us." Rom. viii. 16 — 18. And 
 our apostle uses the terms, us, and lue, in this Epistle, and throughout it 
 also, as including and comprehending all saints : which whilst it includes 
 the whole election of grace, yet it excludes all other. Therefore it cannot 
 with propriety and truth, as used in the sacred writings and by the 
 sacred writers, apply to any but the saints, iamd faithful, and called of 
 God in Christ Jesus. The love of God, says John, was manifested 
 toward us, who are of the election of grace ; aiStl we have been refreshed 
 with it, and inflamed thereby, and with it. In this was manifested the 
 love of God towards us — That great love wherewith he loved us before 
 all time : we have lived to see the utmost display of the same : our eyes 
 have seen God-Incarnate — our ears have heard the joyful sound of 
 salvation pronounced by Him — we have tasted, ^»4jd felt, and handled of 
 him tlie Word of life. And you who have not in the way we the apostles 
 have, yet you having received Him into your mind, do thereby receive 
 all the real and spiritual blessings which are contained in his incarnation 
 and salvation, all which flow from the Father's everlasting love. I 
 proceed 
 
 3. To shew in what this open manifestation of the love of God con- 
 sisted, of which our apostle is here speaking — It was in the Incarnation, 
 gift, and mission of Christ : so it is declared to us in the words of our 
 text, which are these ; In this rvas manifested the love of God toward us, 
 because that God sent his only begotten Son into the world, that we 
 might live through him. 
 
 In the incomprehensible mind of Jehovah, all his love concerning 
 the persons of the elect was conceived from everlasting, with the variety 
 of ways and means, in and by which the same should be displayed and 
 manifested unto them in a time state, so as they might be the more 
 sensibly taken therewith. It pleased the Lord to bring the whole elec- 
 tion of grace, and the whole of mankind into an open state by creation 
 pure and holy, in one pure head, as the nature head of all men. It pleased 
 the Lord, notwithstanding his everlasting love to the persons of his people 
 in Christ, to will their fall from that state of creature purity which they 
 •were created in, as brought forth in the first man. As this was in the 
 will of God respecting them, so their redemption from it was also pre- 
 ordained. An everlasting covenant transaction took place between the 
 Father and the Son : in which the Divine Majesty in the Person of the 
 Father, engaged the God-Man, their Lord and Head to act as their 
 Surety aud Substitute, and Redeemer. His Incarnation, life and death 
 in our nature were fixed upon as the means of their salvation : all which 
 being settled between the Three in Jehovah, it was immediately upon the 
 fall revealed. It was then, and from thence, the subject of worship and 
 of prophecy, in'lsiie which — when Christ was to be manifested in the 
 flesh, with what He was to be, to do, and to suffer, to take away sin, 
 
1 JOHN IV. 9. 77 
 
 and bring in everlasting righteousness, was all recorded in the Scrip- 
 tures of the Prophets: from whence it fully appeared, it was of God: 
 that the whole of it was originally council-work in heaven before all 
 time: the fruit of divine consultation between Jehovah and the Branch, 
 of which the Eternal Spirit was witness, and He revealed the same to 
 holy men of God, who spake as they were moved by Him, the Holy 
 Ghost, who searcheth all things, even the deep things of God. In the 
 Person of Christ, Immanuel God with us, by his open Incarnation, and 
 the Salvation he was to work out, and most honourably complete, all 
 the love of the Three in Jehovah, was to be reflected and manifested most 
 gloriously. The apostles, and some of the us in the words before us, 
 lived in this our world, when the Trinity in Unity, in their distinctive 
 Personal acts, realized this mystery of grace : hence with special refer- 
 ence unto it, the apostle says, In this was manifested the love of God 
 toward us, because that God sent his only begotten Son into the world, 
 that we might live through him. The matter of fact afforded them 
 support : the love of God in it warmed their hearts : the salvation of 
 Christ set them up on high. Whilst I could wish to preserve the idea 
 of the special favour, and peculiar blessing which the apostles, and be- 
 lievers in their day must have enjoyed, on whom God was pleased to 
 shine immediately, in the full force, of all the mediatorial virtue of Christ's 
 Person, incarnation, blood and righteousness, so as for the apostle to say 
 with special reference to himself, and them. In this teas manifested the love 
 of God towards us, because that God sent his only begotten Son into the 
 world, that toe might live through him ; yet I would not be supine, stomas to 
 overlook the subject for ourselves. For all the love of God, to be re- 
 flected on their minds, in this most glorious mirror, Christ, and to be 
 manifested unto them, in the Person, Mission, gift of Him, and sending 
 him into our world, this must be glorious indeed ! as great an expression 
 of the Father's everlasting love, and as clear a manifestation thereof, as 
 the Divine Majesty in the Person of the Father could express ! Then 
 this, as clearly set before us in the word of God, and testified <^ in the 
 word of grace, is as all-sufficient to keep up a lively sense and apprehen- 
 sion of the same in our minds as the Holy Ghost is pleased to maintain 
 a believing knowledge thereof in our hearts, as the true matter of fact, 
 which was realized to their bodily senses, and also to their spiritual 
 faculties, was in theirs. I would therefore here observe, God hath shone 
 forth in all the greatness and majesty of his everlasting love upon his 
 Church in Christ, and thus manifested his everlasting good will unto 
 them. He hath so loved them, as to give his only begotten Son. He 
 hath so loved them, as to send his only begotten Son into the world. He 
 hath so loved, as to send his own Son in the likeness of sinful flesh, and 
 for sin, condemned sin in the flesh. He hath so loved as to make Him sin 
 for us ; to sustain our sorrows, to bear our griefs, to endure our curse, 
 that we might be made the righteousness of God in Him : so that the 
 depth of this love, the wonders contained in this exuberancy of grace, 
 may lead us to say with the apostle Paul, " 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. When the Holy 
 Spirit is pleased to enlighten any of our minds to receive and apprehend 
 this great subject, and to lead us into spiritual contemplations of it, we 
 
78 1 JOHN IV. 9. 
 
 cannot but be swallowed up in soul admirations of the same: and this 
 to an holy wonder and satiety : at which time and in such meditations, 
 we partake of the blessedness contained in this ineffable grace : In this 
 was manifested the love of God toward us, because that God sent his 
 only begotten Son into the ivorld, that we might live through him. 
 Whilst election is the highest expression of grace, yet for God to shine in 
 upon us, in the full blaze of his love, in the Son of his love, our Lord 
 Jesus Christ, and to express his love to such a degree, as to give his 
 Son, his own Son, his only begotten Son, the Son of his Nature, the Son 
 of his love, to be manifested in our world, in our nature, b) taking the 
 same into union with his Person, so as thereby to become one with us, 
 and thus to be made in all things like unto his brethren — This is grace 
 unutterable ! It is love unfathomable ! And for our heavenly Father, 
 to shine upon, and within us, in the fullest and utmost display and 
 evidence of his everlasting pleasure and good will of his heart, this is 
 such an inward proof of it to our minds, as we can have no tolerable 
 ideaof. Therefore when and where the most profound sense and en- 
 joyment of it is known, there is the most solemn admiration of the same : 
 the true knowledge of this subject is life everlasting : the enjoyments 
 which arise in the renewed mind from the subject, contain the blessings 
 of life everlasting. I go on to my last particular in the text: which is 
 this, 
 
 4. The end of all this manifestation of the love of God to us, as 
 spoken of in the text before us. It is that we might live through him. 
 It is through the incarnation and mediation of the Lord Jesus Christ 
 that we live through Him, a life of justification, peace, pardon, accept- 
 ance, and access to God : this is most certainly the meaning of our text; 
 In this was manifested the love of God toward us, because that God 
 sent his only begotten Son into the world, that we might live through 
 him. 
 
 The elect of God in their fallen state, were all sin, corruption, misery 
 and death : in these circumstances God commendeth his love towards 
 them, in that whilst they were yet sinners, Christ died for them. He by 
 his death removed their sins from them. He loved them, and washed 
 them from their sins in his own blood, and brought them nigh unto God : 
 so that herein the Father's everlasting love to them is most divinely evi- 
 denced : so says our text; In this was manifested the love of God 
 toward us, because that God sent his only begotten Son into the ivorld, 
 that toe might live through him,. This great manifestation of God's love, 
 is recorded in the word of grace : it is as true as God is true : we receive 
 the knowledge of it into our minds from the word of inspiration, and by 
 the Spirit of inspiration. Aird thus we are brought to believe in this 
 most glorious truth: to receive it into our mind: to bless the God and 
 Father of our Lord Jesus Christ for the same : to live on this Truth, and 
 to go on in the belief of this Truth, that in this was manifested the love 
 of God toward us, because that God sent his only begotten Son into the 
 world, that we might live through him. Christ's Person is our glory : 
 in the knowledge of Him we have eternal life. His righteousness is our 
 perfection. His death is our everlasting discharge from -the imputation 
 of all our inward and outward sin, and it is our freedom from all con- 
 demnation. The Holy Spirit is pleased to realize the subject to us, and 
 within us : by which he brings us to apprehend the vast importance of 
 
1 JOHN IV. 10, 79 
 
 the subject, and to experience the efficacy of the same ; stv-tlrMtt hereby 
 way is made for living over the subject in our hearts : in which we find 
 the truth of what John here expresses, that herein the love of God hath 
 been manifested unto us — That hereby it is brought into our minds ; and 
 that we are enabled to live through the knowledge of Christ unto God ; 
 ond^^tec by the faith of the Son of (»od. In this was manifested the love 
 of God toward tcs, because that God sent his only begotten Son into the 
 world, that ive might live through him. This is the end of it — That we 
 might live through him — That through Christ we might live unto God. 
 May the Lord bJess so far as he pleases what hath been delivered. May 
 we ever remember, from what hath been delivered from Scripture, con- 
 cerning the whole election of grace, that they are equally interested in 
 all the blessings of grace, salvation, and eternal Glory. The Lord help us 
 to make a right and spiritual improvement of the same. Amen. 
 
 SERMON LXI. 
 
 Herein is love, not that we loved God, but that he loved us, and sent his 
 Son to be the propitiation for our sins. — 1 John iv. 10. 
 
 The apostle has been speaking of the Love of God — Of the manifestation 
 of it — How this hath been expressed — Of some of the blessings and 
 benefits of it. Here he more particularly dwells upon it: in what this 
 wonderful love, which God hath manifested towards us, appears most 
 particularly — Our love to God was not the cause of God's love to us 
 — He loved us though we loved not him — He gave the utmost proof and 
 evidence of his love to us, when we loved him not : this he did by this 
 surprising instance of his grace — He sent his Son : irrespective of any 
 love in us to him — He sent his Son to be a Propitiation for our sins. 
 Our apostle is here upon a most supremely glorious subject. The love 
 of God is the greatest thing in God himself, /or God is love. The out- 
 goings of his heart from everlasting in Christ, God-Man, towards his 
 elect and chosen ones, are most transcend an tly great and stupendous. 
 The manifestations of his love to the elect in Christ, in a time state, are 
 worthy of himself — His giving Christ, whom he bestowed upon them, to 
 be their Head in election, to give Him to be their Saviour: this is un- 
 speakable love — To bestow him on them, with the M'hole perfection of his 
 life and sacrifice, and to give Him with all the blessings of his free, full, 
 and complete Salvation ; this is such a full manifestation of everlasting 
 love, as might well make way for the apostle to say, In this was mani- 
 fested the love of God toward us, because that God sent his only begotten 
 Son into the world, that we might live through him. All which he does, 
 that saints taking in increasing views and apprehensions of the same into 
 
80 1 JOHN IV. 10. 
 
 their own minds, might more and more be swallowed up in the subject. 
 That this might be added to it — the freeness of this love, that it did not 
 flow into their souls upon the foot of any worth or worthiness in them ; 
 he says in the words of our present text, by way of addition to what he 
 had uttered in the former, Herein is love, not that we loved God, but 
 that he loved ns, and sent his Son to be the propitiation for our sins. 
 The subjects before us, are high, sublime, great and most truly glorious. 
 With an intent to open and set forth the same very particularly, so as that 
 we may all receive real benefit from them, I will cast them into the 
 following order. 
 
 1 . I will take up these words. Herein is love ; and shew the apostle's 
 meaning in them ; which is to set forth to open view, and to the spiritual 
 apprehension, the greatness and immensity of it — That it will bear no 
 compare with any love beside : this being wholly from the fountain 
 God. 
 
 2. That we ourselves obtained not the least sight and sense of it, by 
 any love of ours towards the Lord. No ; there is a negative put to this ; 
 such as we can never remove ; not that we loved God. 
 
 3. A positive follows this negative, which is ascribed unto God — 
 He loved us : but we loved not him : not that we loved God, but that 
 he loved us. 
 
 4. A proof of God's love is given; and sent his Son to be the pro- 
 pitiation for our sins. May the Lord shine upon my mind, and most 
 graciously lead and guide me in and through each of these particulars. 
 And to enter upon and begin, I am 
 
 1. To take up these words, Herein is love, and shew and express 
 the apostle's meaning in them, which is to set forth to open view, and to 
 the spiritual apprehension of saints, the greatness and immensity of the 
 same — That it will bear no compare with any love beside; it being wholly 
 from the fountain God. 
 
 The apostle had been before speaking of it, to excite saints to love 
 one another, from this very consideration that love is of God. He then 
 proceeded, to declare that God is love. He then gave an account of 
 the manifestation of God's love — to whom it was manifested : it was to 
 us — In what instance it had been manifested : it was in his sending his 
 only begotten Son into the world, which includes the love of God in the 
 gift of Christ : in the mission of Christ : the end of which was — That we 
 might live through him. Then he brings us to this present verse, saying, 
 Herein is love, not that we loved God, but that he loved us, and 
 sent his Son to be the propitiation for our sins : and thus he closes 
 the present subject; for what follows after, in the ensuing verses, even 
 to the very close of this present chapter, are but motives, inferences, and 
 uses drawn from this vast subject. Love in God, and God is Love, is a 
 subject boundless and bottomless. The Essence of God, the Persons in 
 God, the Heart of God, the good pleasure of the will of the Three in 
 Jehovah, who is the one true, living, everlasting, ever-blessed God is 
 Love. The objects of his love, are us, whom the Father chose in Christ 
 before all time : on whom his will was fixed in Christ, and it was his 
 will to shine on their persons in Christ with all the love of his heart, and 
 in such displays of it, as should fully evidence it to be an everlasting 
 love. He manifested it openly, and set it before them, in the gift of 
 Christ's Person, who was given to be their eternal Head, and whom the 
 
1 .loiiK i\. 10. 81 
 
 Father ultJO ^^Ave to be tlieir Saviour : wliicli was such an expression of love, 
 as botli Christ himself, and the apostle speaks of, and dwells upon with 
 unspeakable delight. The love of God in the gift of Christ, can be 
 conceived of by us ; but the love of God from whence that gift proceeded 
 can never be fully apprehended by us. Tlierefore the apostle having 
 said, In this was manifested the love of Godtoivardus, because that God 
 sent his only begotten Son into the world, that we might live through 
 him, adds, Herein is love, not that we loved God, but that he loved ns, 
 and sent his Son to be the propitiation for our sins. It is as though he 
 had said, the whole of God, with the whole of his love, is set before you 
 iu these stupendous instances and displays of the same : it all shines 
 forth upon us and within us in Christ : our election is in Him : our re- 
 demption is in Him: our whole completeness and perfection is in Him. 
 All the love of the Holy Trinity to us, is in Him ; and it is all set forth 
 before us, by the God and Father of our Lord .Jesus Christ, in the Person 
 and gift of his only begotten Son. This is the greatest thing which can 
 be said of God, that love is of God — for God is love. And this is the 
 greatest manifestation of the same to the elect, in their fallen sinful state, 
 that God so loved the world, that he gave his only begotten Son, that 
 Avhosoever believeth in him should not perish, but have everlasting life : 
 so said Christ himself. And our apostle being a witness of this great 
 and astonishing gift and expression of the Father's everlasting love, and 
 he having declared that God is love, says, In this was manifested the love 
 of God toward us, because that God sent his only begotten Son info the 
 world, that we might live through him. God's love which is an essential 
 Perfection of his Nature, is as immutable as God, and there can be no 
 increase nor decrease in it. The apostle had said, God is love. He is 
 as truly this now as ever. His Nature must change, before he can cease 
 to be love itself, and everlasting love, the everliving fountain, and the 
 perpetual spring of it to all his saints. He would have them to be look- 
 ing at his love manifested in his gift of Christ, and his setting before them 
 the whole fiUness of his love to them in the Person of his Son : and this is 
 the aposile is here aiming at, and would gladly dwell upon ; yea, he 
 would have aU the saints have this subject uppermost in their minds. 
 He knew no better method he could adopt to promote and engage their 
 minds hereunto, as likely to be elfectual, as to set before them the love of 
 God : to speak of it to the very uttermost: to express the manifestation of 
 the same : w'lich liaving done so far as the Holy Spirit enabled him ; he 
 calls upon them to look on and consider the subject. As all the love of 
 God is in Christ, and as Goc! hath manifested all his love unto them, in 
 tlie gift, mission, and Salvation of the Lord Jesus Christ, and as the 
 Father hath shone forth in the full glory of his love upon his whole 
 church in Christ, the glorious Mediator, he therefore says. Herein is love. 
 Here, says the apostle, you may see the uttermost and most glorious evi- 
 dence and manifestation of the same. The Father's everlasting love, is 
 reflected in its hotest beams, so as to refresh the saints, in Christ, as the 
 glorious Mediator; as he hath put away sin, and brought in everlasting 
 righteousness. It is to this great and one grand point, which the 
 apostle is here upon, and is advancing unto : Herein is love. The whole 
 of God is love. He is all this in the Son of his love. He hath shone 
 forth in Him, to the very uttermost expressions of the A'ame. He hath 
 manifested himself ia Christ, to be the GoU of love. He hath realized 
 Vol, u i\x 
 
82 ] JOHN IV. 10. 
 
 all this openly in the Person of Inimanuel. In sending his only begotten 
 Son into our world ; it is here to be seen that God, even the Father of 
 our Lord Jesus, is Love. Herein it is expressed. Here it shines: and 
 the Person of Christ, and the gift of Christ, and the incarnation of Christ, 
 and the propitiation of Christ for our sins, are so many standing me- 
 morials of this. I might here observe, the apostle would have saints, the 
 Its, of whom we took notice in the verse before the present; to be wholly 
 engaged in viewing, and reviewing the subject. He well knew, it was 
 only as they received the same into their minds, by the light and teaching 
 of the Holy Ghost, they would be brought under the blessed influence of 
 the same. Beloved, it is our case, we are all looking out for an ex- 
 perience of the love of God, to the neglect of looking out, and praying 
 for a doctrinal knowledge of the love of God : it is from hence we really 
 miss of that enjoyment of the love of God, which is heaven upon earth. 
 The grand subject of the Bible, consists in the revelation which is made 
 in it, concerning the everlasting love of God, Father, Son, and Spirit, 
 towards an elect remnant of Adam's posterity, chosen in Christ before 
 the foundation of the world : and also how everlasting love hath been 
 displayed towards them, and been manifested unto them, by means of an 
 everlasting covenant, which obtained between the Eternal Three, on 
 the behalf of the elect — How this hath been carried into execution by the 
 Person, incarnation, and finished obedience and sacrifice of the Lord 
 Jesus Christ — That it is by the divine light, teaching, and revelation of 
 the Holy Ghost, that we are brought to the knowledge of them, so as 
 thereby to enjoy in our own souls, the blessings, comforts, and benefits 
 thereof; yet we must know and clearly perceive the foundation of these 
 important truths in our renewed minds, or we cannot be comforted by 
 them. We are not at any time filled with all joy and peace, because we 
 believe on Jesus. No ; it is in our believing in Jesus, we are thus filled : 
 we must have the true knowledge of the subject first, and then as the 
 mind is properly exercised thereon, the fruits will consequently, and of 
 necessity follow. If the drift of the holy Scriptures were closely at- 
 tended unto, this would most clearly appear : it is the true and clear 
 knowledge of the subject, which produces its own proper effects. When 
 our minds are enlightened into the true knowledge of the doctrine of 
 everlasting love, as revealed and recorded in the everlasting gospel, 
 it is thereby we are led to see. Herein is love — That the whole of it is 
 most gloriously recognized, and is most fully and expressly set before 
 us, in Christ. So that the apostle in the words before us, is shewing 
 the wliole reality of God's being Love, and that He was nothing but love 
 to his beloved ones ; which was so fully realized in the Person and salva- 
 tion of his only begotten Son, that saints might view it for themselves, 
 and be fully satisfied with the Truth of the same. Herein is love ! It 
 cannot be more fully expressed : it cannot be more completely mani- 
 fested : you cannot have more substantial evidence of it : it is im- 
 possible more full demonstration can be given to you, than there is in 
 the Person of Christ, and his complete and finished salvation, of God's 
 love to you. God is love. He hath manifested his love. He sets it 
 all before you in the Person of Christ. Herein is love. Such as can 
 never be comprehended ! Nor enjoyed : no ; not by all the saints and 
 angels in heaven ; neither by all, or any of the saints below. We may 
 enjoy, and we shall in heaven, as we also do now, whilst we are here 
 
1 JOHN IV. 10. 83 
 
 below, God's love in Chi'ist, and have a real sense of the same in our 
 minds, whilst we can by no means comprehend it: so in heaven, whilst 
 we shall enjoy the same, and have full and free communion with Father, 
 Son, and Holy Spirit in the blessinas, and blessedness of the same ever- 
 lasting love; yet we shall never be able to comprehend it. No; this is 
 utterly impossible. Our apostle would have saints, the us in the text, 
 survey it : look at it : take into their minds the uttermost conceptions 
 thereof: as hereby they could not but be swallowed up of the same. 
 And from hence they would be led further and further into the subject 
 itself, and hereby have a spiritual perception of what their views and en- 
 joyments of it would be in the state of Glory. He well knew, this would 
 keep them in their proper place : they would hereby know they had 
 nothing to glory in but the Lord — That it is not of him that willeth, nor 
 of him that runneth, but of God that sheweth mercy — That not an elect 
 angel, or an elect man, ever had that in them, which could cause God to 
 love them, and that with an immutable love. He therefore, whilst he 
 sets before the us in the former verses, and in this also, the love of God 
 to them, and the instances in which he had expressed the same unto 
 them, comes forward with an assertion, by which he for ever shuts up 
 their mouths, as if their loving God, which they actually now did in con- 
 sequence of the love of God having been manifested unto them, was the 
 cause of God's love to them. No; it was not: Not that we loved God. 
 This brings me to my next particular. 
 
 2. Which is this — That we ourselves obtained not the least sight 
 and sense of God's love to us, nor of the wonderful manifestation and 
 evidence which he had given of the same, in the Person, gift, and incarna- 
 tion of Christ, by any love of ours towards the Lord. No ; it was not 
 80. There is an absolute negative put upon this: such an one as can 
 never be removed : neither in time, or in eternity ; not that we loved 
 God. He loved us, but we loved not him. Herein is love, not that we 
 loved God, but that he loved us, and sent his Sou to be the propitiation 
 for our sins. 
 
 The greatness of God's love, is equal to the greatness of his Majesty. 
 As it is a Perfection of his Nature, and is Essential with it, so he hath 
 purposed within himself to display, and manifest the same, in a way, as 
 the whole glory will to eternity redound unto his most glorious Name. 
 Whilst the whole Essence of God is love, yet the exercise and manifesta- 
 tion of the same, in its open discoveries towards the elect, are acts of his 
 will, which are altogether free and sovereign : they proceed from the 
 good pleasure of his will. He willed by one act the utmost good and 
 blessedness of the elect in Christ. And as this was an eternal act, and 
 like his Nature immutable, so by predestination he appointed everything 
 which should befal them in their creation -state, and also all through 
 time whilst they should remain here below. Election is an act of God's 
 will. Predestination is an act of God's understanding. The elect in 
 their fallen state, were without the true knowledge of God : they knew 
 not God : they loved not God : their minds, hearts, affections, and ^yills, 
 were wholly taken off the Lord. More might be said, but this is 
 sufficient for the present purpose, to explain the words of our text, and 
 prove the truth of the same ; which is. That we loved not God : yet 
 he loved us. This the apostle aims to fix on the minds of those saints ; 
 to the intent they might be humbled under such views of themselves as 
 
84 I JOHN IV. 10. 
 
 all this included ; and also mip:lit be led to admire the greatness, freencss, 
 and sovereignty of tlie Divine favour towards them. God's love could 
 not be founded in their having loved Him : He loved tlicni first : neither 
 could his love be a love to them, in consequence of their being so taken 
 with his love to them, tliat they loved him in return for his such 
 great love unto them, so as that hereby there was alike interchangeable 
 love. No ; it was not so : zve loved him not. What can more fully 
 express the sad, lost, wretched state of our minds! yet such was our 
 state and case. And God would for a season have it so, that thereby 
 the freeness and high sovereignty of his love might the more fullv appear. 
 He loved us from everlasting. He loved us when we were fallen, and 
 continued in our fallen state. He loved us when we were enemies, and 
 ungodly : so that there could be no cause in us why He should love us : 
 it must wholly originate and spring from wi'ihin Himself. Herein is love, 
 ■not that xve loved God, but that he loved us, and sent his Son to be the 
 propitiation for 02/7- sins. The persons of the elect, are the objects of 
 God's love. His love to tlieir persons is immutably the same, in every 
 state through which they pass. Their persons are everlastingly precious 
 in his sight. He beholds them in the Person of Christ, God-Man, and 
 rejoices over them and in them, in Him. So that whilst the fall, and 
 the corruption of their minds, wrought a most sad and awful change in 
 them, yet it wrought no change in God's love to them. Yea, every state 
 through which they have passed, only proved the invincibility of God's 
 everlasting love unto them : so that as here, this apostle says. Herein is 
 love, not that we loved God, but that he loved its, and sent his Son 
 to be the propitiation for our sins. So another apostle saith, ♦' But God, 
 ■who is rich in mercy, for his great love wherewith he loved us, Even 
 when we were dead in sins, hatli quickened us together with Christ, (by 
 grace ye are saved ;) And hath raised us up together, and made us sit 
 together in heavenly places in Christ Jesus : That in the ages to come 
 he might shew the exceeding riches of his grace in his kindness toward 
 us through Christ Jesus. For by grace are ye saved through faith ; and 
 that not of yourselves : it is the gift of God : Not of works, lest any man 
 should boast." Eph. ii. 4 — 9. Thus as in election all is of grace : so 
 the salvation of the elect, is of grace also. And none of the whole elec- 
 tion of grace, have, or can have to eternity any thing to glory in but the 
 Lord. Now having, as I conceive, said enough on the negative put on 
 our loving God, as if that was any cause of God's loving us, or of his 
 manifesting his love to us ; which it most certainly could not be, seeing 
 God loved us before we had any being or existence — It was because He 
 loved us, that He gave us being and existence in Christ before the founda- 
 tion of the world : and out of that infinity of love it was, and is. He 
 hath expressed his love towards us in all his acts of love to us, as he hath 
 done, I will add no more to this ; but proceed 
 
 3. To the positive which follows this negative, which is ascribed 
 unto God. He loved us. We loved not Him : yet he loved us. Herein 
 is love, not that we loved God, but that he loved us, and sent his Son to 
 be the propitiation for our sins. This is affirmed in contradiction to the 
 former words, contained in the negative : which we ourselves cannot but 
 fall down before, and most humbly submit unto. 
 
 God is so infinitely and incomprehensibly above and beyond the 
 creature, let it be placed in what view and state before Him it may, that 
 
1 JOITK IV. 10. 85 
 
 it must be all of his own royal bounty, whatsoever good ho is pleased to 
 impart unto it. That super-creation being, union, and communion to, 
 and with Himself, he decreed the elect unto, must all proceed from liis 
 own royal favour and free grace. It was from Himself alone that he 
 loved us in Christ: it is most truly blessed to have a right apprehension 
 of this. The apostle aims to bring the weight of this on the renewed 
 and spiritual mind, in saying, not thative loved God, but that he loved 
 us. The tis are the objects and subjects of all this love; on whom it hath 
 been expressed: on whom it hath been displayed: and in whom, and 
 unto whom tlie whole of it hath been most graciously made known, and 
 hath been most gloriously manifested. He loved us: so says the apostle, 
 putting himself amongst the number contained in the us, as he before 
 did in the term ive. Not that tee loved God, but that he loved us. As 
 this application was under the immediate influence and testimony of the 
 Spirit of God upon the minds of those, who were here immediately the 
 subjects of this address; so it must have been full of peculiar energy 
 and consolation unto them. Surely it must have most deeply affected 
 their minds, and drawn forth tJieir wliole souls towards the Lord. As 
 the love of God to us, is wholly from Himself, as it oi'iginates and springs 
 up in his own infinite mind from himself alone, and is the good pleasure 
 of his will concerning us, in Christ Jesus; so it serves to increase in our 
 spiritual views and perceptions of it, vast ideas of the same. To know 
 ourselves to be the beloved of God ; that God hath borne an everlasting 
 good will to our persons ; and that all he bestowed on us in Christ before 
 all time ; that all he hath and will bestow upon us in time; and that all 
 he will manifest of his love to us in Heaven, throughout the ages of 
 eternity, is out of good will to us, as considered in Christ, and as one 
 with Him ; to have the true scriptural idea of this, formed in our minds 
 by the Holy Ghost, is blessedness and grace, such as we cannot express : 
 it is wholly supernatural and divine. And it is the fruit of election. So 
 that such as are thus favoured, have in the same a most blessed evidence 
 of their personal interest in the love of God. They joining with the us, 
 they may well utter their mighty joys in expressing their admiration at 
 the free favour of God towards them : at his love to their persons in 
 Christ, and at the acceptation of their persons in Him : so that they 
 surveying the subject, may well cry out, God is love, hi this was 
 manifested the love of God toioard tts, because that God sent his only 
 begotten Son into the world, that we might live through him. Herein 
 is love, not that we loved God, but that he loved us, and sent his Soti to 
 be the propitiation for our sins. It is as we receive these truths into our 
 minds, we enjoy the blessedness of the same in our hearts, and are 
 thereby drawn forth, and excited to give the Lord glorious praise. I 
 proceed to my next particular; 
 
 4. To take a view of the proof of God's love to us, which is given in 
 the words before us; and sent his Son to be the propitiation for our sins. 
 Herein is love ! It shines forth in its utmost vigour and glory : it hath 
 been reflected on us, in all its full blaze: in all its brightest beams : in 
 its noon-tide splendour: so as that our souls have been most divinely in- 
 fluenced with the same. Our minds have been enlightened : our hearts 
 inflamed : our wills swallowed up, and our affections drawn forth, and 
 fixed on God in Christ, as our supreme object and subject, our everlast- 
 ing portion, treasure, our All in All. Herein is love, not that we loved 
 
86 1 JOHN IV. 10, 
 
 God, htit that he loved us, and sent his Son to be the propitiation for our 
 sijis. 
 
 This is love to tlie uttermost extent and expression thereof. We can 
 profess and declare the blessings of it ; but we cannot speak of our 
 having the blessedness of the same bestowed upon us as having any claim 
 to it. No; we loved not God : we were born into this world in a state 
 of sin. We remained in it for a season ; during the whole of which we 
 loved not God : yet God loved us all that season. He viewed our sins 
 and sinfulness, and sent his Son into our world to save us. He became 
 the propitiation for our sins : in all this he hath manifested his love to 
 us : so that we cannot but say, Herein is love, not that we loved God, 
 but that he loved us, and sent his Son to be the projiitiation for our sins. 
 The subject is so immensely great, that the apostle is continually varying 
 it. In the former verse it was, In this was manifested the love of God 
 toward us, because that God sent his only begotten Son into the world, 
 that we might live through him : in this it is, Herein is love, not that 
 we loved God, but that he loved us, and sent his Son to be the pro- 
 pitiation for our si7is. God's manifestation of his love to us, in the in- 
 carnation of Christ was great; so also was the love of God, as it shone 
 forth in the great end and design thereof — That we might live through 
 Him, a life of perfect justification and pardon before Him : the com- 
 pletion of which was perfected by our Lord's propitiatory offering of 
 Himself, which he takes particular notice of, and fully expresses here : God 
 loved us, and sent his Son to be the propitiation for our sins. The relation 
 between God and Christ should be taken notice of. Father and Son are 
 correlates. The eternal Father sent his eternal Son, who was by Divine 
 constitution God-Man. His being sent into our world, implies local 
 motion. He must therefore be God and Man, as such he might remove from 
 heaven to earth, from the bosom of the Father hito our world. He could 
 not as a Divine Person in the Essence, equal with the Father and the 
 Spirit, the one incomprehensible Jehovah. It is Christ as set up in one 
 of the Persons in the incomprehensible Jehovah, who was the Head of his 
 body the church. With whom the Divine Father covenanted on the be- 
 half of the elect : whom he gave to be a covenant of the people, and whom 
 he sent into the world to be the propitiation for our sins. These are all ex- 
 pressive of the love of God, as expressed, displayed, and exercised towards 
 the elect in their lost and fallen condition. Christ their Head, became the 
 Mediator of reconciliation : and He hath most completely effected it by His 
 covenant engagements, and in his incarnate state : in the which he ful- 
 filled all righteousness : made his soul an offering for sin. He bore the 
 sins of all his people in his own body on the tree : made his whole Person 
 a sacrifice for them : and thus he became the propitiation for their sins. 
 All which was founded on the will of the Divine Father. Hence the 
 whole of it is here attributed to his love : Herein is love, not that we 
 loved God, but that he loved us, and sent his Son to be the propitiation 
 for our sins. If we had not had sins, there had been no need of his 
 being the propitiation for them. It is here brought in, to set before us 
 the exceeding greatness of the love of God unto us — Tliat He being all 
 love in his Nature, will, counsel and covenant of grace towards us, herein 
 expressed the same most fully unto us — He sent his Son to be the pro- 
 pitiation for our sins. May we view the love of God, as herein mani- 
 fested and displayed, that our hearts being warmed herewith, we also 
 
1 JOHN iv. 10. 87 
 
 may cry out in tiie words of our text, Herein is love, not that we loved 
 God, but that he loved us, and sent his Son to be the propitiation for 
 07ir sins. This was an astonishing proof of the Father's love to us, and 
 a most surprising evidence of the continuation of it to our persons, not- 
 withstanding all our sin and sinfulness, and all the guilt, filth and de- 
 merit contained in sin. It serves to enhance the glory and dignity of this 
 subject, by considering the two-fold relation Christ stands in to his 
 church: viz. that of a Head, and that of a Saviour: and the distinct 
 blessings flowing from Him to us, under the view of these distinct re- 
 lations. From Him as our Head, we receive all those supernatural, and 
 supercreation blessings, which were bestowed upon us in Him, in eternal 
 election ; and which were bestowed upon us in him as our eternal and 
 supercreation Head : who is our Head of eternal life, grace, and glory. 
 As he is also our Redeemer ; and stands in this relation to us, by the 
 Father's call and will, that He should undertake our salvation. So as 
 such, and he having finished the work that the Father gave him to do. 
 He is become the Author of our eternal salvation. According to these 
 two distinct relations which he stands in to us, he hath a two-fold 
 glory — That of a Head, and that of a Saviour : in both which the glories 
 of the Father's everlasting love shine forth in his Person, and also in his 
 mediation in all the fullest perfection thereof, on the saints both on earth 
 and in heaven — Here on us below that we cannot contain it : therefore 
 we cry out, O the depth ! In heaven it is so radiant, and so fills the 
 minds of the glorified, that they are swallowed up in the enjoyments 
 thereof; so that they with all their praises cannot utter it. As Christ, 
 God-Man, is the Father's one object, and centre; and all the elect are 
 in Him, and one witli Him ; so it is in Him the Father fully shines upon 
 them ; as their Head, and through Him as the glorious Mediator; vvlio 
 became their Sacrifice, and is now before the throne of the Majesty in 
 the heavens, in all the virtue and eternal dignity of his mediatorial work 
 and office, the Lord their Righteousness and Propitiation. And it is in 
 Him, the Father beholds the whole church, as the objects and subjects of 
 his immutable love, complacency and delight. And through Christ the 
 channel of all communication to the whole church, all the blessedness of 
 everlasting love, in all the vast designs of the same, with all the out- 
 goings of it, flow into the minds of tlie saints, so as for them to have the 
 fullest enjoyments thereof, which God himself can impart unto them. 
 All now, on earth, in heaven, and throughout the ages of eternity, will 
 flow into the souls and bodies of the saints, even when they are con- 
 sunmiated in glory, out of the inexhaustible fulness of the God-man. 
 He is the church's All. And the church is His All. Herein is love : such 
 as may well engross our whole minds : satisfy our whole desires : fill our 
 minds with holy peace, and keep and maintain the peace of God in them. 
 That God hath loved us, and sent his Son to be the propitiation for our 
 sins. The true knowledge, and spiritual perception of this, makes way for 
 our true communion with God and Christ, in the belief of the same, through 
 the grace of the Eternal Spirit. May what hath been delivered be ac- 
 companied to your minds, by the teaching and testimony of the Holy 
 Ghost, to the praise and glory of the Father and the Son, to your souls' 
 comfort and advantage. Amen. 
 
88 1 JOHN jv. 11, 
 
 SERMON LXII. 
 
 Beloved, if God so loved us, we ought also to love one another. — 
 1 John iv. 11, 
 
 In these words the apostle signifies, that a right and proper view of the 
 free, sovereign love and grace of God unto us in Christ Jesus, our 
 eternal Head, as it hath been manifested towards us in Him, our most 
 glorious Mediator and Saviour, and as this is set home upon our hearts, 
 by the power and grace of the Holy Spirit, cannot but constrain saints 
 and such as are one with Christ, and are partakers of like precious faith 
 with themselves in Him, and communion with Him, to love one another 
 with a free spiritual love. And this out of mere good will to Him : and 
 without hope of reward or recompense from each other : this being like 
 the love of God to them : it being, as thus expressed, altogether Godlike 
 and divine. The words before us, are an inference, deduced by the 
 apostle from what he had been delivering in the former verse, on the 
 subject of the love of God. It is the method our apostle pursues 
 throughout this whole Epistle, to bring in here and there, such all com- 
 manding, and influential truths, as of themselves cannot but arrest the 
 spiritual mind, and draw forth the same to study and contemplate the 
 word of grace delivered : by the means of which, saints feeling the 
 warmth and influence of the subject, are thereby excited to express their 
 love and affection to the Lord for his great love wherewith he hath loved 
 them. As the apostle had declared the love of God unto these saints to 
 whom he is here writing; and as he had set before them, the Father's 
 inefl^able love unto them, and this in this most transcendent expression of 
 it, in the mission of Christ, who was sent into the world to be the pro- 
 pitiation for our sins; so he here makes use of all this by way of excite- 
 ment to them, that the saints might hereby express their sense and 
 gratitude for the same, in and by their mutual love and regard towards 
 each other. Beloved, if Gud so loved us, we ought also to love one 
 another. 
 
 To open and explain the words, so as to sermonize upon them, it 
 may be observed that the text naturally divides itself into two parts. 
 We have 
 
 1. An address : Beloved, if God so loved, us ! 
 
 2. The inference drawn from the foregoing: we ought also to love 
 one another. In speaking on the address, notice will be taken of the 
 same — Of the persons thus addressed: with an emphasis added to the 
 subject. The word if is used with a design to greaten and strengthen 
 the weight of the exhortation. And the word so, to advance the idea of 
 the incomprehensibility of this love. Beloved, if God so loved us. This 
 is to be the subject of our first particular. In the v.hich I hope to have 
 all the substance expressed and set before you : for that is the end and 
 design of an Exj^osition. 
 
 As to the second particular, contained in these v.ords, We ought 
 
1 JOHN IV. II. 89 
 
 also to love one another, which is the inference drawn from tlie former 
 address, we have the word ought put on it. This shall be taken notice 
 of: it being expressive of the obligation the beloved of God are under to 
 love one another. Beloved, if God so loved us, we ought also to love 
 one another. I am 
 
 1. To observe, as I have already said, the text divides itself into 
 two equal parts ; the particular I mean to enter on is, to take notice of 
 the address ; the persons addressed ; as also of the emphasis added to the 
 subject; the word if he'mg used with a design to greaten it. 
 
 The word Beloved, in the mouth and from the lips of our apostle, 
 distils a sweetness inexpressible, he being himself so full of love to Christ 
 and saints. We have had it before, and made some observations on it, 
 therefore we need not go over the same again. This general one may 
 suffice : our apostle is a most exact imitator of his Lord ; who in his last 
 Sermon immediately before his Passion, as recorded by John in the loth 
 and 16th chapters of his gospel, speaks most abundantly of his own love, 
 and of the Father's love, and of the Spirit's love to the church, which 
 would be manifest by his mission to the churcli after our Lord's ascen- 
 sion, by his descent on the apostles, by his leading them into all Truth ; 
 on these accounts Christ gives these to know, how well-pleasing it would 
 be in his sight that his disciples should love one another as he had loved 
 them. So here, at the 7th verse of this chapter, the apostle had said, 
 Beloved, let us love one another: for love is of God; and every otie 
 that loveth is born of God, and knorveth God. He that loveth not 
 knoweth not God; for God is love. In this was manifested the love of 
 God toward us, because that God sent his only begotten Son into the 
 world, that we might live through him. Herein is love, not that we 
 loved God, but that he loved us, and sent his Son to be the propitiation 
 for our sins. Beloved, if God so loved us, we ought also to love one 
 another. Thus in this full meridian and shine, in tliis vast exuberancy 
 of love, he ends his subject as he began it, with the word Beloved. For 
 what follows, is on the glorious fruits and effects of God's love, as the 
 same are felt and enjoyed within us. What is here said, and in what 
 also follows to the end of this chapter concerning the operation of God's 
 love in our own minds, and how it increases in us an outward evidence 
 of the same, in our love one to another, for the Lord's sake, all this shews 
 itself openly. Now as the apostle was of himself so influenced, under 
 the supernatural influences of everlasting love, which he felt and enjoyed 
 in his own soul, to excite to brotherly love ; so he here again uses the 
 word Beloved. He used it when he called upon the saints, to take a 
 view of the Father's love to the elect, manifested in the grace of adoption. 
 Beloved, now are we the sons of God. chap. iii. 2. He uses the same 
 term, in the 21st verse of the same chapter. He had been speaking of 
 the confidence real saints, in the exercise of brotherly love, for Christ's 
 sake, might have before God — That whilst they were supplicating the 
 Divine Majesty for the bestowment of blessings on others belonging to 
 the household of faith, they were perfectly persuaded of the sincerity of 
 their hearts towards them. Beloved, if our heart condemn us not, then 
 have we confidence toivard God. 
 
 The apostle begins this chapter with the word Beloved: so he doth 
 the 7th verse, and also this. Beloved : they were so to God : this is 
 most evidently included in the three former verses, in the word us. This 
 Vol. II. N 
 
90 1 JOHN IV. 11. 
 
 hath been before treated of; yet it cannot but be here added, that under 
 the evidence of all this, he might well express the same term to them 
 here. Beloved: as it could not but be a mean of setting home the subject 
 before them with the greater impression on their minds ; and there vpas 
 reason for this, he being about to dilate and dwell upon the subject. 
 The persons addressed are saints : they are not here such as only pro- 
 fessed Christ and that they were the subjects of everlasting love : but all 
 this was the actual truth concerning them. If you request and demand 
 actual proof of this ; it is ready to be produced : you shall therefore 
 have it, and that with all scriptural clearness and evidence. The apostle 
 styles them at verse 4th, Little children. He says, We are of God. He 
 then includes himself and them also in the word us, and in the word we, 
 and says God loved us, and sent his Son to be the propitiation for our 
 sins. Then he says, Beloved, if God so loved us, we ought also to love 
 one another. The us, the we, the Beloved in and throughout the whole of 
 this Epistle, and in our context, belong to saints. None can deny this, 
 who will be at the expense of searching the context : or, I might say, the 
 whole former part of the Epistle, in which the words, we, us. Beloved, 
 are used ; and that in immediate reference to the church of the Most 
 High God, the members of Christ, and believers on Him. 
 
 But I would proceed to the emphasis which is added to the subject 
 by the word if; Beloved, if God so loved us. It may not here be 
 amiss to take up the whole subject thus, and afterwards proceed to the 
 word if. It seems in a very easy and familiar way of address, that the 
 apostle is bringing the whole weight and importance of his former sub- 
 jects on the very minds of those saints whom he is here addressing. No 
 subjects could be of greater importance : none could lead into personal 
 communion with God and that to a walking before the Lord unto all 
 well-pleasing, like unto them. There must be a knowledge of God in 
 his love, before the gifts of his love can operate upon us : then of the 
 manifestation of the love of God, and in what way this hath been dis- 
 played ; and that we are interested in all this, and that this hath been 
 towards us so as that we are interested in the same ; or we cannot be 
 properly influenced and solemnly affected therewith. I will acknow- 
 ledge that Truth as Truth, God's love as it is his love, and the way by 
 which He hath been most graciously pleased to manifest the same, have 
 an all-sufficiency of greatness, grandeur and majesty to captivate and 
 engross the spiritual mind, and carry all before them: yet when the 
 whole of this, with all contained in the same, is brought down to 
 the spiritual mind — is brought down, so as to be fixed thus — all 
 this belongs to you and you : it certainly is most likely to fill the 
 mind with the greater admiration of the subject, and of what is con- 
 tained therein. It is herein that one of the great excellencies of the 
 scriptures consists — They not only give us a full and clear revelation of 
 God's love, in its originality and eternity, in its freeness and sovereignty, 
 but we have also in the same, a record of the acts of the Eternal Three 
 recited ; as also, how the minds of saints in and throughout all past ages 
 and generations, and of those throughout this very present, and all suc- 
 ceeding ones are, and will be affected. It is a very gross conceit to 
 apprehend, Sciints as saints, are in one age differently affected with the 
 truths of God, from what saints have been, or may be in another : there 
 may be one gospel truth more stood up for in one age, and another in a 
 
1 .rOHN IV. 11. 1 
 
 succeeding. It is awful to add, there does not seem any one gospel 
 truth, in our yet present day stood up for: a general idea and notion 
 that the gospel is the gospel, and that this prevails throughout the land, 
 seems to me to be the whole which prevails with all whom we esteem to 
 be christians amongst us : yet not one single truth is singled forth, stood 
 up for, or scripturally explained. No; terms, expressions, and sounds, 
 seem to be all the people look for. And any explanation of terms, truth, 
 and doctrines, is not looked for, nor by any means expected. Should it 
 be attempted, it is, and would be found treated with contempt : yet with- 
 out it, the Lord's people can neither be fed, or nourished up unto ever- 
 lasting life : and without they are, it is impossible they should be strong 
 in the grace which is in Christ Jesus. Beloved, if God so loved us ! 
 The if here cannot be that of doubting: neither can it be that of 
 supposition ; because it had been most positively declared that God had 
 loved, and given the uttermost demonstrations of the same: no words 
 could more fully declare this, than those that the apostle had made use 
 of in verses 7, 8, 9, and 10 : and the words of our text are an improve- 
 ment thereon. So that it seems the if is thus to be understood — Be- 
 loved, insomuch, ov, forasmuch as God so loved us, we ought also to love 
 one another. The word so is quoted from our most precious Lord Jesus 
 Christ: who not undertaking to speak of the love of God, but by one 
 grand effect, gift and manifestation thereof, expresseth himself thus. 
 God so loved the world, that he gave his only begotten Son. No doubt 
 but our apostle found a peculiar, spiritual, heavenly sweetness in 
 speaking on this most wonderful subject, the love of God, in the mani- 
 festation of it, in sending his only begotten Son into the world, that we 
 might live through him. Herein is love, not that we loved God, but 
 that he loved us, and sent his So7i to be the propitiation for our sins. 
 
 Beloved, if God so loved us! It is to add an emphasis to the 
 subject that the word so here comes in. It is to convey an idea of the 
 subject to the mind, of the greatness and immensity of the same. No 
 words are sufficient ; therefore as the spiritual mind is capable of con- 
 ceiving above what it can ever fully apprehend, and far above and beyond 
 what it can ever possibly express, the apostle here makes use of the word 
 so, as his dear Lord had on the same subject before him done, to set a 
 lustre and weight, a dignity and majesty on the same. No words can 
 ever fully express the love of God. When we are swallowed up in holy 
 contemplations on it, then it is we enjoy the greatest apprehensions of it 
 more so, than when we either write, preach, or speak about it. The 
 subject is best suited to the intellectual faculty, and contemplative 
 mind : it can only be received, apprehended, and enjoyed by faith : the 
 word so as here used is suited to all this. No doubt but this also may be 
 added to the same — The apostle would the saints he is here writing unto, 
 should have their own renewed minds exercised and engaged on this 
 vast subject: and say, if they could, what was contained in God's so 
 loving them ; not that it will ever be known : yet the mind will be kept 
 up in perpetual vigour and exercise on it in heaven for ever and ever. 
 Seeing God so loved us, as all the men on earth cannot say ; as none of 
 the angels in heaven can declare ; as none of the saints around the throne 
 of God and the Lamb, can fully apprehend : yea, with such a love, 
 which is fed by a perpetual spring continually arising in Jehovah's in- 
 finite mind, which will never fully and to the uttermost of the same be 
 
92 1 jonx IV. 11. 
 
 apprehended by the whole election of grace, even when they are com- 
 pleted in eternal Glory, let us live in views of it, which as we receive 
 the same into our minds, we shall enjoy it in our hearts, and under the 
 powerful influence thereof, be living to the praise and glory of God. It 
 is herefrom this inference is drawn, we ought also to love another. It 
 may not be clear to every one, yet it cannot be disputed, but that this is 
 the real truth and ground-work, foundation and drift of this whole 
 Epistle — That the minds of the godly, rightly and truly principled in 
 the knowledge and doctrines of everlasting love, the Person, Incarnation, 
 Righteousness, Sacrifice of the Lord Jesus Christ, and the perfection of 
 his finished Salvation ; and that the Holy Ghost who dwelleth in the saints, 
 is the immediate spring, life and source of all spiritual life, and spiritual 
 operations within them, and this upon the footing of the Father's ever- 
 lasting love to these persons in Christ, as also in consequence of 
 these persons' union to Christ, and because He has loved them, and 
 washed them from their sins in his own blood — they being brought to 
 the knowledge and belief of all this, are addressed as here they are. 
 Beloved, if God so loved us, we ought also to love one another. I am 
 now to speak to the 
 
 2nd particular, which is contained in these words, we ought also to 
 love one another. This, which is the inference drawn from the former 
 address, we have the word ought put on : which will be taken notice of, 
 it being expressive of the obligation the beloved of God are under to love 
 one another. Beloved, if God so loved us, we ought also to love one 
 another, 
 
 Having gone through the former part of this verse, Beloved, if God 
 so loved us, I now enter on the latter part contained in these words ; we 
 ought also to love one another. The inference is very clear, very just, 
 and very interesting. If all the beloved of God are loved with so great a 
 love, and are alike the objects and subjects of the same, then they are 
 under the deepest obligations to love one another they possibly can be. 
 This arises from their being alike the objects of God's love : and his love 
 being a free love, a sovereign love, an everlasting love, without any 
 motive but in his own will. So, love to one another, out of a sense of 
 God's love to las for the sake of Christ and our relation to Him, and to 
 each other in Him, should be a free love : not by any means arising out 
 of any mercenary affection. It should be free : the real act of a spiritual 
 mind to each other ; and this out of our love to Christ, and to each other 
 for his sake ; the whole of which is to be swayed and influenced by the 
 knowledge of the love of God in Christ to us. We are too apt to over- 
 look this — What we are exhorted to, respecting love to the brethren, 
 and as it respects our exercising the same ; it is all from supernatural 
 principles and motives : it may be this may be too little noticed. There 
 is a common disposition in the minds of men, to be pitiful towards fellow- 
 men when they may be in afHiction and distress : we speak not against 
 this ; only it is necessary to keep all this in its proper place : there is no 
 grace in this ; by which we mean to say, this does not proceed from love 
 to such and such, because the Lord loves them : or, because they are 
 members with us, as the mystic body of Christ, neither is it because they 
 are looked upon as partakers of Christ. No ; it wholly proceeds from a 
 natural feeling towards our fellow mortals in distress : it is well it should 
 be so : it is absolutely necessary it should be so. The whole world is one 
 
1 .KMIN IV. 11. 93 
 
 grand universal hospital ; all, and every individual in it are full of 
 disease. Tiie humanity and natural feeling there is in the whole human 
 race, is of the Lord, as the great governor of the world ; and it must re- 
 dound to his praise. Did He not thus act upon the minds of men, 
 creatures could not subsist in their creature state as they do : all as- 
 sistance rendered by any of us, one to another, is of God ; neither are 
 the kind and friendly acts of one creature to another to be spoken against. 
 No ; by no means : 1 now speak for myself; no ; let the motive be what 
 it may : because, if relief is granted, if there be any mitigation granted, 
 it is a benefit, such as should never be denied. No : not in the least : 
 it argues great ingratitude if it be. Many of these and such natural acts 
 are good in their place : but they do not proceed from the grace of God : 
 they are not the fruits and effects of a new and supernatural birth : they 
 are not therefore what the apostle is here, and throughout this epistle 
 speaking of, and exhorting unto. Therefore let what hath been expressed 
 be sufficient to say, when we deny natural acts of liberality and bene- 
 ficence exercised towards such and such in distress — these to be spiritual 
 acts; that we are not enemies to these as considered in themselves, as 
 necessary natural acts : we are not. The world could not subsist without 
 these ; yet all of these prove no man to be in Christ, neither do they evi- 
 dence any man to be a behever in Christ : for these are very abundant, 
 and often found where there is not the least knowledge of Christ. The 
 knowledge of Christ must of necessity, precede faith in Christ : this must 
 be the root which bears and blossoms, and produces love to the brethren. 
 Examine this Epistle through and through, and you will find this is pre- 
 cisely the truth of it. And as so much hath been, from time to time said, 
 as we, in going on in the Exposition of this Epistle, had so much of 
 necessity to say hereon, it is time to put a stop to this part of the subject, 
 lest the same ground be of necessity gone over and over again, and the 
 very same things over and over repeated ; which may be tiresome to the 
 mind: as our everlasting life and salvation, depend not upon any of 
 these: it does not depend on our faith, much less on the fruits and 
 effects produced by our faith. To return therefore to our present subject, 
 with a design to close it in an agreeable manner, in perfect harmony with 
 the former part of our text, we ought also to love one another. 
 
 It appears the Lord's people in Johns time, lived more in the true 
 knowledge, spiritual apprehension, and belief of the great truths and 
 matters of fact, concerning the Father's everlasting love, and the Person, 
 work, and salvation of the Lord Jesus Christ, and this as recorded in the 
 gospel, and as recited by the apostles and ministers in that day, than any 
 of us do now. The subject being kept up in their minds, exhortations to 
 brotherly love were more influential, and effectual in producing their most 
 blessed fruits and effects : hence it was sufficient to say. Beloved, if God 
 so loved us, we ought also to love one another. The word ought is ex- 
 pressive of a divine obligation, on such and such, to love one another. 
 The word also, is expressive of the manner in the which love one to 
 another is to be expressed ; it is to be freely, without hope of recom- 
 pence : it is to be a free love, out of mere spiritual good will, without any 
 motive or reason, but what the love of God in Christ Jesus to us, draws 
 forth and excites. The word ought seems to me to be borrowed from 
 Christ: it was a word used by Him, when he was conversing with two 
 of his disciples, to whom he appeared on the first day after his resurrec- 
 
94 1 JOHN IV. 11. 
 
 tion from the dead : to whom he said, " O fools, and slow of heart to 
 believe 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. 
 The word Ought as here made use of by Christ, is very expresseve of the 
 necessity of the death of Christ. It was to be so, it could not but be so, 
 there was a necessity it should be so, it ought to be so. Ought not Christ 
 to have suffered these things, and to enter into his glory ? If it had not 
 been so, the counsel of God, and his will expressed before the world was, 
 could not have been accomplished : the covenant of grace could not have 
 been executed : the prophecies could not have been fulfilled : the types 
 of Christ, which respected his bloodshedding and death, could not have 
 been realized — That they might, there was therefore a necessity for the 
 death of Christ : all this was to go before his entrance into glory. Ought 
 not Christ to have suffered these things, and to enter into his glory P So 
 here, our John says, Beloved, if God so loved us, we ought also to love 
 one another. This ought is laid upon us, because we are the beloved of 
 God. It is therefore brought in thus; Beloved, if, or, inasmuch, or, 
 forasmuch as God so loved us, we ought also to love one another. This 
 is an inference drawn from God's loving us: yea, from his so loving 
 us as we ourselves cannot express ; nor shall ever have in this present 
 state, any tolerable ideas of. It is God's so loving us, and his so mani- 
 festing his love to us, as he hath done in Christ, is the motive and argu- 
 ment that the apostle makes use of, to excite saints to love one another, 
 and on the which he rests the whole weight of his address and his exhorta- 
 tion to them, to lead them to the exercise of all this. Then this confirms 
 what hath been before delivered, that natural acts, performed by natural 
 men — themselves aiming to shew their own natural compassion to such 
 as are, or may be in distress; and let the beneficial effects produced by 
 the same be as they may ; are quite distinct and difi'erent from what our 
 apostle treats of throughout this Epistle, under the article of brotherly 
 love : or, love of the brethren : or, one brother loving another as a brother 
 in Christ, and as such and for the Lord's sake. The word ought here, 
 according to the general account already given of the same, must imply 
 that saints as saints, are under a divine obligation and that from the Lord 
 himself, to love one anotlier : and this obligation springs from his great 
 love in Christ, wherewith He hath so loved them as it cannot enter into 
 their hearts fully to apprehend and conceive of. Herein is love, not that 
 we loved God, but that he loved us, and sent his Son to be the pro- 
 pitiation for our sins. Beloved, if God so loved us, we ought also 
 to love one another. 
 
 It follows from hence, the love the apostle calls for the exercise of is 
 wholly of an heavenly original : it springs from the knowledge of God's 
 free, full, everlasting love to us, in his dear Son: it is increased and 
 maintained in our minds one towards each other, from supernatural views 
 and apprehensions of God's love to us, in his beloved Son. It is as our 
 hearts are warmed with it, and we have real and blessed communion with 
 the Father and the Son in the same, and this by the grace of the Holy 
 Ghost, that we can exercise this grace of the Spirit towards them. If it 
 be so, it must be a spiritual act of the mind in Christ towards one the 
 other : there is no doubt but this will produce all the acts which are con- 
 nected with love to one another, as the brethren and sisters in Christ : 
 and the more we are led into increasing knowledge of Christ, and this in 
 
1 JOHN IV. 11. 95 
 
 a way of personal communion with Him, the more our love for each other 
 will be necessarily promoted and increased. If it be a spiritual disposi- 
 tion and affection, exercised in the faith of Christ, in the Name of Christ, 
 for the sake of Christ, to the honor and for the glory of Christ, this 
 enobles it : we need not wonder the apostle speaks so much of it. 
 Whereas, looking at it in any other point of view, it cannot but appear 
 wonderful, such an one as the apostle John should dwell so much and 
 so often upon the subject of loving one another : yet viewing the subject 
 as just stated, the equity of his so doing, with his motives, reasons, 
 ends and designs, appears most truly divine and noble. Here the ought, 
 or necessity for the same most clearly appears. The love of God to us, 
 and this as manifested to us, in the Person of Christ, and in all the 
 blessings of his free, full, and complete salvation, lays us under the 
 perpetual obligation of loving one another in Christ, and for his sake. 
 And nothing short of what hath been declared, can by any means 
 prove love to one another for Christ's sake, a supernatural grace : whereas 
 this does. 
 
 I would add to this — The drawing forth of our love, from us to- 
 wards each other, is as truly owing to the operation of the Holy Spirit 
 upon us, as the drawing forth of our hearts and affections towards 
 the Lord Jesus Christ also is. I hope the statement may appear as 
 clear to others, as it doth to myself : if so, it will not in the least, nor 
 by any means diminish the grace of brotherly love, or loving one another 
 in the Lord, and for his sake, but greatly improve the glory and real 
 excellency of the same : it may also reflect a glory on all the past verses 
 which have been employed by our apostle, in former scriptures on this 
 subject of loving the brethren. We do not finish the subject here: 
 the next verse seems to me, to be the cIosq ; but there are a few hints 
 after in this and the next chapter, yet not to the very same extent to 
 that which we have already passed over. I conceive if all contained in 
 the whole of this Epistle were considered, as giving an account of the 
 gracious operations of the Holy Ghost in the minds and on the affections 
 of those who are regenerated and born of God, and also how this most 
 Divine and Sacred Agent is pleased to work farther on their minds by the 
 truths of the everlasting gospel, setting them so effectually thereon as to 
 produce the proper fruit and effect of the same in the understanding, 
 affections, memory and conscience, and as that hereby the whole spirit, 
 soul, and body, are brought under the almighty power and influence of 
 the same ; and that real saints are wholly and entirely passive in all this ; 
 it would save us from looking to ourselves or within ourselves for any of 
 these fruits and evidences of grace. I rather apprehend the subject thus 
 — That if what hath been suggested were understood by any of us, and 
 we acknowledged that this is the right statement of the same, we should 
 then be looking to the Holy Ghost, praying Him to produce in our minds, 
 affections, lives and conversations, the glorious fruits and effects of our 
 having received the Lord Jesus Christ, and his salvation into our hearts. 
 Beloved, the true apprehension of what I here suggest, would save and 
 protect our minds from all legality, both in our reading and expounding 
 this Epistle : we should then find nothing in the same to embarrass our 
 minds therein. It is a sad thing to have our minds prejudiced for, or 
 against one and another; it is by no means good, because some have 
 made a very sad preposterous use of signs and evidences of inherent 
 
96 1 JOHN IV. 12. 
 
 grace, so as lo put souls on examining their raeetness for heaven, 
 and at the same time overlooking their title to heaven. What gives 
 me right and title to Glory, goes before my meetness to enjoy it. 
 My title is in Christ: it is being an heir of God, and joint-heir with Christ 
 gives me title; and it is the Spirit of God working in me holiness, makes 
 me meet to be partaker next — A partaker here of communion through 
 Christ, a partaker hereafter in communion with Christ. May the Lord 
 Jesus Christ give us a right understanding in all things, that we may so 
 rightly receive the word of his Truth into our minds, as by no means to 
 corrupt his word ; but may we so attain to the knowledge of that which is 
 revealed and set before us therein, as that Father, Son, and Holy Ghost 
 may receive from us their equal glory and praise. Amen. 
 
 SERMON LXIII. 
 
 No man hath seen God at any time. If we love one another, God 
 dwelleth in us, and his love is perfected in us. — 1 John ly. 12. 
 
 The apostle here in pursuing his subject, concerning loving one another, 
 and this from the knowledge and consideration of the greatness and im- 
 mensity of God's love to us in Christ Jesus, suggests farther, that seeing 
 God is invisible, we are not able to know what love there is in the heart 
 of God towards us, but by the effects of the same. It is in his gift of 
 Christ for us : in his bestowing Christ and all the blessings of his great 
 salvation on us : his sending his Holy Spirit, as the Spirit of his Son into 
 our hearts, to reveal Christ in us and to us, and to take of the things 
 of Christ and shew the same unto us, thus enthroning Him in our 
 minds, and giving us to know Him, and the power of his resurrection, 
 we are brought to know that love is of God — That God is love — That he 
 hath manifested his love to us, in the sending his Son into the world, 
 that we might live through him. Thus the free, sovereign, transcendent, 
 inconceivable love of God, hath shone, and will for evermore continually 
 shine forth on the whole church both in earth and heaven, in the Person 
 of Christ; the gift of Christ : the mission and commission of Christ : his 
 glorious mediation, obedience and sacrifice. No man hath seen God at 
 any time. We only know Him by revelation. It is from the gifts and 
 effects of his love, we are led to some faint views and apprehensions of 
 the same. So our love to him is shewn only by the effects : if we love 
 one another, this is the evidence thereof: it is hereby evidenced God 
 dwelleth in us. Hereby it is proved, by our loving one another, that our 
 love to God is sincere: yea, that it hath attained to a certain degree of 
 strength and maturity. If we love one another, God dwelleth in us, and 
 his love is perfected in us. In opening my present text, I shall aim to 
 set before you, and explain the following particulars, with a view to de- 
 cipher the whole contained in the same. 
 
1 JOHN IV. I'i. c)7 
 
 1. I will take notice of this most solemn and positive declaration 
 of the apostle, which concerns the invisibility of God. IVo man hath seen 
 God at any time. 
 
 2. Our love to God can only be known by its effects. This is a 
 gracious effect thereof; our Iovvkj one another. 
 
 3. Our lovino- one another is the fruit of God's dwelling in us. If 
 we love one another, God dwelleth in us. 
 
 4. It is by this as the means, that our love to God, and to one 
 the other, is attained to a degree of strength and maturity. These are 
 the particulars, and in going through them, I hope, the Lord himself 
 teaching me, to give you the full outline of all contained in the words 
 before us. i am 
 
 1. To take notice of this most solemn and positive declaration of the 
 apostle, which concerns the Invisibility of God : zVo man hath seen God 
 at any time. 
 
 God is invisible : yet the whole universe is full of Him : most 
 gloriously proclaims Him. The Heavens are full of his glory, the Earth 
 is full of his praise. " The invisible things of him from the creation of 
 the world are clearly seen, being understood by the things that are made, 
 even his eternal power and Godhead; so that they are without excuse." 
 Rom. i. 20. Yet this is not to see God : it is only the work of his 
 hands. And whilst his Being, Eternity, Immensity, Self-Existence, 
 Wisdom, Power, and Goodness are displayed in his works of creation 
 and providence ; yet what he is in his Invisibility is not made known 
 hereby. Moses desired to see the glory of the Lord, but received this 
 answer to his request, "Thou canst not see my face: for there shall no 
 man see me, and live." Exod. xxxiii. 20. Our Lord Jesus Christ says, 
 God is a Spirit. When the scripture treats on this subject, the Nature 
 or Essence of God, it expresseth the same as our text doth — That God is 
 wholly invisible, incomprehensible, and as dwelling in light, wholly inac- 
 cessible. Thus Paul says, " 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." I Tim. 
 vi. 15, 16. The same apostle offers up the following doxology to the 
 Divine Majesty in the Person of Christ : " Now unto the King eternal, im- 
 mortal, invisible, the only wise God, be honour and glory for ever and ever. 
 Amen." 1 Tim. i. 17. Our John says, " No man hath seen God at 
 any time ; the only begotten Son, which is in the bo£om of the Father, 
 he hath declared him." John i. 18; which seems to be in part quoted 
 in our text. No man hath seen God at any time. It is a quotation 
 from his own words ; which as it was an immutable truth, there could be 
 no impropriety in the repetition of the same : it being from himself. In 
 his own words which he here quotes from, we understand that the whole 
 revelation which the incomprehensible Godhead, or God, hath made of 
 the Essence, of the divine incommunicable Essence, as also of the Per- 
 sons existing in it by essential union with it, is all in Christ; who is as 
 considered Personally distinct from the Father and the Spirit, the only 
 begotten Son of the Father. I here ask no questions, how is this? I 
 would prefer having my mind receive this truth, that so it is, than make 
 the least enquiry how it is. Nor would I for myself admit of this, that 
 He is so styled because He is God-Man, the first begotten in the infinite 
 Vol. II o 
 
98 1 JOHN IV. I'i. 
 
 mind of all God's ways, works, and designs towards, and upon all 
 creatures. 1 am speaking for myself. When Christ, as here, is said to 
 be the only begotten Son, which is in the bosom of the Father, I profess 
 to believe the Son of God to be the Son of God, as distinct in the 
 Essence-Existing-, from the Father and the Spirit — ^That his being 
 Essentially and Personally the Son of the living God, was the founda- 
 tion of his being set up from everlasting God-Man — That his being God- 
 Man, adds nothing to his Divine Filiation, or Sonship, in which he is of 
 the same Essence with the Father. But it is this adds to all he is, and 
 is the foundation of all He is as God-Man. And it is in Him as thus 
 considered, God manifested in the flesh, all the glory of the Godhead is 
 reflected, all the knowledge of the Persons in Godhead discovered, and 
 it is hereby, the elect of God, saints and elect angels, have been, and 
 are admitted into true, clear, and spiritual apprehensions of God, as suit 
 the states in the which the Lord hath been pleased to place them, and 
 which will in the issue perfect their felicity. It is only in the Person of 
 Christ, God-Man, the Godhead is fidly manifested. It is only in Christ 
 as God-Man, that all the glories of the Divine Nature, and the Persons 
 in it, are manifested ; so as that there is thereby the uttermost knowledge, 
 and communication of God's love made to the minds, both of elect angels 
 and saints, as they are by any means capable of receiving, or that God 
 himself can make known of Himself, as suited to their intellectual 
 capacities, or communicate of his love and goodness unto them. If it be 
 thus, then the true knowledge of God, in all we now know of Him, or 
 ever shall, yea, in heaven itself, throughout the ages of eternity, is all in 
 the Person of the God-Man, Christ Jesus. This is just what our apostle 
 says. No man hath seen God at any time ; the only begotten Son, which 
 is in the bosom of the Father, he hath declared him. God is the Father 
 of lights. Christ is the true light which lighteth every man that cometh 
 into the world. It is by Him alone, that every one born into the 
 spiritual world, is enlightened into the true knowledge of the Holy One. 
 He was in the bosom of the Father from everlasting. He is one in the 
 Essence with the Father and the Spirit. He knows all contained in the 
 whole Essence of Godhead, and in tlie Personal Subsistences therein. He 
 knows the vt/hole will of Godhead in each of the DivinePersons therein. He 
 became God-Man, by the will of the Sacred Three : and is able to unfold 
 their great and vast designs. So that though no man, nor angel hath 
 seen God, as to his Essence, at any time, yet the only begotten Son, Avho 
 is God and Man in one Christ, he hath declared him. Christ is the 
 great manifester of God. A full proof that He is equal with God : if he 
 were not, he could not manifest, and make known God to us. This he 
 does, not by making known God in his Essence, or mode of the Personal 
 Subsistences in the Essence, as Father, Son, and Spirit, but so as to 
 declare it is positively so : and then to shew us how each of these have 
 loved us, in the Person of the God-Man, with an everlasting love, and 
 also how they have been pleased from everlasting, to express their mutual 
 loves to us in the whole scheme of grace. No man hath seen God at 
 any time. This is the doctrine of scripture : this is the docrine of our 
 text. If it be so, how know we Him ? How know we that God is love ? 
 How is it that we know, any of us, that God hath loved us with an ever- 
 lasting love ? How is it we know any thing respecting the manifestation 
 thereof unto us? These questions must be taken up, and answers be 
 returned unto them, which will serve to confirm what is declared in the 
 
1 JOHN IV. 12. 99 
 
 text affirmatively, No man hath seen God at any time : and also serve to 
 prove, we know nothing of God and of his love to us, but by revelation 
 made thereof unto us : and also by its most blessed fruits and effects. 
 No man hath seen God at any time. If we love one another, God 
 dwelleth in us, and his love is perfected in us. 
 
 I conceive the Essence of God, the Persons in God, the Perfections 
 of God, wholly invisible, incomprehensible. I do not apprehend that 
 saints and angels in glory, will ever see God in his Essence, and Persons. 
 It is in the Person of the God-Man, who is one in union with the only 
 begotten Son of God, that all tlie glory of Godhead, and of the Persons 
 in Godhead, will for ever and for ever shine forth in a manifestative and 
 communicative way upon the whole church. I conceive all tlie glory of 
 God, in his acts of grace towards the church, in the whole of the same 
 in election and salvation, in the consummation of the same, in the eternal 
 perfection of the church in Christ, with all the personal communion 
 which elect angels and saints will enjoy with Father, Son, and Holy 
 Ghost, is all reflected upon these in the glorious Person of Christ, God- 
 Man, and the good of all contained in all this, most truly and actually 
 enjoyed in real communion with the Persons in the Holy Trinity, by 
 means of the indissoluble union between Christ, God-Man, and the whole 
 election of grace. So that I conceive the beatific vision will not consist 
 in the sight of God, but in the vision of Christ — In beholding Him as He 
 is: and in Him dwelleth all the fulness of the Godhead, personally. 
 Now Christ is revealed in the scriptures; and in Him we have the full 
 revelation of God : it is therefore by this revelation of God and Christ, 
 we are enlightened by the Spirit of Christ, and brought to a true, scrip- 
 tural knowledge of God in Christ. It is in the revelation of Christ, 
 which is set before us in the sacred writings, we are led to know that 
 God is love ; in the gift of Him, we have the utmost manifestation of 
 the same: it is hereby we only can know it; for God is not seen : we 
 do not hear his voice immediately. It is by mediums which he hath 
 most graciously appointed for conveying the knowledge of Himself to 
 our minds, and the knowledge of his love to our hearts, and his consola- 
 tions to us, that we have those apprehensions and enjoyments of the 
 same, which we profess, and the scriptures give us full warrant for de- 
 claring ourselves to be the subjects of. No man hath seen God at any 
 time: yet he hath shone on us in the Person of Christ. He hath made 
 himself known to us, in and by the revelation which he has given of 
 Himself, in Christ Jesus, by his most blessed gospel. Then this is an 
 answer to the question, \{ no man hath seen God at any time, how is it 
 you see and know him? It is by revelation. God hath revealed his 
 Son in us. If it be asked, how know you, that God hath loved you 
 with an everlasting love; and set forth to the open view of faith, all his 
 love to you in the Son of his love, Jesus Christ? the reply is; By the 
 everlasting gospel of his grace. The Lord's revelation of all this in the 
 gospel, hath been brought home to our minds, by the testimony and 
 authority of the Holy Ghost. He hath revealed to our minds, the love 
 of God. He hath shed abroad in our hearts a real sense thereof: we 
 have thereby a real sense and enjoyment of the same. Therefore though 
 ■we have not, neither hath any man, at any time seen God ; yet we know 
 that God is love : this is self-evident to us, from and by the gracious 
 effects of the same, which we have enjoyed in our own souls. This will 
 be most fully evidenced in our next particular : which is this : 
 
iOO 1 JOHN IV. 12. 
 
 2. That as we only know the love of God to us, by its fruits and 
 effects, so our love to Him can only be known in the same way — By the 
 fruits and effects of the same towards Him, and towards His — Bij loving 
 one another. No man hath seen God at anxj time. If we love one 
 another, God dwelleth in ns, and his love is perfected in us. //"comes 
 inhere; yet not by way of doubting, but by way of confirmation. As 
 surely as ye love one another, so surely does God love you. Not as if this 
 was either the cause of God's love, or the means of the continuation of 
 it. No; tliis never entered into any of their minds: neither was loving 
 one another a mere natural love. It will not therefore be amiss, whilst 
 so much hath already been said, to express the substance of this subject 
 afresh. If we love one another, then the fruits and effects of God's love 
 to us, are manifested in us, and are manifested by us. It is this is the 
 present subject which is here to be pursued by us. 
 
 God hath loved us. He is all love to us. He hath manifested the 
 same to us — In the gift of his Son — In the mission of his Son — In the 
 propitiation of his Son. All which we have the certain knowledge, per- 
 suasion, experience and enjoyment of in our souls. We never saw God. 
 We never heard the voice of God : yet we have been favoured, some of 
 us, with a sight of Christ in the flesh : some of us have not : yet all of 
 lis have been blessed, and refreshed with an inward apprehension of this 
 truth, that love is of God, and that God is love. All which hath been 
 most gloriously manifested in the Person, gift, and mediation of the Lord 
 Jesus Christ. We have felt the efficacy of this love in our hearts. We 
 have felt the warmth of the same in our affections. We have been 
 divinely refreshed and warmed therewith. We cannot but stand forth 
 as the Lord's witnesses to declare, we are so under the full persuasion 
 that God is love, that He hath loved us in Christ, with an everlasting 
 love, that he sent his Son into the world on our account, and that to be 
 a propitiation for our sins — that all such who have the same spiritual 
 apprehensions of this incomprehensible mystery of grace, we cannot but 
 love. We love their persons : we love them as the Lord's : we love them 
 in the Lord : we love them for the Lord's sake : we love them very par- 
 ticularly on account of their good conversation in Christ Jesus. Whilst 
 we in conversing one with another, find the same truths of the everlasting 
 gospel refresh us ; and that in and by the same, it is clear the Holy 
 Ghost hath revealed to our minds the same inward, spiritual views, and 
 created the same enjoyments, and led into the same communion with the 
 Father's love to us, in the Person of Christ; we have found ourselves, of 
 one heart and soul with these, we have love one to another. So that 
 hereby we have loved, and still are continued to love one another, and also 
 in loving one another. 
 
 Now to improve upon this : No man hath seen God at any time. 
 If we love one another, God dwelleth in us, and his love is perfected in 
 us. True it is, all I have at this time to do with, in this present par- 
 ticular of the text, is the clause of it. If tve love one another ; which is 
 brought in to evidence this truth — That like as God's love to us, can only 
 be made known to us, by its effects — For though the grand original of it 
 be revealed, which flows from and is founded on the good pleasure of 
 God's will,^et it is by the gracious effects which proceed from the same, 
 we have our minds most divinely impressed therewith — so it is, as we find 
 persons to whom we open our minds, and converse with, on the subjects 
 of everlasting love, the Person, glories, royalties, and Personal excel- 
 
1 JOHN IV. 12. 11)1 
 
 lencies of tlie Lord Jesus Christ, the love of his heart, his finished salva- 
 tion, and what he is to us, and how he delighteth in us, and how he will 
 so do to all eternity ; it is as these discover being in their own mind and 
 views one with ourselves in these divine and glorious subjects, that we are 
 one with them : united in the same mind one towards each other accord- 
 ing to Christ Jesus. It is because the generality of those who profess 
 Christ, who are under an outward profession of His most holy Name, are 
 so little united in heart and soul : it is not, simply considered, that they 
 do not love one another for Christ's sake ; but it is, they do not love one 
 another in the knowledge and enjoyment of the same truths, neither have 
 they communion with God in the true knowledge of God, the same way. 
 Let this be observed : then the truth contained in the observation, will 
 preserve us from many entanglements ; such as these : we are no farther 
 in heart and soul one in spiritual things, than as we have similar views 
 and appreliensions of spiritual trutlis : in the present day in which we 
 live, there is not an unity of sentiment amongst the godly themselves, 
 even about those things which concern their everlasting peace. Some of 
 us conceive that the revelation of Christ in the gospel, is an all-sufficient 
 foundation for our believing in Him for everlasting life — That the true ap- 
 prehension of Him, as therein revealed, is life everlasting — That true faith 
 in Him carries its own evidence with it. And that we want no other 
 ground and support for it, but the testimony of God given in it, concern- 
 ing his Son. Others think this is not all which is necessary : they con- 
 ceive there must be a work grace previously perceived in the soul, and 
 evidences and signs of the same, or there can be no sufficient ground for 
 them to believe they are believers on the Lord Jesus Christ, and may 
 look on themselves as saved by Him. Now it is impossible where such 
 differing apprehensions are entertained in the mind, there can be a cor- 
 diality of affection, and union of spirit: yet both may be godly. So 
 with respect to the life of faith and sense. The child of God who lives 
 by the faith of the Son of God, can never be of one heart and soul with 
 him, be he ever so excellent, who is living in the views of his own graces, 
 and drawing all his confidence and hope in God, from what he finds and 
 feels in himself. So as it respects the great and essential truths of the 
 everlasting gospel ; such as find and experience their everlasting life con- 
 tained in them, and the same maintained and strengthened in them by 
 these, can never love such and such, whilst they may acknowledge them 
 to be the Lord's people, who think and speak lightly of eternal Truth, and 
 feed wholly on what they find and experience within themselves, which 
 they style the work of God within them. I think it might herefrom appear, 
 that the Lord's people love each other as the Lord's people : yet they do 
 not particularly love each other, but as they are one in the same faith. 
 There is one common love to all the holy brotherhood. There is a sin- 
 gularly special loVe, which is more personally expressed by one to another, 
 and this is discovered in the following Avay — when saints have their 
 mutual interviews with each other, to speak of the love of their heavenly 
 Father in Christ Jesus towards them, as this is a means of warming each 
 other's hearts, and of their expressing their views, thoughts, and the 
 knowledge of Christ, with the influences and operations of the Holy 
 Spirit within, and upon them, so as the relation of these subjects is similar 
 to what hath been transacted in the minds of the Lord's people present ; 
 then in agreement with this it is, their hearts are knit together, and there 
 
102 1 JOHN IV. 12. 
 
 is that personal love and affection to each other in Christ, and for Christ, 
 which cannot possibly subsist without this. There is therefore this to be 
 delivered, and abided by as an immutable truth — we are to love all the 
 Lord's with spiritual and unfeigned love : and we cannot but love some 
 of the Lord's people, with an especial love. Let this be maintained, and 
 abided by : it is sufficient to keep up harmony and love throughout the 
 whole family of God. 
 
 The gospel received into the mind, is the mean whereby Christ is 
 formed in the heart. It is with the heart man believeth unto righteous- 
 ness. Our whole salvation is in the Person, and finished work of the 
 Lord Jesus Christ. The gospel gives us full warrant for believing, and 
 full security for our personal salvation. Now whatsoever it be which 
 gives any of us peace of conscience, by anything opposite unto, or dif- 
 ferent from the gospel, in and by which Christ is set forth, and proclaimed, 
 to be a free and perfect Saviour, it is not the gospel. The gospel of 
 itself contains sufficient satisfaction to a guilty mind: this is received 
 into it, when the gospel is believed : it is by this means we enjoy the 
 peace of God, having our guilt removed, by believing God made Christ 
 sin for us, that we might be made the righteousness of God in Him : yet 
 amongst such as profess the gospel, some there are, who have and desire 
 to have a satisfaction that they are the saved of the Lord, by having an 
 assurance of this in a way the gospel knows nothing of: perhaps it may 
 be, in an enthusiastic satisfaction, formed upon a persuasion, or appro- 
 priation, more than or besides what the gospel, properly understood, will 
 warrant. Well then, should persons under a profession of the Truth, have 
 such different ideas of the same, there cannot any personal love subsist 
 between them. Our love to God can only be known by its effects: as 
 we can only know his love to us by the gracious effects of the same. No 
 man hath seen God at any time : Yet if we have had his love shine forth 
 on us, in the Person, gift, and salvation of Jesus Christ, and our heavenly 
 Father hath shone upon us, and within us in Him, and shed abroad a 
 sense of his love in our hearts, by the Holy Ghost given us, then we 
 cannot but make a discovery of this by loving him in return for his 
 so loving us. And as he is not visible, but by his called people, we 
 love them for his sake. If we love one another, this is the effect of 
 God's loving us, and it is hereby we manifest it ; so as openly to give 
 proof and evidence hereof. I proceed 
 
 3. To observe, that our loving one another, is the fruit of God's 
 loving us, and dwelling in us. If we love one another, God dwelletk 
 in us. 
 
 It is one most blessed evidence of the love of saints one to another, 
 when they love to pour out their hearts one to another, in communicating 
 their accounts of the views they have been favoured with in their real, 
 personal, and immediate communion with God, of the love of his heart 
 towards them. In opening the secrets of God, as they have been dis- 
 covered unto them by the Divine Spirit, and what they have been ad- 
 mitted into apprehensions of, concerning eternal things, at such peculiar 
 seasons and consecrated moments for fellowship, with the Divine Majesty ; 
 this is a most gracious expression of the Divine favour: for God to dwell 
 in us, and thereby to possess the mind with the knowledge and enjoy- 
 ment of his love, so as for the understanding, the will, the memory, the 
 affections to be deeply swallowed up in the true knowledge and appre- 
 
1 JOHN IV, 12. 103 
 
 hens ion thereof, this is most truly heavenly and divine. As this gives 
 the best inward sense and apprehension of the love of God, which can be 
 formed in the renewed and spiritual mind ; so it is by the impressions 
 made on it by the Spirit of the Lord, that the believer is enabled to walk 
 before the Lord, under a due sense and influence of the same: it is 
 hereby and herefrom, we are most divinely constrained to love one another. 
 Most assuredly we can only be impressed with the love of God to us, in 
 proportion to our knowledge of it: we only receive the knowledge of it 
 by the effects thereof: hence I am frequently led to say, all we know of 
 the love of God at present, is only by the fruits and effects of the same. 
 Yea, and I sometimes think, and it may be, express myself on this subject, 
 so as to say, all we shall ever know of it, and enjoy even in the im- 
 mediate presence of God in glory, is but the fruits and effects of ever- 
 lasting love : the fountain and spring of it, can never be fully opened 
 and made known : it being as infinite and incomprehensible as Godhead. 
 The effects of the same contain everlasting life, felicity, and blessedness: 
 the minds of saints on earth are, and will be in heaven, perpetually 
 satisfied and satiated therewith : so that what the apostle says, here 
 comes in with all its greatness and glory ; None, neither men, or angels, 
 No man hath seen God at any time. Therefore if any know the love of 
 God, it can only be by revelation : and when it is by that revelation it 
 hath pleased the Lord to make known of himself, by the glorious gospel 
 of his Son Jesus Christ, we are led to know that God is love, even then this 
 is most chiefly set before us, in its glorious fruits and effects. It is from 
 the streams we get to the fountain : and that is inexplorable. All which 
 ever was said of it, or that can be said of it, is, God is love. We appre- 
 hending the truth of this, in the light, and by the inspiration of the Holy 
 Ghost, love one another. If we love one another, or, inasmuch, or, 
 forasmuch as we love one another, God dwelleth in us, and his love is 
 made "perfect, or is "perfected in us : that is, it is hereby it fully appears 
 that God dwelleth in us. It may be asked how ? most assuredly by his love 
 so possessing their minds, as that hereby they loved one another for his 
 sake, and greatly delighted in conversing together upon the subject of 
 everlasting love : by holding spiritual communion with each other, and 
 their speaking their views of the outgoings of God's love towards them 
 in Christ from everlasting: and in all the gifts and manifestations of the 
 same, as it had been made known by the word, and Spirit of God to 
 their minds. The expression, God dwelleth in us, is great. We must 
 examine it, and also what is to be understood by it : as also in what 
 way and by what means there can be communion between God and us 
 carried on mentally within us ; for most assuredly it must be intuitively, 
 and, as I conceive, we must be more passive than active here. It has at 
 our entrance on this Epistle been expressly declared that this sacred part 
 of apostolic writing concerns the communion saints have with the 
 Father and the Son, through the Spirit ; as also here and there in it, some 
 hints are given concerning that distinct and Personal fellowship which 
 the Father, the Son, and the Spirit hold in the minds of the elect. By 
 which their distinct Personalities are kept up, as also their distinct and 
 mutual loves to the elect are so manifested to their minds, as that they 
 cannot but acknowledge the same, to the equal honor and glory of the 
 co-equal and co-essential Three in the incomprehensible Essence. It is 
 not God Essentially who is here spoken of, but God in the Father. He 
 
104 I JOHN IV. 12, 
 
 it is, who expressed his incomprehensible love, in so loving us in Christ, 
 as to give us being in Him : and in so loving us, as to bestow Him on 
 us, out of the same good will, and everlasting love wherewith he loved 
 us. And He dwelleth in us, in an ineffable way and manner as not to 
 be comprehended by us : and he possesses our spiritual, supernatural 
 faculties, as that they are at certain seasons, filled with a knowledge of 
 his love to us, so that we are swallowed up thereby, and that to an holy 
 excess and inebriation. This is as I conceive, God the Father's dwelling 
 in us : and he supplies us with such knowledge and views of liis love, 
 as fill our understandings with right apprehensions of it — Our hearts 
 with an unspeakable enjoyment of it — Our wills with the most perfect satis- 
 faction and acquiescence in the same; and our affections with the most 
 profound joy flowing therefrom. All this I conceive we are wholly 
 passive in. It is not so much an outgoing of our hearts towards the 
 Lord, as the outgoings of the Lord's heart towards us : and is of the same 
 kind, though not to the same degree, with the outgoings of the heart and 
 love of the God and Father of our Lord Jesus Christ, to his saints in 
 heaven. 
 
 I would here again recite the whole of my text, as I think it will 
 confirm these ideas, and strengthen them. No man hath seen Cod at 
 any time. If we love one another, God dtvelletli in us, and his love is 
 perfected in us. As none is able to know what love is in the heart of 
 God, but by the effects of that love, so it is by the Divine Majesty in the 
 Person of the Father, dwelling in us, and engaging the whole of our 
 spiritual minds with such intellectual intuitive conceptions of the love of 
 God, that he keeps his court in our souls, and gives us real communion 
 with himself in our minds, so as to admit us to have that knowledge of 
 the same, which cannot be transmitted to our minds any other way. All 
 real saints will confess that there are seasons in their cases and ex- 
 periences, in which they are sometimes more immediately swallowed up 
 in the contemplations of the Father's love to their persons in Christ, and 
 with the revealed acts and particular blessings thereof. At other times 
 they are particularly swallowed up in contemplations on the Person of 
 Christ, His love and salvation, and their personal union unto Him, and 
 their interest in Him: this is what I call, and mean when I speak of dis- 
 tinctive communion with the Son. There are seasons in which the minds 
 of saints are swallowed up in divine acts of worship to the Holy Spirit, 
 and are spiritually engaged in true scriptural apprehensions of his dis- 
 tinctive love to them. And are solemnly impressed with his grace to- 
 wards them, in that he hath quickened their souls with spiritual and 
 eternal life, and hath led them into the true knowledge of the love of the 
 Father and the Son ; which he is pleased at certain seasons to lead them in- 
 to, by such particular views of, as give them most effectually to apprehend, 
 all their spiritual life, in all its fruits and effects, depends wholly and en- 
 tirely on Himself, as the life and source thereof. So that he hereby pos- 
 sesses their whole minds with the same, and holds communion with them 
 herein. And this I call distinct communion with the Holy Ghost, and 
 that as personally and apprehensively distinct from what we have with 
 the Father and the Son. It is not that we can possibly have communion 
 with the Father, and not at the same time have communion with the Son, 
 and with the Spirit : yet we have more particular and special communion 
 with the Father at one time, with the Son at another, with the Spirit at 
 
1 JOHN IV, 12. 105 
 
 another, and tliat in lioly intercourse. And by this means it is, their 
 Personal distinction in Godhead, and their distinct acts and offices are 
 kept up in our souls, and we are led to g"ive them equal honor, and co- 
 equal praise for their love to us, for tlieir interest in us, and for their 
 everlasting good will towards us : which leads me 
 
 4. To observe, it is by this means, that our love to God, and to one 
 another, is promoted, and attains to a degree of strength and maturity. 
 No man hath seen God at any time. If we love one another, God 
 dwelleth in us, and his love is perfected in us. 
 
 It is by the revelation, and manifestation of God's love to us, we are 
 brought to know that God is love. It is from hence we are brought to 
 give outward evidence of this, by loving one another, because God hath 
 loved us : and God dwelling in us, and filling our minds with the know- 
 ledge of his love, and our hearts with the enjoyments of the same, we can- 
 not but exercise our sense and gratitude of the same, in loving where the 
 Lord loves — In loving those whom the Lord loves — In loving them out of 
 and from tlie sense we have of God's love to us in Christ: and it Iiereby 
 appears and is realized that God dwelleth in us, and that his love hath 
 its true and proper effect within us. It comes to maturity : its strength 
 and perfection, the influence it hath within us and upon us, herein and 
 hereby shine forth. It is a most glorious perfection of the scriptures, 
 never to speak of the eff^ects without ascertaining the causes whicli 
 produce them. It is our defect — perhaps none of the greatest ministers 
 of Christ, but are all more or less defective here; not to state with pre- 
 cision, how such and such effects of grace are produced in our souls : 
 for they must be first produced in our minds, before they can be exer- 
 cised by us. We all say, they cannot be existent in us without the 
 Spirit : this is an immutable truth ; yet this is not saying, how and by 
 what means He produceth them. Most assuredly it must be, as He is 
 pleased to impress our minds, inwardly and efl^ectually with such par- 
 ticular conceptions of God's love to us in Christ, and mercy to us in Him, 
 and with what He is to us in Him, as naturally and necessarily produce 
 such and such apprehensions in our minds, which produce such and such 
 eff'ects, or graces, as shew themselves and break forth into certain and 
 particular acts and exercises. It is by the manifestations of the love of 
 God to us, our love to Him is promoted and drawn forth : and it cannot 
 but be so, even in the state of glory. We shall there have the whole 
 fulness of God break forth towards us : by which our love to God will 
 be maintained perpetually in its most complete vigour, and perpetual 
 exercise. It is not because we shall then be in a state, in the which we 
 cannot doubt of God's love to us, that we shall be uninterruptedly happy ; 
 but it will be, because we shall then be where God is continually feeding 
 and feasting the minds of his saints with the constant manifestations of 
 his love to them, by shining continually with all the grace contained 
 in his love, upon them in Christ; and it is this will keep up the mind 
 and love of saints to God, in perpetual act and exercise. It is well for 
 us to look at God's love ; and at God's being all love, and nothing 
 but love to us; and at his expressing the whole of it to us, in the Son 
 of his love, the Lord Jesus Christ. He is the object and centre of the 
 Father's everlasting love. It all begins in Him, The whole fulness of 
 it is in Him. It is in Him we are. It is in Him all God's love is 
 reflected on us. It is in Him God sets it before us, and that in all its 
 Vol. II. p 
 
106 1 JOHN IV. 13. 
 
 glory. Our misery is to have any thoughts and meditations of it out of 
 Christ. May it be given unto us to behold the revelation God hath 
 made of the greatness and immensity of his love to us, in his Son. No 
 man hath seen God at any time. If we love one another, God dwelleth 
 inns, and his love is perfected in us. The Lord give us full proof of 
 this. Amen. 
 
 SERMON LXIV 
 
 Hereby know we that we dwell in him, and he in us, because he hath 
 given us of his Spirit. — 1 John iv. 13. 
 
 To be the objects and subjects of the Father's everlasting love, to have 
 true and scriptural apprehensions of the manifestation of this in Christ, 
 and to be led into the knowledge of all this by the Eternal Spirit, who 
 searcheth all things, yea, the deep things of God ; in this it is, everlast- 
 ing life, and all the blessings, the graces and comforts of it must consist. 
 As we know God by the enjoyments we have of his love, which is shed 
 abroad in our hearts by the Holy Ghost, and as God dwelleth in us, 
 and fills our spiritual faculties with the knowledge and enjoyment of the 
 same; this is one of the open fruits and effects which it produceth in us, 
 the apostles of the Lord and Saviour, and also in all the real called of 
 God — We love one another. And the love of God having its abidance in 
 our hearts, the love of one another as fellow-saints, is perfected and 
 completed in us, and it waxeth stronger and stronger in our minds one 
 towards each other. It is hereby we know that we dwell in God, and he 
 dwells in us, because he hath given us of his Spirit. Our heavenly 
 Father hath most freely bestowed upon us, the gifts and graces of his 
 Spirit. We are influenced by the Holy Ghost, both as public and pri- 
 vate christians. If you look at us, as apostles and preachers of the word, 
 this is precisely so : we have the Holy Ghost dwelling in us, in his gifts 
 and graces, and it is by Him we are qualified to preach the gospel unto 
 you. It is by the same Spirit dwelling in you, that ye know and enjoy 
 the love of God, and have communion with him. I conceive my text 
 will bear this two-fold interpretation. It appears the apostle is here re- 
 suming his former subject, with which he began this chapter, which was 
 how the saints were to know the Spirit of God, in the preachers then 
 amongst them : this he having freely and fully declared, he dropped at 
 the close of the 6th verse. Then he assumed a fresh subject, exhorting 
 to the exercise of love to God, by expressing the same to one another as 
 the children of God : to promote which, he had set before those to whom 
 he wrote, the exceeding greatness of the love of God in God himself, and as 
 manifested in Christ towards us. This had not only been displayed in 
 the Person, and gift, and salvation of Christ, but it was inwardly in us, 
 
1 JOHN IV. 13. 107 
 
 as God dwelleth in us; so as to possess our minds with tlie fullest evi- 
 dence and enjoyment of the same in our hearts. He then from hence 
 takes up this present subject which he had been before upon, that we 
 know that we dwell in Him, and he in us, because he hath given us of 
 his Spirit: wlio having led us, that is the apostles into all Truth, we 
 therefore declare unto you, and set before you, all included and con- 
 tained in the Person, incarnation, and Messiahship of Messiah, the Son 
 of God. The words which follow these, seem to me as confirmations 
 of this. 
 
 The clearness and perspicuity with wliich every subject is treated in 
 the divine volume, is no small part of the excellency thereof. The apostle 
 is here speaking of the gifts and graces of God's Holy Spirit, bestowed 
 on him and others, as full evidences of the indwelling of God in them. 
 To open this passage, so as to lose no part of it, and at the same time 
 to give a two-fold interpretation of the same, yet such as may by no 
 means clash, but so agree as to give no ground for complaint, I will aim 
 to set it forth in the following particulars. 
 
 1 . What tlie apostle here declares in his own name and that of others : 
 it respects what he and they knew, concerning the indwelling of God 
 in them ; Hereby know we that ive dwell in him, and he in us. They 
 were well acquainted and well persuaded of this truth, which had been 
 thus expressed : iVo man hath seen God at any time. If we love one 
 another, God dwelleth in us, and his love is perfected in us. 
 
 2. How he, and those of whom the apostle here speaks, knew that 
 they dwelt in God, and God in them : it was by his Spirit which was in 
 them. This is for the substance of it, what he had before said in chapter 
 iii. v. 24, in these words, " 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 us." As these two particulars 
 are to contain the whole of what 1 mean to set before you, so I would 
 premise, that I shall enlarge on these as may appear to me to be con- 
 venient and necessary, and as the Lord may most graciously be pleased 
 to influence and assist. I am 
 
 1. To open and declare what the apostle here expresses in his own 
 name, and that of others. It respects himself: and also, as I confess I for 
 my own part conceive, the rest of the apostles are to be included : neither 
 do I mean to leave out believers in Christ; as most certain it is, it is 
 by the indwelling of the Holy Spirit, and by liis taking of the things 
 of Christ, and shewing the same unto them, and by his sliedding abroad 
 the love of God in their hearts, he gives them most sure evidence and 
 testimony of their personal interest in the Father's everlasting favour, and 
 of their union to, and interest in Christ. So that this part of the Holy 
 Spirit's work and office is as truly one and the same, in the least and 
 weakest, as it is in the strongest saint; yea — in the apostles themselves. 
 Apostolical gifts and graces, as also preaching gifts and graces are 
 quite different and distinct from those acts of the Holy Ghost within us 
 and upon us, whereby we are born from above, and made visibly and 
 evidently the children of God, and partakers of Christ. Yet as the 
 apostle here speaks of himself and his fellow-apostles, as appears from 
 the following verse, in tlie which he saith, Jnd ice have seen and do 
 testify that tlie Father sent the Son to he the Saviour of the icorld : 
 I think some reference in our present text, may well be considered as 
 
108 1 JOHN IV. 13. 
 
 being had to his and their having the knowledge of God, and of his in- 
 dwelling in them, by the gifts and graces of his Spirit v,'hich he had 
 given them. By whom they were kept in the Truth and alive unto it; 
 on account of the which our apostle had said at the 6th verse of this 
 chapter, " We are of God : he that knoweth God heareth us; he that is 
 not of God heareth not us. Hereby know we the spirit of truth, and the 
 spirit of error." Now if we follovi^ the apostle from thence down to the 
 scripture where we now are, we shall find it all comprehended in his 
 excitement to the saints to love one another — In declaring that love is of 
 God, and that God is love— In setting forth the manifestation of the 
 same in the Person and mission of Christ — In bringing the weight and 
 importance of all contained in all this upon their minds: then saying. 
 No man hath seen God at any time. If lue love one another, God 
 dwelleth in us, and his love is jjerfected in us : immediately he utters 
 the words before us, Hereby knoiv we that we dwell in him, and he in 
 us, because he hath given us of his Spirit. The words. Hereby knoiv ive 
 that we divell in him, and he in us, are not an inference drawn from the 
 former : they begin a new subject ; or rather a fresh branch of the sub- 
 ject; and accordingly seem very fairly to belong to the speaker, and others, 
 as such who were preachers of the true and everlasting gospel. Therefore 
 I know not where to arrange them better, and more suitably than with 
 the 6th verse. Yet lest it should hereby be supposed, I want to enervate 
 the force and efficacy of them, as though I would wholly exclude their 
 having an influence and efficacy upon saints ; yea, as if they miglit not 
 be considered as belonging to all the saints, I will therefore consider them 
 so, as they may appear in their uttermost extent. Hereby we kno2v that 
 we dwell in him, and he in us, because he hath given us of his Spirit. 
 The apostle had used the word us before in the context, thereby including 
 all the saints : he had spoken of this inexpressible act of grace, God's 
 dwelling in his people, and possessing their minds with his love — That it 
 was from hence they were sweetly constrained to love one another: and 
 now he says, Hereby knoiu we thai we dwell in him, and he in us, 
 because he hath given us of his Spirit. 
 
 The subject is God's dwelling in us, and our dwelling in Him : the 
 truth and reality of this is self-evident unto us : the evidence of this is, 
 God hath given us of his Spirit. The union of our persons to the Person 
 of Christ, God-Man, is founded on our eternal election in Christ. He is 
 the only medium of our union unto God : on this all our communion 
 with God, and God's communion with us is founded. The work of Christ 
 as our Saviour is founded hereupon : so are the acts and operations of the 
 Holy Spirit within us and upon us also. The Divine Majesty in the 
 Person of the Father dwelleth in us : this is as hath been already de- 
 clared, by his possessing our renewed minds, and spiritual faculties, with 
 such apprehensions of his love to us : by this means we have fellowship 
 with Him, in the knowledge, sense and apprehension he admits us to 
 have and enjoy in our own souls, of his love to us — The mystery of God's 
 love to us in Christ; so is the communion He is pleased to hold with 
 us in Him ; nor are all saints alike favoured with the same, as it respects 
 the manifestation and evident proofs thereof. We are generally most 
 taken, and we speak most of our communion with God, yet it is God's 
 communion with us, is one of the great mysteries of grace, and Avhich 
 must take place, before our communion can appear and be by any means 
 
1 jonx IV. 13. 109 
 
 seen and perceived even by ourselves. As communion between God and 
 ns, is wholly of grace, it being wholly supernatural and divine, so 1 con- 
 clude there most certainly is much real communion between God and his 
 saints, carried on, which they themselves do not perceive. None of it 
 can be without the Spirit, and he is at tin)es pleased to make the same 
 most clear and evident to the mind which is the subject hereof. The 
 apostle is here speaking of this: as also how it is evidenced. Hereby 
 knoiv we that ive dwell in him. Our Lord speaketh much on this subject 
 in the 6th chapter of the gospel of John ; and also in the 17th chapter of the 
 same : and of the ultimate glory-union and communion the whole church 
 will be admitted to the knowledge and enjoyment of, in glory everlasting. 
 His words are these; "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 
 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." Now Christ is the sole foundation of union to 
 God. It is in Him, the Father is pleased to dwell in us, and hold Per- 
 sonal fellowship with us : and it is by the Holy Spirit we are led into the 
 knowledge of the same. It is by the Holy Spirit's enlightening our 
 minds, and as he takes of the things of Christ, and makes the same known 
 unto us, we are led into the acknowledgement of the mystery of God, 
 and of the Father, and of Christ. It is from the Holy Ghost, as co- 
 equal with the Father and the Son in the mysteries of grace, transacted 
 among the glorious Trinity from everlasting. He, from the Father, 
 through the Son, as Mediator, descends on the persons of the elect, in 
 consequence of their union, and in the virtue of his righteousness, and 
 puts forth in them tlie virtue of influential union ; and thus the Holy 
 Spirit is pleased to make manifest that we are the Lord's : which having 
 done, he leads us into a knowledge of the Lord, and his love to us, in his 
 beloved Son. And it is from hence all our spiritual life, motion, and 
 outgoings after the Lord, and our inward and actual communion with 
 God proceed. It is from a new light imparted to our souls, from the 
 Holy Spirit, that we know Christ to be, that which the Scriptures declare 
 Him to be ; and apprehend all fulness, freeness, and fitness in Him : so 
 as that He is in every sense, a Saviour suited to the whole of what we 
 are. And hereby we are led to centre in Him, and the Father also in 
 Him ; all which is through the Spirit. I conceive what I have expressed, 
 is of a piece with what the apostle says in the words before us. Hereby 
 know we that we dwell in him, and he in us, because he hath given ns 
 of his Spirit. I would here observe, I have carried the him, and ex- 
 plained it, as belonging to the Father ; whereas it is most commonly for 
 the Scripture to refer this to Christ. And I must confess it is only 
 because I cannot in the past verse refer what is there said, but to tlie 
 Divine Father, and therefore I have considered Him as here also to be 
 the immediate Person spoken of. Yet it looks to me, it may be con- 
 sidered either way ; and both the Father and Son be included, as they 
 seem to be in this scripture; " 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 commandment. And he that keepeth his com- 
 mandments dwelleth in him, and he in him. And hereby we know that 
 
110 1 JOHN IV. 13. 
 
 he abideth in us, by the Spirit which he hath given us." chap, 
 iii. 23, 24. 
 
 As the apostle's words are a declaration of what he, and other saints 
 knew of the indwelling of God in them, Hereby know we that we dwell 
 in him, and he in us, may also be applicable to him and the rest of the 
 apostles, I will now in this place consider ; as I am very inclinable to 
 consider ; he speaks here in relation to his, and their testimony concern- 
 ing our Lord Jesus Christ. I have given you an hint of this before: I 
 dropt it because you should have full evidence, I did not want the church 
 of Christ to be any real loser by such an explanation, as if she was 
 thereby excluded of the benefit of the Holy Spirit's teaching, or could 
 be brought to know and enjoy the Father's love in actual communion 
 without the Spirit. I should ever like in all my writings, sermons, 
 prayers, and conversations concerning spiritual and eternal things, to 
 preserve the order, the acts, and operations of the Holy, blessed, and 
 glorious Trinity, in and throughout the whole of their economy of grace, 
 as recorded in the revelation given of the same in the word of the gospel. 
 I do not mean I can do this completely and correctly, according to the 
 written rule, the holy and immutable vtord of God. But when, and 
 wheresoever I do not, it only proves that I am not then influenced and 
 for that time under the immediate teaching of the Spirit of God. I am 
 not here speaking of knowing the mystery contained in the scriptural 
 doctrine of the incomprehensible Trinity, I am speaking concerning 
 knowing only the doctrine of the same, and that as stated in the word, 
 and as it is most clearly evidenced in the glorious system of revealed 
 grace, as displayed in election, in salvation, in regeneration, conversion, 
 sanctincation, and eternal glorification. Surely it cannot but be most 
 truly desirable, to know the Personal and distinct acts of each of the co- 
 equal and co-eternal Persons in Godhead, as it hath pleased them to 
 express themselves in Christ, God-Man, in, upon and towards the Elect. 
 It cannot be a small attainment, to arrive to this : neither can it be that, 
 we shall be able to bear and maintain this in its true order, even if once 
 favoured with it, but as the Holy Ghost is pleased Himself so to enable 
 us. I conceive the words of my text, which are these. Hereby hioio we 
 that we dwell in him, and he in us, because he hath yiven us of his 
 Spirit, concern a former subject, which had been treated of before, re- 
 garding false prophets, heretics, and antichrists, who were in John's day. 
 He began his subject in giving an account of them in the 2nd chapter of 
 this Epistle : he expressly said what they were in the 22nd, and 23rd 
 verses of that chapter : the first by way of question : the second by way 
 of answer — " Who is a liar but he that denieth that Jesus is the Christ? 
 He is antichrist that denieth the Father and the Son. Whosoever de- 
 nieth the Son, the same hath not the Father : (but) he that ac- 
 knowledgeth the Son hath the Father also :" then in the beginning 
 of this present chapter, he gives cautions and forewarns the church 
 against antichristian teachers ; and expressly declares one of their per- 
 nicious tenets was, the denial of the Messiah's being come in the flesh. 
 He shews this was giving the lie to the Spirit of Christ : it was also con- 
 trary to their witness of Him. And as I conceive, the apostle here in 
 the words before us, linking them with the 6th verse in the present 
 chapter, says of himself, and the apostles ; Hereby knoio we that ive 
 dwell in him, and he in us, because he hath given us of his Spirit. It is 
 
1 JOHN IV. 13. Ill 
 
 a proof and an immutable evidence to us, that we know tlie true Christ, 
 that we are his true witnesses, and have the right apprehensions of tlic 
 Father's everlasting love to the whole election of grace. Our reason for 
 this is, because he hath given us of his Spirit. Now let us carry all tliis 
 back to what the apostle says to the saints in the age in the v/hich he 
 lived : he said to them, These things have I written unto you concerning 
 them that seduce you. 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 trtith, and is no 
 lie, and even as it hath taught you, ye shall abide in him. 
 
 Now as these saints had received an Unction from the Holy One, 
 and knew all things, so the apostles from the same Unction had the true 
 knowledge of the Father and the Son. Hence they wavered not in their 
 doctrine, nor in what they declared as the most certain and infallible 
 effects which would be produced by it ; Beloved, if God so loved us, we 
 ought also to love one another. No man hath seen God at any time. 
 If tue love one another, God dwelleth in us, and his love is perfected 
 in us. Hereby know we that we dwell in him, and he in us, because he 
 hath given us of his Spirit. It was the Holy Spirit who possessed the 
 minds of the apostles. It was He who gave them the true knowledge of 
 the Father's love : and of the Person of Christ, and his salvation. It 
 was the Holy Spirit who kept them in the true knowledge and pro- 
 fession of the same. All the communion they had with the Father and 
 the Son, was through the Spirit : so that they might well lay claim to 
 this, as in a very singular manner belonging to them, though not to the 
 exclusion of other saints, who might in other respects, be far inferior 
 unto them. Hereby knoiv we that we are in him, and he in us, because 
 he hath given us of his Spirit. And hereby it is, and under his 
 teaching, and agreeable with the testimony given of the Lord and Saviour 
 in the scriptures of truth, and of the Father's everlasting love in Him to 
 his whole universal church, we preach the same. It is from hence we 
 affirm to you, that we are of God — That he that knoweth God heareth 
 us — That he that is not of God heareth not us — That hereby the Spirit of 
 Truth and the spirit of error are easily distinguishable. How far I have 
 in what hath been declared, given you such a general insight into the 
 text, as it may respect both the saints of God and in a particular manner 
 be peculiarly suited unto the apostles of Clirist, and be expressive and 
 declarative of their being qualified for preaching Christ, and undermining 
 all the false prophets, teachers, and antichrists in the then present day, 
 I shall leave with you to judge. I for myself, confess my judgment 
 sways me thus — To apprehend the apostles Avere well acquainted with, 
 and well persuaded of it, that God dwelt in them by his love ; that they 
 also knew He had revealed his Son in them : that they were called to 
 preach Him : that they did this most most truly and exactly, according 
 to that which from the beginning of his being made known unto them, 
 they had heard of him, and seen of him; and they had had fellowship 
 with him, and thereby had communicated from him to their minds, 
 what they had set forth in their ministrations of the knowledge of Him to 
 others. All which was quite different, essentially and circumstantially 
 so, from what the antichrists and false prophets, and erroneous teachers 
 in that day had. The whole of this was sufficient evidence of the truth 
 of the apostle's assertion ; Hereby know tue that ive dtvell in him, and he 
 
112 1 JOHN ly. 13, 
 
 hi i(s, because he hath given us of his Spirit : which, whether we say ii 
 to be understood of the Father, or the Son, comes all to one, He being 
 one and the same Spirit, who is not the spirit of antichrist, but perfectly 
 opposite to him ; and also in his ministry. He testifying in and by the 
 ministry of his servants that Christ, the Messiah, was already come, 
 which the devil in his antichrists opposed and confronted. Now as I have, 
 so far as my slender gift would allow me, shewn you what may be con- 
 ceived to be designed in the apostle's declaration. Hereby knoiv tve that 
 we dwell in him, and he in us, because he hath given zis of his Spirit, 
 I would proceed to our next particular, and in going through it, enlarge 
 freely as the Lord may be pleased to give in of himself unto the mind; 
 for I confess I do think in preaching there is nothing like it. I do not 
 mean the text should ever be lost sight of; or any thing brought in 
 which is not altogether congenial and connected with it : but I mean any 
 ideas which may arise spontaneously in the mind, whilst the discourse is 
 delivering, so far as they may serve to elucidate and improve the subject, 
 these I would not have suppressed. We are now, 
 
 2. To shew how the apostle, and those of whom the apostle is here 
 speaking, knew that they dwelt in God, and God dwelt in them : it was 
 by his Spirit which was in them. Hereby we know that he dwelleth iyi 
 us, and ive in him, or. Hereby know we that we dwell in him, and he 
 in us, because he hath given us of his Sjjirit. 
 
 In going on w^ith this, there must be a two-fold distinction observed. 
 First, God's dwelling in us : Second, our dwelling in God. The know- 
 ledge of all which in us, and to our minds is by the Spirit's teaching : it 
 was hereby the holy apostles themselves knew : this John himself, and in 
 their names also, and also in the name of all saints declares, Hereby knoiu 
 we that we dwell in him, and he in us, because he hath given us of his 
 Spirit. It was by the indwelling and inspiration of the Holy Ghost, the 
 apostles were brought to the knowledge of the Lord Jesus Christ — That 
 He was truly and Personally the Son of the living God — The very Christ 
 — The true Messiah. Hence Peter as their mouth, expressed himself 
 thus to our Lord himself, — " We believe and are sure that thou art that 
 Christ, the Son of the living God." John vi, 69. And an individual 
 woman believer said to our Lord, who had said unto her — " I am the re- 
 surrection, and the life: he that believeth in me, though he were dead, 
 yet shall he live: And whosoever liveth and believeth in me shall never 
 die. Believest thou this ? — She saith unto him, Yea, Lord : I believe 
 that thou art the Christ, the Son of God, which should come into the 
 world." John xi. 15 — 27. It was by the inspiration of the Holy Ghost 
 the apostles knew, that they dwelt in God, and that God dwelt in them : 
 so likewise the knowledge of the same truths by us, and the true enjoy- 
 ment of these important, sublime, spiritual and eternal realities in us, are 
 from the Spirit of the living God. The Father's love to the whole election 
 of grace is fully expressed, and shines fortli in all its glory in Christ. 
 This is reflected upon us, as the Sun of Righteousness shines forth upon 
 us. It is by the Holy Spirit we have in our own renewed minds, spiritual 
 perceptions of the same. And by the Holy Spirit's revelation of the 
 Father's love, and Son's salvation, we not only have the true know- 
 ledge of the Father's love to us, and Christ's also, but it is hereby we 
 have the Father dwelling in us, and Christ also. It is hereby God 
 dwelleth in us, and we have such apprehensions of Him, and his love, as 
 
1 JOHN IV. 13. 113 
 
 it is wliolly out of our power at any time to express. And it is by the 
 same medium, the Holy Spirit's revealing Christ unto us, and revealing 
 Christ in us, that Christ dvvellcth in us. It is also by tlie secret in- 
 spiration of the Holy Ghost we know the indwelling of the Father and 
 the Son in us, and our own personal communion with the Fatlier and 
 the Son. So that the words of my text will most certainly comprehend 
 in its utmost extent and latitude, the apostles and saints, in this view of 
 them. And we as saints, may in our measure say with them, Hereby 
 we know, or. Hereby knoiu tve that we dwell in him, and he in m.v, 
 because he hath (jiven ns of his Sjnrlt. Our communion with tlie Father 
 and the Son, is entirely by the Holy Spirit. This fellowship with them, 
 is the very perfection of spiritual life. It consists in some supernatural 
 light let in upon our renewed minds, by the which we take in such 
 perceptions of the Father's love, and Christ's also, as we cannot attain 
 by spiritual reflection and meditation. It is so intuitively, and so im- 
 mediately with the Person of the Father, in the Person of Christ our 
 glorious Head and Mediator, and this by the secret influence of the 
 Holy Spirit. So that in communion with the Father and the Son, 
 and through tlieir indwelling in saints, real proof is given of the same 
 by the Spirit. 
 
 When it is here said. Hereby know we that tve dwell in Him, and 
 he in tis, because he hath given us of his Spirit; may it not be asked. 
 How is this? As also what are we to apprehend of these words which are 
 very similar with them. And hereby we knoio that he abide th in ns, by 
 the Spirit which he hath given us. In reply, The Person of the Holy 
 Ghost, when he is sent from heaven, and comes from the Father and the 
 Son, it is as the Comforter, by office, from the Father and the Mediator, 
 the Father and Christ, who thus send him. The Spirit's mission is not 
 as the Spirit of God : that is, it is not abstractedly God the Spirit. 
 For the Holy Ghost could not be sent, or come from the Father thus, 
 because as an infinite Person, He doth, together with the Father and 
 the Son, fill all places at once. And therefore as the Spirit is God, it 
 must not be said He goes from one place to another. But it is as a Com- 
 forter he doth so: for instance, the Spirit as God fills all the world, 
 and tliis because He is God Essentially with the Father and the Son, 
 in the Self-Existing Essence ; yet he does not fill all the world as a 
 Comforter. He is not given to us as God, or as the Third Person in the 
 Godhead, he is given to us, in his Person as the Comforter. He is 
 given to us, not in his Essence, but in his office, as the immediate cause 
 of our obtaining the graces of the Spirit. " Hereby we know that he 
 abideth in us, by the Spirit which he hath given us." 1 John in. 24. 
 Here is his Person, in the office of the Comforter : so in the word before 
 us. Hereby knoiv we that loe dwell in him, and he in us, because he 
 hath given us of his Spirit. It is by God's bestowment of the Holy 
 Spirit Himself, that we know that we dwell in him, and he in us : so 
 says Mr. Joseph Hussey in his book entitled, "The glory of Christ un- 
 veiled" &c. : and it seems to me to cast liglit upon the whole subject. 
 The Divine and glorious Trinity dwell Personally in the saints, yet not in 
 their Essence : it is agreeable to their relation to the elect, to their union 
 to the persons of the elect, and in agreement with their love, and acts of 
 grace in their vast and infinite mind from everlasting to everlasting to- 
 wards them. If this be rightly apprehended, I think it will shed an ef- 
 
 VOL. II. Q 
 
114 1 JOHN IV. 13. 
 
 fusion of light upon the wliole of tliis Epistle, and throughout every part 
 of it : and we should find much if not the whole mystery of grace, ab- 
 stracted from the doctrine of the Trinity, and the Person of Christ, God- 
 Man, contained therein. The apostles themselves were well and fully 
 persuaded they had the true knowledge of Christ, and that they preached 
 the true Christ of God, and this assurance was confirmed in them, by the 
 Spirit which God had given them : who filled them with great boldness 
 in the faith : who strengthened them with all might in the inner man : 
 wjio fortified their minds against all sorts and kind of sufferings whicli 
 could possibly befall them ; and that to so great a degree, that one of 
 them says, " For I reckon 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. Yet he himself was not insensible to what he was ex- 
 posed unto, in the cause, and for his bearing his testimony to the glorious 
 and blessed gospel of his Lord and Saviour : so that he elsewhere says, 
 " I think that God hath set forth us the apostles last, as it were appointed 
 to death : for we are made a spectacle unto the world, and to angels, 
 and to men." 1 Cor. iv. 9. 
 
 It would be well ever to remember, the gospel is a revelation of all 
 the Persons in the incomprehensible Essence, with their will, thoughts, 
 purposes, designs and ends in Christ, towards the whole election of grace: 
 and no part of it can be rightly understood by any of us, but by the in- 
 spiration of the Holy Ghost. There may be a good deal of general know- 
 ledge of it acquired by us, as it concerns the letter of it : but we can 
 never be led into the life-giving meaning of it, but by the Spirit of the 
 Holy Ones : and this is most expressly asserted in it — No man can call 
 .Jesus Lord but by the Holy Ghost; neither can any of us be admitted 
 into the life-giving sense and knowledge of the mysteries of grace, but 
 by the Holy Spirit. He must dwell in us as the Holy Inspirer, as the 
 Spirit of life, light, and truth, and He must be our most gracious En- 
 lightener, Teacher, and Guide, or we cannot be made wise unto salvation. 
 I conceive, saints, as such, are more in danger of leaning to their own 
 understandings, in what concerns Divine Truth than is easily appre- 
 hended. We who are preacliers of the word, should never venture on 
 our work without the Spirit : neither should we ever dare to pronounce 
 such and such as the meaning of the Holy Ghost, unless we are most 
 truly clear in the same : and as there is no way of being clear in this, 
 but by comparing scripture with scripture, so even then, it most highly 
 concerns us to be looking up to the Holy Ghost for his own light and in- 
 struction on it. If it be given unto us to say, in our measure, and for 
 our stature in Christ, as the apostle doth in the words of our text, Here- 
 by know we that we dwell in him, and he in us, because he hath given 
 us of his Spirit ; yet this does not make us independent of the Holy 
 Ghost, nor of his continual teachings either : so far from it, we are 
 hereby the more sensibly affected with the constant need of the same. 
 It is here, as it is with respect to faith in our Lord Jesus Christ. If a 
 saint be arrived to all riches of the full assurance of the understanding of 
 the mystery of God, and of the Father, and of Christ, it does not put a 
 stop to any further acts of faith. No ; so far from it, that it only makes 
 way for more : so that the acts of the spiritual mind, are the more in- 
 creased and exercised. It is quite like unto this, as it regards our being 
 under the light and teachings of the Holy Spirit: the more he is pleased 
 
I JOHN IV. 14. 115 
 
 to enligliten our minds into the knowledg-c of God, and Clirist, and into 
 clear sjjiritual perceptions of being admitted into real and actual com- 
 munion with them, and of tlieir having- and holding communion with us, 
 the more sensibly affected we are with the gracious teachings of the 
 Spirit, and that we shall ever need the same. Nay, I think it must be by 
 the indwelling of the Holy Ghost in us, in the state of glory, we shall 
 have and enjoy communion with God and Christ, even in heaven, and for 
 ever. 1 have somewhere in Dr. Goodwin s v/orks found hini saying to 
 this effect — that whilst the Holy Ghost works all in our souls, by the 
 word, as also with it; yet he will not work with a false application of 
 it : by which he means, if we bring any scripture to confirm at any time 
 a doctrine we advance, and which is true in itself, yet if what we quote 
 from the word to prove it, does not immediately concern it, the Spirit 
 will not set his own seal to it ; because it does not contain his mind and 
 will in that particular. He says, preachers and hearers may be pleased, 
 and profess to be profited, vet the Spirit is not in the whole of it : should 
 the remark appear to be just, tlien it should lead all of us, both preachers 
 and hearers, to be very careful and clear in our quotations of tiie sacred 
 Scriptures, that they are quite equal and well suited to the doctrine they 
 are brought either to confirm or defend. May tlie Lord give us the truth, 
 knowledge, and experience of all contained in our text. Hereby knoio 
 ive that tve dwell in him, and he in us, because he hath given us of his 
 Spirit. This was the great and grand promise of Christ, to the apostles, 
 and his whole church : " 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 seeth him 
 not, neither knoweth him: but ye know him ; for he dwelleth with you, 
 and shall be in you." John xiv. 16, 17. May the Lord give his blessing, 
 and convey the same to you by it, so far as agreeable to his will. 
 Amen. 
 
 SERMON LXV. 
 
 And we have seen and do testify that the Father sent the Son to be the 
 Saviour of the world. — 1 John iv. 14. 
 
 The gospel was contained in the first declaration of grace, made known 
 immediately to Ada?n upon the fall. The seed of the woman shall bruise 
 the serpen fs head. See Gen. iii. 15 — In that promise to Abraham, that 
 in his seed should all the families of the earth be blessed. See Gen. xii. 
 3. It was set before the whole people of Israel, typically, in the whole 
 system of sacrifices and ordinances : as also in the Psalms and in the 
 Prophets. It is now set before us historically and doctrinally in the 
 New Testament; in the account which is therein given us concerning 
 the incarnation, birth, life, death, burial, resurrection, ascension and 
 
116 1 JOHN IV. 14. 
 
 glorification of our Lord Jesus Christ; in the account which it also t^ives 
 us of the true and glorious design of all this, which is most fully ex- 
 pressed in tlie exceeding great and precious promises of the same, which 
 are all yea, and Anieu in Christ Jesus. The apostles were chosen wit- 
 nesses of God, to see and bear witness to what none before them, or after 
 them could do. Tiiey lived when tlie eternal acts in God, concerning- 
 Christ, the gift and manifestation of Christ, and the work and office of 
 Christ, were expressed as they never were before, or can be again to the 
 close of time. The love of God in Clirist, with a revelation of Him as 
 the alone Saviour, broke forth immediately upon the fall : it was con- 
 tinued in the costly sacrifices appointed and commanded by the Lord, 
 and did continue all through the Levitical dispensation. Light was re- 
 flected thereon by the first declaration of grace, and the promise given 
 to Abraham, which was improved by what was declared concerning the 
 Person of the glorious Messiah in whom and by whom, all contained in 
 the declaration of grace, the promises of the same, as also in the types, 
 sacrifices, and figures thereto belonging was most fully and clearly ex- 
 pressed ; yet all this was carried into actual accomplishment in the day 
 in which John and the apostles lived. As all God's purposes have their 
 fixed periods for their fulfilment, so the time fixed for the Incarnation of 
 Christ, his appearance in our world, his manifestation in the flesh, 
 together with the work he should perform, and the office he was to 
 execute, were all foretold : and they were accomplished during the time 
 John and his brother apostles lived in our world. To contract the sub- 
 ject as much as possible, and set it forth in one grand focus, I would say, 
 our apostle lived when the greatest of all God's vast and eternal designs 
 was accomplished, the Incarnation of Christ. He saw Him who is the 
 only begotten Son of God, manifested in the flesh: even him, who was 
 the brightness of glory, in whom shone forth all the manifestative glory of 
 God. The Person who -was immediately revealed and spoken of upon 
 the fall, as the Bruiser of the serpent, the Saviour of his church, the true 
 '^eedo^ Abraham, the Shiloh, as the Prophet like unto Moses, even that 
 great Prophet which should come into the world. Even him who was 
 the Antitype of the sacrifices, tabernacle, temple, altar, priests, who was 
 the one grand subject of prophecy, and the very sum and substance of the 
 same — John lived when this most glorious and illustrious One came into 
 our world by his open incarnation ; to perform all things which had been 
 written of Him — To save his people from their sins, by the sacrifice of 
 Himself — To bring in for them in his one perfect and immutable obedi- 
 ence, an everlasting righteousness — To conquer all his and their enemies : 
 and to save them in Himself with an everlasting salvation. You and I 
 live not in the age in the which this event took place, nor when these 
 great things were completed. We are not the less blessed in Christ on 
 that account ; yet it must be allowed it must have had some peculiar 
 blessings and blessedness, which could not but be peculiar to them. It 
 must have been peculiar to Adam and his wife, and they must have found 
 a peculiar blessing in it, that they were the first who heard of salvation 
 from all the ruins of the fall, by a glorious Saviour, who was to be of the 
 seed of the woman, and who was to bruise the serpent's head. To publish 
 and transmit the knowledge of the same must have given them unspeak- 
 able delight. It must have been the same to Noah and Abraham, to 
 Isaac and Jacob, to Moses, Isaiah, and all the propliets. Whilst this is 
 
1 JOHN IV. 14. 117 
 
 allowed, it must have becni matter of increasing joy to those who lived at 
 the Advent of Christ. Solomon expresses the desires of all saints for the 
 accomplishment of this blessing of blessings, the Incarnation of the 
 Essential Word, and Son of God, in these words. " Hope deferred 
 maketh the heart sick : but when the desire cometh, a tree of life." 
 Prov. xiii. 12. Christ was the only object and foundation of faith and 
 hope to his church : from the first revelation and promise of Him was 
 the space of 4000 years: in this interval he made many appearances to 
 several of his saints: yea, he uttered his voice, saying in heaven, before 
 the throne, " Lo, I come : in the volume of the book it is written of me, 
 I delight to do thy will, O my God : yea, thy law is within my heart." 
 Ps. xl. 7, 8. The church heard it, and she cried out — '' The voice of 
 my beloved ! behold. He cometh leaping upon the mountains, skipping 
 upon the hills." Song ii. 8: yet there being a delay in his speedy ap- 
 pearance and manifestation in the fiesh, the saints were sick in holy 
 longings for the Desire of all nations : who when he came was a tree of 
 life unto them : He having everlasting life, and all the blessings of the 
 same to bestow upon his saints. To fill up this, we may say, the following- 
 words are very expressive of the joy of saints, who were in our world at 
 the Advent of Christ: " Lo, this is our God; we have waited for him, 
 and he will save us : this is the Lord ; we have waited for him, we will 
 be glad and rejoice in his salvation." Isa. xxv. 9. I have introduced all 
 this, as a solemn, introductory preface, to what is expressed and contained 
 in these words before us, in the which our apostle says, ^nd we have 
 seen and do testify that the Father sent the Son to be the Saviour of the 
 world. In opening and explaining the same, I will set before you the 
 following particulars, and that in the following method and order. 
 
 1. The apostle here speaks of and for himself, and for others : A7id 
 we have seen and do testify. 
 
 2. I will express and set before you, what he, and those he includes 
 with himself, had both seen and testified of: it was this, the Father sent 
 the Son. 
 
 3. What the Son was sent for — To he the Saviour of the world. In 
 going through this I shall leave out these two words, to be, which are a 
 supplement to the text, and will give my reason for so doing. The sub- 
 ject before us is most truly glorious. The Lord forbid it should be 
 marred in or by my attempt to open and explain the same. I am 
 
 1. To open and explain what the apostle here speaks of and for 
 himself, and on behalf of others, in these words, And we have seen and 
 do testify. 
 
 He had been speaking in the context of the love of God, of the 
 manifestation of it : this he set forth in the Person, gift, and mission of 
 Christ ; who was by God's own appointment the propitiation for sin ; 
 even for our sins. He then brought the whole weight of this immense 
 subject on the minds of the saints, that it might operate, and produce its 
 most powerful effects on their minds : to the excitement of mutual love, 
 from a sense of God's love in Christ Jesus unto them. He had said, he, 
 and others were brought to know the love of God to them, by its most 
 blessed effects ; which the Holy Spirit which God liad given them, 
 had so blessedly realized unto them, that they could say for themselves. 
 Hereby knoio we that ive dioell in him, and he in us, because he hath 
 given us of his Spirit : then he says, And tve have seen and do testify 
 
118 1 JOHN IV. 14. 
 
 that the Father seiit the Son to be the Saviour of the world. Now we, 
 I myself, and the rest of the apostles have seen this love, evidenced, and 
 bear our testimony concerning it, as it has been realized unto us in the 
 Incarnation of Christ, the glorious Messiah, the Sent One of God. We 
 have seen the greatest promise which God ever gave to his church, and 
 together with it the greatest evidence and display of love, which the 
 Lord God could give of the same. It hath been set before us in the 
 Person of Christ — In the gift of Christ — In the salvation of Christ. We 
 have seen Immanuel : even Him of whom all the prophets witnessed. 
 We have seenHim incarnate, and with the eyes of our body, who was 
 the Antitype of the Temple: who was seen by Isaiah in the Holy (»f 
 Holies: who shone forth as God-Man between the Seraphim, in a 
 vision: whom the prophet worshipped as the Lord of hosts. We have 
 seen Him ; we have conversed with Him, during his abode in this world, 
 in his incarnate state. Some of us saw Him shine forth in his Personal 
 glory, on the mount of transfiguration. His glory was as the glory of 
 the only begotten of the Father. I conceive it will not be amiss here to 
 stop and observe, that whilst in the patriarchal ages, Christ made many 
 appearances to saints ; as he also did by several visionary discoveries of 
 Himself under the prophetic age : yet none of this came up to the display 
 of his grace, bestowed on the apostles, who saw Christ in his incarnate 
 state, and conversed with him in the days of his flesh, and were appointed 
 to be his witnesses unto the people, by reciting and giving a clear account 
 and narrative of the whole they knew of him ; by the means of which 
 poor sinners, were by the grace of the Holy Spirit, led to believe on him : 
 we have seen, says John, God manifested in the flesh. We have seen 
 what he did, and we have also heard what he taught: we are his wit- 
 nesses, of all things which he did, and suflPered : we bear our testimony 
 concerning his sufferings, his death, his burial, his resurrection, his ascen- 
 sion, his glorification, and of the undeniable evidence which he hath 
 given to the truth of all, by sending down the Holy Ghost from heaven, 
 to set his seal to the confirmation of all this. We have seen and do testify, 
 that the Father sent the Son at the fixed and appointed time. His end 
 in sending him was, to be the Saviour of the world. All things were 
 solemnly prepared for the introduction of Messiah into our world — The 
 revelation of Him — Then a most costly train of sacrifices to proclaim 
 Him as the Lamb of God, who was to take away sin by the sacrifice of 
 Himself — Then a glorious company of prophets going as it were before 
 Him — Then their prophecies as so many full and accurate accounts of 
 Him — Then He himself appears, and the angels of heaven proclaim him, 
 and sing his praise — Then the Father and the Spirit acknowledge Him to 
 be the Son of God, when he was baptized of John in Jordan. After 
 this he makes his public appearance as the Messiah : He chose twelve 
 men to be with him : of whom JoJm was one : and eleven of these clave 
 unto him, and were his witnesses, and those of them who wrote Scripture, 
 and which may be found in the New Testament, may be said to be so 
 still. I conceive this may in part, serve as an opening of these words. 
 And ive have seen and do testify that the Father sent the Son to be the 
 Saviour of the world. I will 
 
 2, Set forth and further express, what our apostle, and those he 
 includes with himself, had both seen and testified of. It was this — The 
 Father sent the Son. A most essential and important Truth, on which 
 
1 JOHX IV. 14. 11^ 
 
 all the faith of the New Testament, and of the New Testament saints 
 wholly rests : we have seen and do testify that the Father sent the 
 Son. 
 
 All the faith of the Old Testament was founded on the revelation of 
 Messiah to come. The one grand and sole promise of the Old Testament 
 in the which all others centered, and on which they all depended, was 
 for the substance thereof contained in such words as these, " He shall 
 send them a saviour, and a great one, and he shall deliver them." Isa. 
 xix. 20 : which the prophet anticipating the fulfilment of, says, " 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, Coun- 
 cellor, The mighty God, The everlasting Father, The Prince of Peace." 
 chap, ix. 6. This was carried into its full accomplishment, when the 
 IVord ivas made flesh, and dwelt among us. This was in Johns day. 
 He saw this most adorable Person. He heard him pronounce his heavenly 
 doctrine. He conversed with Him. He includes the other apostles 
 with himself, and says, A?id we have seen and do testify that the Father 
 sent the Son. This was one of the most important matters of fact which 
 ever could be testified of, and borne witness unto. Nothing could be 
 more clearly spoken of by all the prophets, which have been since the 
 world began, than that this event sliould take place. As also when, where, 
 and how it sliould be fully ascertained. The events going before, and 
 which were to follow after being most expressly certified ; yet when all 
 depended on all the prophecies being fulfilled in one most singular and 
 adorable Person, who was Jesus of Nazareth the Son oi' Joseph, it re- 
 quired the mighty power and grace of the Holy Spirit, to lead the mind 
 to believe this was He, in whom all the Scriptures meet : who was the 
 subject of them — The object of the Father's everlasting love — The foun- 
 dation and centre of prophecy — The Son of God's love. The Fellow of 
 the Lord of hosts. The God-Man. Who said of himself, / and my 
 Father are one. As the Father halh life in himself ; so hath he given 
 to the Son to have life in himself. The apostles knew Jesus of Naza- 
 reth to be the Christ of God. It must have been from his own declara- 
 tions of this immutable Truth : as also from the miracles he wrought : 
 from his references to the Old Testament scriptures concerning it, Peter, 
 James, and John, were eye-witnesses of his Majesty on the holy mount, 
 when his glory in which he shone forth, was as the glory of the only 
 begotten of the Father, They knew Him to be the true Messiah from 
 the miracles he wrought — From the sufferings he sustained — From the 
 death he submitted unto. His burial, resurrection, ascension, glorifica- 
 tion, with his shedding the Holy Ghost on them, after his session at 
 the right hand of the Majesty on High, were all full and all-sufficient 
 proofs to them of his Person as God manifest in the flesh — Of his true 
 and proper Messiahship — Of his being that Eternal Life which was with 
 the Father, and was manifested unto them — Of his having been set forth 
 in the scriptures of the prophets — Of his having realized in his own 
 Person, and fulfilled in his own life and passion all they wrote and 
 spake of Him. As He therefore appointed them after his resurrection to 
 be his witnesses unto the people. He qualified them for this, by enduino- 
 them with power from on high. 
 
 This leads me on to observe, all the Truth contained in the Old Tes*a 
 ment concerning the Person of the Messiah, and as realized and accom-- 
 
120 1 JOHN IV. 14. 
 
 plished in oar Christ — our failli herein, rests wholly and entirely upon 
 the witness and testimony oi John and the rest of the apostles. I will 
 therefore observe and set before you, what they had seen, and what they 
 did testify concerning the Father having sent his Son. Let me first ob- 
 serve, their testimony concerning the Lord Jesus Christ, was in the form 
 of a narrative. Read the four evangelists, and let me ask you this 
 question : What is it but an historical account of the Lord Jesus 
 Christ? yet it is such as contains everlasting life: without the true 
 knowledge of which we mnst perish everlastingly. Read Peter s Sermon 
 delivered to Cornelius and his family, as recorded in the 10th cliapter of 
 the Acts, and Pauls Sermon preached at Antioch in Fisidiu, as recorded 
 in the 13th chapter of the Acts; and say, if tliey are not both sacred 
 narratives of our Lord Jesus Christ ! Let me here say, it is tiie true 
 knowledge of His Person, life, death, burial, resurrection, and ascension, 
 is the foundation of all true faith and hope in Him : and this abstracted 
 from all consideration of any experience, or quality, or inherency of 
 grace and sanctification in us. Our apostle here saith, And ive have 
 seen and do testify that the Father sent the Son. Peter saith, " And 
 we are witnesses of all thiugs which he did both in the land of the Jews, 
 and in Jerusalem ; whom they slew and hanged on a tree : Him God 
 raised up the third day, and shewed him openly ; Not to all the people, 
 but unto witnesses chosen before of God, even to us, who did eat and 
 drink with him after he rose from the dead. And he commanded us to 
 preach unto the people, and to testify that it is he which was ordained of 
 God to be the Judge of quick and dead. To him give all the prophets 
 witness, that through his name whosoever believeth in him shall receive 
 remission of sins." Acts x. 39 — 43. Paul says, " Men, brethren, children 
 of the stock of Abraham, and whosoever among you feareth God, to you 
 is the word of this salvation sent. For they that dwell at Jerusalem, and 
 their rulers, because they knew him not, nor yet the voices of the pro- 
 phets which are read every sabbath day, they have fulfilled them in con- 
 demning him. And though they found no cause of death in him, yet 
 desired they Pilate that he should be slain. And when they had fulfilled 
 all that was written of him, they took him down from the tree, and laid 
 him in a sepulchre. But God raised him from the dead : And he was 
 seen many days of them which came up with him from Galilee to Jeru- 
 salem, who are his witnesses unto the people. And we declare unto 
 you glad tidings, how that the promise which was made unto the fathers, 
 God hath fulfilled the same unto us their children, in that he hath 
 raised up Jesus again ; as it is also written in the second psalm, 
 Thou art my Son, this day have I begotten thee. And as concerning 
 that he raised him up from the dead, now no more to return to corrup- 
 tion, he said on this wise, I will give you the sure mercies of David. 
 Wherefore he saith also in another psalm. Thou shalt not sufl'er thine 
 Holy One to see corruption." Acts xiii. 26 — 35. 
 
 To me it most fully appears, that what they had seen, and testified, 
 in this one grand expression of it, was one and the same. They had 
 seen Christ in the flesh : for though the apostle Paul might not, yet he 
 saw Christ in Person, after He had been glorified in Heaven, wliich gave 
 him as full evidence of His being the true Messiah, as could have been 
 given him, had he seen Christ in His incarnate state. Yea, it added 
 additional confirmation to the same. So that here, their and his testi- 
 
1 JOHN IV. 14. 121 
 
 mony agreed, that Mcssiali liad been inanifest: that the Father had sent 
 Him, that Jestis of Nazareth of wliom John the Baptist said, " This is 
 he ot" whom I said, After me cometh a man which is preferred before me: 
 for he was before me. And I knew him not: but that he should be 
 made manifest to Israel, therefore am I come baptizino; with water. 
 And John bare record, saying, I saw the Spirit descending from heaven 
 like a dove, and it abode upon liim. And I knew him not: but he tliat 
 sent me to baptize with water, the same said unto me, Upon whom tliou 
 slialt see the Spirit descending, and remaining on him, the same is lie 
 whicli baptizeth with the Holy Ghost. And I saw and bare record tliat 
 this is the Son of God." Joiin i. 30 — 34. Then John the Baptist, and 
 the apostles of Christ, were the great witnesses of the advent and in- 
 carnation of our most adorable Lord : and the latter bore their teslimonv 
 that they had seen Christ in the flesh. They testified the truth of this. 
 They bare record that He was the Word of God. They also held forth 
 the testimony of Jesus Christ, in their preaching his everlasting gospel, 
 and of all things which they saw, and heard of him, and from him: 
 and that the Father sent him. This leads back to the eternal acts 
 and transactions of the Trinity in Unity before the world was ; in which 
 God was in Christ, reconciling the world unto himself, not imputing 
 their trespasses unto them. And this ministry of reconciliation was 
 committed unto the apostles : and it was their message which they had to 
 deliver unto the people; "That God was in Christ, reconciling the 
 world unto himself, not imputing their trespasses unto them." saying, 
 by way of explaining this, " For he hath made him sin for us, who 
 knew no sin ; that we might be made the righteousness of God in hiin." 
 2 Cor. V. 18, 19, 21. This was the subject and substance of the ministry 
 of the apostles : which is now by their writings reduced into one grand 
 summary styled the apostles' doctrine : in the true knowledge and be- 
 lief of which, we receive life into our minds, in our believing in the name 
 of the only begotten Son of God. The apostles had seen Christ: they 
 in their testimony of and concerning Him, whether it was verbal, or in 
 writing, bore their witness both of what they had seen, and were witnesses 
 of. This seems as it is brought in here, to be in contradiction to the 
 doctrine of the false prophets, heretics, and antichrists of the then present 
 day. They denied Christ was come. The apostles affirmed He was 
 come. They denied the Personality of the Father and the Son. The 
 apostles of the Lord and Saviour, continued in the profession of the doc- 
 trine of the Father and the Son ; And we have seen and do testify that 
 the Father sent the Son. This was all the evidence which God himself 
 could give : they knew Jesus Christ was He : they therefore having seen 
 the true Immanuel, God with us, bore their testimony to the truth and 
 reality of his Person — That he was the great Prophet which should come 
 into the world. They testified that He was the Son of God — The Sent 
 One — That he came from the Father, and that he had sent him — That 
 the Father bore his testimony at Jordan, and on the mount, saying;. This 
 is my beloved Son, in whom I am well pleased ; hear ye him — That the 
 Holy Ghost anointed Him, rested on Him, and filled Him with his gifts 
 and graces without measure — That the Father testified of Him that he 
 was his Son, at his resurrection from the dead. All which was most 
 solemnly renewed and realized when the Holy Ghost came down on the 
 day of Pentecost and crowned him afresh Lord and Christ, by his open 
 Vol. II. R 
 
122 1 JOHN IV. 14. 
 
 and visible descent on them. All this is now, with all the importance 
 and Divine energy contained in the same, in the gospels, and epistles 
 written by them, and the which are contained and set| before us in the 
 same. The Father's sending the Son, this was agreeable to what had 
 been declared in the Old Testament, and by Christ himself in the New. 
 We have these words spoken in the Person of the all-glorious Mediator. 
 "Come ye near unto me, hear ye this; I have not spoken in secret 
 from the beginning; from the time that it was, there am I: and now 
 the Lord God, and his Spirit, hath sent me." see Isa. xlviii. 16. " I 
 came down from heaven, not to do mine own will, but the will of him 
 that sent me." Jolin vi. 38. Our Lord refers to the covenant transaction 
 between the Father and himself before the world was ; which was carried 
 into execution agreeable to the will of the Divine co-equal Three, in that 
 glorious display of grace, by the Father's sending his Son out of his bosom 
 into our world by his incarnation, and open manifestation in the flesh. 
 All which owed its originality to the will of the Eternal Three, as it liad 
 been expressed by the Holy Trinity in their mutual stipulations. Christ 
 was sent as Mediator, to perform salvation work in our nature, and 
 world, and then to return to the Father, to be glorified with him for it. 
 " I came forth from the Father, and am come into the world ; again, I 
 leave the world, and go to the Father." John xvi. 28. The Father's 
 call and appointment of Christ, to be the Head of the elect, with his 
 mission and comission, and full execution of the same, is the everlasting 
 gospel; and Johyi and the apostles testified of this; We have seen and 
 do testify that the Father sent the Son to he the Saviour of the world. 
 This then was the full sum and substance of their ministry. Never were 
 men more immediately sent out by Christ. Never were any more <|uali- 
 fied by the gift of the Holy Ghost, or fitted for their work. Never were 
 men more faithful to the charge committed to their trust : neither were 
 any ever more successful. They preached with the Holy Ghost sent 
 down from heaven. As they declared and most fully and clearly testi- 
 fied that the Father sent the Son, which was in the whole substance of it, 
 contrary to all the antichrists and heresies in their day, so I would enter 
 on my last particular, wliich is this ; 
 
 3. To consider, what the Son was sent for. In going through these 
 words, to he the Saviour of the world, I shall leave out these two words 
 to he, for this reason, because I think they diminish from the grandeur of 
 the text. Which without them reads thus ; And tue have seen and do 
 testify that the Father sent the Son the Saviour of the world. 
 
 This seems to be in my view, such a setting the crown on our Lord 
 Jesus Christ as the Saviour, as is most truly glorious and divine; and more 
 especially so, as Christ is not now to be the Saviour. He is so. He hath 
 finished his work. He is in Heaven crowned with glory everlasting. He is 
 in the presence of God, living after the power of an endless life. The true 
 Mclchisidec : who hath an unchangeable priesthood ; wherefore also 
 lie is able to save to the uttermost all that come unto God by him, 
 seeing he ever livetli to make intercession for them. But all this being 
 founded on his salvation completed upon earth, it is therefore but the 
 fruits and effects thereof. I therefore being a great friend to salvation 
 finished in the Person of Christ, and actually accomplished by his obedi- 
 ence and most precious bloodshedding, and confirmed by those most im- 
 portant words of his. It is finished, think these two words to be, better 
 
1 JOHN IV. 14. 123 
 
 omitted, ^nd wc have seen and do teslify that the Father sent the Son 
 the Saviour of the world. There is a glory and majesty in these words 
 which is inexpressible. Tiiey reach the vast end and design of God, for 
 whicii he sent his Son into our world — Even to save the world, and that 
 in himself, and by himself alone, with an everlasting salvation. Yet 
 what are we here to do with tlie world? just the same, as we had to do 
 with it, when we met with it in the '2nd verse of tlie 2nd chapter of this 
 Epistle, where the apostle said, speaking of our Lord Jesus Christ being 
 an Advocate with the Father, he added, " And he is the propitiation for 
 our sins : and not for ours only, but also for the sins of the whole world." 
 It was there observed the expression could by no means extend itself 
 beyond the elect : so neither can it here. The Saviour of the world, 
 implies those who are comprehended in the term world, are saved : other- 
 wise how can Christ be said to be the Saviour of the world, if all in- 
 cluded by the apostle in tiiis term world, are not the saved of the world ! 
 I conceive leaving aside all prejudice, and being contented to let Scrip- 
 ture be its own interpreter, there is a glory in such general expressions. 
 Our Lord saith, " God so loved the world, that he gave his only begotten 
 Son, that whosoever believeth in him should not perish, but have ever- 
 lasting life. For God sent not his Son into the world to condemn the 
 world ; but that the v/orld through him might be saved." John the 
 Baptist said, "Behold the Lamb of God, which taketh away the sin of 
 the world." The Samaritans said to the woman, loe know that this is 
 indeed the Christ, the Saxnour of the world. These are all most blessed 
 and glorious expressions, in their true place, and with their proper 
 meanings affixed unto them. To explain them, the term world must be 
 considered. Then why it is made use of by our Lord and others in the 
 places cited ; and what the design of the Holy Ghost is in these words 
 here before us, the Father sent the Son the Saviour of the world. 
 Our Lord had this name imposed on him at his circumcision, Jesus. 
 The reason for which is given by an angel before his birth : and thou 
 shalt call his name Jesus : for he shall save his people from their sins. 
 He was in union witli his people before all time. It was because they 
 were partakers of flesh and blood, he also himself likewise took part of 
 the same. He gave himself for them, as their Surety. He gave himself 
 for their sins. He bare their sins in his own body on the tree. He was 
 made sin for them, that they might be made the righteousness of God in 
 Him. He redeemed them from the curse of the law, being made a curse 
 for them. He died for the sins of his beloved ones. He redeemed them 
 completely out of the hands of all their enemies. He conquered sin, tlie 
 world, Satan, with his principalities and powers ; yea, death and hell. 
 He loved them and washed them from their sins in his own blood. He 
 died for our sins, and rose again for our justification. As all the re- 
 deemed are secured in Christ, and complete in Him, and are in their 
 individual persons scattered over the whole globe, why are not the ex- 
 pressions ?<;orM, and the whole world suited to express this? or, why 
 may not the term world be suited to express that Christ is the Saviour 
 of Gentile sinners who are of the number of the elect, as well as of the 
 Jews who belong to the election of grace? I would add this to the 
 subject. Why may not this general term be designed to suggest God's 
 elect are all the world over — That Christ having put away their sins by 
 the Sacrifice of Himself, they shall all, each, and every individual of 
 
124 1 JOHN IV. 14. 
 
 tliem hear the voice of the Son of God, and in hearing, live: nothing 
 shall be found to make against them ; neither country, kindred, sinful- 
 ness, nor circumstances. No ; Christ is the Saviour of the elect — of the 
 whole of them, so as that it may well be expressed by his being the 
 Saviour of the world. This the apostles testified of. Where is the evi- 
 dence of this to be found ? in this one single Scripture — This is a faith- 
 ful saying, and worthy of all acceptation, that Christ Jesus came into 
 the world to save sinners. And this put to our text. Saviour of the 
 world, most fully and sweetly accords and unites in this glorious crown 
 put on the Head of our Lord Jesus Christ, Saviour of the world. Indeed 
 so He is, in the sense I have given of it. All the saved of the Lord in 
 glory, owe tlieir whole, entire and complete salvation to Him alone : and 
 to Him and the Divine Father they ascribe it ; " saying. Salvation to our 
 God which sitteth upon the throne, and unto the Lamb." Rev. vii. 10. 
 And this will be the worship and song of the whole election of grace for 
 ever and ever. It might be observed our Lord bore the title Jesus on the 
 cross. He wears the same now in heaven. He is well pleased with the 
 same. Therefore he said to his persecutor, Saul of Tarsus, I am Jesus 
 who)n thou persecutest. 
 
 The apostles in what they had seen in Christ, were most abundantly 
 enabled to speak of Him. In what they testified of Him, they gave evi- 
 dence they had been with Him ; and they have left on record in their 
 writings such an account of the Father's love in Him, to the whole elec- 
 tion of grace, and of the most perfect work of Jesus the Saviour, as none 
 but themselves could give. There is nothing in their testimony con- 
 cerning Christ, and salvation in Him, and by Him alone, but is in its 
 own nature calculated to encourage our hearts, and hopes, and draw out 
 our minds towards Him. He hath all power in heaven and earth as 
 Mediator. He is an almighty Saviour. His blood exceeds our utmost 
 stain — His Death our utmost sin. His blood, its purity, virtue, and 
 efficacy, though it be declared in the everlasting gospel, and we have 
 apprehended it in our own minds, by the faith of the operation of God, 
 yet we never shall fully comprehend, even that which we believe con- 
 cerning it from the Scriptures of Truth. No; The Person of our Lord 
 Jesus Christ, the love of our Lord as expressed in his mysterious incarna- 
 tion, and in all which He did and suffered in his humiliation-state, sur- 
 pass and transcend all that we can possibly apprehend. Not but that 
 the whole of what is contained therein, is as fully set forth in the word of 
 revelation as it possibly can be. Yet the mind cannot, no, not even as 
 enlightened by the Holy Ghost so as to apprehend what is revealed and 
 recorded thereof in the word of grace — yea it can never be fully raised up 
 to the same. It has the true idea, and an apprehension of all the reality 
 and importance of these subjects; but not of the full glory and majesty 
 of that which is contained in them. All contained in both Testaments 
 respecting our Lord Jesus Christ, may be so reflected on our minds, as 
 that we thereby may have a most blessed perception of what is contained 
 therein, and our minds may thereby be raised up to Him, and fixed on 
 Him, as our Head, our Saviour, our Portion, our Treasure, our Inheri- 
 tance, our everlasting All : but we cannot clearly and fully apprehend 
 what is contained in all this. No ; this we cannot whilst we are confined 
 in this mortal state ; neither shall we ever fully know Christ, nor his 
 salvation, even when we are with Him in Heaven, and the state of eternal 
 
1 JOHN IV. 15. 125 
 
 Glory, Our Lord Jesus Christ outshines all the glory given unto Him, 
 in both the Old and New Testaments : so He also doth in the whole 
 sum-total of all expressed of Him, in and throughout the whole revelation 
 of Him, in his Person, work, grace, and offices, in the everlasting gospel. 
 The Father sent him the Saviour of the world. He is the Saviour of the 
 whole elect world, and of every individual in it. This honour the Father 
 hath bestowed on Him. No purity and perfection in any of the saved 
 in heaven, but in his blood and righteousness. Nor on earth either. It 
 is the blood of Christ alone, which cleanseth us, now, this very moment, 
 and continually from all sin, in the sight of God. It is the Righteousness 
 of Christ, God-Man, is the only perfection ; and it is now, and evermore, 
 the only perfection of all the saved ones, in the sight of and before the 
 Lord. It may be, you will find I am so short on so glorious a subject, 
 that instead of being fed and feasted, you have rather been disappointed. 
 I have nothing to say, should this be found to have been the case, but 
 that I am the least of all the servants of my Lord, and have done as well 
 I could. You must therefore look wholly and alone to Him, who in one 
 moment can give you that view of himself, which will put down all you 
 ever heard of him by the hearing of the ear. May you therefore look 
 unto Him. Amen. 
 
 V 
 
 SERMON LXVI. 
 
 Whosoever shall confess that Jesus is the Son of God, God dwelleth in 
 him, and he in God. — 1 John iv. 15. 
 
 As we have been going through our comment on this Epistle, it hath not 
 been that each subject is at once fully gone through ; nor could it be 
 avoided ; and it has been observed, and we shall at this time find it also 
 necessary to observe, that the subjects in it are not always closely con- 
 nected. One subject is dropped, and another taken up, and this fre- 
 quently : this hath been the case in the chapter before us. It began 
 with a solemn caution against hearing and giving way to false teachers ; 
 a clear and certain account was given of them — Who were the true 
 teachers, and who were the false : their doctrine and their hearers are 
 both so expressly mentioned, as there can be no classing them together. 
 This subject is dropped at the close of the 6th verse : then the subject of 
 loving one another is taken up, and very expressly stated. To inforce 
 and also to excite to this, the subject of God's love is most sweetly men- 
 tioned : and this as the foundation and motive of our loving one another. 
 God in his own incomprehensible Nature, is the ocean and fountain of 
 love : it is an act of his will: He hath manifested the same to us in the 
 Person of Christ: He hath most gloriously displayed and given the 
 
126 1 JOHN IV. 15. 
 
 fullest evidence of it, in the gift and mission of his Son — In sending Him to 
 be the Propitiation for our sins. This lays us under an everlasting obliga- 
 tion to love one another. Thus, and hereby, our love flows back again to 
 God, as the original of love, as waters to the ocean. Our aposlle then 
 enters on another part of the same subject; he speaking of himself, and 
 the rest of the apostles, and this he does in distinction from the false 
 teachers and antichrists, whom he had before spoken of; And we have 
 seen and do testify that the Father se?it the Son to be the Saviour of the 
 world. As the truth of the Old Testament rests wholly and alone, on 
 the revelation God hath been pleased to give us therein, concerning an 
 everlasting covenant which obtained between the Father and the Son, of 
 the which, and respecting the execution of the same, all the sacrifices, 
 prophecies, promises, and prophets bore witness and testified ; so the 
 whole and entire truth of the New Testament, which was founded on the 
 former, rested and still does rest, on the testimony of the apostles, con- 
 cerning our Lord Jesus Christ. The apostle therefore adds these words 
 to what he had before affirmed : Whosoever shall confess that Jesus is 
 the So7i of God, God dwelleth in him, and he in God. The Person, 
 obedience, sufferings and sacrifice of the Son of God, formed thatwhich the 
 apostles preached and testified of. It was what they had seen, and learnt, 
 and were by Christ himself commanded to declare unto the people : and 
 this was altogether contrary to the damnable heresies of those days: 
 the apostle therefore declaring what he and the holy apostles had learnt 
 from Christ himself, that the Father sent the Son to be the Saviour of 
 the world, declares in the words of our present text, who was on the 
 Lord's side, and who was not: this was the touch-stone of sound doc- 
 trine ; Whosoever shall confess that Jesus is the Son of God, God 
 dioelleth in him, and he in God. It was by this one article of faith, true 
 believers and true preachers were to be known. In the words before us 
 is contained the one great and important article of the true faith of God's 
 elect; in the which all the truths of the everlasting gospel are summarily 
 expressed. Christ being the Son of God, the whole of his doctrine is a 
 divine and an everlasting truth. It seems to me, most agreeable with 
 ■what went before, to consider the apostles and their preaching, as set in con- 
 tradistinction, to false teachers in that day. One of their chief heresies 
 was, denying Christ was come in the flesh : these words therefore now 
 before us are full evidence that he only was right, who openly and fully 
 confessed Christ. Whosoever, whether an apostle, or one in rank and 
 dignity in the church of Christ inferior to such, who did or should 
 confess the Lord Jesus Christ to be the Son of God, such an one was 
 most truly right : he confessing the Person, Sonship, and Messiahship of 
 the ever-blessed Lord Jesus, God dwelt in him, and he in God : Whoso- 
 ever shall confess that Jesus is the Son of God, God dwelleth in him, 
 and he in God. In my treating on these words now before me, I will 
 aim to set these following particulars before you, hoping in so doing to 
 o-ive you the true interpretation, and also the substance of the whole con- 
 tained in them. 
 
 1. I will consider what is here to be understood by these words. 
 Whosoever shall confess that Jesus is the Son of God, God dtvelleth in 
 him, and he in God. I shall aim to give the meaning of this, in the 
 genuine sense which the apostle here intended it. 
 
 2. I will observe, that under this article of believing and con- 
 
1 JOHN IV. If). 127 
 
 lVssin<2; Jcmia to he the Son of God, the wliole faith of llie gospel is 
 included. 
 
 3. What we are to understand by God's dwelling in such, as confess 
 that Jesus is the Son of God: and how such an one dwelleth in God, 
 and God in him. In going through these subjects, what is professed and 
 confessed of Christ, and that every essential truth of the everlasting gospel 
 is included, and that the preaching of Christ is making a public pro- 
 fession of Him ; as such it is to the glory of the Lord : and it is a good 
 evidence to such as so confess Him, as that He in all things may be 
 glorified, that they are on the Lord's side, be they preachers or hearers : 
 and that they enjoy this inestimably glorious blessing of God's dwelling 
 in them, and tht'ir dwelling in God — This will be wrought up into the 
 particulars, so as to enlarge them, or as filling them up, or as explanatory 
 of them. May the Lord God most graciously be pleased, to lead me 
 through all this, to the praise of the glory of his grace. I am 
 
 1 . To consider what is here to be understood by these words, — Whoso- 
 ever shall confess that Jesus is the Son of God, God dwelleth in him, 
 and he in God. 
 
 I will endeavour by connecting these words with the former verse, 
 to give the clear and true meaning of them. The former words were 
 these ; And we have seen and do testify that the Father sent the So7t 
 to be the Saviour of the world: then these follow — Whosoever shall 
 confess that Jesus is the Son of God, God divelleth in him, and he in 
 God. What can be conceived to be the genuine meaning of these words 
 other than this? — That the confession that Jesus of Nazareth, was in his 
 Divine Nature the Son of God ! This was the very truth which the anti- 
 christs in Johns days, so awfully denied. It is in direct opposition to them, 
 the apostle wrote a great part of this Epistle. Therefore a sound faith in this 
 essential and fundamental truth, is most assuredly what must be con- 
 tained in these words ; which seems to be most fully confirmed by this 
 inexpressible blessing of grace which is here connected with it — God 
 dwelleth in him, and he in God. It cannot be a common faith : neither 
 can it be a notional faith ; nor a mere historical faith. The object be- 
 lieved on, the acknowledgment of the Person believed in, with the in- 
 dwelling of God in the believer, and the believer's dwelling in God, 
 effectually set aside all other acts of faith and confession of Christ, but 
 true gospel supernatural faith in Him, who is the Saviour whom the 
 Father hath sent, whom the apostles had seen and did testify of: who 
 was the Christ of God, the true and only Messiah, who should come into 
 the world, according to all that was spoken concerning Him by the pro- 
 phets in and throughout the Old Testament Scriptures of Truth ; the 
 which was fulfilled in God's raising up unto Israel, a Saviour, Jesus, 
 The titles, Jesus Christ, are descriptive of Christ Jesus in his work and 
 office. His Person as the Son of God, is the foundation of his offices, 
 It is not a confession of him in his offices, but in his Person, which 
 is the subject of our text. And it was his Person which was immediately 
 fought against, by the false teachers in the apostle's time : to prove this 
 I would cite the following passages from our apostle : he asks this question 
 and answers it himself; " 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 
 acknowledgeth the Son hath the Father also." chap. ii. 22, 23. Now 
 
128 1 JOHN IV. 15. 
 
 it is evident there were those who denied Jesus to be the true Messiah : 
 this was to be antichrist: and those who did so, were anti-trinitarians, they 
 were so, completely — They denied the doctrine of the Divine Personalities 
 — They denied the Father and the Son : so that they rejected Christ as being 
 a Divine Person with the Father ; his Son being of the same Substance, Na- 
 ture, and Essence with Him, co-equally and co-essentially with the Father 
 and the Holy Ghost, in the Unity of One and the same incomprehensible 
 Godhead. The Person of Christ must be preserved, or the Messiahship of 
 Christ cannot be maintained. The Messiahship of Christ adds nothing to his 
 Person, but his Person is the foundation of his Messiahship, This is ex- 
 pressed in the word Christ: which signifies Anointed; and is again and 
 again given to Him who was to come into the world, the Light to lighten the 
 Gentiles, and the glory of his people Israel. In this our present chapter, 
 the apostle expressly asserts that such as acknowledged Christ was come 
 into the world, were of God ; and that such as did not, were not of God 
 — ^That this disowning of Christ as the true Messiah, was the spirit of 
 antichrist. He then coming to the words now before us, says, Whoso- 
 ever shall confess that Jesus is the Son of God, God dwelleth in him, 
 and he in God. What fairer inference and more clear evidence can be 
 drawn from the w^ords, as the real meaning of them, than this? — That 
 by confessing Jesus, is designed a public acknowledgment of Christ — 
 That He is Jesus the Saviour. Salvation was his incommunicable work. 
 He was the Anointed One. His office is to bestow and communicate to 
 his people, all the blessings of the same. He is in his Person, the Son 
 of God, or he had not been the Messiah. Therefore, whosoever shall 
 confess that Jesus Christ is the Son of God, and that eternal life is in 
 Him, gives full proof and evidence that God dwelleth in him, and that 
 he dwelleth in God. This appears to me to be the clear outline of these 
 words. To the which 1 would add, it must be attended to, the time and 
 the state the church of Christ was now in : it was surrounded with error : 
 it was encompassed also with persecution, and much of this was from 
 false professors, and erroneous persons who had gone out from amongst 
 them. Now to stand up for Christ, and boldly confess this truth, not 
 fearing the consequences which would come upon them for it — that Jesus 
 of Nazareth, whom the whole bulk and body of the Jews had put to 
 death, and hated with implacable hatred, was the Son of God: this, as 
 it plainly evidenced they were believers in Him, so it led also to a full 
 discovery they were on the Lord's side, and believed Him to be, what 
 they professed Him to be. Surely the apostle might safely and truly say 
 individually of each and all such, whosoever believeth or shall confess that 
 Jesus, that most glorious and all-sufficient Saviour whom we preach, is the 
 Son of God, God dwelleth in him, and he in God. I think this comes 
 close and pertinent to the very connection, and also to the very letter of 
 the text : nor does this by any means set aside any true use of the text, as 
 it may respect us, or any or every one of the saints, down to the end of 
 time, even throughout all generations. Let me just observe, the Person of 
 Christ is a subject of itself: the work performed by Him, is another ; and 
 his office is another. I might add, and faith so to know Christ in his 
 Person, work, and office, is distinct also. The true knowledge of Christ 
 in the mind, and of his work and office, is the foundation of faith in the 
 heart ; and this drawn forth into act and exercise upon him, is that 
 which most evidently proves that such and such are true believers in 
 
1 JOHN IV. \r>. 129 
 
 Hiiu. So that liere come in these words, God dwellcth in him, and he 
 in God: this is the proof of it — Such an one believeth that Jesus is the 
 Son of God: the truth of this is as true as God is true. It is by the 
 power of God this truth is received into the Iieart : it is by the power of 
 God this truth is maintained in the mind : it is by the indwelling of this 
 truth in the renewed mind, full and clear evidence is given, that God 
 dwelletli in that person : as the person in whom this most important 
 truth dwelleth, most evidently demonstrates to others, that he dwellcth 
 in God : Whosoever shall confess that Jesus is the Son of God, God 
 dwelleth in him, and he in God. 
 
 I hope I have given you clear light into the words before us, as it 
 hath a regard to the apostle's meaning in them. They in their first and 
 ]irimary meaning respect and regard such as were preachers of the gospel 
 in John's day, in a very special manner: this I have endeavoured to 
 state, and give you an idea of. So that from the same, so far as I 
 myself understand my own meaning, that person who publicly acknow- 
 ledged Christ in his work, office, and Person, he was truly of God : by 
 confessing Christ to be what He really was, must be to preach and 
 declare all this openly and freely : his very so doing this in the de- 
 monstration of the Spirit and with power, was full demonstration of God's 
 dwelling in all the perfection of this knowledge and efficacy of this trulh 
 in the mind. So that such as were kept from this lie of denying (Christ 
 to be what He was, and openly acknowledged Him to be in his Divine 
 Person the Son of God, it was evident that the Father had revealed Him 
 to be such unto them, and it is this the apostle lays this great emphasis 
 upon : and he extends it as an universal immutable truth to all christians, 
 be they preachers, or hearers ; Whosoever shall confess that Jesus is the 
 Son of God, God dwelleth in him, and he in God. This then is an 
 essential truth of the gospel, witnessed unto in all the Scriptures, con- 
 fessed by Peter, who said to our Lord, Thou art the Christ, the Son of 
 the living God: and was thereon pronounced Blessed: and our Lord 
 said the revelation of this knowledge was from his Divine Father. See 
 Matt. xvi. 16, 17. And at another time, the same Peter pronounced 
 the same faith, as the public confession of tlie apostles, and we may say 
 of the whole church ; "And we believe and are sure that thou art that 
 Christ, the Son of the living God." John vi. 69. So that our apostle 
 seems to speak after Christ, when he savs in the words of our text : Who- 
 soever shall confess that Jesus is the Son of God, God dwelleth in him, 
 and he in God; which seems to me equal with these words of Christ, 
 " Blessed art thou, Simon-Barjona : for flesh and blood hath not re- 
 vealed 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. 
 17, 18. 
 
 2. I will observe and shew, that believing, and confessing Christ to 
 be the Son of God — under this article, the whole faith of the gospel is 
 included. 
 
 Our apostle speaking of what was related and contained in his 
 gospel, with his professed design in writing it, says, " But these are 
 written, that ye might believe that Jesus is the Christ, the Son of God ; 
 and that believing ye might have life through his name." John xx. 31. 
 Surely we have the whole of Christ, in the gospel of John : and we have 
 
 Vol. II. s 
 
1 JOHN IV. 15. 
 
 ,.is declaration of the same: then this fully confirms, that believing 
 • onfessin<^ Christ, comprehends and includes the whole gospel, and 
 . article thereof. The whole gospel, as revealed in the Old Testa- 
 , or as recorded in the New, considered as witnessed by the prophets, 
 csted unto by the apostles, is one most glorious, comprehensive 
 : forth of the Lord Jesus Christ, in the whole fulness and perfec- 
 f his Person, as God-Man. His majesty, grace, salvation, offices, 
 s and glory, are revealed in it, and set forth by it, in the preaching 
 :me. It is the revelation af Him in the word of the gospel, that is 
 ound and warrant of our believing on Him to life everlasting. So 
 'hrist and faith, or, the gospel, and believing on Christ for salva- 
 . ire so connected one witli the other, that the terms confession, and 
 . ing in the Lord Jesus Christ, are expressive of the whole gospel, 
 •reaching of Christ, this is to make a public confession and acknow- 
 ent of Him. It is a celebration of his glorious praise: it is with 
 ■gn to make Him known ; that sinners may be turned unto the 
 : that the heart of Christ may be opened : the bowels of Christ ex- 
 ■d : the compassions of Christ spoken out : the Righteousness and 
 Ice of Christ exalted, in their virtue, worth, andeflficacy, as above, 
 :d, exceeding and transcending all sin and the sinfulness of all con- 
 1 in the same, as it respects the whole election of grace. Now together 
 liis, every doctrine of the everlasting gospel, with every article of 
 ost holy faith, is included. The gospel in every part of it, with all 
 vsteries contained in the same, is alone suited to faith; which is 
 me faculty suited to it. — To apprehend it. — To receive it. — To ac- 
 idge it. — To enjoy it. The apostle styles the gospel, "The word 
 h, which we preach." Rom. x. 8. I conceive this suflSciently 
 -ses, and is all-sufficient to shew, that under the terms of confessing, 
 ^lieving in or on the Lord Jesus Christ, the gospel is implied : and 
 ith the same every part of our most holy faith is included : it most 
 ily is so, in these words before us; Whosoever shall confess that 
 is the Son of God, God dwelleth in him, and he in God. Surely 
 nected with this most sublime article of our most holy faith, must 
 ■luded therein. This must, it cannot but appear to every one 
 mind is opened to read the Scripture with tlie least attention. It 
 nost easily appear to them, and their judgments cannot but be 
 ^ed to consider, if Christ be the Son of God, God must be his 
 r : if He hath been manifested in the flesh, then the Holy Ghost 
 lave had a concern in the formation and articulation of his humanity 
 ! 'he sanctification and consecration of Messiah — In the filling Him 
 ;Mfectly investing Him, with all the fulness, and that to an im- 
 nable degree with the whole fulness of inherent grace and glory, 
 AQ Man Christ Jesus united to the Person of the Son of God, 
 ■ be fitted to perform the part of a glorious Mediator. This includes 
 , the everlasting love of the Father: the covenant of grace: the 
 n of Christ: His suretyship: His work and office as Mediator: 
 iicarnation, together with the whole execution of the same in the 
 '•id death of our most precious Lord Jesus Christ. And with all 
 'le Person, and Personal office of the Holy Ghost, with his sacred 
 ions of grace on the minds of his believing people, are most 
 / united : they neither can nor must be separated from the former ; 
 .\'ise we have not the whole system of the constitution of grace, 
 
1 JOHN IV. 15. t 
 
 formed in llie infinite mind, agreed unlo in tlie will, couneil and cove 
 ol" ihe Tliree in Jehovah, and revealed and made known in the glo 
 gospel of the blessed God. So that as this is the summary oi 
 same; to profess Christ, and to preach Christ are for the subs' 
 thereof one and the same. Saul of Tarsushewig brought to the k'^ 
 ledge of Christ, it is said of him, " And straightway he preached C 
 in the synagogues, that he is the Son of God." Acts ix. 20 : The 
 high treasurer of Can/Jnce queen of the EtJiiopians, having proj 
 himself to be baptized, Philip said unto him, " If thou l^elievest wis 
 thine heart, thou mayest." On which he rejoined, " I believe that ,■ 
 Christ is the Son of God." Acts viii. 37. The apostle speaking ( 
 own ministry and that of his son Timothy to the church of Cor 
 says, " But as God is trne, our word toward you was not yea and 
 For the Son of God, .lesus Christ, who was preached among you li 
 even by me and Silvanus and Timotheus, was not yea and nay, but i; 
 was yea. For all the promises of God in him are yea, and in him A 
 unto the glory of God by us." 2 Cor. i. 18 — 20. By their fai; 
 Jesus Christ, and preaching him to be the Son of God, they gloritie 
 Lord, and hereby evidence was given that God dwelt in them, and 
 they dwelt in God. As faith is that faculty by the which the knowi 
 of Christ, and his great salvation is received into the mind, so the v, 
 gospel, and every truth in it, is expressed in the Scriptures of the 
 Testament under this term. We mad oi the faith — the faith one 
 livered unto the saints — your most holy faith. And we have '. 
 words also, Greet them that love us in the faith : and, a comm 
 Examine yourselves, ^ohether ye be in the faith. In all which ai 
 ■doctrines of the everlasting gospel are intended and included. 
 
 So we see by all this, that the gospel and all it contains, is i; 
 Scriptures of the New Testament, expressed by the term faith, as C 
 also is, in these words, " But before faith came, we were shut," or " '< 
 under the law, shut up unto the faith which should afterwards b 
 vealed. Wherefore the law was our schoolmaster unto Christ, th.. 
 might be justified by faith. But after that faith is come, we ar. 
 longer under a schoolmaster." Gal. iii. 23 — 25. In this quotatic- 
 these words, before faith came, and after that faith is come, Christ ' 
 self is spoken of: certain it is Christ is the immediate object of f.; 
 and his salvation is the subject on which it is exercised. Tiiis is at U 
 set before us in the scriptures by acknowledging Christ to be God — ' 
 Son of God— The glorious Mediator— The Christ of God— Tiie Me.. 
 — The Lord the righteousness, strength, and salvation of hischurcls 
 people — The only Mediator between God and man. And in the pro 
 ing the gospel, and in our open acknowledgments of Him, he is 
 knowledged and we do acknowledge and confess Him in his incarna 
 humiliation, obedience, suft'erings, sacrifice, death, burial, resurrec 
 ascension, glorification, and session at the right hand of the Majesl- 
 high. All which agrees with what the apostle says, when he is spea 
 on the subject of believing. He says, If thou shall coif ess ivilh 
 mouth the Lord Jesus, and shall believe in thine heart thai God .' 
 raised him from the dcad^ thou shall be saved. For with the heart ; 
 believeth unto righteousness ; and tcith the moutli confession is r.- 
 unto salvation. This is consonant with what the Lord iiimself is pk 
 to say in the following words. " Look unto me, and be ye saveu 
 
132 1 JOHN IV. 15. 
 
 the ends of the earth: fori am God, and there is none else. I have 
 sworn by myself, the word is gone out of my moulli in rigliteousness, 
 and sliall not return, That unto mc every knee shall bow, every tongue 
 shall swear. Surely, shall one say, In the Loud have I righteousness 
 and strength." Isa. xlv. 22 — 24. This most certainly is fully expressive 
 of the faith of every individual who is brought to believe on the Lord 
 Jesus Christ, and the very confession which is made of him: and in this 
 the whole article of believing and confessing the Son of God is con- 
 tained. So that preachers confess their faith in Christ, and confess Him 
 to be the Son of God, when they preach Him as revealed and testified of as 
 such in the word of grace : we, in our individual persons, wlien we solemnly 
 profess Him to be Christ the Anointed One : Jesus the Saviour: and in 
 his Personal distinction as the Son of God. This was professed and con- 
 fessed by us, when we were baptized in his Name as we also were in the 
 Name of the Father and the Spirit : and in this truth we remain so long 
 as we continue in the truth of the gospel of God our Saviour. It is faith 
 in the Person of Christ, that He is the Son of God, is the subject of my 
 text : and this was that which then distinguished the true believer from 
 the infidel; Whosoever sliall confess that Jesus is the Sun of God, God 
 dwelleth in him, and he in God. This believing must include a be- 
 lieving with the heart, and also an outward confession and profession of 
 the same, otherwise it could not be known. I come 
 
 3. To open and explain what we are to understand by God's dwelling 
 in us and such as confess that Jesus is the Son of God ; and by such 
 dwelling in God, and God in them : Whosoever shall confess that Jesus 
 is the Son of God, God diccllcth in him, and he in God. 
 
 I conceive in the first and immediate meaning of tlie apostles, it must 
 have respect to such an one as preached the Person and Sonship of Christ — 
 It was full evidence of God's dwelling in him, and possessing his mind with 
 the true and proper knowledge of this truth. It was also full proof and evi- 
 dence that the person dwelt in God in holy contemplations on Him — In 
 holy communion with Him, and in most blessed enjoyments of his love: 
 together with this, as we include all believers, I consider it must reach 
 unto them all. The indwelling of God in this scripture before us, must 
 be, as Personally understood, the Divine Father, who dwelleth and in- 
 habits the mind, so as to let in most special and supernatural life and 
 light, love and grace ; giving the believer thereby, most blessed evidence, 
 enjoyment, and communion with him in the belief of this most essential 
 and important truth of the everlasting gospel. As also admitting the be- 
 liever in the true scriptural knowledge and belief of this truth, into such 
 a dwelling in God, in the exercise of his spiritual mind on this most im- 
 portant verity, as leads unto special and intuitive communion with the 
 God and Father of our Lord Jesus Christ, in high adoring thoughts of 
 this most incomprehensible mystery of our most holy faith. It is the 
 Father by the Son and the Spirit, keeps up all spiritual communion, and 
 heavenly life in our souls. It is by God's bestowing his Spirit on the 
 saints, that He dwells in us : and it is by the Spirit, that we dwell in 
 God, and God in us. The economy of the Divine Persons in grace, with 
 their Personal union and communion with saints, which consist in their 
 indwelling in them, and holding distinct and manifestative communion 
 with them — this is a most ineffable truth of the gospel, which is alto- 
 gether supernaturally, transcendently glorious, and wholly Divine. It 
 
1 JOHN IV. 16. 133 
 
 can only be apprehended and conceived of, by that spiritual faculty the 
 Holy Ghost bestows on us in regeneration : it is wholly tlie subject for 
 faith to be exercised on ; sense can have nothing to do with it. 1 would 
 tlicrefore conclude this Sermon, saying, God the Father dwells in such, 
 as confess that Jesus is the Son of ijod, by liis own light and love, so as 
 to prove to them, how He loves their persons in Christ, and how He 
 stands in re.Iation to them in the Son of his love : so as hereby to give 
 proof to them, inwardly, that Jesus Christ is the Son of the Father in 
 truth and love. He does not open to their minds how it is, but he gives 
 them to know that so it is, and that upon his own testimony of it in the 
 scriptures of Truth. He does not open their minds to understand how 
 it is so, but he enlightens their minds to believe and acknowledge it is 
 so. In the belief of this essential Truth, the saints dwell in God, by 
 holy and heavenly communion with Him. I trust what hath been ex- 
 pressed will be found sufficient to cast gospel light upon the text : to 
 which I would add, if this was a proof in the apostle's days, that sucli 
 an one was right with God, who confessed the Person of Christ to be the 
 Son of God, of the same Essence with the Father and the Spirit, in the One 
 incomprehensible Essence, then such and such only can be the case now 
 and for evermore. So that here come in the words of our apostle which 
 he expressed in the 2nd chapter of this Epistle, v. 22, 23. "Who is a 
 liar but he that denieth that Jesus is the Cluist ?— Whosoever denieth the 
 Son, the same hath not the Father: (but) he that acknowledgeth the 
 Son liath the Father also." The denial of Christ is to reject the whole 
 gospel. The right confession of Christ, is to preserve and secure every 
 truth of it. I will therefore conclude with the words of my text ; Who- 
 soever shall confess that Jesus is the Son of God, God dwelleth in him, 
 and he in God. May the Lord bless his Truth, so far as contained in 
 what hath in this Sermon been delivered unto you. Amen. 
 
 SERMON LXVII. 
 
 And we have known arid believed the love that God hath to us. God is 
 love ; and he that dwelleth in love dwelleth in God, and God in him. — 
 
 1 John iv. 16. 
 
 These words most undoubtedly unite with what went before. The 
 apostle had in the beginning of this chapter, given cautions against 
 giving heed to every one who pretended to be a preacher of Christ ; and 
 shewing how such as were, and such as were not sent by the Holy Ghost 
 might be distinguished, he enters on the subject of brotherly love. This 
 he very powerfully enforces on such as were saints, from the considera- 
 tion of the love of God and Christ towards us. Then he enters on the 
 subject of the love of God towards us, in its origin, and fruits and 
 effects ; and seeing we cannot see God, nor know his love to us but by 
 
134 1 JOHN IV. 16. 
 
 its effects, so he most rightly infers, we cannot prove our love to Him, 
 but by the effects of the same ; which he would have to be manifested by 
 our loving his image in saints, and thereby giving proof, that God dwell- 
 ■eth in us, and his love is perfected in us. He shews how we have a clear 
 and full evidence of our union and communion with God the Father, and 
 with his Son Jesus Christ, by the indwelling of the Holy Ghost in us. 
 Then our apostle most freely declares, joining himself with the other 
 ■apostles who had been eye-witnesses of Christ in his incarnate stato, that 
 he and they were witnesses and did in their office and preaching testify 
 concerning Christ, His ministry, miracles, sufferings, death, burial, 
 resurrection, and ascension, that the Father sent Him, that is Jesus of 
 Nazareth the Saviour of the world. This they bore testimony of, upon 
 infallible evidence and certainty : to this John adds, Whosoever, in these 
 very severe times of persecution, and in this day of errors and heresy, 
 shall confess that Jesus is the Son of God, and that He hath been mani- 
 fested in the flesh, and hath finished salvation work, and that the Christ, 
 or Messiah rejected by the Jews is He whom the Father hath sent, and is 
 the Saviour of Jews and Gentiles, and of all that believe on Him, is this 
 one alone Saviour, God divelleth in him, and he in God. This confession 
 is the true and undeniable evidence of the truth of all contained in this. 
 Such as have by the light and teaching of the Holy Ghost, these true, 
 scriptural and spiritual apprehensions of Christ, hereby it is fully evinced 
 and by the same it is manifested, that God dwells in them by his Spirit, 
 and that they dwell in God by faith and hope, in the Person of the glo- 
 rious Mediator, the God-Man, Christ Jesus. Then the apostle adds — 
 And we have seen and in our own minds have had all these most divine 
 and important truths realized, and recite the same for your present, in- 
 creasing, and future benefit: And we have known and believed the love 
 that God hath to us. God is love ; and he that divelleth in love dwell- 
 eth in God, and God in him. These words seem to be the ocean into 
 which all contained in the verses going before, I mean from the 7th, seem 
 to empty themselves, and here they are swallowed up. I will here recite 
 them, that you may see and judge for yourself if it be not so ; Beloved, 
 let us love one another : for love is of God ; and every one that loveth 
 is born of God, and knoweth God. He that loveth not knoiveth not 
 God; for God is love. In this ivas manifested the love of God toward 
 us, because that God sent his only begotten Son into the world, that we 
 might live through him. Herein is love, not that we loved God, hut 
 that he loved tis, and sent his Son to be the propitiation for our sins. 
 Beloved, if God so loved us, we ought also to love one another. No 
 man hath seen God at any time. If ive love one another, God divelleth 
 in us, and his love is p>erfected in us. Hereby know we that we dwell 
 in him, and he in us, because he hath given us of his Spirit. And we 
 have seen and do testify that the Father sent the Son to be the Saviour 
 •of the world. Whosoever shall confess that Jesus is the Son of God, 
 God dwelleth in him, and he in God. And lue have known and be- 
 lieved the love that God hath to us. God is love ; and he that dwelleth 
 in love dwelleth in God, and God in him. Now I shall leave it with 
 yon to judge, if this last verse, which is my present text, be not the 
 great and grand vortex which swallows up the other. I conceive it is : 
 if so, then this is the sum-total of what is here declared by our apostle, 
 in his own name, and that of the rest of the apostles. We have known 
 
1 JOHN IV. 16. 135» 
 
 and believed the love that God hath loved tlicm, and the wliole church 
 with in Christ — That God's love was one present and perpetual act — 
 Tliat such as knew it, rested in the full knowledge and belief thereof — 
 That this is the blessed fruit and effect of the right spiritual knowledge 
 and belief of the same; He that dwelleth in love awelleth in God, and 
 Cod in him. As the apostle makes use of the plural number, including 
 others beside himself, and then makes use of the singular number and 
 closes with the same, it seems to imply as if he designed the whole of the 
 verse for himself, the apostles, and all saints : and as the glorious truth 
 herein declared doth and cannot but belong to the whole church and 
 liousehold of God, I will therefore consider the same in their most exten- 
 sive latitude. I will accordingly set them before you, and divide them 
 thus, hoping it may be for your profit and satisfaction. 
 
 1. I will consider these words. And we have known and believed 
 the love that God hath to us. Under this head, I will observe, the 
 knowledge of God, is here expressed before our believing it, and that 
 which is contained in the same: And we have knoivn and believed the 
 love that God hath to ns. The whole subject is thus applied : it is we, 
 it is us, who are the subjects of this love ; the knowledge and belief of 
 which brings its divine consolation into the mind : this is very clearly 
 manifest in the expressions used here. 
 
 2. Here is a most solemn and important assertion, God is love. It 
 is not God hath loved, neither is it God will love ; but it is, God is love, 
 in the present tense. This we shall endeavour to enter into, and give an 
 account how, and why it is thus expressed, as the Lord may be pleased 
 to assist. 
 
 3. The blessedness which flows into the mind of saints herefrom. 
 God dwelleth in such, and such dwell in him. This is here expressed 
 in the singular number : He dwelleth in God, and God in him. I hope 
 in going through these particulars, we shall have the essence and sub- 
 stance of the words. And we have knoiun 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. May the Lord guide me in this present explana- 
 tion, to the praise and glory of his most holy Name. I am 
 
 1. To consider these words, And we have known and believed the 
 love that God hath to us. Whilst I may consider this, as it belongs ta 
 the apostles, ministers, and all the saints, yet this will be my observation 
 thereon, that the knowledge of God, and his love to us, are here expressed 
 as going before our believing the same : we have known and believed the 
 love that God hath to us. 
 
 Surely the apostles must be included in the we, and us: and why 
 not all the true ministers of Christ, in that day, together with them ? as- 
 they all preached one and the same Jesus, and held him forth in their 
 ministrations, as the Son of God : by their public profession of which, it 
 was fully and clearly evidenced, that God dwelt in them, and that they 
 dwelt in God. It must also be the same with all those hearers of the 
 gospel, who abode in and stood fast in this truth : so that our text is a& 
 thus considered expressive of the faith and knowledge of real saints, in 
 all ages, and throughout all generations. Knowledge goes before be- 
 lieving : we must know God before we can believe in Him : we must know 
 God's love before we can believe the same. We must know the love that 
 God hath to us, or we can neither believe it nor enjoy it ; for all true 
 
136 1 joiiT^ IV. 16. 
 
 failh and enjoyment, proceed from a true and clear apprehension of tliat 
 which our spiritual minds are exercised on : and the apostle saith, " Now 
 faith is the substance of things hoped for, the evidence of things not seen." 
 Heb. xi. 1. All the riches and treasures of everlasting love are set 
 open in the everlasting gospel. Christ is the Pearl of inestimable value 
 which is hidden, treasured up and contained in this Cabinet. The Holy 
 Ghost unlocks it, and shews us Christ the glorious Mediator, who is the 
 power of God, and the wisdom of God : hereby we are brought to tlie 
 knowledge of the Father in Him ; and by the word and by the Spirit 
 we are led to scriptural views and apprehensions of what He is in Christ 
 to us — of what his heart is towards us — of the love wherewith he loves 
 us; yea, that He is love, and nothing but love, to us in the Son of his 
 love ; and this knowledge is the foundation of the whole of our faith in 
 this great and incomprehensible mystery of grace. As it respects we and 
 us, who are the children of the Most High God, who are not so im- 
 mediately taught the knowledge of God as the apostles were ; for none 
 of us pretend to such immediate tuition and irradiation of the Holy 
 Ghost as the apostles had — we are taught by the same Spirit they were, 
 we have the same scripture : and in our measure we are partakers of the 
 same blessings and benefits. So that we are as truly enlightened and 
 taught the same truths, and by the same Spirit the apostles themselves 
 were; but not so immediately and so fully; yet as truly. Our light, 
 knowledge, and apprehension of God, are from the revelation he hath 
 most graciously given us of Himself in the Scriptures. It is from tliem, 
 and by them, we are brought to know the Lord. This knowledge is 
 formed in our minds : so that what we read in the word concerning the 
 Father's love to us, we know the truth and reality of the same in our 
 hearts. We believe it as we know and receive God's testimony con- 
 cerning it : and hereby, and herefrom we can say for ourselves, as it is 
 here said in the words before us. And we have known and believed the 
 love that God hath to us. The love in God's heart hath shone forth in 
 Christ. He hath shone into our hearts, so as to reflect the glory, grace, 
 and blessed effects within us and on our minds : the whole is a full 
 revelation of the same in all its glory and perfection. He hath spoken 
 therein and said. Yea, I have loved thee with an everlasting love: 
 therefore with loving kindness have I draivn thee. The Lord himself 
 witnesses to this. We therefore being led by the Holy Spirit into the 
 knowledge of Jehovah's love to us, from the revelation Himself hath 
 given thereof, we know it : from thence we believe in those acts of it 
 which passed in the infinite mind of God in Christ, respecting us in Him. 
 Thus the knowledge of God's love is brought into our minds, from the 
 revelation made of the same therein : and we are led in reading the 
 scriptures, to believe in the revealed account thereof. This the Holy 
 Ghost opens to us more and more by his ov;n intuitive teaching, and He 
 opens our minds in a gradual and imperceptible way to understand it, to 
 exercise our minds on it, and also to enjoy it in our own hearts; so as 
 that we say, And ive have known and believed the love that God hath to 
 us. It would be of very great advantage to liave right views of this. 
 Whilst we have in our true and gospel experience, the blessed effects of 
 God's love in our hearts, yet that is not the foundation of our knowing 
 and believing the love of God to us. This is most assuredly a very 
 blessed evidence of God's love to us, and may be made use of, as a 
 
1 JOHN IV. 16. 137 
 
 proof and demonstration of the truth of his having manifested the same 
 to us; yet it is only so to our faith. Our knowledge that God is love — 
 That he hath manifested liis love to us in Christ, must originate out of 
 ourselves entirely : it must spring from the word of revelation : it must 
 g'o beyond all the acts, gifts and graces of the same : it must be known 
 as it is in God himself; it being from this love, all the grace of God flows 
 forth towards us. God is pleased so to speak of his love to us, and set it 
 before us in the scriptures as to give us to understand that his love is to 
 us, inherent in Himself; and that the bringing us to the knowledge of 
 this, exceeds in blessedness, all the gifts of it ; and all our enjoyments of 
 it ; yea, all the communion we can ever have with God in it even in 
 Heaven and Glory. This hath led me many years past to say, I had 
 rather know God's love than enjoy it. There can be no knowing and 
 believing the love that God hath to us, but there must be an enjoyment 
 of the same; yet the real spiritual knowledge of the subject infinitely 
 exceeds the enjoyment of the same, be it either on earth or in heaven. 
 So that the right meaning of the expression, or sentence, call it which 
 you may, does by no means sink the subject, but exalt it. All our true 
 believing the love God hath to us, proceeds from the knowledge we have 
 of it : so that the one is the foundation and support of the other ; from 
 whence this follows, that the word of God is the foundation both of the 
 one, and the other. What we know of God's love, that we believe of 
 the same. Then as our true knowledge of the love of God to us, must 
 proceed from the revelation he hath been pleased to make known of it to 
 to us in his most holy word, so all our faith in it, and belief concerning 
 it, must be founded on the same word of inspiration. If this be not the 
 language of the text, then I do declare I do not understand the same. 
 I would observe, the words And we have known and believed the love 
 that God hath to us, are expressive of love immutable and unchangeable. 
 It is, as one expresseth it, love past, it is love present, and a love which 
 is to come. This agrees with his Name, which is incommunicable, / 
 AM THA T I AM. God is love ; and he that dwelleth in love dwelleth 
 in God, and God in him. 
 
 This is a truth, which when received into tlie mind, and dwelt upon 
 in the real exercise of faith thereon, is all-sufficient to swallow up the 
 mind to all eternity; for nothing can exceed it; no; not in heaven. 
 To see and know the love that God hath, in all his Persons unto us; 
 and to see it to be the foundation of all the counsels and thoughts of his 
 own free grace towards us, this appears to me to be the essence of our 
 text. And these saints in Johns time knew it to be so : hence he could 
 say for himself, and his fellow apostles, and for all other saints also. And 
 we have known and believed the love that God hath to us. It is now 
 what it was from eternity. There is no increase, nor can there be any 
 decrease therein. He can never love us, beyond what he doth : nor can 
 he ever more fully reveal it, or give us greater evidences thereof. His 
 love is an essential perfection in his Nature : and as it hath pleased him 
 to exercise it towards us, it is an act of his will ; and it is the good 
 pleasure of his will, to love us, for ever: the whole why and wherefore 
 is in Himself. He hath declared the truth of it in the word. We have 
 been brought to know it from the word : We having received the know- 
 ledge of this into our minds, we believe it : in the belief of it we see our- 
 selves are the objects and subjects of God's everlasting love. We there- 
 
 VOL. II. T 
 
138 1 JOHN IV. 16. 
 
 fore boldly profess and declare what we know and believe of die same ; 
 and it is all declared in this sentence, And ive have knmvn and believed 
 the love that God hath to us. He will ever continue his loving kindness 
 unto us, so long as we have existence ; be we in the body or out of it ; 
 let us be in a time, or in an eternal state : He will never cease to love 
 us : nor will he ever cease to delight in us, and to rejoice in us, and 
 over us to do us good. Let me observe, that the knowledge and belief of 
 God's love to us, is that which alone can support and bear up a spiritual 
 mind, and carry it on in the exercise of holy vigour and delight towards 
 the Lord. As love begets love ; and it is God's love known and believed 
 which only can beget and draw forth love from us towards the Lord ; so 
 it is our knowing God's love to us, and our believing the same, as an 
 immutable act in his own vast mind towards us, which, it is the act of 
 his own will never to cease from for evermore — it is the true know- 
 ledge of it, keeps up and maintains in our minds the belief of this : and 
 it is the continual belief of this, supports our hearts and minds at all 
 times. So that the Lord in our own views, and also in our declarations 
 of Him, and faith in him, is our shield, defence, and the strength of our 
 confidence. I would further observe, the whole of this great subject, is 
 thus brought home and applied unto saints, by our apostle : ive and us : 
 that is to saints in this very easy way and manner ; Aiid we have known 
 and believed the love that God hath to us. This was bringing the wliole 
 subject upon them. If they thus received it, their minds were opened to 
 know and understand it, and their faith most freely to be exercised in 
 the free and full belief and reception of the same. Beloved, to be among 
 tlie number of the xve and the us to whom the apostle here says. And we 
 have known and believed the love of God to us, must be to be amongst 
 the elect of God : and also, we must be such as those to whom the Lord 
 has revealed himself in the exceeding riches of his grace: therefore let 
 us not ignorantly cry down this passage, nor cry out there is no experience 
 in it, lest we proclaim our own ignorance, which may redound to our 
 own shame ; for most assuredly the whole of the text contains, the whole 
 essence, grace, and blessedness of all contained in the real, inward 
 knowledge and enjoyment of God, either in the church militant, or the 
 church triumphant. I proceed to my next head, whicli is to observe, 
 
 2. That we have in our text, a most solemn and important assertion, 
 God is love. It is not that God shall, neither is it God will ; but it is God 
 is love ; in the present tense. This I shall endeavour to enter into, and 
 give an account how, and why it is thus expressed, as the Lord may be 
 pleased to assist. I will here again recite my text, that we may thereby 
 see, where we are now in it : And loe have knoivn and believed the love 
 that God hath to us. God is love ; and he that divelleth in love dwelleth 
 in God, and God in him. Yet our present portion of the text is, God is 
 love: but reading the whole, even now, may cast liglit, lustre, and ma- 
 jesty on the same. As I am fully persuaded I cannot fully enter into, and 
 open the glory of the words ; if I only drop a word which may lead 
 your minds to and fix them on the words, it is all I can desire. 
 
 This sentence is a full declaration of all that God is : it is as the 
 magnet set in steel which draws all to it : here, like the diamond in a 
 ring, it reflects its glory on all which went before, and on all which 
 follows after : it had been uttered at the 8th verse ; but it is here ex- 
 pressed to add particular weight and emphasis on the subject which had 
 
1 JOHN IV. 16. 139 
 
 been just declared. Before, it was to express the original from wlicnce 
 all g-race and blessings spring; here, it is to shew what God is in Him- 
 self — In his own Nature, Blessedness, and Glory. God is what He is, 
 of Himself, and from Himself: and of Him, and through Him, and to 
 Him are all things. He is Holiness itself — Glory itself — Blessedness 
 itself. He is the ever lilessed God. He is the Holy God. He is the 
 God of Salvation : yet as though this was the only thing in God, the 
 apostle here says of Him, God is' love. This, God is : it is his Essence : 
 it is his Will : it is the whole of what He is in his Being, Existence, 
 Blessedness and Glory. This is his Perfection in the most exalted view, 
 revelation, and display of the same, by the which he hath made himself 
 known to his people — In Christ — In his acts of grace towards them — In 
 his word of grace unto them — In his gifts bestowed upon them — In the 
 relation in which he stands in unto them. This He is in his will and 
 michangeable purposes of his good will in Christ Jesus towards them. 
 God is love. " It is," says Dr. Goodivin, " the greatest thing in God. 
 It," says he, " commands all in God." I suppose he means, that it hath 
 pleased the Lord to display himself in this essential perfection of his nature 
 to us, so as all the rest of his glorious attributes are displayed in consort 
 with this : lue have known and believed the love that God hath to tis. 
 God is love. He does not say what God was, or what God will be. He 
 uses the present tense, God is love: implying God's immutability : what 
 God is in his Nature, that He is in his Love. So that it includes all 
 tenses ; past, present, and to come : there is no succession in it. No ; 
 from all everlasting, all through time, and the ages of eternity which are 
 to come, it is an everlasting Now, just as the immensity of the Divine 
 Nature is. Whilst love is essential to the Nature of God, yet God's 
 love wherewith He loves us, is an act of his will : it is wholly free and 
 sovereign. And as God hath loved us from everlasting, we must have 
 existed in Christ from everlasting : He must therefore have had Christ 
 our eternal Head, and us as members in Him our Head, in his will, 
 thoughts and view from before all time. It is an astonishing thought for 
 you and me to conceive and ruminate over in our minds : that the infi- 
 nite and vast mind of God, conceived such an act of love for us in his 
 vast understanding, as will continue in Him towards us for ever : so that 
 He might as soon cease to be, as cease to love the persons of his elect. 
 It is an overwhelming thought, to consider, that the infinitely and ever- 
 blessed God feeds with ineffable delight, in the reiterating in his vast 
 mind, his own love towards us : aiid his views of Christ, God-Man, and 
 of us in Him, feed and satiate the infinite mind, and, as it were, keep up 
 the vast mind of God with increasing pleasure and delight in us. These 
 words, God is love, are a most solemn assertion of the apostle, and the 
 whole Bible bears its testimony to the Truth' — In all revealed of the will 
 of God towards Christ and the elect — In all set forth concerning the 
 counsels and thoughts of God from everlasting — In all expressed in his 
 giving Christ for us, and his giving Christ unto us — His sending the 
 Holy Ghost into our hearts, and by Him, forming us for his praise — In 
 the consummation of the glorification of the whole church in her final 
 perfection at the last day ; together with the eternal glory the church will 
 have and enjoy in the vision of Christ, and personal communion with 
 Him in the New Jerusalem state, and in the state of ultimate glory for 
 ever— -All this proceeds from the love of God : it therefore seems, as if 
 
140 1 JOHN IV. 16. 
 
 the apostle knew not what to say of all the acts of God in Christ, of all 
 the will of God in Christ, of all the blessings of God in Christ which had 
 been manifested to the people whom he had loved in Christ with an ever- 
 lasting love, but this — God is love. 
 
 Tiie love of God is wonderful in all his Persons. Behold (saith 
 our apostle,) iv hat manner of love the Father hath bestowed upon us, 
 that we should be called the sons of God ! It is equally as wonderful 
 in the Son, that He should become Christ for us. It is equally as great 
 in the co-equal and co-eternal Spirit, that He should become the Com- 
 forter of the elect. The love of God is the glory of his grace. It is free. 
 It is absolute. It is unchangeable. It is love from everlasting. It is 
 manifested in time, and hereby it is made known who are the objects and 
 subjects thereof. I would fain speak, so as that our souls, under the im- 
 mediate influence of the Holy Ghost, might have an heart-refreshing 
 sense thereof: yet I would not here go over, nor mention any particular 
 acts, manifestations, gifts and blessings of this love ; because I would 
 avoid repetition as much as possible, and also because we have had some 
 of these mentioned in the past Sermons. And I really view the apostle 
 here, coming in with this his assertion as if he would hereby swallow up 
 the whole mind with the subject, and have the saints swallowed up in 
 God himself; who is Himself the fountain of love. He would have 
 all the streams lead them to the fountain, God : and he would that 
 their mind should be swallowed up in God the fountain. God is love. 
 He loves your persons now, with the same love he did from everlasting. 
 He loves you now with the same love he did, when he so loved, as to give 
 his only begotten Son, to bear the sins of many, to make his soul an 
 offering for them. God is love. He loves you now, with the same love 
 He did, when he beheld Christ in his soul-travail ; and beheld him 
 purging away your sins by his bloody-sweat, and most precious oblation. 
 He loves you now, as He did, when he sent his Holy Spirit into your 
 hearts, to cry out Abba, Father ; as when he sent his Holy Spirit to shed 
 abroad a sense of his everlasting love in your hearts. He loves you now, 
 with the same love, he will love you with in heaven, throughout the ages 
 of eternity. God is love. This subject is suited for spiritual minds to 
 contemplate on. As the spiritual mind is exercised on the same, there 
 are blessings and benefits enjoyed by such persons, as are thus engaged, 
 as the world can neither give, neither can it take away. Yea, the joys 
 contained in this exercise of the spiritual mind on this most essential 
 truth of the everlasting gospel, that God is love, are such, as none but 
 the spiritual mind renewed and enlightened by the Spirit of the living 
 God, can have the least conception of. This therefore brings me to my 
 next particular, which is this : 
 
 3. To take notice and express the blessedness which flows into the 
 mind of saints herefrom: it consists in this, God dwelleth in such, and 
 such dwell in God. This is expresvsed in the singular number ; the 
 former was all in the plural. And we have known and believed the love 
 that God hath to us. God is love. This is the former part of the verse. 
 Now it is, and he that dwelleth in love dwelleth in God, and God in 
 him. The substance of this must most assuredly concern the communion 
 of real saints with God, and God's real communion with them, and this 
 in the knowledge of his free communicating unto them the knowledge of 
 his love. Yet here their communion with him is first mentioned, and 
 
1 JOHN IV. 16. 141 
 
 then liis communion with them ; And he that dwelleth in love dwellcth 
 in God, and God in hiin. So that here it is altogether personal fellowship 
 the apostle is speaking of. 
 
 Surely none amongst the beloved of God, but will confess, the sub- 
 ject as it respects the saints' communion with God, in the true know- 
 ledge and belief of Him, as he hath been pleased to reveal Himself unto 
 them in Christ, in the revelation of the everlasting gospel, is most truly 
 glorious and divine: more especially in his love: which most certainly 
 is the subject here. I would ask, wlio can unfold the mystery of real, 
 inward, personal communion with God in his love? I cannot: yet I 
 profess to know what it is, and wherein it consists. But whilst I can 
 say something concerning the truth and blessedness of the same, yet it 
 is wholly out of my power, and beyond me ; it exceeds my stature and 
 ability in Christ, to enter fully into the same. It is a personal blessing : 
 it is a particular one : it belongs to all saints ; and they each and every 
 one of them, have their share in this high and glorious privilege; yet 
 they all have not the same full and free enjoyment of this grace, equally 
 and alike for themselves. According to what is expressed in our text, it 
 is a most blessed fruit and eftcct, which follows on knowing and be- 
 lieving the love which God hath to us : we have knowyi and believed the 
 love which God hath to 7(s. This operates on the spiritual mind : it 
 is led out to consider what is contained, in what it is brought to know 
 and believe of the love of God: this knowledge being quite different 
 from a mere speculative and notional one : it is such an one as the be- 
 liever by it apprehends the subject which he is enlightened into the know- 
 ledge of: it leads to an apprehension concerning the fixation of God's 
 love on the persons of the elect — of its fixation on their persons in the 
 Person of Christ — on the immutability of this love; by this means, the 
 mind of a believer is led on, and led out to apprehend what is contained 
 in this wonderful expression, God is love. Here he stops and makes a 
 full pause. This, God is love, this fills the minds of saints, with wonder 
 and astonishment : and it cannot but be so, as the Holy Ghost is pleased 
 to let in upon the mind, such great and glorious conceptions of the sub- 
 ject, as are altogether suited to the subject itself. And together with 
 this, the Holy Ghost is pleased to open to an individual saint, in his own 
 mind, and enlighten into such discoveries of what is contained in these 
 words, God is love, and sheds abroad in the heart of a saint, such a sense 
 of God's love as no words ever did, or can describe. As these words, 
 God is love, are the greatest, the richest, and best throughout the whole 
 word of God, so when the Holy Ghost is pleased to let in upon the mind 
 with them, such sense and enjoyment of the same, as are agreeable with 
 them, the believer is filled with the profundity of grace contained therein : 
 and he goes out in the exercise of his whole soul after God. 
 
 I consider this text, with all contained in it, the experience of a saint 
 — of one favoured with clear knowledge and believing views of the whole 
 mysteries of godliness : as being well grounded in the truths of the ever- 
 lasting gospel ; and as taught by the Divine Spirit how to walk with God 
 and hold communion with Him, in a way of believing. And such saints 
 are at seasons, admitted to enjoy God's love in an especial intuitive way 
 and manner : this I conceive must be the case here, as it respects the 
 meaning of the words before us. The apostle having said, God is love, 
 he adds, and he that dwelleth in love dwelleth in God, and God in him. 
 
142 1 JOHN IV. 16. 
 
 What more suitable, and exactly as an inference from the assertion could 
 have been drawn, than that such as knew and believed tlie love that 
 God hath to them ; that such who actually received this truth, and also 
 what is contained in the same, would be swallowed up in their minds, in 
 spiritual contemplations thereon : in the which they would be, as it were 
 in God, and God would be in them : that is, they would be exercised in 
 the knowledge and enjoyment of his love, and God himself would so 
 possess their minds, with the enjoyment of the same, that there would be 
 a mutual indwelling' and communion of the believer with God, and of 
 God with the believer. If the least and weakest saint in the church of 
 God were asked, if it could be other than so, when the believer lives or 
 is living in the apprehensions and believing views of the love of God, 
 and taking into his own mind what the apostle here says, God is love ! 
 he would answer. No ; it could not ; nor can it be otherwise with any 
 saint when and whilst he is thus most spiritually and divinely engaged. 
 Let us spend a few thoughts on this, as it may lead us into right views 
 and apprehensions of the subject before us, concerning the blessedness 
 spoken of in these words, God is love ; and he that dwelleth in love 
 dwelleth in God, and God in him. I ask, how can this be but as 
 follows ? When the believer at any time hath his conversation in 
 heaven, and his spiritual mind and the faculties thereof, are so swallowed 
 up in the contemplations of this immense subject that God is love, and 
 he is filled inwardly with a real sense and enjoyment of the same, what 
 is this but fellowship with God ? Surely it is. And what does this 
 consist in ? Is it not in a real dwelling in God in the real engagements and 
 exercise of the mind on Him ? And what is that in God the mind is fixed 
 and engaged on ? It is his love. So says our text, God is love ; and he 
 that dwelleth in love dwelleth in God. As it is the best subject for the be- 
 liever to have his mind wholly and intensely engaged in, so it is the sub- 
 ject God himself also delights in unfolding, and refreshing the spiritual 
 mind with renewed views and discoveries of : hence it follows, a7id God 
 dwelleth in him. And how can this be, but by the inward and open 
 discoveries and manifestations of his love, so as to possess the whole 
 mind of the believer with the same? This is blessedness indeed: such 
 as we may conceive of, and we may express somewhat of it, but we can 
 never fully explain or utter it. The very blessedness of Heaven will con- 
 sist, in God's filling and possessing the minds of his saints with the know- 
 ledge and enjoyment of his love, to the fullest extent of their capacities, 
 and to the uttermost enjoyment of the same. I will, as I can say no 
 more, the subject being beyond my capacity, close with the text ; yind 
 we have knoiun 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. May 
 the Holy Ghost open to you the blessedness contained in this, in your 
 own spiritual experiences. Amen. 
 
1 joiTN IV. 17. 143 
 
 SERMON LXVIIL 
 
 Herein is our love made perfect, that ive may have boldness in the daij 
 
 ofjudyment: because as lie is, so arc ive in this world. — 
 
 1 John iv. 17. 
 
 The apostle having expressed himself in the former verse, in a very ef- 
 fectal and influential way, on the greatest of all subjects — the Love of 
 God to us ; and uttered all he could say ; for what could he more say, 
 if he lived in our world to eternity, than he had done in these words, 
 God is love ! And what greater boldness could be conceived of than 
 thus to express himself, concerning the ever-blessed and incomprehensible 
 Essence and Existence of Father, Son, and Holy Ghost; than thus to 
 declare himself on this most incomprehensible subject, God is love ; as if 
 this declaration contained all in God, we ever shall need the knowledge 
 and enjoyment of. The knowledge and effect produced in the minds of 
 saints hereby, surpass all that can be expressed ; and all is contained in 
 these words. He that diuclleth in love dwelleth in God, and God in him. 
 Surely all saints will most freely confess, we want but the shine of the 
 Holy Ghost who inspired the mind of his servant when he thus wrote, 
 to inspire our minds, to apprehend and enjoy what is contained in that 
 which is here so freely and fully expressed. None of us are disposed to 
 deny this : so far from it, v/e most freely and truly, openly confess and 
 acknowledge there is an infinite depth in the expression and sentence, 
 God is love, and an incomprehensibility of grace in that which is herein 
 and hereby declared ; even such as can never be comprehended by the 
 saints on earth, or by the saints in glory, even by those who are admitted, 
 and will remain therein witliout the least variation, throughout the ages 
 of eternity : God is love ; and he that dwelleth in love dwelleth in God, 
 and God in him. All this is spoken in the present tense : and what 
 follows upon this, are the most blessed fruits and effects of the same ; and 
 even these also, are spoken of saints in tliis present state in the which 
 they are in this world, and whilst they are and shall remain in it ; yet 
 most assuredly, it might have been used, to have expressed, all that ever 
 will be known, enjoyed, and possessed by the saints in glory everlasting. 
 There can be nothing enjoyed in the immediate presence of God in 
 heaven, beyond his love. To know that God is love, and to dwell in Him, 
 in the full enjoyment of the same, and for Him to dwell in us, in all the 
 fulness of his love, this must be the very essence of eternal felicity. In 
 connection with the past verse, the following is introduced. 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. The true knowledge that God 
 is love, increases and perfects our love to Him. As we enjoy the same, 
 and in the believing apprehensions of it, the Holy Ghost produces in us 
 the fruits and efiects thereof: our love to God is hereby increased, 
 strengthened, drawn forth, and enlarged : this is discovered, as it is 
 
144 1 JOH^' IV. 17. 
 
 brought out into lively act and exercise towards the Lord. And as the 
 real saint hath communion with God in his love, and God hath com- 
 munion with him, revealing and manifesting the same to the mind, such 
 an one is hereby emboldened God-ward : this is the means whereby con- 
 fidence in the Lord is experimentally increased. I will cast the particu- 
 lars of my present text into the following order. 
 
 1. I will very briefly shew, how our love to God is perfected, and 
 also will aim to declare, what the meaning of these words is : Herein is 
 our love made perfect. 
 
 2. I will endeavour to set before you, the fruit and effect which 
 this produceth in us : it is this, as expressed in the text : that we may 
 have boldness in the day of judgment. PThat we are to understand by 
 this, I will endeavour to explain. 
 
 3. The reason given and assigned for this, which is expressed in 
 these words, because as he is, so are we in this ivorld, shall be opened 
 and explained. Of these particulars in their due form and order. May 
 the Lord the Spirit be with me, and accompany the same with his 
 blessing. Amen. 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. I am 
 
 1. To observe and set forth very briefly, how the love of saints to 
 God is perfected, and what the meaning of these words is, as pronounced 
 by the apostle in the words before us. Herein is our love made perfect. 
 I conceive that we must consult the former verse, and receive light there- 
 from, that we may the more clearly open this, as the word Herein which 
 is the first word in this verse, connects itself with the former verse ; which 
 we will now do. 
 
 The words going before are these, Aiid we have knoivn and believed 
 the love that God hath to us. God is love ; and he that dwelleth in 
 love diuelleth in God, and God in him : this then follows. Herein is our 
 love made perfect. Surely we must conceive thus of it — That as we, 
 knowing and believing the love of God to us, and becoming increasingly 
 enlightened into such gospel apprehensions and enjoyments of the same 
 in our own spiritual minds, and have such special and personal com- 
 munion with God in our hearts — this is the blsssed fruit and effect 
 that it produces within us. Herein is our love made perfect : it grows 
 to its maturity. We have had the word perfected before, in much the 
 same sense, in the 2nd chapter of this Epistle, verses 4 and 5. '* 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 him 
 verily is the love of God perfected : hereby know we that we are in him." 
 The meaning here, of and concerning the love of God being perfected in 
 the mind of such an one as keepeth God's commandments, be they either 
 the Father's or Christ's, is the same as in our present text, only the 
 causes which produce the same, and the effects are in a certain way and 
 manner differently stated. In the one, the perfecting the love of God in 
 the believer's mind, is attributed to the believer's keeping the word of 
 God or of Christ in his remembrance : or, which is the same, the in- 
 dwelling of the word of Christ in the believer's mind. In what is here 
 before us, the perfecting the love of God in us, is ascribed to the know- 
 ledge and belief of the love God hath to Him — That He is love : and 
 also to the communion he hath with God in his love, and to the com- 
 
1 juiix IV. 17. H'^ 
 
 munion God liatli with the believer, in true and actual communion with 
 Him. Now it is hereby our love is made perfect. In the 12th verse 
 of this chapter, we have these words, " No man hath seen God at any 
 time. Uwe love one another, God dwelleth in us, and his love is per- 
 fected in us." The meaning; then to be obtained from all these passag'cs 
 we have mentioned, concerning tlie love of God being perfected in us, 
 amounts to this, that by such and such means it comes to its maturity, 
 that by such and such acts, this is most clearly manifested : and thus 
 it produceth its proper effects, and is advanced to its height and ut- 
 most elevation to which it can attain, or be drawn forth in this present 
 life. We being rooted and grounded, and settled, in the knowledge 
 of the love of God to us, the fruits of it are accordingly evidenced in 
 us, and by us. So that whilst we do not live upon our loving God, 
 nor draw any of our comfort and confidence in God therefrom, but derive 
 our all from God's love to us, yet we neither call in question God's love 
 to us, nor our love to Him; but all this is founded and built on the 
 Truth of the everlasting Gospel ; and it is increased, maintained, 
 strengthened, and confirmed in us, by our believing apprehensions of 
 God's love to us ; and we are hereby perfected therein in the sense that 
 hath been expressed. Thus I have given you the best account of the first 
 particular of my present Sermon, in my power, and according to my 
 light into the same, and I hope it will be found acceptable unto you. I 
 will therefore pass on to the next particular proposed, which is 
 
 2. To observe and shew, tlie fruit and effect which this produceth 
 in us : that is, in such whose minds are perfected in the love of God : it 
 is this — Such have boldness, and will have boldness in the day of judg- 
 ment. Herein is our love made perfect, that loe may have boldness in 
 the day of judgment. I shall aim to explain and set before you wliat 
 we are to understand by this. And I will do so, as plainly, expressly, 
 and'with the utmost simplicity my ability will admit of; so as he who 
 runs may read; hoping it will afford comfort to your minds, and joy to 
 your spirits. It will be necessary to state the terms in the words before 
 us, such as the day of judgment, boldness in the day of judgment, who 
 the ive are, who may have boldness, as also from whence their boldness 
 proceeds: if all this is clearly opened, then we shall have the substance 
 of the whole text opened to our view. 
 
 By the day of judgment, I understand, tliat day in the which God 
 will judge the secrets of men's hearts by the Lord Jesus Christ: when he 
 will separate the precious from the vile, saying to the one, Come ye 
 blessed of my Father, inherit the kingdom prepared for you from the 
 foundation of the world : and to the other. Depart from me ye cursed, 
 into everlasting fire, prepared for the devil and his angels. With respect 
 to the word boldness, that we may have boldness in the day of judgment, 
 I should consider it to be the same as Paul uses, when he is speaking of 
 the freedom of access saints have into the Holiest of All by the blood 
 of Jesus. His words are, " Having therefore, brethren, boldness to 
 enter into the holiest by the blood of Jesus." In the margin the word 
 boldness is liberty: Hcb. x. 19. The boldness our text speaks of, is 
 founded on our being perfected in the love of God. Herein is our love 
 made perfect, that ive may have boldness in the day of judgment. I 
 must not alter the words of my text : my business is to keep close to them, 
 and give the true meaning of them. If it be asked who the we are of 
 
 Vol. II. u 
 
146 1 JOHN IV. 17. 
 
 whom all this Is spoken ? The saints and beloved of God, — believers in 
 Christ Jesus; it is of them it is said, and unto them it is spoken. Herein 
 is our love made perfect, that we may have boldness in the day of judg- 
 ment : because as he is, so are we in this world. This may be kept in 
 view, as the outline of the whole contained in the words before us. Yet 
 it may be asked, if I understand it thus, Are we to be bold in the day of 
 judgment, upon the footing of any thing in ourselves? I answer, No. I 
 further say, God forbid the thought should enter any of our minds ; for 
 this would be to overset the whole gospel. You it may be, will ask, 
 what can be the meaning of such having boldness in the day of judg- 
 ment, according to the words, and the outline you have given of them, 
 if it be that this boldness at the day of judgment does not arise out of and 
 from the saints themselves ? Nay the express letter of the text amounts 
 to this : for so we read it, Herein is our love made perfect, that we 
 may have boldness in the day of judgment . You yourself have suggested 
 already, nay you have declared, this boldness spoken of is founded on 
 our being perfected in the love of God. What can the meaning of 
 all this be ? pray explain the same, and that without perplexity : this 
 we must request, and most earnestly desire. I in reply to this, say, 
 this I will most assuredly do to the best of my light and ability. Then I 
 say, the Scripture before us is very clear and plain, as it respects what 
 is contained in it, and expressed by the same ; not that it may be so to us. 
 I cannot allow of any darkness, or ambiguity in any part of the holy 
 Scriptures; yet I do not pretend to have equal light into all, and every 
 one of them ; if I did, I should deceive myself, and you also. Yet this 
 is an immutable truth, there is no darkness in the word of revelation : 
 our not comprehending it, this arises from the darkness which is inherent 
 in ourselves. This passage before us, is not unlike that which I am 
 going to quote; the whole of which is this, " 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. 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." chap. iii. 18 — 21. What can 
 we make of all this, unless we examine the context; I mean expressly 
 these terms and expressions in the same, knoiving the Truth — knoiv- 
 ing that we are of the truth — assuring our hearts before God — 
 our hearts condernning ?<s — our hearts not co7idemning us. And if 
 they do not, it is then asserted. Then have tve confidence toivard 
 God. I ask, Does our faith in Christ, our confidence in Christ, our 
 hearts not condemning us, are any of these, or all these together, any 
 part of our salvation? Does our union, interest, and safety in Christ 
 depend on any of these? Does our state in Christ, and before God, 
 depend in the least manner and measure on any of these ? Most as- 
 suredly they do not. Yet it must be acknowledged, there must be a 
 subject of importance in all these as expressed by our apostle ; because 
 be wrote all this under the infallible guidance and direction of the Holy 
 Ghost, which I have shewed when we were on these verses which I have 
 quoted and here refer to, when we were on these words, in going through 
 this comment. I then, and there observed the subject the apostle was 
 upon, concerned brotherly love : or, loving such, or not loving sucli 
 for Christ's sake — That to love the Lord's beloved ones in deed and in 
 
1 JOHN IV. 17. ^ 147 
 
 trutl), was an evidence both internally, and externally, tliat such and 
 such knew Him, who is Truth itself, who said, love one another ; as I 
 have loved you. 
 
 The apostle says, speaking of himself, and others also, for if our 
 hearts condemned us, as not loving this, God is greater than our hearts 
 and he knoweth all things. If we loved the brethren, then we could 
 assure, or persuade, for so it is in the margin, our hearts before Him : Of 
 what? That we really loved the saints with whom we conversed, for His 
 sake. If this was not the case, then when we engaged in secret, social, 
 and public prayer, and professed to pray for such and such, as a part of 
 the family of heaven, our hearts could not but condemn us, we being in- 
 wardly conscious we did not inwardly and sincerely love them as such. 
 Wliereas, if our hearts, says the apostle, do not condemn us of want of 
 real love in Christ to those who are Christ's, but that we pray for thena 
 out of the love of our hearts unto them for the Lord's sake; that we as 
 sincerely pray for them, with real warmth and spiritual affection of soul 
 and with the same importunity we do for ourselves, and also for the 
 blessings and graces those we present at the throne need, and that the 
 Lord would be unto them, as we would He should be unto us, in such 
 like cases, then have we confidence toward God. Not a confidence in 
 the Lord respecting his being our God and Father, our Saviour, Right- 
 eousness, Atonement, our Advocate, our Judge, — of his being our Sanc- 
 tifier, Portion, Treasure, and Inheritance; but an assurance that we are 
 so far right in the particulars which have been expressed and stated. 
 Thus these saints are spoken to and excited to go on doing good unto the 
 brethren, praying for them and on their behalf with increasing spiritual 
 pleasure and delight. This contains my full interpretation of the passage, 
 and which I conceive to be a very just one. And so as it respects the 
 passage now Ijefore us, Herein is our love made perfect, that we mar; 
 have boldness in the day of judgment : as I cannot conceive we shall be 
 bold in the day of judgment, on tiie footing of any thing wrought in us 
 or done by us, so I cannot but consider it to be absolutely necessary for 
 us to attend very closely to the context : and thereby with the Lord's own 
 light and blessing, we shall be guided into the right knowledge and 
 meaning of that wh.ich is contained in these words, which are now most 
 particularly before ine, which is this particular clause of the text, that we 
 may have boldness in the day of judgme7it. That is, says one, by 
 dwelling in spiritual meditations on the love of God to us, hereby we shall 
 appear with holy boldness before Him, even Jesus Christ our Lord : be- 
 cause as he was full of love during the whole of his being and continuance 
 in an incarnate state, so it becomes all the saints to be full of love 
 towards each other and loving in their conversation, all the season they 
 endure in this mortal state. This is not amiss, and may very well serve 
 to be attended unto, as casting a general idea upon the whole of this 
 verse : as it also doth on the particular clause we are upon ; as it brings 
 in Christ, as He with whom our great concern will be in the day of judg- 
 ment : and that He is here alluded unto in these words, because as he is, 
 (which none can deny, but must belong to Him) 50 are tve in this world. 
 'This concerns our third particular, therefore we shall not take it up now ; 
 but shall dismiss all which concerns this to its proper place ; and go on 
 to give fuller light into these words, that ice way have boldness in the 
 day of judgment. It is by faith we live on Christ. It is by faith we 
 
148 I JOHN IV. 17. 
 
 live to the honour and glory of Christ : by our living in lively apprehen- 
 sions of God's love to us in his dear Son, Herein is our love made -perfect. 
 Or, as it is in the margin, Herein is love tvith us perfected one towards 
 another. And this encourageth our minds, to expect to appear before 
 our Lord Jesus Christ with confidence before His Majesty, in the solemn 
 and awful day of judgment. The word boldness, as hath been suggested, 
 is the same with the word liberty : it must therefore have for its meaning 
 here, and be in part designed to set forth the holy and free access of 
 saints to Christ on that solemnity. We have something not unlike to 
 this and which, it mtiy be, may cast some light hereon ; the apostle in 
 the 2nd chapter, and 28th verse of this Epistle, exhorts the saints 
 thus, "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 confidence must consist, agreeable with the exhortation, in 
 that these persons by their abiding firm and stedfast in the truths of the 
 everlasting gospel, and not yielding to the many antichrists and anti- 
 christian doctrine which then abounded — the apostle would have con- 
 fidence respecting the truth of their faith, nor be ashamed at Christ's 
 coming, as if he had bestowed on them labour in vain. What by the 
 coming of Christ may be considered as there meant, is in that Sermon 
 there set before you : in that verse the confidence expressed, is a con- 
 fidence in the saints — In their faith and perseverance. The boldness or 
 liberty of saints in the day of judgment, is the effect of their being per- 
 fected in the knowledge of God's love, so as to express themselves ac- 
 cordingly. It is here expressed by way of encouragement : it most 
 certainly implies a liberty and holy freedom and access saints will have 
 with our Lord Jesus Christ at the day of judgment : and this boldness 
 and freedom of access to him, with the liberty which they enjoy at that 
 solemn period, arises from themselves. The apostle is not speaking here 
 of tlieir persons, he is here speaking of the state of their minds. To 
 prove this let us again recite, and renew the words, all of them. 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. The love of God 
 being most freely opened unto us : our minds being opened to receive 
 true and free apprehensions of the same; we enjoy the sense of this in 
 our own souls. This as realized in us, and unto us, takes off our minds 
 from all legal fears and suspicions of the love of God to us; so that we 
 draw nigh to God in Christ, now, and the majesty of God does not 
 perplex our minds, so as to make us in the least afraid to approach Him. 
 So as we increase in our knowledge of our Lord and Saviour Jesus 
 Christ, we are not burthened in our spirits, with dread that we must ap- 
 pear before Him at his coming, and be with Him in the judgment day. 
 We are fortified in our minds and prepared for all this, because as he is, 
 so are tve in this ivorld. And this brings me to my last particular; 
 which is this, 
 
 3. To speak of the reason given and assigned, for this boldness of 
 the saints in the day of judgment ; because as he is, so are we in this 
 world. Herein is our love made perfect, that tve may have boldness in 
 the day of judgment : because as he is, so are we in this world. 
 
 In the former words, I understood the love of the Holy Trinity as 
 contained in these expressions, God is love : which seems to me in all the 
 
1 JOHN IV. 17. 140 
 
 former verses, as most divinely, particularly, and Personally, and more 
 immediately attiibutcd to the Father, And it is, and must be so, be- 
 cause his love is spoken of as manifested in so loving as to send his only 
 begotten Son into the world, that we might live through him. At verse 
 13lh, the Holy Spirit is mentioned, as also his being given unto us, which 
 according to the context must be from the Father. The words are, 
 Hereby know we that we dwell in him, and he in us, because he hath 
 given us of his Spirit. Then tv/o verses after, we read thus : Whosoever 
 shall confess that Jesus is the Son of God, God dwclleth in him, and he 
 in God. And this is so contained, I mean the Person of Christ, and so 
 involved in what is expressed thus, And we have known and believed the 
 love that God hath to us. God is love ; and he that dwellcth in love 
 dwclleth in God, and God in him, that it breaks out in the words before 
 us ; for most certainly it is the Person of Clirist who is spoken of in the 
 last clause of my present text. Judge for yourselves if it be not so. 
 Herein is our love made perfect, that we may have boldness in the day 
 of judgment: becaiise as he is, so are we in this ivorld. The he is, 
 must of necessity be Christ : and it is what respects our having liberty, 
 or, free access to him, which is the subject: as also how it is we have 
 boldness with Him in the day of judgment: the reason given for it is, 
 because as he is, so are we in this world. I conceive this is an invin- 
 cible evidence that Christ must be understood here, because he is the 
 Judge at the last day. All the concerns of that day are committed unto 
 Him : and this is according to the dispensatory acts of the Divine Father, 
 " Whojudgeth no man, but hath committed all judgment unto the Son," 
 as our Lord himself speaks, John v. 22. And the apostle Paul speaks 
 the same : " God hath appointed a day, in the which he will judge the 
 world in righteousness by that man whom he hath ordained;" that is 
 by God-Man, Cln-ist Jesus, see Acts xvii. 31, Now it is by a lively ap- 
 prehension of God's love, saints are emboldened and kept up, and 
 carried above the terrors of the judgment to come. As they in their own 
 minds bear the image of Christ, and being fully persuaded they shall 
 then shall, tlien bear the image of Him, the second Adam, by having 
 their vile bodies made like unto his glorious body, according to the 
 mighty working whereby he is able to subdue all things unto himself; 
 the belief and views they have hereof, carried them out in heart and hope 
 after him, so as they have boldness in their free accesses unto Him, even 
 in the prospects of that day. Saints have their anticipations of the 
 second coming of their Lord. They have from the word, some spiritual 
 conceptions of the Majesty, Glory, and Splendour, in the which our 
 Lord will then shine forth : yet as they are admitted into an holy 
 familiarity with Him and have free and most holy liberty in real com- 
 munion now ; so He their Lord and Saviour being then to be their 
 Judge, they even then expect, he will be as truly their friend, when 
 he is their Judge, as he hath been their Saviour now. Also the con- 
 sideration, because as he is, so are they in this ivorld: He was once in 
 the world, on their behalf, and for their salvation : He was then the 
 object of the Father's everlnsting love, so were they in Him : He was 
 then accepted by the Divine Father, and their acceptance was in Him : 
 He was then Jehovah their righteousness, and they are in Him righteous : 
 yea, they are made the righteousness of God in Him. Such considera- 
 tions as these, may well lift up the minds of saints to Him ; and also 
 
150 1 JOHN IV. 18. 
 
 lift up their hearts beyond all fears and dread of the day of judgrnent. 
 It may serve to let in upon them, a most blessed conception of the 
 liberty they will then be admitted into with their dear Lord: even 
 then, " When he shall come to be glorified in his saints, and to be 
 admired in all them that believe." 2 Thess. i. 10. As I have as well as I 
 could, given you all the light on the words which was in my power,^ I vvdl 
 conclude with the apostle's prayer on the behalf of the saints at Thessa- 
 ^onica, which runs in these words: Wherefore also we pray always 
 for yoit,, that our God would count you tvorthy of this calling, and 
 fulfil all the good pleasure of his goodness, and the work of faith 
 ivith poiver : That the name of our Lord Jesus Christ may be glo- 
 rified in you, and ye in him, according to the grace of our God and 
 the Lord Jesus Christ: to the which 1 add my most hearty Amen. 
 
 SERMON LXIX. 
 
 There is no fear in love ; but perfect love casteth out fear : because fear 
 
 hath torment. He that fear eth is not made perfect in love. — 
 
 1 John iv. 18. 
 
 It hath been for the substance of it, that the love of God hath been in a 
 very particular manner, the subject the apostle hath been engaged on, in 
 very many of the past verses. And most assuredly the love of the Holy 
 blessed and glorious Trinity, to the elect of Adam's posterity, who were 
 chosen in Christ before the foundation of the world, is the first and great 
 leading truth, we, as the church of Christ are and should be concerned 
 with. As the knowledge and belief of God's love, and Christ's salvation, 
 through the grace of the Holy Spirit, bring these subjects into our 
 minds, and make way for them to be realized therein, so thereby the 
 effects of the same are produced. It is the means of perfecting in us, an 
 assurance of the love of God to us : this leads to a more simple, clear, 
 convincing evidence of our interest in the same. Hereby we are led to 
 seek to keep up fellowship with God, Father, Son, and Spirit, in open, 
 free, and spiritual communion with them, in our love to them, faith in 
 them, agreeable to what we have been enlightened from the word, and 
 by the Spirit, to apprehend concerning this great and most important 
 subject — Fellowship with the Father, and with his Son Jesus Christ ; so 
 the apostle sets before us the blessings and benefits which accompany 
 this : saying, Herein is our love made jjerfect, that we may have bold- 
 ness in the day of judgment : because as he is, so are we in this world. 
 Christ was all love to his beloved whilst in our world. He is so now 
 in heaven. We, so far as influenced with the knowledge of his love to 
 us, are full of love one to another for his sake. We have free access to 
 Him now : this is all of grace. We come before Him, and the Divine 
 
1 JOHN IV. 18, 151 
 
 Majesty in tlie Person of tlic Father now, in liis Name, Person, Holiness, 
 Righteousness and Sacrifice, as perfect in Him, as we shall at tlie day of 
 judgment. So tliat we are now in this world, in Him, wliat we shall 
 openly appear to be before Him in the great day of his appearing. We 
 are as truly accepted in Him by the Fatlier, as He is. — As truly righteous 
 in the sight of our heavenly Fatlier, in the righteousness of our Lord and 
 Saviour, as we shall be in Heaven throughout the ages of eternity. We 
 are as completely washed, and justified, and sanctified in the Name of the 
 Lord Jesus, and by the Spirit of our God, as ever we shall be. As we 
 are favoured with believing views of all contained herein, so our minds 
 are spiritualized, and so simplified that we grow into an holy boldness, 
 liberty and freedom with our blessed Lord. We have no doubts con- 
 cerning his love to us : therefore our views of the judgment of the great 
 day, do not take off our confidence in Him : it rather increases the 
 same. The apostle subjoins these words to the former, by way of ex- 
 planation ; There is no fear in love ; but j)erfect love casteth out fear : 
 because fear hath torment. He that feareth is not made perfect in 
 love. I shall endeavour to open these words under the following par- 
 ticulars. 
 
 1. Here is a positive assertion, which is this. There is no fear in 
 love ; but perfect love casteth out fear. 
 
 2. The reason given why it is so; because fear hath torment: con- 
 sequently there cannot be perfect love, where the mind is so left as to be 
 tormented with fear concerning our state, or that which is the proper ac- 
 companying effect thereof. There is no fear in love; but peyfect love 
 casteth out fear : because fear hath torment. 
 
 3. The conclusion of this, with the inference the apostle draws from 
 it ; which is this ; He that feareth is not made perfect in love. These 
 are the particulars of the text, and having given you how \ shall treat 
 them, to the intent I may open and explain them, I proceed : and 
 
 1 . I am to observe, here is a positive assertion, which is this ; There 
 is no fear in love; but perfect love casteth out fear. 
 
 As the text itself stands in connection with the former verse, the 
 meaning is very simple, clear, and plain. The former words shall there- 
 fore be quoted and read together with our present verse, then I conceive 
 we are most likely to have the true meaning of the same. The words in 
 both are as follows. 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. There is no fear in love; but perfect love casteth out fear : 
 because fear hath torment. He that feareth is not made perfect in love. 
 I ask if this which follows does not appear to be the meaning of the 
 same? That the mind of saints, enlightened and established in the doc- 
 trine of God's everlasting love, and having the enjoyment of the same, in 
 their looking unto and living in real communion with the Lord Jesus 
 Christ, as influenced and taught so to do by the Holy Ghost, are hereby 
 free from all condemnation. They know whose they are, and what their 
 state in Christ is. They do not call in question the love of the Holy 
 Trinity unto them. They have no fear in their minds, nor do they en- 
 tertain any suspicions concerning the eternal fixation of it on their per- 
 sons : therefore have a real enjoyment of that which is contained in all 
 this ; they have no fear and doubt in their minds, concerning their union 
 to Christ, interest in Him, and boldness, liberty and freedom with Him 
 
152 1 JOHN IV. 18. 
 
 in the day of his glorious appearing, in his kingdom and glory; but arc 
 perfectly satisfied in their own minds, they cannot be condemned, be- 
 cause there is even now, no condemnation to such as are in Christ Jesus. 
 I ask you, men, brethren, and fathers in Christ, if there can be a more 
 plain and simple opening of these words, than this here given ? And I 
 also ask you, if it cloes not include all which can be conceived as con- 
 tained therein ? If you agree with me herein, and if I have given you 
 satisfaction in the statement expressed and set before you, I shall therein 
 most heartily rejoice. There can be no cause for fear of any one con- 
 demnation, by any of those who have their hearts established in the love 
 of God : where there is a true and right apprehension of the love of God 
 in Christ, there can be no fear about it. So that this is a positive truth, 
 and therefore it is here most positively asserted in the words before ns ; 
 There is no fear in love ; but perfect love casteth out fear: it is im- 
 possible but it should. Confidence and its contrary, which is diffidence, 
 are opposites, and contrary one to the other. There is nothing in the 
 words to distress the weakest in the flock of God : but there is that in them, 
 which cannot in its own nature, but be useful to the whole family and 
 children of God : it being evident by all which goes before, that such 
 as are the Lord's cannot entertain too free, generous thoughts of God's 
 love in their minds ; and also that they ought not to think of God's love, 
 and exercise their thoughts on this vast subject, but as it is revealed and 
 set forth in the scriptures of truth. We are all of us too prone to con- 
 ceive of God's love to us, by what we feel and experience in ourselves of 
 the same. It is most truly blessed to have the love of God shed abroad 
 in our hearts, by the Holy Ghost which is given unto us. Yet as this 
 depends on the good pleasure of God's will, we are not confirmed and 
 established in the knowledge and belief of God's love hereby, as we are 
 in receiving into our minds the revealed account of the same : which 
 when we have done, then this shedding abroad a sense of it in our hearts, 
 serves to lead us in the experience of this rich grace to enter more and 
 more, into clear discoveries and right conceptions of the variety of ways 
 and means, whereby tlie Lord leads us into such heart-affecting and 
 soul-animating views thereof, as enlarge our hearts towards the Lord, 
 and towards one another for his sake. It all serves to prove the reality 
 of God's love ; and our minds are so fully satisfied that God is love — 
 that he hath fully manifested the truth of this in Christ, and that He hath 
 also realized this in us by the indwelling of the Holy Ghost who hath 
 created in us such blessed conceptions of the love of God to us, in 
 Christ, as neither inward sin, no, nor world, the devil, death, nor hell, 
 can ever eradicate therefrom — this puts an end to all legal and self- 
 righteous fear. There is no fear in love; but perfect love casteth out 
 fear. 
 
 I might here observe what a blessing it is for any of us so to be 
 favoured with such a true knowledge of the love of God in Christ Jesus, 
 as to apprehend and receive the doctrine thereof into our minds : when 
 it is thus with any of us, we no longer are subject to doubts and fears 
 concerning it ; for as we receive the doctrine as the revelation of God, 
 and believe the truth of it on his own authority, we neither believe more 
 concerning it one time than we do another. Our confidence is not built 
 on our enjoyment and experience of it; but upon the clear and stated 
 revelation of the same. We believe the same concerning it when we have 
 
1 JOHN IV. 18. 153 
 
 «ot the least sensible enjoyment of it, as we do when we have. Yet 
 when we are favoured with the enjoyment of it, and have communion 
 with God therein, we then have full evidence and confirmation that 
 what we have received into our minds from the scriptures concerning 
 the everlasting love of God, is altogether equal in truth to our under- 
 standings, to what we at such seasons enjoy in our hearts. This leads 
 out our hearts to love God for his great love to us in Christ, and tliis to 
 such an extent as to exclude all fear. We do not love him equal with 
 his love to us. No; that is everlastingly impossible: yet we so love 
 Him, as to love Him in his saints : and this is one subject the apostle has 
 had in his eye for a long season ; and this as the issue of this present 
 subject, will he bring us unto, before he hath closed this present chapter. 
 He had before, at the 11th and 12th verses said, Beloved, if God so loved 
 us, we ought also to love one another. No man hath seen God at any 
 time. If we love one another, God dwellcth in us, and his love is per- 
 fected in tis. And this subject is again glanced at in these words also : 
 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. Surely this 
 must result as a very just and intended inference herefrom — That as 
 Christ is full of love, so are we to be in the free and full exercise thereof 
 towards each other for his sake ; we cannot love God so as to testify our 
 love to Him, except there be objects on whom we may express the same 
 towards Him, any otherwise than God can love, without having objects 
 to express and exercise his love upon: which we say, is Christ God- 
 Man, and the elect in Him. And we who have known and believed the 
 love which God hath to us, as we cannot express our love to God im- 
 mediately but by mental acts, so our love to God, and Jesus Ciirist, for 
 their great love and kindness unto us, cannot be outwardly expressed 
 but towards his saints ; He not being visibly present with and before us, 
 so as that we can openly express it unto Him. His beloved are the objects 
 and subjects of our love, for his sake. It is not in our power to give an 
 outward evidence and testimony of our love to Him, but by our ex- 
 pressions of the same towards them. He was full of love to us : our 
 Lord Jesus Christ was all this to 7is, all the time he continued in this our 
 world : we, as his beloved, ought to be all love, one towards another, 
 and in our carriage, all the while we remain in this present mortal state. 
 Because as he is, so are we in this world. In such as this love one to 
 another, is so powerful and operative, they are carried above all mis- 
 givings, of being when they appear before Christ in the day of judg- 
 ment, censurable, or condemned in their own minds, of not being as of 
 one heart and soul in love and affection, towards such and such, as were 
 brethren in the same faith with them, whilst they were in a present time 
 state. So that in this treatment of our subject, the truth of the apostle's 
 assertion is just, and equally confirmed, as in the former illustration. 
 There is no fear in love ; but perfect love casteth out fear. There is no 
 fear of condemnation : nay, there is no doubt of our real and holy love 
 to the brethren in our own minds, for perfect love casteth out fear, and 
 it causeth us to cease from all suspicions concerning the same. Thus our 
 assurance of the love of God to us, increases our love to God, and the 
 brethren. We are hereby saved from all slavish fear: we have no terri- 
 fying thoughts of the day of judgment: we look forward unto it with 
 boldness. Our love being made perfect in the knovvledge we have of the 
 Vol. II. X 
 
154 1 JOHN IV. 18. 
 
 love of God to us, all fears are removed from our minds. So that what 
 follows in the three next verses, respecting our love to God and the 
 brethren falls into its right and proper place ; We love him, because he 
 first loved us. If a man say, I love God, and hateth his brother, he is 
 a liar : for he that lovefh not his brother whom he hath seen, 
 how can he love God tvhom he hath not seen. And this command- 
 ment have we from him, that he who loveth God love his brother 
 also. 
 
 I have before aimed, and do here again, aim to sum up the whole 
 subject, and its coherency together, merely that all might appear at one 
 general view, and each and every part of the subject thus most fully ap- 
 pear. And as this gives a just outline of what remains before us in 
 the remainder of this chapter, so I close the first head of this discourse, 
 contained in the first particular of the same. There is no fear in love ; 
 but perfect love casteth out fear, thus. To the best of my ability, I 
 would unite the whole of the subject of the foregoing verses, and those 
 which follow, into this as the real substance of them — That the apostle 
 aims throughout the whole, to draw out our love to God, from what he 
 says of God's great and wonderful love to us, in Christ; and from the 
 views and apprehensions of the same, He aims to excite and draw out 
 our love to each other for the Lord's sake. And our love to each other, 
 being perfected, confirmed and settled, and grown to spiritual maturity, 
 by our knowledge of God's love to us in his dear Son, and this sealed 
 home upon our hearts, by the Divine testimony of the Holy Spirit, casts 
 out all guilty and servile fears : so that we have no doubts or suspicions 
 concerning God's love to us, or our love to each other for his sake. 
 Thus there is no fear in love ; hit perfect love casteth out fear. This 
 brings me to my next particular ; which is this, 
 
 2. The reason given in my text why it is so, Because fear hath tor- 
 ment. The former part of the text containing a positive assertion, is, as 
 it were, here replied unto ; or a reason is here assigned how it is so : 
 There is no fear in love; hut perfect love casteth out fear : because 
 fear hath torment. 
 
 To love and not to be loved again ; or not to love, and yet be be- 
 loved in return for the same ; in both cases, it is so far from being satis- 
 factory to the mind, that in both these instances there is a kind of 
 jealousy and tormenting fear, which is a source of great uneasiness. It 
 is a torment, and it serves to increase tormenting grief, which hath its sad 
 effect upon the spirits, which more or less disquiets the frame. As on the 
 contrary, a full and free believing apprehension and sense of God's love 
 to us, in our most blessed Lord Jesus Christ, and true and stedfast faith 
 acted and exercised on Him, removes from our hearts, through the 
 gracious testimony of the Holy Spirit, all fears, mis-givings and sus- 
 picions: so that we being fully persuaded hereof, enjoy perfect tran- 
 quillity. In like manner, we from hence, loving the brethren of Christ 
 and ours in Him, from a sense of his love to us and them, and exercising 
 the same by all ways and means in our power for so doing, we are fully 
 persuaded and fully ascertained of our love to them. So that in this 
 sense also, perfect love casteth out fear, and we are hereby saved from the 
 same : and thus love casteth out fear ; and this is the reason of it, 
 because fear hath torment. Suspicion is the very bane of friendship: 
 let it be natural, social, personal, or spiritual. It is most base, when such 
 
1 JOHN IV. 18. 155 
 
 as have lasted that tlie Lord is gracious, are left so to themselves as to 
 exercise their minds in suspecting- the friendship of our Lord Jesus Christ. 
 Yet unbelief, and every. act of it, contains this in the same, as the very 
 root of it. We should remember love is the only bond of friendship : it 
 is so as it respects our Divine Lord. He loveth at all times : it is im- 
 mutable. The instances which he hath given, of the great love where- 
 with he loved us before all time, and which he gave full proof of in the 
 fulness of time, in his incarnation, life, and death, and which we are 
 called to the frequent remembrance of, and to shew forth and make a 
 public acknowledgment of, in our attendance on the ordinances of 
 Baptism and the Lord's Supper, are such all-sufficient witnesses of his 
 love towards us, and of the present and perpetual continuation of it now 
 and for evermore, as forbid all doubts and suspicions concerning it. 
 Yet, I fear if, on real examination, it be not found one of the chiefest 
 sins amongst even those whom we call the household and family of faith. 
 The knowledge and belief of God's love to us in Christ Jesus, is the very 
 means of our loving God in Christ. And so it is as it respects our love to 
 Christ, as our fast and faithful friend ; it can only be confirmed in our 
 minds by the Holy Ghost, and as he is pleased to create in our minds 
 gospel views and apprehensions of the same. It is from hence of course, 
 our love to one another is so kept up and spiritually maintained, as ex- 
 cludes all suspicions, as excludes all fear ; because fear hatlu torment. 
 Which where it is, and as long as it is in the mind, it creates and con- 
 tinues perplexity and torment : which nothing but perfect love can cast 
 out, and get above the power and influence of the same. If we consider 
 tormenting fear, be it about our state in Christ, or of the state of our 
 minds concerning our love to one another for and towards and for the 
 sake of the Person, grace, and salvation of our Lord Jesus Christ; or 
 let it be about that which is the proper accompanying effect thereof; 
 until we come to some settled judgment concerning the subjects, we 
 cannot be free from tormenting fear. There is therefore an absolute 
 necessity for us to be so instructed in the knowledge of the Love of the 
 Holy, blessed and glorious Trinity, in the Person of Christ, God-Man, 
 towards us, as may perfect or complete our love to God our heavenly 
 Father, to Christ our most dear Lord and only Saviour, and regarding 
 our union, interest, and relation to and in Him, as may establish our 
 minds beyond all doubts and supicions whatsoever. I think it is need- 
 less to repeat, that by perfect love, even that love spoken of here, is to 
 be understood such a true knowledge of the love of God to us, as casts 
 out and removes all guilty, servile, legal, unbelieving fears and sus- 
 picions: so as that the mind being set at true and gospel liberty, we 
 being delivered out of the hands of our enemies, serve the Lord in 
 righteousness and holiness all the days of our life. Thus, There is no 
 fear in, love; but perfect love casteth out fear: because fear hath 
 torment. This then brings me unto my next particular, which is 
 this; 
 
 3. The apostle's conclusion of all this, with his own inference from 
 it, which is this ; He that feareth is not made perfect in love : which is 
 so just, that it must be very evident to all minds, who do but recollect 
 the words which went before. To the intent it may be as clear to us, as 
 it is set forth in the text, I will again recite it : There is no fear in love ; 
 
156 I JOHN IV. 18. 
 
 but "perfect love casteth out fear : because fear hath torment. He that 
 feareth is not made j^erfect in love. 
 
 It. is for our use and benefit, that these words are retained in the 
 Bible ; as truly so, as it was for theirs who lived in the age when they 
 were first written. The original from whence every good and perfect 
 gift Cometh is the everlasting love of God : which having been transcen- 
 dently displayed in the Person of our Lord Jesus Christ, and in his 
 mission and salvation ; and made known to the minds of believers in 
 Him, through the grace, and revelation of the same, to the hearts of 
 God's people, by the Holy Ghost given unto them — they hereby have 
 such a real enjoyment of the same in their souls, as produces all sorts of 
 gracious effects. This is the substance of the whole of this Epistle, in 
 and throughout every part and particular of it, when it treats of such and 
 such graces, as those who are true believers are actually possessed of. 
 It is not the design of the Holy Ghost to take the eye of the mind off 
 views of the love of God^our heavenly Father to our persons, in the Lord 
 Jesus Christ: this can by no means be allowed of. If it be said, these 
 fruits and effects are mentioned and so expressly dwelt upon, that we 
 may not deceive ourselves and think we are the Lord's, unless we have, 
 and are the subjects of these gracious evidences thereof, even this I 
 cannot wholly assent and consent unto. Neither do I assent and con- 
 sent to deny, but that these gracious effects of what the Lord hath done 
 in our souls, are proofs of God's dwelling in us by his Spirit, and that he 
 hath formed us, by his grace, as a people to himself, to shew forth his 
 praise. Yet I conceive all our mistakes concerning such subjects as are 
 here before us, are occasioned by want of our duly considering that we 
 are in every sense passive under all the operations of the Holy Ghost 
 within us and upon us. And it were well if we considered this : we 
 should then find it a key to unlock and open a variety of scriptures to 
 our mind, so as we should be led to a right apprehension of the same, 
 and not be so much puzzled and perplexed with many sentences and ex- 
 pressions in the word of God, as we frequently are. If we are in the 
 hand of the Spirit of God, under the whole work of grace, and if it be 
 Himself who produces every gracious fruit and effect within us and by us, 
 in the outward, visible, and open evidence of the same, then this Sacred 
 Agent must lead the renewed mind to right, clear, and spiritual apprehen- 
 sions of those objects and subjects, on the which our spiritual mind, 
 faculties, and senses, are and must be exercised, that such and such 
 graces may be drawn out and exercised on those objects and subjects : 
 which, as they are, such and such fruits, effects, and evidences of grace, 
 cannot but follow. I think this is as clear as light from the sun : and a 
 real apprehension of the same would reflect glorious light on every part 
 of this Epistle, and most especially on such parts of it, as these now 
 before us. 
 
 I do not profess myself to be an adept in divinity : all I aim at is 
 to cast light on some parts of what is connected with sound divinity, and 
 if the Lord please, to set the same in such a point of view as that the one 
 part may not clash with the other. And I may here venture to say, at 
 present, there is a greater darkness on the minds of ministers, and I 
 might include with them, the churches too, concerning the work of the 
 Spirit of God in the souls of the called of God, and concerning the 
 
1 JOHN IV. 18. 167 
 
 sanctificatlon of the Spirit, and what gospel-sanctification is, and wherein 
 it consists, and what are the genuine fruits and effects of the same, and 
 how they are produced in the spiritual mind, and are manifested and ex- 
 emplified in life and conversations — There is an awful darkness on the 
 minds even of the elect, on these subjects : and there is a perverse spirit, 
 and certain prejudices crept into the minds of many professing christians, 
 so that if there be any thing said on these subjects by way of explana- 
 tion, which is not exactly agreeable to their own notions, they reject it. 
 They cry it down as error : they will raise an alarm : so that instead of 
 loving as brethren, they sometimes speak and reject, persecute and with- 
 stand Truth in the real friends of Christ ; and all because they are not 
 for having Truth, God's Truth, in all its articles, and throughout all its 
 bearings, searched into. I do not like to be harsh ; yet I think it be- 
 comes me here to say, in the words of the apostle Paul, if any man be 
 ignorant, let him he ignorant : as it argues very little valuation of Truth, 
 not to be desirous to have clear light into it. I do not mean, we are to 
 follow any man, so as to reject the teachings of the Holy Spirit, neither 
 are we too fond of any new explanations of scripture, lest by the same 
 we receive a doctrine of man's invention ; yet most certainly it must be 
 most truly desirable to understand the true doctrine of gospel-sanctifica- 
 tion, and the mind and will of the Lord our God therein ; and this 
 cannot be, but by receiving the true knowledge of the same. And the 
 right apprehension thereof, is the best and truest key to open all the 
 difficulties of this Epistle. I do not mean there are any in it, but I con- 
 fess there may appear such to some. Yet the true and scriptural know- 
 ledge of the Holy Trinity, and of their acts and operations of grace, for, 
 upon and within the elect, is the best means whereby we may divide 
 aright this word of Truth, and leave no part of the same without its use 
 and meaning, nor without its weight and authority. The true knowledge 
 of God in the word of Truth, is a great part of God's workmanship upon 
 the soul. The right apprehension of Truth in all its branches is, in the 
 hand of the Spirit, the means of setting the mind at perfect liberty : it 
 frees it from all sorts and kinds of bondage. True communion with God, 
 in the knowledge and enjoyment of his love, draws out our love in acts 
 and exercise towards Him, and to each other for his sake. It is by this 
 means our love grows to a maturity, so as to be confidential that we are 
 the objects and subjects of his everlasting love. Hereby all fear is cast 
 out : all suspicions are removed. We are not afraid to contemplate the 
 love of God to us, as we are one in Christ, and with Christ, and are in 
 Christ the objects and subjects of all the love wherewith he hath loved 
 Christ, and us, from everlasting. We know that he that feareth, though he 
 may be the beloved of God, yet such an one is not made perfect in love, at 
 present; neither is his knowledge of God, his faith in God, his enjoy- 
 ment of the love of God, his communion with God in the blessings of his 
 love such ; he is not led by the Holy Spirit, into such clear and appre- 
 hensive views of this vast and unspeakable subject, as lead him to glorify 
 the Lord, and joy and rejoice in Him and before Him, with such a con- 
 fidence as admits of no doubting. Such an one for the present does not 
 see and understand his whole salvation is entirely independent of himself 
 — That his life in Christ, his being and well-being in Christ, his accepta- 
 tion in Christ, his blessedness in Christ, his everlasting life and glorifica- 
 tion in Christ, is not fixed on any thing within him, or without him, but 
 
158 1 JOHN IV. 19. 
 
 it is all his, and all contained in all this, is in him, by the immutable will 
 of God. Now such as may be styled grown christians have such views 
 of this, and have been favoured with such views of God's love to them, in 
 real communion with him, as have been the means, whereby the Holy 
 Spirit hath realized all these truths to their minds, so as for them to be 
 fully established and confirmed in the same. Hereby all fear is cast out 
 of the mind : they are freed from the torment thereof. Such saints can 
 and do feel for such as are not in the same blessed case with themselves. 
 They pray for them : they compassionate them : they communicate their 
 experiences and enjoyments unto them : they express all they can from 
 the scriptures of Truth, hoping their minds may be improved thereby. 
 Yet they cannot say of such, that they enjoy the same blessings in their 
 own souls as they themselves do, and the reason is, because they have 
 their doubts and suspicions of the love of God to them : and these are 
 remoras and hindrances to their taking the blessings of God's love and 
 Christ's salvation to themselves. So that he who feareth, is not made 
 perfect in love. Thus I have endeavoured to set before you the text, 
 with all the clearness I possibly could. May the Lord shine and bless 
 you with the true and clear knowledge of the same. Amen. 
 
 SERMON LXX. 
 
 We love him, because he first loved us. — 1 John iv. 19. 
 
 The apostle in the verses preceding those in the words before us, had 
 been expressing and setting forth the love of God to us, in its origin- 
 ality, with all its gracious fruits and effects on us, and as it respected 
 the goodness contained therein, as we were and are the partakers of the 
 same. He then, as agreeable with his own design, shews how the subject 
 must, and cannot but work, and influence the spiritual mind, and pro- 
 duce its proper effects on and within the same. If God's everlasting 
 love to us, proceeding from the free, sovereign good pleasure of his 
 will, hath been so expressed and displayed, as for Him to give his only 
 begotten Son, to be our Saviour, Sacrifice, Salvation, our present and 
 everlasting Portion ; — and also in giving his Holy Spirit, to dwell in 
 us, and for him to reveal Christ, with all his great salvation to our minds, 
 so as for us to receive and enjoy the same, and have free and real 
 communion with the Father, in all the consolations of his everlasting 
 love in our hearts, and with the Person of the Lord Jesus Christ in his 
 complete salvation, in a real participation of all the blessings and bene- 
 fits thereof; as also seeing that in connection with all this, it is evident 
 the Holy Ghost dwells in us to engage our hearts, from the knowledge he 
 hath o-iven us of these inestimable verities, to love God for his great love 
 to us ! what can be more suited to all this, than that such should be free 
 from all perplexing and slavish fear ? He having been on this subject so 
 
1 JOHN IV. 19. 159 
 
 long, it having been in the nature of it all-sufficient to warm their hearts, 
 he expresses the effects the true knowledge, sense, feeling, and experi- 
 ence all this love of the Divine Persons has on us ; and the influence 
 the same hath within us : Herein is our love made perfect, that we may 
 'Imve boldness in the day of judgment : because as he is, so arc we in this 
 xcorld. There is no fear in love ; but perfect love casteth out fear : be 
 cause fear hath torment. He that feareth is not made perfect in love. 
 So far then as we live in the real belief of the love of God to us, of 
 Christ being the propitiation for our sins, we see we have every reason to 
 be bold in the day of judgment, because we are in Christ : and there is 
 no one condemnation in the court of heaven against us. We know that 
 we are passed from death unto life. We have no terrifying thoughts of 
 Christ, as though he were our enemy : and the more assuring confirma- 
 tion we receive into our minds of the Father's love to us, in his beloved 
 Son, and of his complete and everlastingly finished salvation, all fear 
 of a slavish sort and kind is removed from us. And our love to God, 
 is the fruit and effect of his love to us : We love him, because he first 
 loved us. Our love to God is kindled by, and is the fruit and eflPect of 
 his free love to us : this was in his heart from everlasting : it is set before 
 us in his gracious and eternal purposes in Christ concerning us. This is 
 now, whilst we are in a time state, expressed by the declarations of his 
 grace, and by the full and clear revelation of Christ in the everlasting 
 gospel. This is antecedent to our believing : it is therefore the cause of 
 all our love to him. And our love to Him is necessarily connected, with 
 real love to all his children ; so that in these words, we have our love to 
 God described in its causes, nature, and effects. We love him, because 
 he first loved us. If a man say, I love God, and hateth his brother, he is 
 a liar : for he that lovcth not his brother whom he hath seen, how can he 
 love God whotn he hath not seen. And this commandment have ivefrom 
 him, That he icho loveth God love his brother also. Thus we have all be- 
 fore us, which remains in this chapter. Not that I am going to enter on 
 the same. No : I shall confine myself to the present text, and open the 
 other two following verses, distinctly, and in their proper order. My 
 text here before me. We love him, because he first loved us, contains 
 these following particulars. Here is 
 
 1. A solemn assertion, made by the apostle in his own name and 
 that of others, concerning their love to God: We love him. The him may 
 refer to Christ : He being the Person spoken of in the context which 
 immediately precedes my text ; Herein is our love made perfect, that 
 tve may have boldness in the day of judgment : because as he is, so are 
 we in this tvorld. Titer e is no fear in love ; bat perfect love casteth out 
 fear : because fear hath torment. He that fearelh is not made perfect 
 in love. Or, it may be, it refers to the Divine Majesty in the Father : 
 this shall be enquired into. The 
 
 2nd particular of the text is : the reason assigned for our love to 
 God, which is this ; Because he first loved us. We love him, because he 
 first loved us. To begin with the first clause in the text, We love him. 
 This contains 
 
 1. A solemn assertion of the apostle, in his own name, and that of 
 others, concerning his, and their love to God : in the which most un- 
 doubtedly, there are a variety of particulars included, and the which I 
 will endeavour to express in this present head of discourse, and with 
 
160 1 JOHN IV. 19. 
 
 a design to open these words in their true and proper nleaning to you : 
 We love him. 
 
 The word We must of necessity take in and comprehend the apostles, 
 and together with them are believers and saints ; for this reason, because 
 the Truth that is here expressed concerns and belongs to them all : 
 therefore the solemn assertion is made in all their names. It was ex- 
 pressed for the apostles, and they are the we in the 14th verse of this 
 chapter, where we read, " And we have seen and do testify that the 
 Father sent the Son the Saviour of the world." It is expressed for all 
 the saints, the we, in the 16th verse, and the apostles are there included 
 also : And we 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 : so it is likewise in the following verses ; 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. There is no fear in love ; but perfect 
 love castetk out fear : because fear hath tormeiit : He that feareth is 
 not made perfect in love : so it is here ; We love him, because he first 
 loved us. The word We includes and comprehends all saints : but it 
 may be asked. Who is the Am we love? I reply, according to the major 
 part of the context, I should conclude it is the Divine Majesty in the 
 Person of the Father, whose love the apostle had most abundantly dwelt 
 upon, and set forth in a very glorious and demonstrative manner, and 
 given such transcendent instances and evidences of. And no doubt but 
 the Father, even He whom our Lord Jesus Christ himself styles God the 
 Father, John vi. 27, is to be included and understood. Yet the im- 
 mediate coherency of these words, may also direct our minds to Christ, 
 as the Person particularly designed. He is no doubt the immediate an- 
 tecedent : this I conceive you may see for yourselves, by looking back 
 to these words, Herein is our love made perfect, that we may have bold- 
 ness in the day of judgment : because as he is, so are we in this world. 
 Now from hence I conclude our Lord Jesus Christ is the him in our 
 present text. We love him. We cannot but love Him. He is the im- 
 mediate object of our faith and love. It may be that it is on this account, 
 he is here set before us : because it is by Him we know the Father : it is 
 in Him we love the Father : it is through his most gracious mediation, 
 we have access, through the grace of the Holy Spirit, in all our acts of 
 spiritual worship unto the Father. Yet I conceive it will be most right 
 to comprehend both the Father and the Son, this being an eternal truth, 
 that we cannot love the Son if we do not love the Father ; neither can 
 we love the Father and the Son but by the Holy Spirit ; it being He alone 
 who begets love in our renewed minds, both to the Father and the Son, 
 as he is pleased to make known and reveal their love to us. We may also 
 add, there is the same obligation for our loving the Father as for loving 
 the Son : and in our loving the one, we express our love to the other. 
 
 I conceive what I have thus expressed, is for the subject and sub- 
 stance of it, the same as is here contained in the scripture before us, We 
 love him. This may be considered as including the whole Three Persons 
 in the infinite and incomprehensible Essence, Father, Son, and Holy 
 Ghost, as they each and every one of them, according to their Personal 
 Existence in the Godhead, and also according to their economy in the 
 dispensation of their grace, have made such a mutual display of their 
 loves to the persons of the elect, the Father in election, the Son in salva- 
 
1 JOHN IV. 19. 161 
 
 tion, the Spirit in regeneration and consolation, as tliat taking the sub- 
 ject in its comprehensive view, there is the uttermost revelation and 
 manifestation made of the exceeding riches of Divine grace. All this is 
 most clearly and expressly recorded in the word of truth ; but we cannot 
 fully comprehend it by faith, any more than we can fully understand it 
 in Glory: yet we so far have that knowledge of it, as leads us to say. 
 We love him, because he first loved us. Or, these words, We love him, 
 may more immediately refer to the Persons of the Father and the Son — 
 To the Father; whose love is spoken of in the scriptures, and throughout 
 the whole of them, as the fountain cause of all grace and glory, as 
 bestowed upon us, and promised us in Christ : and which shines forth in 
 the Person of Christ, God-Man, in the fullest and uttermost manifesta- 
 tion of the same, on us, so as that we receive into our spiritual minds the 
 most clear and heart-warming apprehensions thereof, have it realized in 
 us, and this by the light and teaching of the Holy Ghost. It is hereby 
 we have the most blessed and clear evidence of our personal interest in 
 the Divine favour, we possibly can have. And as Christ is the first and 
 most immediate object of our faith and love, so He may be considered as 
 the him in the text ; We love him. He being the glorious Mediator, by 
 whom we draw nigh unto God ; and it is in the knowledge and ac- 
 knowledgment of Him, the love of the Father is brought into our minds, 
 and shed abroad in our hearts by the Holy Ghost. The words before us. 
 We love him, they contain a declaration, which not only suited the 
 apostle's mouth, and all those that he spake for, but it suits the lips of all 
 saints also. Every one who has been taught of God, who has been led 
 into the spiritual knowledge and apprehension of the Father's love, in the 
 Person of the Lord Jesus Christ to them, can say, yea, they do say, for 
 themselves individually, We love him, because he first loved us. 
 
 In the act of the Holy Ghost, when he first begets eternal life in our 
 minds, he creates such ideas and thoughts of the Lord Jesus Christ within 
 us, so as they are discovered by our faith on Him, and love to Him : yet 
 as the great and most truly excellent Dr. Gill says, which is first dis- 
 covered in the soul, whether it be faith, or love, is not easy to say. I am 
 very confident it must be a very difficult thing to express the operations 
 of the Holy Spirit, in his work on the souls of the elect in regeneration, 
 and in what follows thereupon : yet it seems to me, love to Christ is 
 more generally discovered, than faith. They are one and the same fruits 
 and effects of being born again ; yet if we attend to such as are but 
 newly brought to the knowledge of the Lord, we shall be constrained to 
 acknowledge their love to Christ appear more predominant than their 
 faith in Christ : therefore we for the general hear them say individually, 
 " I love the Lord :" and collectively, " we love the Lord." And as 
 Christ is the first object of their faith and love, and his mediation is the 
 medium whereby they are by degrees, through the teachings of the Holy 
 Spirit, led into clear and distinct apprehensions of the Father's love, in 
 the gift of his Son, so I should for my own part, conclude Christ is in a 
 a very special way to be regarded here, in these words, We love him, be- 
 cause he first loved us. It appears to me quite suited to all which goes 
 before, and stands connected with our text : not but that the Father is 
 included, He being the God and Father of our Lord Jesus Christ. 
 Of whom the whole family in heaven and earth is named : the children 
 of God, have in themselves good grounds for saying, We love him, 
 
 Vol. II. Y 
 
162 1 JOHN IV. 19. 
 
 because he first loved vs : for this love had been made known to those 
 the apostle wrote unto : it is as truly made known to all saints now, and 
 Avill be in all generations to come, as it ever yet was. And all such as 
 are born of the Spirit, have inward experience, enjoyments, and com- 
 munion with the Lord Jesus Christ, in the blessings and benefits thereof: 
 all which is their case, because they have been beloved by all the Persons 
 of the Trinity with an everlasting love ; and they have been led, from the 
 scriptures of truth, to conceive and receive from the same, right views 
 and impressions thereof, through the inspiration of the Lord the Spirit. 
 All God's love centres in Christ : the elect are in Him : all the love of 
 God is reflected on them in the Person and salvation of Christ, and this 
 is the very reason why they are so disposed, in all their acts of faith, and 
 in every access of theirs to the Divine Majesty, to deal so immediately 
 with Jesus, their Lord and Saviour. And for the same reason I am 
 inclined to consider Christ, as the Person here most immediately in- 
 tended ; not to the exclusion of the Father, whose love had been so glo- 
 riously expressed and set forth, in all the former context : in whose love 
 the saints dwell most happy and truly blessed, in their spiritual con- 
 templations on the same : by which means their love to God, and to 
 saints, is perfected, that is, grown to such maturity, as to exclude all 
 doubting, and tormenting fear. It is here Christ comes in, so as that we 
 may safely affirm, He it is who is spoken of Personally and immediately 
 as the object of the saints' love in the words of my present text ; Herein 
 is our love made perfect, that we may have boldness in the day ofjudg- 
 7)ient : because as he is, so are we in this world. The he can be no 
 other than Christ : it is before Him we are to appear : it is He only who is 
 to appear; and we have no cause for any one single fear, on account of 
 our appearing before Him. There is no fear in love ; but perfect love 
 casteth out fear : because fear hath torment. He that feareth is not 
 made perfect in love. We love him, because he first loved us. 
 
 I conceive it must most fully be seen, Christ is the Person who, in a 
 very particular manner, is to be understood in the words of the scripture 
 before us, in the which it is declared ; We love him, because he first loved 
 us. It may here be asked, what is there in Christ, which is the object 
 of the saints' love ? or, why and wherefore do the We in the text love 
 him ? I would reply, there is every thing in Christ, why and wherefore 
 We, such as are included in that term, should love Christ, and for the 
 which they cannot but love him ! I would also suggest, whilst I mean 
 in this place and under this head of discourse, to keep more closely to 
 the Person of Christ, yet I neither mean nor design, to exclude the rea- 
 sons for loving the Persons of the Father, and the Holy Spirit ; yet even 
 here, the reasons why we love them, in their Personalities, and love to us, 
 and why we love them in return for the same, and love them equally 
 with the Person of Christ, hath for the why, and the wherefore, some dis- 
 tinguishments in it, which should be so cleared up, as that our minds 
 might have right apprehensions of the same. Let it therefore be here 
 noticed, so as not to be receded from, the distinction included in what 
 hath been expressed, is altogether experimental. Whilst the mind which 
 is enabled to distinguish it, must of necessity be supernatural, as all 
 minds are which are regenerated ; so it must be led to receive the subject 
 intuitively, or what is to be now delivered will be lost upon it. To save 
 from all reflection, let me add, it is not that any spiritual mind is not 
 
1 JOHN IV. 19. 163 
 
 wholly, and altogether intellectual. No; all truly spiritual minds are; 
 yet they are not all alike exercised, neither are they all alike kept up by 
 intellectual knowledge of the same most divine and intellectual subject. 
 Now to the subject before us : which is this ; why, and wherefore do fVe 
 love Christ? or, what is there in Christ, which so particularly draws out 
 our love to him ? This is now to be observed and set before you ; in the 
 which as we shall have all, for the substance of the same, set forth in the 
 second part of the present Sermon, under these words, We love him, be- 
 cause hejirst loved us, it is only to be noticed, that mention what there 
 is in Christ for the which we love him, is only a kind of introduction to 
 these words, because he first loved us. How far I can express, or may 
 make it clear to you, I know not; yet I conceive We who love Christ, 
 must have our reasons for the same. I confess I think We love him, on 
 the account of his Person, who being God-Man, hath all the glories of 
 heaven and earth united in his Person. He is He who outshines the 
 whole creation : the excellencies of both worlds ; yea, of all worlds. He 
 is the perfection of all. He is our Lord, our Head, our Bridegroom, our 
 Saviour, our King, and our God, and we love Him as such. We love 
 him, as God-Man, in whom all the glory of God shines upon us. We 
 love him. He is the object and subject of our love. In our expressing 
 our love to Him, we express our love to the Father and the Spirit, He 
 being the brightness of glory, the express image of Godhead : in whom 
 the utmost of all in God, respecting his Nature, Persons, will, love, 
 perfections and blessedness is made known. Now as the right apprehen- 
 sion of all this is reflected on the renev/ed mind, so it is influenced with, 
 such particular views of each of the Divine Persons, and their par- 
 ticular acts of love, and as all acted upon us, individually upon us in the 
 Person, and displayed towards us in the glorious salvation of the Lord 
 Jesus Christ, as lead us out into distinct acts of love to them, for their 
 immediate love to us, before all worlds, in the Person of Christ. As it 
 may seem to be bringing in here, that which belongs to the next par- 
 ticular, I will therefore enter thereupon ; in the which is to be con- 
 sidered. 
 
 2. The reason assigned for our love to God, by the apostle, who is 
 the only speaker, which is this. We love him, because he first loved us. 
 This all will be content to subscribe unto. Our love to God, either to 
 God or to the Persons in God, to the Father, to the Son, or to the Spirit, 
 is not without a why, or a wherefore. No; it is not; this the apostle 
 affirms, and he also confirms ; and that in the words before us ; We love 
 him, because he first loved us. 
 
 Union and communion with the Person of Christ, his relation to us, 
 and his delight in us, are founded as it respects their original, upon the 
 sovereign good pleasure of the Father's will ; yet it may be said, out of 
 this spring such a love of Christ for us and such a delight of Christ in us, 
 that He could not be contented without leading us so into the knowledge 
 of the same, as that we might enjoy in fellowship with Himself, all the 
 blessings and benefits thereof. As this is made known to us, and we 
 through the light and unction of the Holy Ghost, have the true appre- 
 hension of it in our hearts, we cannot but love him ; yea, and that with 
 a supernatural affection. This cannot be but it must at certain times, 
 break forth in a very particular way towards the Person of the Lord Jesus 
 Christ : whose glory is above the earth and heavens. He puts down 
 
164 1 JOHN IV. 19. 
 
 upon one view of Him, all on earth and all in heaven. We seeing in the 
 light of the word and Spirit, his transcendent glories and beauties, are 
 so enravished that we are overcome therewith, we are overcome and 
 charmed with the same : and We love him, for his love to us : for the re- 
 lation in which he stands to us. We love him, for his love to us. We 
 love him for his salvation for us. We love Him for his communications 
 unto us. We doubt not of his love to us ; neither do we doubt of our 
 love to Him : so far from this, we are ready at all times and on all oc- 
 casions to speak of Him, and his love to us ; of the great things which he 
 hath done for us, and of the truth and reality of the same, whicli he hath 
 been pleased to evidence to our minds concerning the immutability of all 
 this; that this is our testimony and witness on all suitable occassions. 
 We love him, because he first loved tis. As the word We and tis, include 
 all who know the Lord Jesus Christ, and love him, be they apostles or 
 others, who lived then, or now, so they contain the same reason why Christ 
 was beloved, and why he is now — It is because he first loved us. We 
 love him, because he first loved us. So then neither the apostles before 
 us, nor the saints who lived in the same age with them, nor their suc- 
 cessors in following generations, nor such as now exist and are full of 
 love to Christ, nor you, nor I, have any other motive or reason to love 
 Christ, than this one common to all : it all rests upon his love to lis. 
 We love him, because he first loved us. If it be so, it is everlastingly 
 impossible to bring in Christ to be a debtor unto us, for any expressions 
 of our love to Him. We are wholly indebted to Him, for all the love 
 which we bear towards Him. Must it not be so, if We love him, because 
 he first loved us P Surely it cannot be otherwise : our love to Christ is 
 but the eflPect of his love to us. This He hath most abundantly evidenced, 
 in the love and out-goings of his heart towards his beloved from ever- 
 lasting : this originated from the Father's everlasting love to Him as 
 God-Man, the Head of his body the church, and to the church, the 
 whole election of grace in Him. This is the high original of the love of 
 Christ, to the many sons and daughters of the Lord God Almighty, on 
 whom the heart of Christ was immutably fixed, from whom it never once 
 departed. No ; nor can it to the ages of eternity. It was not what they 
 were by the fall, nor what they were in their sins and in their blood, made 
 the least impression on the heart of Christ, to love them more, or less ; 
 yet the Lord took the advantage to express his love, openly and mani- 
 festatively unto them, when they by reason of sin, were in the worst 
 state they possibly could be. And when our Lord was pleased to shine 
 forth in the brightest splendour of his grace, and give the fullest evidence 
 of the same, it was when they were sinners, and ungodly : even when He 
 was made sin for them, that they might be made the righteousness of God 
 in Him. He gave himself, his whole Person, God-Man, to bear their 
 sins, and carry their sorrows. He shed his blood to cleanse them from 
 all sin. He laid down his life for them. Therefore when the knowledge 
 and truth of all this is brought home to their hearts by the Holy Ghost, 
 at which time they are quickened with spiritual and everlasting life, they 
 then, when inflamed with a sense of his love, cannot but express them- 
 selves thus. We love him, because he first loved us. Christ is the object 
 and subject of the saints love, as truly as he is of their faith, and hope. 
 The glories, beauties, perfections, and excellencies of his Person, as the 
 same are reflected on their minds, ravish them. The sense they have of 
 
1 JOHN IV. 20. 165 
 
 his love, and the impressions of the same on their minds, and the sights 
 they have thereof, when they are favoured with personal communion with 
 Him, afford them a real taste of heaven: and they can have no com- 
 munion with Him, but they must at the same time have communion with 
 the. Father also : and this can only be through the grace of the Holy- 
 Spirit. It is therefore true in every sense, we love the Father, because 
 he first loved us : we love the Son of God, ivho loved us, and hath given 
 himself for tis an offerinrj and a sacrijice to God for a sweet-smelling 
 savour. And he made known to us, he had so loved, and acted on our 
 behalf, before we loved him ; so that we may well say. We love him, be- 
 cause he first loved us. So also the love of the Spirit of the living God, 
 was from everlasting fixed on us in Christ : and he was pleased to give 
 us in our own souls, undeniable evidence of this, by raising us up from 
 a death of trespasses and sins, in regeneration, and quickening our souls, 
 by virtue of our union to Christ, with life in Him, so as that we might 
 know Him, and the power of his resurrection. As we cannot but love the 
 Holy Ghost for his love to us in Christ, so when we profess our love to 
 Him, we cannot but make the like acknowledgment which was expressed 
 before. We love him, because he first loved us. O that the minds of all 
 such as have tasted the love of Christ, may at all times, in all cases and 
 places, be disposed to give Him, together with the Father, and the 
 Spirit, glorious praise. May the Three in Jehovah be pleased to bless 
 what hath been set before you, so far as it is the Truth, as it is in 
 Jesus. Amen. 
 
 SERMON LXXI. 
 
 If a man say, I love God, and hateth his brother, he is a liar: for he 
 that loveth not his brother whom he hath seen, how can he love God 
 whom he hath not seen ? — 1 John iv. 20. 
 
 As we love God, because he first loved us ; so this cannot be, but it 
 necessarily follows, we must love the people of God, the children of the 
 Most High. To profess to love God, and at the same time to live in an 
 uncharitable, irreconcilable, and envious malicious temper towards such 
 as we call brethren in Christ, this is to give the lie to our most holy pro- 
 fession : yea, and to the scriptures themselves ; which inculcate this duty 
 upon believers : in which their true love to Christ is outwardly mani- 
 fested. For, let our profession of love to Christ be what it may, if we 
 love not the saints with whom we have society in the faith and fellowship 
 of the gospel and ordinances ; even such as we have seen and do see 
 with our bodily eyes, and in whom we discern visible evidences that they 
 really bear the image of God — If we love them not : then this is the 
 question, and solve it if you can, for says the apostle, I cannot — how 
 can we love God himself: He being invisible. He cannot make an im- 
 
166 1 JOHN IV. 20. 
 
 pression on us by our bodily senses, so as to affect our hearts, and 
 engage our affections ; therefore, if we are not impressed with seeing the 
 image of God and Christ in others, wrought in them by the Spirit of the 
 Lord ; If a man, let his profession be what it may, say and speak out, I 
 love God, and at the same time hateth his brother in his heart, he is a 
 liar. This, says the apostle, is self-evident : it cannot be contradicted : 
 for let but this question be proposed, and answer if you can, but by one 
 single affirmation : there is no other way ; which if done, comes to the 
 point to which I have myself brought it. For he that loveth not his 
 brother whom he hath seen, how can he love God whom he hath not 
 seen? Surely this cannot be: it is wholly and positively impossible. 
 In speaking on my text, I will divide it thus, 
 
 1. The apostle here separates one professor from another. He 
 had in the former verse said, in the name of all the true members of 
 the Lord Jesus Christ, including himself with them, " We love God, be- 
 cause he first loved us." Here he says. If a man say, I love God, and 
 hateth his brother, he is a liar. I will aim to take in, and comprehend 
 all contained in this, in this my first head of discourse : then 
 
 2. I will give you the apostle's reasons for saying what he did : 
 For he that loveth not his brother whom he hath seen, hoiu can he love 
 God whom he hath not seen ? Under this head also, I will aim to be 
 comprehensive, so as that I may set all the particulars of the words 
 forth, without any more or further multiplication of divisions, as I con- 
 ceive in a scripture so clear and plain as this before us, it will be best 
 and most likely to be approved of. May the Lord assist, and shine with 
 his blessing on the same. I will here recite afresh my text, the whole of 
 it, and then enter on the first part of the same. If a man say, I love 
 God, and hateth his brother, he is a liar : for he that loveth not his 
 brother whom he hath seen, how can he love God whom he hath not 
 seen? What I have proposed to enter on, by way of explaining these 
 words before me, is as follows : 
 
 1. That the apostle here separates one professor from another. 
 
 It was impossible for John to preach, profess, and write of the 
 Person, grace, and salvation of the Lord Jesus Christ, but there would 
 be a public profession made of Him, by some of all sorts. Those who 
 should believe on him to the saving of the soul, they could not but 
 openly confess him. Such as were but temporary hearers, and way side 
 attendants on the word preached, they would, neither could they but 
 make some confession, which would imply they had been in some in- 
 stances externally wrought upon by the ministration of the word. What 
 I am going to express, I could wish it to be noticed : it is this ; the whole 
 difference between one hearer of the word preached, and another, is pre- 
 cisely this — The one is the subject of regeneration, the other is not. The 
 word operates spiritually on the regenerate mind : it is received : it is 
 rightly understood, and produces its proper fruits and effects. The man 
 not born of God, hears the same truth, he professes the same faith, unites 
 it may be with a society of saints, to keep up and maintain the very same 
 profession of the Lord and Saviour Jesus Christ ; yet he being destitute 
 of the new-birth, in the which spiritual life, and supernatural faculties, 
 senses, and apprehensions are implanted, he ever remains a stranger to 
 the spirituality both of what he hears, and professes. Yet I should con- 
 ceive, he may at certain times be more deeply affected under the ordi- 
 
1 JOHN IV. 20. 167 
 
 nance, than a real saint is; but it is in a different way : it can only be, 
 the old nature is affected : which it may be with hearing of heavenly 
 things : but it cannot be with them as such : it can only be accordino- to 
 the elevation of nature. Our apostle had said, fVe love God, because he 
 first loved us. To this he subjoins, If a man say, I love God, and 
 hateth his brother, he is a liar. A man could not be under a profession 
 of Christ, but it was involved in it and with it, that he should speak out 
 his heart. He could not say any thing but truth ; none would have been 
 admitted into the churches of the saints in the apostle's day, who did not 
 profess Christ, and that they loved him : it is expressly what he had 
 delivered for himself and others in the preceding verse ; yet here he 
 comes in with an If; as though he doubted of the truth of this when 
 expressed by some. If a man say, I love God ! None could say so but 
 such as made a confession of God : it must therefore be a professor : a 
 member of the outward visible church of Christ : as such he was nomi- 
 nated a brother; yet such an one might be, and have these words in his 
 mouth, / love God; whilst at the same time he might hate one whom he 
 called a brother, as it respected church fellowship and communion with 
 him in the profession of faith and ordinances of worship : but if such an 
 one there be, who saith, / love God, and hateth his brother, he is a liar : 
 so says the apostle. This coming in, after so long and protracted dis- 
 course of the love of God and Christ, as he had delivered in the 8th, 9th, 
 and 10th verses, and which he improves in the 11th and 12th verses, as 
 incentives to draw forth love from the we and us towards each other : 
 and his then again renewing the former subject of the love of God to the 
 we and us who were the subjects of the Father's everlasting love ; this 
 fully proves the design of the apostle, was to inflame the hearts of the 
 saints, from spiritual apprehensions and believing views and enjoyments 
 of God's love, to love each other, as expressing thereby their love to God 
 and Christ. Then these words could not but be the natural inference of 
 the whole ; "We love God, because he first loved us." Then, if any 
 man, a professor of God and Christ, say for himself, / love God; if he 
 does not give proof of this by loving his brother, he is not of one heart 
 and soul with us. If he hateth his brother, and yet says, I love God, he 
 is a liar. The apostle had used this very expression, divers times before : 
 in the 1st chapter ; in the 2nd chapter. And here, I would observe these 
 words, hateth his brother, are strong : I should hope they belong to none 
 of us. I would wish to cast some light on them, and such as may arise 
 out of this Epistle, as I conceive that will be the most satisfactory. I will 
 therefore here recite all the former expressions of this kind, which we 
 have heretofore gone through, and then observe what may be considered 
 as contained in the full strength of the expression. If the Lord blesses 
 this attempt, it will cast a great and general light over, and throughout 
 the whole of this Epistle, so far as it respects our present subject. In the 
 2nd chapter, and at verse 9th, we have these words, hateth his brother, for 
 the first time. " He that saith he is in the light, and hateth his brother, is 
 in darkness even until now." We have it again, verse 11:" 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." We 
 have it again, in the next chapter, verse 15. It is thus expressed, " Who- 
 soever hateth his brother is a murderer : and ye know that no murderer 
 hath eternal life abiding in him." We have it again in our present text. If 
 
168 1 JOHN IV. 20. 
 
 a man say, I love God, and hateth his brother, he is a liar. I will now 
 attempt to settle this word or expression, hateth. He that hateth his 
 brother is so and so : both as to his state, and as to what he is. He that 
 hateth his brother, is in darkness : this respects what his state is : he is 
 not in the state of grace ; he is not in the kingdom of God's dear Son ; 
 He that hateth his brother, who continues so to do, is in darkness, and 
 walketh in darkness, and is so blinded as it respects his own state and 
 course, that he walketh in darkness : this is his course ; and the reason 
 given why he pursues this course is, because that blindness is so upon him, 
 he neither knows the state he is in, nor his walking in the same. " 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." All this is very expressive of the evil contained in not loving a 
 brother; yet the following Avords exceed all the former. Whosoever 
 hateth his brother is a murderer : and ye know that no murderer hath 
 eternal life abiding in him. chap. iii. 15. Now the question is this : as 
 this last scripture follows an account of sinning the sin against the 
 Holy Ghost, of whom it is said, such as commit it are of the devil, 
 V. 8 ; if it be not the fruit and effect of this same sin, which the 
 apostle is speaking of, when he speaks, as he does in the verses 
 quoted, repeatedly over and over : I say, the question is, if it be not 
 that hatred of the brethren of Christ which is the effect of having been 
 given up, to sin the sin unto death ? For if it be, it cannot but re- 
 move a great deal of anguish from the mind. I should conceive none of 
 the saints, love each other so for Christ's sake, but they must most as- 
 suredly fall short of coming up to Christ's command, love one another, 
 as I have loved you. I should also conceive our being more partial to 
 some, than we are to other saints, cannot by any means amount to an 
 hatred of them, which I must conclude I conceive is incompatible with 
 loving them. When I read, as I do in my text. If a man say, I love 
 God, and hateth his brother, he is a liar, I am led to consider it to be 
 necessary for me to understand what it is to hate a brother. I for my- 
 self neither envy or hate any one ; yet I have my partialities, even among 
 such as I account saints and children of the Most High God. I am 
 therefore inclined out of real tenderness both to myself and others, to 
 apprehend these partialities in myself and others, the Lord's people, 
 cannot be what the apostle is speaking of, as amount to be in a state of 
 unregeneracy — To a walking in that state — To be a murderer — To be 
 like Cain — To have nothing of spiritual life and light in the mind — not 
 to have eternal life in us : yet all this is the state and case of those the 
 apostle is speaking of. Yea, and that in the words before us. If a man 
 say, I love God, and hateth his brother, he is a liar. It is the word 
 hateth, I would lay a particular emphasis upon. And so it is, that as I 
 conceive, we may find the whole emphasis and weight of the expression 
 in these words. For this is the message that ye heard from the be- 
 ginning, that we should love one another. Not as Cain, who was of that 
 wicked one, and slew his brother. And wherefore slew he him ? Be- 
 cause his own works were evil, and his brother's righteous. It being 
 here fully declared Cai7i was of the devil : and because he was, from 
 hence his hatred of his brother arose, and it was under his influence he 
 killed him. So the hatred against the brethren the apostle is speaking 
 of, originates from the same source, spring, and fountain. The word 
 
1 JOHN IV. 20. 169 
 
 hateth, or to hate, or hatred, in its full significancy, implies the utter- 
 most malice, hatred, contempt, and malignancy of the mind, which it 
 can possibly conceive, express, or exercise towards any person we dislike, 
 and this to the uttermost of the rancour of a malicious mind. This I 
 conceive to be that which is included in what the word hateth doth imply. 
 Well, Sirs, let this be applied to the subject before us, and it will amount 
 to this — That liating, or hatred, or lie tliat hateth a hrotlier, as one who 
 is a professor of the Lord Jesus Christ, is a murderer: that is, he is one 
 with the devil. He hath committed the unpardonable sin : out of the 
 which, this hatred, and hating, and he as an individual, hateth his bro- 
 ther, proceed. It seems to me these following words, which I am about 
 to quote, will fully confirm all this : " 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. Whosoever is born of God sinneth not," or, "dotti not comniit sin ; 
 for his seed remaineth in him : and he cannot sin, because lie is born of 
 God." Then it follows in the same context, " In this the children of 
 God are manifest, and the children of the devil : whosoever doeth not 
 righteousness is not of God, neither he tiiat loveth not his brotlier." 8th, 
 9th, and 10th verses of the 3rd cha[)ter. I would here ask, if the words 
 quoted, do not reflect light upon all the apostle hath expressed in the 
 former chapter, and also in this, and so likewise in the words of our 
 present text, concerning him, be the person who, or in all other respects 
 what he may, who loveth not his brother? who also hateth his brother? 
 If it be not convincing that such were guilty of the unpardonable sin, and 
 hating the brethren of Christ was the immediate fruit and effect of the 
 same, then read these verses, 11th and 12th. " For this is the message 
 that ye heard from the l)Cginning, that we should love one another. Not 
 as Cain, who was of that wicked one, and slew his brother. And where- 
 fore slew he him? Because his own works were evil, and his brother's 
 righteous." The we and the us, throughout the whole of this Epistle, 
 distinguish the saints from all nominal professors. And whilst saints 
 as such, may fall short of loving each other, as becometh the relation 
 they stand in to each other, yet the disesteem they may have for each 
 other cannot come up to such a height as to be styled hatred, or hateth, 
 or hating one another. So that to sum up the whole of the subject, 
 loving the brethren, and hating the brethren, are the great distinctions 
 between the children of God, and the children of the devil. Hence the 
 apostle says. If a man say, I love God, and hateth his brother, he is a 
 liar. As he hated any sort or kind of deception himself, so he hated it 
 in others also. He was for calling persons and things, by their own 
 proper terms. A liar is such. If he is called or spoken of properly, 
 this is his proper term. It matters not either his dignity, person, or pro- 
 fession ; what he is, that he is. If a man say, I love God, and hateth 
 his brother, he is a liar. He proves himself to be so. He gives full 
 evidence of the same ; none need to be deceived thereby. And this is 
 most clearly opened in the following words, and v/hich we are to consider 
 under our next and following particular, which is this : 
 
 2. To set forth, and give you the apostle's reasons, for saying what 
 he did : which are thus expressed by him ; and they are cogent and 
 weiglity. They are these : For he that loveth not his brother whom he 
 hath seen, how can he love God whom he hath not seen P 
 Vol. h. z 
 
170 1 JOHN IV. 20. 
 
 God is invisible, so as that we cannot behold liira, by our corporeal 
 senses. We can only apprehend Him, as He hath been pleased to reveal 
 himself unto us in the word of his grace : but by which as the medium, 
 the Holy Ghost shining on the same, and shining into our minds thereby, 
 He creates in our renewed faculties the true knowledge of God in the 
 Person of Jesus Christ: yet all this is wholly intuitive: it is wholly in- 
 corporeal : bnt whilst it is so, yet we have the glory of God in his 
 holiness, truth, and grace, set before us visibly and in a way to strike our 
 spiritual senses, and draw forth our hearts towards Him, in the image of 
 his grace reflected openly and manifestatively in the lives and graces of 
 his saints, whom he hath formed for Himself, to shew forth his praise. 
 Now as this is the case, and all the saints are the children of God, and 
 are born of God, and bear the image of God, and reflect it forth more or 
 less, outwardly and spiritually in their walk and conversation, how can 
 it be but that they must love one another ? If such as profess the know- 
 ledge of Christ, do not love others for his sake, does it not prove they 
 have no right to say, IVe love God; or, individually, / love God; whilst 
 at the same time that they thus profess, they hate such as they call 
 brethren ! You will be pleased to observe, 1 am now laying the whole 
 weight of what 1 have been here speaking of, on the word hateth in its 
 highest sense, including the tremendous malignity thereof; which accord- 
 ing to the apostle constitutes such an one a murderer. He is therefore com- 
 pared unto Cain, who was of the wicked one and slew his brother because he 
 was a true believer in Christ Jesus. So that whilst every sort of conduct 
 and behaviour in any of us, towards each other, as professors of the Lord 
 Jesus Christ, unlike what the gospel sets before us, is reprehensible in us, 
 yet dis-esteem and disrespect, do not amount to hatred, or hating. 1 would 
 therefore wish this to be particularly distinguished upon, that we may 
 charge ourselves rightly, and not at the same time, overcharge ourselves ; 
 nor take up such scriptures as are now before us, and torment ourselves 
 with them. The apostle had said in the I'itli verse of this very chapter 
 out of the which our text is, " No man hath seen God at any time. If 
 we love one another, God dwelleth in us, and his love is perfected in us." 
 And here he saith, If a man, say, I love God, a7id hateth his brother, he 
 is a liar : for he that loveth not his brother ivhom he hath seen, how can 
 he love God whom he hath not seen ? The words are expressed so as 
 to form a question : the which is put for any to answer if they can. 
 None will be so fool-hardy as to attempt any reply unto them. Love to 
 God, and love to the people of God, are inseparable. The truth of our 
 loving God appears in our close attachment unto Him, in our love to his 
 Truth, people, ordinances : to his beloved ones, such of them as we par- 
 ticularly know, and in whom we see the image of Christ. To hate any 
 of them, is incompatible with grace. If on a sight and knowledge of 
 them, and we by our spiritual senses, seeing and beholding that in them 
 which is truly Godlike, heavenly, spiritual, and divine, are not moved to 
 love them, and that for the Lord's sake, it is impossible we should be 
 moved to love God, who is invisible and incomprehensible. Such being 
 void and destitute both of natural and spiritual love, to those they call, 
 and profess to be brethren in Christ, fully prove and evidence they have 
 no supernatural love to God, nor Christ, nor to each other. Here comes 
 in the apostle's inference, which is very argumentative. For he that 
 loveth not his brother whom he hath seen, how can he love God whom he 
 
1 JOHN IV. 20. 171 
 
 hath 7iot seen ? Answer tliis question, says the apostle, if you can : it is 
 impossible. It therefore follows, let the man, and let his profession be 
 what it may, who says, / love God, who yet at the same time, hateth his 
 brother, how can he be any other than a liar. To hate his brother 
 whom he hath seen, and does see, and to love God, whom he hath not 
 seen, nor can see, how is it possible to make this consistent, or to prove 
 this to be truth ? Why it cannot be : this is the substance of the apostle's 
 assertion : and it is also of the apostle's argumentation : which in its 
 own nature, and statement is so clear, that I conceive nothing further 
 need to be added hereunto. We love God, because he first loved us. 
 If a man say, I love God, and hateth his brother, he is a liar : for he 
 that loveth not his brother whom he hath seen, how can he love God 
 whom he hath not seen P 
 
 The subject is very plain : the inference very clear: the reply of the 
 apostle to the subject itself, calling the man a liar, very honest: it is 
 done in truth and righteousness : there is nothing but truth and sim- 
 plicity in the same. We may learn therefore the sincerity of the sacred 
 writers, in that which they delivered in their ministrations. Here is no 
 standing on compliments; neither is there any softening the expression. 
 No ; untruth is what it is, a lie : and to utter what is an untruth is to 
 express a lie ; so that such an one is a liar. It is not to say, what he 
 might be in himself; or in some particular parts of his conduct ; or what 
 others in a general way think of liim : be this as it might, it made no 
 matter of importance with tlie apostle : this he declares, and will abide 
 by ; IJ" a man say, I love God, and hateth his brother, he is a liar : this 
 he will by no means depart from. He so insists on this as truth, tliat he 
 argues with demonstration on the same. For, says he, it cannot be but 
 this is the fair conclusion of this our subject, which I will here put into 
 a question for you, or others in succeeding ages and generations to 
 answer if they can ; For he that loveth not his brother whom he hath 
 seen, hotu can he love God whom he hath not seen? We learn from 
 hence, there is no medium between love, and hatred. We either love, 
 or we do not. I have admitted a distinction between love and hatred in 
 this distinction of it, amongst saints as saints, and that towards one the 
 other as such — That they may, they have their partialities one towards 
 each other. Yea, there may be, and it is the real case there are, some 
 dislikes and grudgings one to another, and yet they may love God, and 
 each other. This being but the sad effects of inherent corruption ; which 
 as it breaks forth at times, even against the Lord, in some certain ex- 
 pressions and effects of the same, so it also doth at times, so as to express 
 itself, in some instances, one saint against another : yet this is quite 
 distinct and different from hating one another. Not but even this, is 
 very greatly to be lamented : and we need the blood of Christ as much 
 to remove the guilt of it from our minds, as we do any other evil, let it 
 be what it may ; but still this doth not amount to the sin mentioned in 
 the text, which is thus strongly spoken by the expression of hateth. If a 
 man say, I love God, and hateth his brother, he is a liar. So that the 
 sin here spoken of, is beyond what only originates in the mind, or is 
 evidenced in the practice, of not expressing our love and affection to all 
 the holy brethren alike. I have again and again expressed this, when 
 the subject hath been before us in and throughout this Epistle, and that 
 for this twofold reason : first, that the truth of the subject might be 
 
172 I JOHN IV. 21. 
 
 cleared: and secondly, that the real saints of God, might not be em- 
 barrassed. I have therefore nothing more to add, but my hopes, who- 
 ever shall hear and read this will fully apprehend what is delivered. 
 And also that seeing so much is said upon the subject of loving one 
 another, as believers in Christ, and as one in Him, and one with 
 Him, it may have and also produce this lasting effect upon us, all of us, 
 who profess to love our Lord Jesus Christ in sincerity and truth, to avoid 
 every thing which may convey the least cause, or suspicion to each other, 
 or to any of the brotlierhood of our not loving them, next to Christ him- 
 self. I now leave what hath been delivered for your consideration : 
 hoping it will, in the place in the which it stands, reflect its proper light 
 to give a clear idea of the apostle's sense and meaning in the words con- 
 tained in the verse. And may it have its proper effect and influence on, 
 all our hearts. The Lord grant it for his holy Name's sake. Amen. 
 
 SERMON LXXII. 
 
 And this commaridment have we from him. That he who loveth (rod love 
 his brother also. — 1 John iv. 21. 
 
 We are brought in this verse to the close of our present subject, which as 
 I conceive began at the 17th verse of this chapter, and runs on very 
 smoothly and correctly to this present verse. By reciting the scriptures 
 which I am about to quote, you in surveying them, will for yourselves, 
 easily discern their connection and dependency one upon the other. 
 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. There is no fear 
 in love ; but perfect love casteth out fear : because fear hath torment. 
 He that feareth is not made perfect in love. We love him, because 
 he first loved us. If a man say, I love God, and hatelh his brother, he is 
 a liar : for he that loveth not his brother whom he hath seen, how caji he 
 love God ivhom he hath not seen? And this commandment have we from 
 him, That he tcho loveth God love his brother also. I have already ser- 
 monized each of these verses, except the present verse which is now before 
 me ; yet it appeared to me necessary lo give you a general view of the 
 connection of them, as they issue in the words now before us, just as 
 exactly and precisely, as all causes produce their own true and proper 
 effects. I will briefly present you with the general analysis of them 
 thus. The true knowledge of God's love to us, in Clirist Jesus, is brought 
 home to our minds, by the Holy Ghost : this increases our love to God : 
 it gives us such an assurance of the same, as casteth out all slavish fear : 
 so as that hereby, wc have increasing confidence in Christ. And we are 
 so fully assured of his love to us, and of our union to Him, and of our 
 personal interest in Him, as that we are filled with the utmost confidence. 
 
1 joiFN XV. 21. 1-73 
 
 tliat we shall have boldness before Him in the day of judgment: we there- 
 fore are looking forward to the same, without dread, or dismay. The 
 right apprehensions of the love of God to us, remove from our minds all 
 slavish fears: so it is evident, such as are possessed with them, are not 
 at present, made perfect in love ; nor in the knowledge and enjoyment 
 of the same, which love of God, Father, Son, and Spirit, is altogether 
 free, sovereign, personal, and immutable : it is wholly independent of any 
 act in us. We are the subjects of it ; the wliole cause why we are so, is 
 in tlie will of God. We love hi/n, because he first loved us. This pro- 
 duces its most blessed fruits and effects, of love to God, and Christ, and 
 the Holy Ghost; and also love to one another, as the people of the 
 Lord. As this is the truth of the gospel, which cannot be controverted, 
 therefore the apostle puts this question: If a man say, I love God, 
 and hateth his brother, he is a liar : fur he that loveth not his brother 
 whom he hath seen, how can he love God whom lie hath not seen P 
 The former part of these words, contains a clear and positive assertion ; 
 the latter part is a question, which never was, nor will, nor can be 
 answered to the very close of time. God's free love to us, produceth 
 love from us to Him. We cannot express the same so immediately to 
 Him, as thereby to give evidence of it to others, He being wholly im- 
 material and invisible : we must therefore have proper outward objects 
 to exercise and express it on. In our minds, the exercise of our love to 
 Father, Son, and Holy Ghost, is wholly and altogether mental: it is a 
 secret between God and us: it goes forth into actual communion be- 
 tween God and us. But as there must be an outward evidence of the 
 truth of all, that it may be evidenced that we have been with Jesus, so 
 there must be outward and visible objects and subjects, on wjiom we 
 can exercise and express the same. We cannot so immediately exercise 
 our minds, in loving each of the Persons in the Holy Trinity, but there 
 must be such persons, men and women, in this our world, known by us, 
 present before us, and with whom we converse, who must come in for 
 their share in our spiritual love to God, and aflection to Him. We can- 
 not be those, who exercise our minds, in loving the Divine and infinite- 
 Majesty of the Three in the One Incomprehensible Godhead, but we 
 must give outward proof and evidence of this, by loving the persons of 
 the Lord's people, and in holding communion with them as such ; those 
 whom the Holy and blessed God hath been pleased to distinguish as the 
 objects and subjects of his everlasting love, and are declaratively the 
 brethren of our Load Jesus Christ, who shine as bearing the clear evi- 
 dence of their having been regenerated by the Holy Ghost, in whom it 
 is evident that He dwelleth ; and they holding the true faith of the 
 gospel, these are the persons, who are the objects and subjects, on whom, 
 and towards whom we are to exercise our love ; to the glory of Father, 
 Son, and Holy Ghost, and as expressive of our love to them, for their 
 great love wherewith they have loved us. 
 
 In these words which are now to be opened ; And this commandment 
 have we from him, That he %vho loveth God love his brother also, we 
 have the following particulars. 
 
 1. That out of the love of Christ to U3, and by the commandment 
 ment of our Lord, we are under the authority of the same to love one 
 another. 
 
 2. That in so doing we manifest our love to God. In the which, 
 
174 1 joim IV. 21. 
 
 as all the particulars of the subject may be opened and enlarged on, we 
 shall have the present subject, and chapter completed. May the Lord 
 shed his own light and influence on the same, to the praise of the glory 
 of his holy Name. Even so. Lord Jesus Christ. Amen. lam 
 
 1. To show and set before you, out of these words and from them, 
 this important truth, as contained in, and arising out of them — that out 
 of the love of Christ, and by the commandment of our Lord, we are, under 
 the authority of the same, to love one another. And this command- 
 ment have we from him, That he who loveth God love his bt other 
 also. 
 
 Whilst according to my division, 1 have made but a two-fold portion 
 of my subject, yet I shall aim to view and explain each particular con- 
 tained in the words before me. We have had the subject and substance 
 of loving one another, of loving for Christ's sake, of exercising ourselves 
 thus for his Name's sake, and out of love to him, so frequently, as we 
 have been going over this Epistle, that 1 know not what may, or can be 
 added to the same. Yet as these words of the apostle still remain for us 
 to travel over, therefore it is, 1 am now engaged to go through them. 
 And it is out of the love of Christ to us, and from the knowledge and 
 experience that we have had of the same, we are under a divine obliga- 
 tion to God, and Christ, to love one another. To this it may be added, 
 as this is the principle from whence this love originates, so we are under 
 the obligation of a Divine and positive command to exercise and practice 
 this love. This is his commandment. Our Lord Jesus Christ was 
 pleased to say to his apostles, the same evening he was about to suffer 
 for them in the garden, and where he bore their sins, and purged them 
 away by his most precious blood, "This is my commandment. That ye 
 love one another, as I have loved you." John xv. 12. " These things I 
 command you, that ye love one another." v. 17. It is from hence our 
 apostle saith. And this commandment have we from him. The him is 
 Christ. The apostles received this commandment from Him. They had 
 it also given unto them for the whole church. It became them to deliver 
 the same. They did so : and that in the Name, and by the command 
 and authority of Christ. It was from hence it was to receive all its 
 sanction and influence. It was to be received and maintained upon the 
 same foundation, in the church and by the people of God in every age, 
 and throughout all succeeding generations, and to be practised by all 
 saints down to the end, as a perpetual and immutable command — As the 
 command of Christ — As expressive of love to God, and Christ, and the 
 Spirit — As obligatory and binding on all the holy brethren and sisters in 
 Christ Jesus : which the apostle with the utmost simplicity and sweetness 
 expresses thus : And this is his commandment, or. And this command- 
 ment have we from him, That he who loveth God love his brother 
 also. 
 
 The apostle in the word we includes with himself all the apostles: and 
 also that he, and they were as truly included in the doctrine, command- 
 ment, and under the obligation of obedience to the same, as any of the 
 members of Christ were. They were by no means freed from their full 
 obedience of this command given by Christ to love one another : it was so 
 natural to them to love one another out of love to each other for Christ's sake. 
 As our love to Christ, and to each other in Him, spring out of the love 
 of Christ unto us, so these words before us, are expressive of our Lord's 
 
1 JOHN iv. 21. 175 
 
 command for the continuation of the same. And this coynmandment 
 have we from him; to contiime in the observance of it, so as to abound 
 more and more in the same, and that perseveringly therein to the end of 
 our continuance in this present state. It seems also, these words are 
 used by way of discrimination : to distinguish between those who loved 
 Christ, and those who did not : this is confirmed by referring to these 
 words in the former verse; If a man say, I love God, and hateth his 
 brother, he is a liar: for he that loveth not his brother ivhom he hath 
 seen, how can he love God whom he hath not seen ? To which he 
 adds. And this commandment have ive from hirn. That he who loveth 
 God love his brother also. He who loveth God, loveth him out of a sense 
 of the love wherewith the Father loveth him. It is with a supernatural 
 love ; so it is also with a spiritual love, believers in Christ love one 
 another. It is a brother in Christ is the object and subject of this love : 
 and the continuance in this love, and an abounding therein, is a blessed 
 fruit and evidence of the reality thereof. It is perseverance in every 
 grace is the crowning blessing : so it is here ; as out of the love of Christ 
 to us ; for it is He, that is mentioned in the words before us, and from 
 the authority of his command, we are under perpetual obligation to love 
 one another, as brethren, and partakers of Christ. So I pass on, 
 
 2. To observe, that in so doing, we manifest our love to God. This 
 most assuredly is what our text declares : what are these words but a full 
 evidence of this; And this commandment have we from him. That he 
 who loveth God, love his brother also. 
 
 This manifesting our love to God, by our loving our brother next to 
 God, is by external and outward expressions to such an one. The 
 apostle expresses himself on this part of the subject, so as to point out 
 individually how love is to be exercised for the Lord's sake. It is not 
 only all the saints as saints, towards and upon whom our love is to be 
 exercised ; but it is to be expressed personally and individually : it is 
 hereby the reality of it is most especially discovered ; as hereby we are 
 most likely to have the best opportunity to exercise the same, in such a 
 way and manner as the Lord Jesus may be glorified thereby. I would 
 like to convey this following idea, on this present subject to the mind — 
 The love of one individual to another, for Christ's sake, seems in the 
 words before us, to be very particularly glanced at ; I ground this on 
 these words : That he who loveth God love his brother also. The word 
 he is in the singular number : this is not without design ; it not only 
 diversifies the subject from the former terms, we and us, but leads to such 
 an apprehension of the subject as this — That the realization of the loving 
 God, and the brother in Christ, is as truly evidenced and it shines forth 
 from one brother in Christ to another whom he knows to be in Him, and 
 whom he loves for his sake, as it is by loving all the holy brethren, 
 throughout the whole world. Every saint cannot but love all saints, and 
 that as saints. There cannot but be real prayer offered up to the Lord 
 on their behalf, and an invocating every grace and blessing for them. 
 We cannot hear of such and such being brought to the knowledge of the 
 Lord, even though we know them not personally, but we must rejoice in 
 the same, and it well becomes us so to do ; and hereby we exercise and 
 express our love to God ; and this is one particular way by the which we 
 express and manifest the same ; yet we can do this only in a general and 
 universal way, but even this is good and acceptable and well pleasing 
 
IT6 1 JOHN IV. 21. 
 
 in the sight of God : yet let the substance of all this, be reduced and 
 simplified in individuals, and for example's sake, be set forth between 
 two persons who love one the other for Christ's sake, and we shall have 
 it more perfectly stated, and this too according to our text, than vvc can 
 have any other way. And this commandment have we from him. That 
 he xuho loveth Cod love his brother also. 
 
 It is the love of God mtule known, and enjoyed in the heart, is the 
 fountain and spring of ail love in us, towards eacli other for tlie Lord's 
 sake. Where the love of God is, that is, the person in whose heart the 
 love of God is, he it is who loveth God ; and this love is always, at all 
 times, and in all places, resident in him. It is not at all times alike in- 
 fluential and operative : yet it is always alike inherent in tlie mind. Out 
 of it naturally and necessarily, as one grand concomitant of the same, 
 love to a brother in the Lord springs forth. That on which this love is 
 exercised is the brother, as one whom God hath loved with an everlasting 
 love : as one who is united to the Person of Christ, whom He hath re- 
 deemed with his most precious blood, and who hath been brought to the 
 knowledge of the Father's love, and into fellowship with Christ, in the 
 blessings of his great salvation, by the gracious energy of the Holy 
 Spirit: it is this which constitutes a brother in Christ. This more or less 
 conceived in the mind, of one tue other, and as the truth, power, and 
 grace of the same are apprehended and received into the mind of two 
 persons who make the same profession of the everlasting gospel; these 
 form a foundation for spiritual love and affection in the hearts of each 
 other, so as that they are hereby fitted to walk together and with each 
 other, and exercise their love to God by loving mutually also. I think 
 we have in this explanation of the subject, the essence of what is set 
 before us in the text; especially in this second part of it, That he who 
 loveth God love his brother also. 
 
 And now I come to enter particularly and decidedly, on this part 
 of my subject, which is to shew how, loving one another, out of love to 
 God, and for the sake of our Lord Jesus Christ, we shall therein and 
 therebv have the apostle's meaning in tJiese words, That he who loveth 
 God love his brother also ; more than by expressing the same any other 
 way. Let not this sound strange, for it is not so, in our loving God, and 
 Christ, and the Spirit; do not all perceptions of the same, spring up 
 in our own spiritual minds, under the secret influences of the Eternal 
 Spirit ? Are they not all the personal acts of our own minds ? Is it not 
 hereby our love to God is discovered ? And is it not herefrom, that all 
 our external evidences of our loving God, and giving evidence of the 
 same to others originate? Most assuredly it is even so. Then it must 
 be in what constitutes love in the same spiritual mind, wliich all the re- 
 generated and new-born people of God are the subjects of, that our love, 
 one brother in Christ, to another brother in Christ originates also. And 
 in the exercise of the same towards each other, in the course of their 
 civil and spiritual fellowship, the reaUty and strength of the same will be 
 displayed and fully expressed. Two children of God, united in heart 
 and soul to Christ, and to each other, according to the will of God, have 
 an opportunity of exercising themselves, and expressing their love to 
 God, and each other, in the following personal way and manner, so as to 
 express the strength of God's love to them, with their personal experience 
 thereof, as the whole church considered collectively cannot; that is, not 
 
I JOHN IV. 21. 177 
 
 in a particular manner. Saints in their present state, arc but saved 
 sinners: they have all sin, and sinfulness in their fallen nature: as Ihey 
 are personally acquainted with themselves, and with eacli other, they 
 have increasing evidence of this. Now for two brothers in Christ, to love 
 each other for Christ's sake ; to bear and forbear one with the other : 
 and notwithstanding the weakness, sins, and sinful infirmities they see, 
 and cannot but see in each other, yet so to love for God's sake, and out 
 of the sense and belief they have of the great love wherewith the Holy, 
 blessed and glorious Trinity, have loved them ; surely this gives such a 
 personal view of the love of saints individually towards each other, as 
 casts light upon the passage before us, and may serve for our improve- 
 ment on, all our days. Love in one individual in Christ towards another 
 in Christ, is an immutable love : that is, it springs up in the renewed 
 mind; it is wholly God-like and divine; it is the effect of everlasting 
 love ; it is fixed on such as are, at least we conceive them to be, the 
 objects and subjects of the Divine complacency. Therefore whilst it is 
 not always alike expressed, neither is it always alike displayed and 
 manifested, yet it is always alike in the mind, as the fruit and effect of our 
 new and heavenly birth. So that two individual saints, united unto, 
 and closely compacted in heart and affection to each other in the love of 
 God, will love each other, in every case and circumstance they may be 
 called to pass through : because their love to one the other is wholly 
 supernatural : it is for the sake of the Lord Jesus Christ: and it is main- 
 tained in them by means of what they know of Him in their own minds, 
 by experience of his Truth, and in communion with Him. As in looking 
 on, and loving each other in Christ, there is an overlooking each other's 
 corruption, and a considering each other as also in the body, so the 
 strength of each other's love in Christ is hereby very particularly mani- 
 fested ; and hereby we are enabled to act one to another as it becometh 
 the gospel of Christ. The Divine Father loves us and beholds us in 
 Christ, always in Him, one and the same. Christ presents us to Himself 
 a glorious Church, without spot, or wrinkle, or any such thing. The 
 Holy Spirit bears at all times in the scriptures of Truth, the same 
 testimony for Christ, and concerning our completeness in Him. We 
 have therefore at all times, one and the same reason to love each other in 
 Him : to feel for each other; to compassionate each other; to pray for 
 each other ; and to encourage each other in the Lord our God ; these are 
 some of those personal and particular acts and exercises of love, which 
 are fully evidenced towards one the other for the Lord's sake ; which 
 personal and particular communion with one and the other in Christ, and 
 in walking together, they are blessed with and have such particular evi- 
 dence of, as seems to me to be the substance of what the apostle is here 
 setting before us : And this commandment have we from him. That he 
 who loveth God love his brother also. 
 
 Thus I have been led through that which I proposed. It is now 
 before you, so as that you may pass your own judgment on the same. 
 So far as it may cast any true light on the subject, or set before you the 
 right statement of the same, I shall most truly rejoice. Because as 
 therein consists the glory of the sacred page, that in and throughout the 
 same, every subject is properly set forth, so in every exposition of them, 
 and throughout every attempt to give an explanation of them, it should 
 be very particularly attended to, to give every part thereof, its due and 
 Vol. II. 2 a 
 
178 1 JOHN V. 1, 
 
 proper latitude. It cannot be conceived, I have attained this to any 
 degree of perfection ; neither is this to be expected ; yet the attempt 
 may be useful and the design laudable, although the full end be not 
 attained. I would recommend it to all public persons, who are at any 
 time called to exercise themselves in any office in the church of God, and 
 amongst the people of God, to study their subjects in all their parts and 
 branches, in all their weight and bearing, and study the same from those 
 portions of scripture, from whence they form and derive their subjects, 
 and be very attentive to the connection of scripture. It will be of great 
 use and advantage both to themselves, and those they minister unto. I 
 pray the Lord may be pleased to bless what I have set before you, as 
 we have been going though the former chapters, and this also, to the 
 close of which we are now brought. Lord Jesus, pardon all which thou 
 seest amiss. Bless thy truth, so far as thy great Name, and people may 
 be advanced and comforted thereby. Even so, Amen. 
 
 SERMON LXXIII. 
 
 Whosoever helieveth that Jesus is the Christ is born of God: and every 
 one that loveth him that begat loveth him also that is begotten oj" him. — 
 
 1 John v. 1. 
 
 Tins is the last chapter, and it closes the Avhole of this Epistle. It is 
 under some views and considerations, as important as any one in it. 
 The love of saints, as the effect of their new-birth, as expressed by loving 
 God, and keeping his commandments, is very clearly expressed. The 
 commandments of Christ are pleasant unto them. They overcome the 
 ■world, in the belief of tlie Truth contained in the everlasting gospel. In 
 the which the Incarnation and Messiahship of Christ, are most gloriously 
 and fully attested by Three Witnesses in heaven, and Three on earth. In 
 the which is included the record of eternal life, which God hath given in 
 the word of grace. And this life is in his So7i ; and. He that hath the 
 Son hath life ; and he that hath not the Son of God hath not life. After 
 this, the apostle closes, giving an account of his end in writing this 
 Epistle, and of the confidence he and other saints had in Christ, as it 
 respected his hearing and answering their prayers, and bestowing upon 
 them the mercies and blessings requested. How we should deal on the 
 behalf of a sinning brother. One who had sinned the sin unto death, 
 Avas not to be prayed for. Such as are born of God are preserved from 
 it. The knowledge that the Son of God was come, and the knowledge 
 the apostle, and other saints had of the truth of this, and of their per- 
 sonal interest in Christ, are declared. And the chapter is closed with 
 this exhortation. Little children, keep yourselves from idols. Amen. 
 Thus I have given you the outline of the chapter. The subjects are to 
 be brought more particularly before us, as we shall be led in our ser- 
 
1 JOHN V. I. 179 
 
 monizing each and every verse of it ; which is tliat wliich now lies before 
 nic. The words of my present text are these whicli follow. Whosoever 
 helicvcth that Jesus is the Christ is born of God: and every one that 
 loveth him that begat loveth him also that is begotten of him : in which 
 words the follo\ving: particulars are contained. 
 
 1. A most solemn assertion, in the which all the articles of our 
 most holy faith are included. Whosoever believeth that Jesus is the 
 Christ is born of God. Faith in Jesus Christ is an evidence of the new- 
 birth. This faith hath Christ for its object, and it is exercised on 
 Him. 
 
 2. Every one who thus believes what is expressed in the former 
 clause of the text, viz., that Jesus is the Christ, does of necessity love 
 Him who begat them to this faith, and together therewith they love every 
 individual also that is born again, and made partaker of like precious 
 faith in Jesus the Son of God. And every one that loveth him that 
 begat loveth him also that is begotten of him. 
 
 It is what I shall aim at under these two general heads, to include 
 and comprise the whole contained in the text, hoping it may be so done, 
 as may be instructive, clear, and satisfactory unto you, so as that your 
 minds may be properly enlightened thereby. All which, let my en- 
 deavour and desire be what they may, and execution also, depends en- 
 tirely and alone upon the grace, teaching, and blessing of the Holy 
 Ghost. He is the Unction from the Holy One, who teacheth and guideth 
 the mind into the knowledge of the Truth contained in the Holy Scrip- 
 tures. I am 
 
 1 . To open and explain this most solemn assertion of the apostle, 
 Whosoever believeth that Jesus is the Christ is bom of God. In the 
 which all the articles of our most holy faith are included. Faith in Jesus 
 Christ is here declared to be the evidence of the new-birth : this faith 
 liath Christ for its object, and it is exercised on Him : these are the 
 subjects which I am now to set before yon, m going through this first 
 particular. May the Lord so lead me through the same, as that you 
 may receive real satisfaction. Wliosoever believeth that Jesus is the 
 Christ is born of God. 
 
 I conceive these words are for the substance of them the same, with 
 the 15th verse of the former chapter, and which reads thus. " Whoso- 
 ever shall confess that Jesus is the Son of God, God dwelleth in him, and 
 he in God." That they both unite in this — A testimony in each of them 
 is borne against the antichrists and false doctrines which were expressed 
 in the then present day, against the Godhead of Christ, and against the 
 truth of his Incarnation. I shall, under this view, open and explain this 
 most solemn assertion. Whosoever believeth that Jesus is the Christ is 
 born of God. That Jesus of Nazareth was the true Messiah, this was 
 the doctrine of the apostles. The antichrists in that age, withstood the 
 truth of all this ; and hereby denied our Lord Jesus Christ : in so doino- 
 they gave the lie to God : they corrupted the whole system of grace : 
 they shewed their uttermost contempt of Cnrist, and drew away many 
 disciples after them. Only such as were the Lord's, wliose names were 
 written in the Lamb's book of life before the foundation of the world, 
 •were preserved from their snares and errors. To distinguish these, and 
 shew the truth of their faith and most holy profession from the bulk of 
 the common herd of hearers and professors, the apostle John says, Who- 
 
180 1 JOHN V. ]. 
 
 soever believeth that Jesus is the Christ is born of God. It was the fruit 
 of their new-birth, and the only true evidence of it: by the which he 
 also fully signifies, all those wlio did not believe our Jesus to be the 
 Christ of God, were but natural unregenerated persons — That they knew 
 not the Lord — That they were of the world, under the power and influence 
 of the devil, and as such they were to be avoided. They being deniers 
 of the true Messiah, and enemies to his eternal power and Godhead, were 
 no other than blasphemers, therefore the saints were neither to have, nor 
 to hold any sort of fellowship with them. 
 
 There having been a good deal of opening and explaining in these 
 foregoing Sermons on this Epistle, concerning the antichrists, and heretics 
 in the apostle's day, it is needless to recapitulate the same here : yet I 
 could not wholly omit saying what I have done, seeing I could not open 
 and explain my text without it; as 1 could wish to keep close to the 
 subject the apostle is upon, as well as to open also in the words, that 
 which is of importance in them, as they concern us. In the day in the 
 which our apostle lived and wrote this Epistle, it was true Christianity and 
 the greatest evidence which could be then given of it ; to profess the truth 
 of Christ's Godhead ; to testify of his Person, that He was both God and 
 Man. Hence it is we read, Whosoever shall confess that Jesus is the 
 Son of God, God dwelleth in him, and lie in God. This being a truth 
 which was universally denied by the antichristian party ; as was also the 
 truth of Christ's having been manifested in the flesh : so that the apostle 
 says, Whosoever believeth that Jesus is the Christ is born of God: this 
 being a proof that such as confessed this truth, also were of the Lord's 
 side, and that they were enlightened into the knowledge of his Truth. 
 He therefore would have them to make the same conclusion which he him- 
 self did. Yet as these same words are written for our present, and also 
 for the benefit of all succeeding generations, I shall aim to make some 
 farther improvement of them. And as all the articles of our most holy 
 faith are included in the words themselves, Whosoever believeth that 
 Jesus is the Christ is horn of God, it shall be my aim to set these im- 
 portant truths before you. Jesus is to us who are born of God, the one 
 immediate object of faith. He is so as revealed in the everlasting gospel. 
 He being the one Mediator between God and us : and as He it is in 
 whom salvation is. He being the Person who bore our sins, and carried 
 our sorrows : and He being a partaker of our nature, bone of our bone, 
 and flesh of our flesh by taking the same into union with his Person, and 
 He having been in our world, and lived, obeyed, suffered, and died for 
 us, hence it is, we can approach him with the utmost freedom and con- 
 fidence. Salvation is of the Father, it hath been accomplished by the 
 Son, it is revealed and set before us by the Holy Ghost in the Scriptures 
 of Truth, by the which we receive that knowledge of the Father's love, 
 and the Person and finished work of the Lord Jesus Christ into our mind, 
 by the inspiration and teaching of the Holy Ghost, which is to us life 
 everlasting. The Holy Spirit drawing out our spiritual minds, into act 
 and exercise on what he hath inwardly taught us, and on what He is 
 pleased to set before us, of Christ, his love, righteousness, sacrifice, 
 burial, resurrection, and ability to save to the uttermost all that come 
 unto the Father by Him, this is the means whereby he draws forth an 
 act of faith on Him. And in proportion as He is pleased to take of the 
 things of Christ and shew the same to the renewed raiad, and open the 
 
I JOHN V. 1. 181 
 
 renewed mind and will to know and receive the same, faith and confidence 
 in the Lord Jesus Christ are increased ; and thus believers are brought to 
 be rooted, and grounded, and settled in the Truth. In the true know- 
 ledge of Jesus, of his being a Saviour, is included and comprehended, 
 the knowledge of the Father and the Spirit ; so that the doctrine 
 of the Trinity is secured in the right scriptural knowledge of Jesus, 
 the one and only Saviour of the Father's appointing. And this Jesus 
 being the Christ, the Anointed One, here we have the Holy Spirit, wlio 
 anointed Him as the Clirist of God, when He entered on his open incar- 
 nation ; and also before, and at the time when he fully entered on his 
 ministry, which was after He had been baptized of John in Jordan. In 
 the expression. Whosoever believeth that Jesus is the Christ, is implied 
 an open profession and declaration of Him ; and in this is implied all the 
 articles of our most holy faith, and these are briefly summed up, and are 
 thus expressed by the apostle Paul; "The word is nigh thee, even in 
 thy mouth, and in thy heart: that is, the word of faith, which we (speak, 
 or) preach ; That if thou shalt confess with thy mouth the Lord Jesus, and 
 shalt believe in thine heart that God hath raised him from the dead, thou 
 shalt be saved. For with the heart man believeth unto righteousness ; 
 and with the mouth confession is made unto salvation," Rom. x. 8 — 10. 
 The soul is the subject on which the Holy Spirit works and produces 
 a new creation which will last for ever. This is evidenced in regenera- 
 tion ; which is the habit of faith, or the epitome of it. This is evidenced 
 and made known by the Holy Ghost, who draws forth the new-birth, or 
 Avhat is contained therein into open act and exercise, as the same is acted 
 distinctly on Christ, and that in the same way and manner in the which 
 He is set forth in the word. So that the true knowledge of the Lord 
 Jesus Christ received into the mind, from the clear and full revelation 
 made of Him, in the Gospel, is the instrumental means of our faith being 
 truly and particularly acted on Him. All which is under the especial 
 and particular influence of the Holy Ghost. And it all is an evidence 
 that such are born again ; or, such a knowledge of Christ, and such and 
 such very particular acts of their minds towards the Lord Jesus Christ, 
 would not break forth in their minds towards Him. So that we may 
 certainly conclude with the apostle. Whosoever believeth that Jesus is 
 the Christ is born of God. It is an immutable fruit and evidence of the 
 new-birth ; and hereby it is fully ascertained. And nothing short of be- 
 lieving on Christ to the saving of the soul, is the fruit and effect of the 
 reality of our being born of God. If this were received as the truth, it 
 would save us from various and abundant mistakes : it would save us from 
 looking into ourselves for this new-birth ; for whilst it is in us, and we 
 are the subjects of the same inwardly and spiritually in our minds, yet it 
 is neither the subject of our faith, nor is it the subject of our spiritual 
 sense. Whilst, once regenerated we never cease to be the subjects of 
 the same, yet what it is and we are thereby, is just as much unknown by 
 us, as our natural existence. We know we exist; but we know not what 
 our existence is, nor wherein it consists. It is confessed by us that our 
 existence is of God : all which is right; yet this confession is but a bare 
 acknowledgment that so it is : this by no means amounts to a compre- 
 hension of how it is. So such as are born of God, born from above, 
 born again, born into Christ, and thereby brought into Christ's world, 
 may perceive all this is true of them, yet to say, when this took place in 
 
182 1 JOHN V. 1. 
 
 them, and how such and such evidences of this were given tlieni, and how 
 the truth of all this has been evidenced and made manifest to others, 
 from and by them, this they cannot say. Many of tliose wlio are born 
 again, can say, when they were first sensibly affected, and brought under 
 the miglity operation of Divine grace ; yet this is not to say, when the 
 first operation of the Spirit of life from God, was put forth in them. 
 Regeneration and conversion to the Lord are distinct subjects. They 
 should not be blended together; the one is the cause, the other is the 
 effect. A man must be born of God, or he cannot be converted to God. 
 Christ is the object, which is so suited to the spiritual faculty, that so 
 soon as the object is let in upon it, the eye of the mind is opened to 
 receive and discern the same : and hereby it is that the act of faith is 
 actually begotten in the soul ; and this being the case, it can never be 
 obliterated out of the mind. Hereby Christ the object and subject being 
 let in upon the renewed mind, it hath true scriptural apprehensions of the 
 Lord Jesus, as the author and finisher of faith, the person commences a 
 believer, and hath eternal life in his soul. Our Lord himself says, 
 *' Verily, verily, I say unto you. He that heareth my word, and believeth 
 on him that sent me, hath everlasting life, and shall not come into 
 condemnation ; but is passed from death unto life." John v. 24. And 
 again he confirms all this, in thus expressing himself, " Verily, verily, 
 I say unto you, He that believeth on me hath everlasting- life." John 
 vi. 47. 
 
 Faith in Christ hath and contains its full evidence of regeneration ; 
 because the whole of the spiritual mind is wholly and intellectually 
 exercised on its object, which as thus engaged, it is fed and feasted : it is 
 nourished, strengthened, and increased. The very mind itself forgets its 
 own acts, as it is wholly engaged with, and swallowed up in the Person, 
 love, and salvation of the Lord Jesus Christ. Thus the new-birth, or 
 the spiritual life, and the spirituality of the mind is evidenced: and the 
 spiritual life conveyed and imparted to the regenerated mind discovered. 
 Hence it appears, that Whosoever believeth that Jesus is the Christ is 
 born of God. As Christ is the object of faith, so all the acts of the 
 spiritual mind are immediately exercised on Christ; but not to the ex- 
 clusion of the Father and the Spirit. Yet as it appears to us, they are so 
 immediately exercised on the Person of Christ, God-Man, in the glories 
 of his Person, the love of his heart, the immense worth and work of his 
 salvation, that we are led at times to such immediate and free intercourse 
 and communion with Him, in the grace and blessings contained in these 
 particular subjects, as to be swallowed up with holy satiety in tlie same. 
 Yet the Father and the Spirit have their joint concern in all this — The 
 Father as he who so loved us, as to give Christ for us, and to give Christ 
 unto us, and hath so loved us, as to reveal Christ in us : and the Holy 
 Spirit, as He who created in our renewed minds, all the knowledge we 
 ever had or shall have of Christ, now and for evermore ; so that the Holy 
 Three lose none of their manifestative glory in the minds of saints, because 
 they are at times wholly and entirely swallowed up in Christ, and ab- 
 sorbed in spiritual exercises wholly and entirely on Him, and in distinct 
 and immediate communion with Him. As these words contain a most 
 solemn assertion, in the which a scriptural evidence is given us of the 
 certainty of the new-birth, by the which we may know that we are, or are 
 not the subjects thereof, Whosoever believeth that Jesus is the Christ is 
 
1 JOHN V. 1. 183 
 
 horn of God, let us attend unto the same ; let us improve upon it, and 
 profit by it : this will be to answer the very end and design of the apostle, 
 in his writing, delivering- and affirming the same. May the Lord the 
 Spirit shine with his own light upon what hath been delivered, and give 
 us so fully to conceive of it, that we may so continually live a life of faith 
 on the Son of God, in the full belief of his having loved us, and given 
 liimsclf for us, that in thus living wc may have continual evidence of the 
 truth of our being born again — of our being born of God. And from 
 hence may we love the brethren, as the blessed fruit and effect of our 
 being in Christ, and of our having communion with Him, and He with 
 us, and as being brethren in Him, and partakers together in Him, in all 
 the blessings and benefits of grace and glory. I would add to the whole 
 ■which hath been delivered, and with it shut up this first head, that I con- 
 ceive thus of the new and spiritual birth, on the which our apostle lays 
 such an emphasis, making it the grand criterion, and an immutable evi- 
 dence, that such and such are the children of God. My apprehensions 
 of it arc, that this new-birth, which in itself is but a spiritual faculty, 
 unto the which Christ, and the Father's everlasting love is revealed by 
 the Holy Ghost, hath in it, all that intuitive knowledge of Christ and 
 eternal things, concreated in it, and together with it, as will remain 
 therein all through time, in death, and also in heaven for ever. So that 
 there being the whole knowledge of Christ, and eternal things laid and 
 inwrought in the regenerate mind by the Holy Ghost, nothing remains 
 but for that Sacred and most Divine Agent, to draw out the same into 
 act and exercise as seemeth good unto Him. All that remains, be the 
 new-born either in earth or heaven, is but for the Holy Ghost to open 
 the spiritual faculties, and exercise the spiritual senses on the revelation 
 which the Eternal Three have made of their grace, to their beloved, as set 
 before them in the word of Truth. I conceive I am perfectly right in all 
 this : it is altogether agreeable with my own experience of the subject : 
 it is so inherently in mine own soul. I confess it requires strict ex- 
 amination ; and that both from the scriptures of Truth, and also from 
 the real genuine experience of grown saints. It will not do here to con- 
 sult with saints, who have as yet no growth into Christ; neither will it 
 do to speak on this great subject, to such as are not skilful in the word 
 of righteousness. It is only those persons, who are to be witnesses 
 whether these things are so, who are personally and practically well 
 acquainted with the operations of the Spirit of God within them ; who 
 have a sound scriptural judgment in all things ; who are well acquainted 
 with the Person, love, relation, and work of the Lord Jesus Christ, and 
 this in personal communion with Him ; and this from and in the revela- 
 tion made known of Him in the everlasting gospel — To them only, and 
 alone, I submit my judgment on this point; which if it be found that I 
 am right in, and have the scriptures on my side, then I add, it would be 
 of great moment and importance, to have this grand point rightly stated ; 
 as it would then most clearly appear, that Whosoever believetli that 
 Jesus is the Christ is born of God : and every one that loveth him that 
 begat loveth him also that is begotten of him. But to proceed with our 
 subject before us. I am 
 
 2. To set before you, that every one who thus believes, what hath 
 been expressed in the former part and clause of my text, that Jesus is the 
 
184 1 JOHN V. 1. 
 
 Christ is born of God, such also love every one who is born cigain, and 
 begotten by the same Spuit, into the same true knowledge and faith of 
 Christ with themselves. And every one that loveth him that begat 
 loveth him also that is begotten of him. 
 
 In this second part of my text, we have the inseparable fruits and 
 effects of the new-birth ; and every one that loveth him that begat loveth 
 him also that is begotten of him. Let us therefore enquire who we are 
 here to understand by him that begat. I appreliend the Divine. Father 
 is here to be understood. It may be observed, that the new-birth, or our 
 birth into the spiritual world, or our new-birth into Christ is in the scrip- 
 tures variously attributed to each of the Divine Persons in the Godhead ; 
 which is very agreeable with a maxim amongst all sacred divines — That 
 all the outward acts of God, are applicable to each of the Persons in 
 God. Thus in the instance before us: the new-birth is most commonly 
 attributed to the Holy Spirit ; yet not so as to exclude the Son and 
 Father, from having their concern in the same ; as all the external opera- 
 tions of the Holy Trinity flow from, and are the acts of the one im- 
 mutable will of God towards them who are His. This hath been so 
 often expressed by me, and scriptures quoted to evince it, and that if I do 
 not greatly mistake, in many of the foregoing Sermons, that I consider It 
 quite superfluous to quote the same here. I would therefore only now 
 just say as much as may confirm this, that, as in the last verse of the 2nd 
 chapter of this Epistle we read thus, " If ye know that he is righteous, ye 
 know that every one that doeth righteousness is born of him ;" that is, of 
 Christ; most assuredly it is attributing the new-birth to Him. In the 
 next chapter we read of being born of God; which most undoubtedly is 
 the attributing our new-birth to God in the Person of the Father. In 
 connection with this, in the very next chapter, it is declared by our 
 apostle thus : " Hereby know we that we dwell in him, and he in us, 
 because he hath given us of his Spirit." chap. iv. 13. What is this but a 
 most solemn confirmation, that our new-birth, and the whole sustentatlon 
 of it in us, is from the Spirit ? And I conceive nothing can be more 
 clear, than that the Person here spoken of, must be the Divine Majesty 
 in the Person of the Father. Let us view it, and see if it be not so; 
 Whosoever believeth that Jesus is the Christ is born of God : and every 
 one that loveth him that begat loveth him also that is begotten of him. 
 No one can believe aright in Christ, who is not born again : no one can 
 be born again, but he will confess that Jesus of Nazareth is the true 
 Christ of God: no one can do so, but he must love the Divine Father, 
 who hath created this faith in him, and also hath formed him for his 
 praise ; such cannot but express their love, to the God and Father of our 
 Lord Jesus Christ, who hath brought them to the true and saving know- 
 ledge of the Lord Jesus Christ and his salvation, He having revealed his 
 Son in them. We who are born of God and enlightened with the true 
 knowledge of the Holy One; this is a very true, grand, and fruitful 
 part of our new-birth — We love the Father for his great love wherewith 
 he hath loved us in his beloved Son : this fruit of our spiritual birth, flows 
 forth and is very particularly exercised towards and upon our heavenly 
 Father, for his love to us, in his Beloved. When we are first brought to 
 the knowledge of Christ, we are at that time, and for a long season after- 
 wards, very particularly and expressly swallowed up, in our hearts and 
 
1 JOHN V. 1. 185 
 
 affections, in apprehensions of the Father's love for us, and this as mani- 
 fested in giving- Christ to us, and in setting before us the greatness of his 
 love to us herein. 
 
 What I am desirous of saying, and would say, could I speak out 
 llic whole of my mind on the subject, is very congenial to and with all 
 contained in the past chapter, of the which I have spoken so largely in 
 the former Sermons. A true and spiritual knowledge, perception, and 
 apprehension of the same, flows into the renewed mind, and is enjoyed 
 therein, by the power of the Holy Ghost; from whence it is, our love to 
 the Divine Majesty in the Person of the Fatlier, flows forth : and as the 
 consequence of the same, is most freely and spiritually expressed and 
 exercised in the minds of the regenerated people of God, to the end 
 their love to God might be increased and drawn forth into act and ex- 
 ercise towards him. This is the fruit of a new and supernatural birth: 
 every one born again loveth Him that begat them, as his children in 
 Christ Jesus. A soul brought to the true knowledge of the Father's love 
 to him in Christ Jesus, cannot but love Him, and this in return for his 
 free, sovereign, and everlasting love to him. In the day of our spiritual 
 espousals to the Lord Jesus Christ, we have very free and clear percep- 
 tions of the Father's views to us, in his beloved Son. Whilst we are on this, 
 and every subject similar with the same, it ought ever to be remembered, 
 we are on what is wholly personal and experimental. I am all for an im- 
 mediate access to Christ, and unto the Father by Him : and this in con- 
 sequence of a spiritual, inward, and real perception of his everlasting love to 
 us in Christ, irrespective of any thing in us, or that we perceive ourselves to 
 be. This is so much the case with us, when we are first brought to the 
 knowledge of Him, that we esteem it to be our first love : and many 
 there are, who esteem it beyond all which they enjoy afterwards ; yet this 
 is all through a mistaken notion of the reality of the subject : for what 
 real saints enjoy in their going on and walking with God far exceeds it ; 
 not for the reality of it, but as it respects the knowledge and enjoyment 
 of the same. I am very much on the side with those, who make every 
 farther discovery and enjoyment of heavenly and eternal things, so to 
 surpass the former, as that they really in a way of believing, enjoy in 
 their own souls what far exceeds the former. I have walked with Christ, 
 and God in Him, beyond fifty years : I have found myself always alone, 
 in what I call communion with Christ. I do not find those I call the 
 children of God one with me in it. If I am right in my own apprehen- 
 sions, and as just going to enter into the invisible state, and really am 
 in the act of communion with the Lord Jesus Christ, I have never yet 
 found one of the same heart and soul with me in these particulars : yet I 
 know, I am perfectly contented therewith. I know the way of access to 
 the Father, through the Son, by the Spirit, and I am perfectly contented 
 therewith. No believer should by any means confine himself to what 
 another believer hath to say on the same subject. Communion and 
 walking with God, is wholly a personal concern. It is neither more nor 
 less, in the actual experience of the Truth before us, than as the Divine 
 Majesty is pleased to let down some of his bright beams of love and 
 truth, and grace and glory into the mind. It is this, and only this, 
 which makes such a variety of difference in the real experience of the 
 saints. And this is the upshot of it. We love him, hecause he first loved 
 vs. Moreover this is another glorious fruit hereof, Whosoei'er- believeth 
 Vol. II, 2 b 
 
186 1 JOHN V, 1. 
 
 that Jesus is the Christ is born of God: from whence proceeds love to 
 God, and unto 'every one that is born again. This is the second fruit 
 which is now to be treated of. And it cannot but be so ; let it be in the 
 age in the which we live, or in the age in which the apostle lived, or in 
 succeeding ages ; it will ever be found, that every one that loveth him 
 that begat loveth him also that is begotten of him. Love to God will 
 ever produce love to such, and to every one that is begotten of God. 
 The reason for this is evident ; because the work of regeneration is one 
 and the same in all the saints. They have all in them, one and the 
 same divine nature ; in the which are contained the same principles and 
 heavenly graces; so as that they all have one and the same intuitive 
 knowledge of God inherently. They have all one and the same faith in 
 God. The foundation is inlaid in them, for the enjoyment of one and 
 the same communion with the Three in Jehovah. It is not designed 
 hereby to imply, that all saints in this present state of regeneration, into 
 the which they are brought by their new-birth, have and do hold freely 
 and fully, the same height and degree of communion, as it respects the 
 knowledge and enjoyment of the Father's love, the Son's salvation, and 
 the Spirit's consolation. No; yet this is to be understood by it, that 
 they have equal and alike interest in the whole, as they have equal and 
 alike union to the Person of the God-Man, Christ Jesus, and to the 
 Father and the Spirit in Him. No one saint can have greater cause, nor 
 motive for loving God, Father, Son, and Spirit, for their everlasting 
 purposes of grace in Christ, than another : and this should be kept alive, 
 and also maintained in our minds, even by all the regenerated people of 
 God, to the end their love to God might be increased, and also our and 
 their love be drawn forth into act and exercise towards such ; yea, even 
 all of them, as are begotten of God, as they may come under our know- 
 ledge, and even such as we may hear of, as bearing the image of God. 
 It is herein we exemplify the truth of that which is here testified of, and 
 declared, that Whosoever believeth that Jesus is the Christ is born of 
 God : and every one that loveth him that begat loveth him also that is 
 begotten of him. 
 
 Thus I have endeavoured to set before you these two glorious fruits 
 of the new-birth. The one love to God; and this for his begetting us 
 anew in Christ Jesus ; and hereby translating us into the kingdom of 
 liis dear Son : by the which we are manifestatively in Christ, and hereby 
 fully proved to be members in Him. And the other fruit of the new- 
 birth which is here spoken of, is the giving us so to love such and such 
 as are born of God, as makes it evident hereby that we are believers in 
 Christ, and the children of God. We love, and we cannot but love them, 
 on this very account. Thus this love to Him that begat, and loving 
 those who are begotten of God, are good and substantial proofs, and 
 outward evidences of our regeneration. I will now aim to sum up the 
 essence of all contained in the verse before us, which is this — To profess 
 in the apostle's time, in direct opposition to all the heresies of the then 
 present day, that Jesus of Nazareth, who was crucified without the gates 
 of Jerusalem, who rose from the dead, and was from thence, to his ascen- 
 sion into the highest heavens, the space of forty days here on earth, that 
 this most adorable Person was the Christ of God ; the true Messiah, was 
 full proof that such as abode by this truth and confessed this, be it an 
 individual, or a whole body of professors — that such an one, that such 
 
1 JOHN V, 2. 187 
 
 persons were born of God. So to the present moment be it in the case of 
 one, or in vvliole churches of the saints, it remains the same invariable 
 truth, that whosoever believeth in the Lord Jesus Christ for everlasting 
 life, whosoever believeth in the Person of Christ, that He is in the God- 
 head co-equal and co-eternal with the Father and the Spirit, that He is 
 truly God and Man, that He is God over all blessed for ever : he who 
 thus believes of Him, and concerning Him, he is born of God. Such an 
 one hath Christ in him. He is everlastingly secure. He is hereby made 
 meet for eternal glory. He is called unto it. He hath a title unto it. 
 He is made a partaker of it. He loves the Father for this his distinguished 
 and distinguishing love, towards him. He also loves all those, whom 
 the God of all grace, hath been pleased thus to distinguish with the same 
 favour. Every one that loveth him that begat loveth him also that is 
 begotten of him. The phraseology and individuation in the which these 
 words in my text are expressed, should not be overlooked. Whilst 
 millions are the subjects of the Father's everlasting love; yet it is per- 
 sonally and individually enjoyed by them ; and it will be so in glory. 
 Therefore to be sensibly and particularly impressed with a sense of the 
 Father's love, to our persons in Christ — it is this which alone can most 
 sensibly affect us. It is also from the same, we can sensibly and with 
 true spiritual affection, love one another. Every one that loveth him 
 that begat loveth him also that is begotten of him. 
 
 May the Lord our heavenly Father, if it please iiim, so divinely and 
 sensibly refresh our minds, by giving us such personal and particular 
 apprehensions of his love to us, as may very truly and effectually draw 
 out our hearts unto Him. So as that we may, in our thanksgivings unto 
 him, express the same in our loving Him, for his love to us in his be- 
 loved Son. And may we also most gratefully express the same, in our 
 loving all the new-born. May we thus seal the truth contained in 
 the words before us: And every otie that loveth him that begat loveth 
 him also that is begotten of him. What I have set before you, to 
 elucidate the text, so far as agreeable with the revealed mind and will 
 of God in the same, may the Lord himself bless it. This is all on this 
 subject, that I can possibly desire. Therefore I wholly commit it 
 into the Lord's hand. May he be pleased most graciously to make it 
 his own concern. Amen. 
 
 SERMON LXXIV. 
 
 By this we knoio that we love the children of God, ivhen lue love God, 
 and keep his commandments. — 1 John v. 2. 
 
 In and throughout the whole of this Epistle, the apostle draws one gene- 
 ral line of distinction, between such as simply professed the Lord Jesus 
 Christ, by the outward and general doctrine of Him, and such as really 
 
188 1 JOHN V. 2. 
 
 knew Him by the same, to tlie real profit of their souls, and their salva- 
 tion. As also he does accompany with this, such professors as were 
 carried about, and away from Christ, and the Truth as it is in Him, by 
 the heresies, and false and blasphemous doctrines of the then present 
 time. Therefore it is that the we and the ?<s are so often mentioned. 
 The apostle knew he was a regenerated person — That he was born of 
 God— That all, each, and every one of the regenerate people of God, had 
 the same evidences concerning the reality of being born again of God, 
 which he himself had. He knew that there were, and could not but be, 
 outward proofs and evidences given by each, and every one of the new- 
 born, concerning what the Lord had done in them. He had elucidated 
 this point in a variety of instances and particulars in the former chapters. 
 He had said of himself and others in the third verse of the second chapter, 
 " And hereby we do know that we know him, if we keep his command- 
 ments." And in the words before us, he says, By this ive knoiu that we 
 love the children of God, ivhen we love God, and keep his command- 
 ments. Loving the children of God, is, according to our apostle, the 
 fruit of our loving God. Which love to God, is most abundantly evi- 
 denced, when we keep his commandments. As this epistle is closed in 
 this chapter, so it appears to me, the grand line of distinction is kept up 
 between the real saint, and the mere nominal professor. As also between 
 such, and those who were left of God, to commit the sin unto death : by 
 which is meant the sin against the Holy Ghost, which our Lord Jesus 
 Christ hath pronounced to be unpardonable ; and of the which 1 have 
 given you my thoughts, in the Sermon on the 7th and 8th verses of the 
 third chapter. It appears to me, I cannot better divide my present text, 
 and set before you the substance of what is contained in tlie same, than 
 by the following division. 
 
 1. How it is we know that we love the children of God. By this 
 we knoxv that we love the children of God. How it is we are brought 
 imto, and have the true attainment of this knowledge, is to be de- 
 clared. 
 
 2. The love of God is the only motive of our loving the chil- 
 dren of God aright. It is on account of their relation and likeness 
 unto Him. It is God's image we love in the saints, and love the 
 saints for. 
 
 3. And thus to love the saints, is to keep the commandments of God. 
 Here I would I'ecite the former verse, and join it with the present, hoping 
 the one will reflect light, and give a view of the connection with the 
 other. Whosoever helieveth that Jesus is the Christ is born of God : 
 and every one that loveth him that begat loveth him also that is begotten 
 of him. By this we know that we love the children of God, when ive 
 love God, and keep his commandments. I will now enter upon the par- 
 ticulars of my text. And 
 
 1. I am to set before you, how it is we love the children of 
 God. The text which is now before us says, By this we know that we 
 love the childre^i of God. The question then is. How is it we are 
 brought unto, and have the true attainment of this knowledge ? It is 
 this which is now to be declared. 
 
 Without all doubt, the apostles, and those believers which were con- 
 temporary with them knew each other to be the Lord's, from the knowledge 
 of Himself, and his Son Jesus Christ, which the Holy Spirit had wrought 
 
1 JOHN V. 2. 189 
 
 of the same in their minds. As tliis was altogetlier suitable and agreeable 
 with the revelation given in the scriptures concerning the Father and the 
 Son, so hereby they knew who were, and who were not the Lord's, by the 
 right, or wrong confession and declaration which they publicly made of 
 the same. I conceive our apostle hath here an especial reference to such 
 as were kept from the antichristian errors and heresies which abounded 
 in that day : indeed the words going before in the former verse justify 
 such an apprehension. Such as knew the Truth, and were kept alive in 
 heart and affection to the Truth, in the true knowledge and confession 
 of the Person, mission, offices and work of the Messiah, that He came 
 from the Father, and was that Prophet that should come into the world, 
 had inwardly an invincible evidence in themselves that they reallv, 
 spiritually, and intuitively knew Him. And so we, all of us who are 
 partakers of Christ, have infallible evidence of our having the true know- 
 ledge of Christ in our own renewed minds. I am writing on this present 
 subject, according to the scripture revelation of it, and most exactly 
 agreeable with my own views thereof; therefore let not the same be re- 
 jected without comparing it with the word of grace. In going through 
 the comment on this first epistle of John, it hath been, tliat many a time 
 the same subject, at least the same for the substance of it, hath recurred : 
 if therefore nearly the same things have been repeated over and over, it is 
 not to be wondered at. Nay, I see not how it could possibly be avoided ; 
 except no particular notice had been taken of some of the verses. My 
 friends, I have not the vanity to think I shall shine as an Expositor by 
 means of that which I have written : all I aim at, or desire, is to cast 
 some general view on the scriptures, so as that you may receive some 
 real profit thereby : this I do most sincerely aim at, and desire. 
 
 In this our present age and time, how is it we love the children of 
 God ? How are we to accommodate these words to ourselves, which are 
 here expressed in the clause before us. By this we know that we love the 
 children of God? Can it be by any other way, or means, than by our 
 being brought to know the Truth as it is in Jesus, by the same way, and 
 through the same medium ? Can it be otherwise ? I think not. What 
 then is this one way, and means ? I answer, the revelation of God in 
 Christ Jesus unto us : and this wholly and entirely from the word of the 
 gospel, by the inward light, teaching, and revelation of the Holy Ghost. 
 This then opens the subject before us, which is this — how we know in 
 ourselves that we love the children of God ; it is from their saying the 
 same things of Christ, and of the Father's love in Him to the elect, which 
 we ourselves have been inwardly taught, and have had the true know- 
 ledge of in our own souls. As we, and they have been taught the knowledge 
 of Christ, from the same word, and by the same Holy Spirit, and have 
 been and are favoured with the same spiritual and supernatural views of 
 Christ, and the Father's love in Him, so as that we are hereby made one 
 spirit in the Lord, and with each other in heart and affection in the sub- 
 stantial knowledge and communion with one the other in divine and 
 eternal "Truth ; it is from hence we know that we love the children of 
 God. I conceive there can be no other right way of opening the text 
 before us, than this plain attempt which I have aimed at. I hope the 
 same will prove satisfactory : if so, and if I rightly apprehend my own 
 meaning in that which I have stated and expressed, it is this — Our per- 
 sonal and intuitive knowledge of supernatural and divine Truth, is the 
 
190 1 JOHN V. 2. 
 
 very inward cause and motive of our lovinoj such and such for the Lord's 
 sake. We know they are the children of God, because they think and 
 speak of Christ, His glory, majesty, dignity, and excellency, as we do 
 ourselves : in consequence of which, we have an inward and spiritual 
 fellowship with them in the things of Christ. Their apprehensions of his 
 love and great salvation, with the views they have of Him as set forth in 
 the gospel are so suited with our own, that we cannot but acknowledge 
 them to be taught by the same Spirit — By this we know we love the 
 children of God — By this we know that they are the children of God : 
 and we have this knowledge of these persons, subjects, and things in- 
 herent in our renewed minds : the apostles had : the primitive saints had : 
 so we as saints have also. 
 
 In my time I have heard many speak of Christ : also who have 
 preached Christ ; and such as have professed Him : yet, I have made 
 this observation, that amongst such as preach the Lord Jesus Christ, it 
 is but some of these who so preach Christ as to give full, clear and satis- 
 factory evidence of their real knowledge of Him — That they have inward 
 communion with Him — ^That they have fellowship with Him in the 
 blessings and benefits of his great salvation — That what they really say 
 of Him is to gain Him an everlasting Name, to spread his fame, and to 
 increase his honor and renown. Now whilst I have not to do with such 
 whose ministry does not reach this, yet they have not the same place in 
 my heart with the former ; neither are they the ministers of Christ to my 
 soul. So amongst such as profess Christ, I have found some speak of 
 Him, as if they had really been admitted into his divine presence : as 
 those who have been favoured with real believing sights of Him : I have 
 felt an heavenly and divine unction dropt on my own mind, with an 
 heavenly savour and fragrancy of Christ upon my heart from what they 
 have related. Whereas I have heard others say the very same things for 
 substance, yet it hath been to me but mere words : this hath led me to 
 conclude the former the real children of the Most High God ; and to 
 think but little of the latter. I believe this is the way in which all saints 
 treat this subject before us, for I can by no means allow of this, that I 
 am singular here: so far from it, that I conceive this statement of the 
 subject, will be acknowledged to be a plain explanation, and a true one of 
 these words here before us, By this we knoiu that %ve love the children 
 of God. This is our motive and cause for it ; we are not in a state of 
 uncertainty about those whom we love as such. As we are able to give 
 a reason of the hope which is in us, concerning our own personal faith in 
 Christ, so are we concerning our love to the children of God. I would 
 it should be observed, the apostle is here, as also in that which follows, 
 still upon the great and grand evidence and distinction, between true 
 professors and false ones : that is, he is upon the essential distinction 
 betwixt those who believed Jesus to be the true Christ, and those who 
 disbelieved this ; which will most evidently and convincingly appear, as 
 we may be permitted to enter and go forward in opening the succeeding 
 verses. Our apostle often drops his subject: he takes up another; and 
 then resumes the former : it is so here ; for all in the former verse, in 
 this, and the following to the close of the eighth verse, is but the con- 
 clusion of the former subjects contained in several parts of the Epistle, 
 and especially in the former chapter. He would have himself to be un- 
 derstood, that such as have not the true faith of God's elect, cannot love 
 
1 joiix V. 2. 191 
 
 the elect of God : they that have that faith must know fellow-believers 
 to be such, or they cannot love them as such : nor can they know, or have 
 the least reason to believe them to be such, but as they are admitted to 
 the knowledge of what such and such have to say of the Person of Christ 
 — Of the love of Christ — Of the salvation of Christ : and how they were 
 brought to the knowledge of the same. It is by a free and clear scrip- 
 tural declaration of the same, we have as saints, professing the same faith 
 in our Lord Jesus Christ, the true knowledge of each other, by the which 
 we only can judge of each other; and we do so. If it be not thus, I ask 
 what are we to make, what can we make out of the apostle's words, By 
 this we know that we love the children of God P According to him, the 
 evidence which we have in our own minds, arises from an internal per- 
 suasion, that such and such are so. Look at his words again, and say 
 if it be not so ? By this we know that we love the children of God. Be 
 as critical as you please, and carry it as connected with the former verse, 
 and then see if what hath been advanced, is not the native result of the 
 same. Whosoever believeth that Jesus is the Christ is born of God: 
 and every one that loveth him that begat loveth hirti also that is be- 
 gotten of him. By this we know thai we love the children of God, xvhen 
 we love God, and keep his commandments. We cannot believe that 
 Jesus is the Christ, without a scriptural knowledge of this, and we receive 
 it into our minds from the supernatural light and revelation of the Holy 
 Ghost concerning the same. So neither can we love the children of God, 
 as the children of God, without we have a supernatural knowledge and 
 apprehension they are such. It cannot be denied but all this is very 
 congenial with true spiritual reason and faith : if so, then abundance of 
 love one to another, and which the generality of professors make so much 
 of, is but natural, and must fall to the ground ; and the sooner it does, 
 so much the better : that is, so as that persons may not deceive them- 
 selves therewith, as if it were the very grace the apostle John speaks so 
 much of, and dwells so much upon throughout this Epistle. I conclude 
 I have so fully spoken out the whole of my mind on this point, I need 
 say no more. I therefore will go forward into my text, and open the 
 remainder of the same, in each of the particulars thereof: and this 
 according to the division which I have before given of it. I am 
 therefore, 
 
 2. To set before you the love of God, as the only motive of our 
 loving the children of God aright. It is on account of their relation and 
 likeness unto Him, that we love them. It is God's image we love in the 
 saints, and which we love the saints for. By this we know that we love the 
 children of God, ivhen we love God. 
 
 I think I may with the greatest propriety say, the scriptures speak 
 of two wonderful acts of God's love to us. The one his loving us per- 
 sonally and individually in Christ from everlasting. The other his mani- 
 festing and making known the same to us, in his own time, and ac- 
 cording to his own will. It is from the manifestation of his love to us, 
 our love to Him commences. No man could ever have known more of 
 the Father's everlasting love, and of the glorious expressions of the same, 
 in the gifts and fruits of it, in the gift of Christ, and salvation by Him, 
 and in the bestowment of the Spirit, with his grace in revealing the Lord 
 Jesus Christ in us, and unto us, as the Hope of glory, than our apostle 
 did. It is true he treats of the whole of this subject, not in a doctrinal, 
 
192 1 JOHN V. '2. 
 
 but in an experimental manner: this contained a very large portion of 
 the former chapter; and it seemed to me absolutely necessary, to say 
 something of this, because he here says, By this we know that we love 
 the children of God, when we love God. As we love God, because he 
 Jirst loved us, so our love to Him, is entirely the fruit of his free and 
 sovereign love to us. And it began in us, it sprung up in our renewed 
 minds, when the Father's love was made known in Christ Jesus to our 
 hearts: and it will remain and continue in us for evermore. Not sin, 
 or death can ever eradicate it out of us : and when we have the most 
 spiritual enjoyment of the same, then it is we love the children of God : 
 and we love them, whom we know to be the Lord's, his beloved and 
 adopted ones, on account of their relation and likeness unto the Lord. 
 They are united to the Person of Christ: they are admitted into union 
 and communion with the family and household of God : they are the sons 
 and daughters of the Lord God Almighty ; as such, as thus known and 
 apprehended by their fellow saints, they cannot but be beloved by them : 
 By this we know that we love the children of God, ivhen we love God. 
 And we cannot love God, but we must, we are most divinely influenced 
 to love for his sake. Whilst it is an everlasting truth, God's love is 
 primarily fixed on the persons of his people, abstracted from all other 
 considerations whatsoever, yet God so loves them, as that in regeneration 
 He creates within them, and reinstamps upon them the image of Christ 
 in righteousness and true holiness: and He cannot but love this image 
 and likeness of his Son Jesns Christ, in all those who are the partakers of 
 the same. So saints, as saints, in their measure and degree, love God 
 their heavenly Father, and his beloved ones, out of the sense, enjoyment, 
 and experience of his love to them : and as they love them, from an 
 inward apprehension wrought in their minds by the Spirit of God, that 
 such and such persons are the Lord's, so they also love them, as they 
 reflect the image of Christ, the likeness of Christ, the graces of Christ, 
 the tempers of Christ, in their lives and conversations : By this we know 
 that we love the children of God, when we love God: which cannot be 
 but it must hereby be expressed ; and is a great part of our spirituality 
 and love to our heavenly Father, to Jesus Christ our Saviour, and to the 
 Holy Ghost, who is the glorifier of the Father's love, and Son's salvation 
 in us, under whose most gracious influences it is, we both love our 
 heavenly Father, and his beloved children : and are witnesses of the 
 truth of what the apostle here says. By this we know that we love the 
 children of God, when we love God. The one produces the other, and 
 is the evidence of the other. 
 
 The subject of loving one another, and each other as one in Christ, 
 and with him, has been so often in our proceeding in commenting on 
 various verses in the 2nd, 3rd, and 4th chapters of this Epistle, that I 
 fear, neither can I doubt of the same, but it hath so run into what hath 
 been delivered, that many things have occurred and been spoken of, over 
 and over. I mean, I fear it hath been so, without that holy variety which 
 is absolutely necessary to keep the attention of the mind rightly unto the 
 subject : if it be found so, let it be wholly imputed unto me. I am fully 
 persuaded there is that vast variety on all, and every subject, treated of 
 in this very Epistle, which is all-sufficient to keep up the spiritual mind, 
 with holy, spiritual, and increasing delight. If it were not so, it would 
 not be worthy of God. No; nor of his apostle either. Let this then 
 
1 JOHN V. 2. 193 
 
 serve as a sufficient and full apology for any tautology I may have tried 
 and tired your patience with. I hope I have by no means, put the cart 
 before the horse, in any of my expoundings on such texts as this now 
 before me : if so, I am most heartily sorry for it : and can assure you, I 
 do by no means wish you so to understand it. I am for giving every 
 scripture its true meaning, and so far as lies in my power, its proper 
 interpretation. It is the knowledge of the doctrine of grace, or, the true 
 knowledge of the grace of the doctrines of the everlasting gospel, which 
 alone can influence the renewed mind, to love God for his great love to 
 us in Christ, and produce in us, true and holy love to the children of 
 God. We can only love saints as saints, upon the pure principles of the 
 love of God, as the same is revealed and shines forth upon us and into 
 our hearts, in the face of Jesus Christ. I will now proceed to my last 
 particular on the present words, which is this : 
 
 3. That to love the saints as the children of God, because of God's 
 love to them, and on the account of their relationship unto Christ, and 
 for that they bear his image, is to keep the commandments of God. By 
 this we know that we love the children of God, when we love God, and 
 keep his commandments. 
 
 To know that God loves us, and to know that we, in return to Him, 
 by way of gratitude love him, this must wholly proceed from the Eternal 
 Spirit, and the grace of all this must be wholly and entirely attributed 
 unto Him — To know in ourselves and have the real evidence of the same 
 in our own minds, that we love the children of God, must come from the 
 same Holy Spirit — To have all this proceed from our loving God, and 
 founded in our own minds to the saints of the Most High, because they 
 stand in relation of children unto Him, which is grounded on the good 
 pleasure of his will towards them : to love them because of their union 
 and relation to the Person of Christ, and for that they bear his image 
 and likeness, surely all this is wholly and altogether heavenly and 
 divine — To love the saints as the children of God, this is to love them 
 aright. So that the apostle might well say of himself, and for others of 
 the family of heaven. By this we know that we love the children of 
 God, when we love God, and keep his commandments. It was fully 
 evidenced of their being born of God — That they had the true know- 
 ledge of Christ — That they were real partakers of Him — That they 
 vera true believers in Him — ^That they enjoyed a real sense, and 
 had the real experience of the love of God in their hearts. In the 
 third chapter of this Epistle, we read, " And this is his command- 
 ment, That we should believe on the name of his Son Jesus Christ, and 
 love one another, as he gave us commandment." We are referred by the 
 margin to these words of our Lord ; " This is the work of God, that ye 
 believe on him whom he hath sent;" and to these words, chap. iv. 11; 
 " Beloved, if God so loved us, we ought also to love one another ;" and 
 to John, xiv. 15; "If ye love me, keep my commandments:" and 
 chapter, xv. 12; "This is my commandment, That ye love one 
 another, as I have loved you." And in the margin which belongs to our 
 present text, we are also referred to many of these which have been 
 quoted ; which proves that the commandments referred unto in this 
 expression. By this we know that ive love the children of God, when we 
 love God, and keep his commandments, must very particularly be 
 applicable to loving one another for the Lord's sake : which may be 
 Vol. II. 2 c 
 
194 1 joim V. 2. 
 
 variously spoken of, as the command of God, and the command of 
 Christ, as it was from the Divine Father as a part of his revealed will 
 ■which was expressed and commanded by the Lord Jesus Christ. The 
 keeping the commandments of God, in loving the children of God, was 
 then, and is to the present moment, an outward and substantial evidence 
 of their, and our being on the Lord's side. 
 
 To close this part of our subject, lest the same things should be 
 recited over and over, I would leave what hath been delivered to your 
 consideration. Ponder on it. You will most certainly find some things 
 in the truths which have Ijeen delivered, which may be of use and 
 service. May the Lord the Spirit shine upon your ininds, and lead 
 you to contemplate the love of God towards his children ; how he 
 loved their persons in Christ from everlasting, and how he will con- 
 tinue his love to them in Christ, to everlasting, and by his continual 
 shining on them in the Person of Christ, He will be giving them 
 continual proof of this throughout the ages of eternity. I can conceive 
 of nothing beyond this, as all-sufficient to draw out the heart of saints, 
 as saints, in acts of love towards each other, even in this present time 
 state. Nor can I conceive any better expressions of our loving each 
 other as the children of God, than by freely conversing with each 
 other, on spiritual and heavenly subjects : and hereby freely imparting 
 what we know of the Father's love, and of the Son's salvation, and of 
 the Spirit's grace, to each other. It must most certainly be the means 
 of cementing us in spiritual affection one to another, and also of 
 rendering ourselves useful to each other. Sometimes weak saints 
 are very greatly improved and strengthened, by hearing such as we 
 style grown saints talk of the glories of Christ — The vehemency of his 
 love — The strength of his affection — The greatness of liis mercy — His 
 never-failing compassions towards the whole of his family, and be- 
 loved ones, in this our world : and it is a part of that love wliich 
 grown saints have for Christ, and which they should on all occasions 
 be ready to exercise towards all their brethren, more especially towards 
 the lambs of the flock. The consideration of their iDcing united to 
 the Person of Christ, and that as such they cannot but be most near 
 and dear unto him, is a most powerful stimulus to excite to this. 
 It is to keep the commandments of God, thus to act: and the Holy 
 Spirit is all-sufficient to produce all the blessed fruits and effects 
 which are connected herewith, in our minds. This is most certainly 
 the substance of that which is contained in the words before us, at 
 least so far as I have at present the apprehension of; and I v/ill 
 here recite the same, that we may neither forget it, nor overlook the 
 outline which hath been given, concerning the explanation thereof; By 
 this we know that we love the children of God, when we love God, and 
 keep his commandments. 
 
 It is the love of God, prevailing in our hearts, which carries all 
 before it ; out of a sense of which it is, that we, apprehending who 
 the children of God are, love them for the Lord's sake ; in so doing 
 we keep his commandments ; He having revealed it as his pleasure, 
 that we should act thus. May the Lord give us a greater and more 
 increasing knowledge of his love to us. May it be given us to in- 
 crease in having and holding communion with the Divine Father, as 
 our Father in Christ Jesus, in the full blessedness of the same, so 
 
I JOHN V. 3. lO.*) 
 
 far as we are capable of the true sense and understanding of it, this side 
 heaven ; as it is this which will alone be the medium of our loving, 
 and of our increasing in loving the children of God. It should, when 
 we are on such a subject as this before us, be considered, which is 
 the best and most suitable way in the which we can express this 
 love : surely, to put on the bowels of Jesus Christ ; and exercise 
 the same, as it hath regard to many soul-cases and distresses which 
 at times, befal the Lord's people, should not be neglected. It is 
 good to feel for souls who are distressed with sin, who groan under 
 the ruins of fallen nature, and are distressed with manifold tempta- 
 tions, from without and within ; as also from the devil, who delights 
 to cast his fiery darts at them. It is good to shew our love to saints, 
 when they are about to depart out of the body, by praying for them, 
 and this as most exactly suited to their cases as we have the judg- 
 ment of. And if we visit them, so to speak to them of heaven, and 
 the state of Glory, and of the house eternal in the heavens, into the 
 Avhich they are to enter, immediately on their dismission from the 
 body, as will be suited to fill their minds with hopes full of a glorious 
 immortality. I only can cast out some faint hints, how our loving 
 and our love to the children of God may be evidenced, realized, 
 and improved : in all wliich we only attend unto our Lord's com- 
 mand of loving one another ; and thus we keep in remembrance the 
 love of our heavenly Father, and this as influenced by the Holy 
 Ghost. The remainder of this Epistle, chiefly consists in giving full 
 proof and evidence of Christ's Messiahship : this is testified of as 
 founded on his Eternal Person, and Divine Sonship, which is attested 
 by six Witnesses — Three in heaven, three on earth: the former verses, 
 with the present and the three following, are introductory to this' most 
 important branch of discourse. I therefore just cast out the hint, 
 that it may keep up the mind to the expectation of the same. The 
 Lord pardon every thing which hath been short of the subjects treated 
 of, and make up all the deficiencies by his own most blessed teachings 
 and the inspirations of his most Holy Spirit. I therefore now leave 
 the whole with you, for the employment of your minds, and with 
 the Lord to blc-.s as seemeth good to Him; saying, Amen. Even 
 so let it be. Lord Jesus. Amen and Amen. 
 
 SERMON LXXV. 
 
 For this is the love oj" God, that we keep his commandments: and hi^ 
 commandments are not (jrievous. — 1 JoiiN v. 3. 
 
 Our regeneration, or being born of God, appears, by our loving Him 
 above all, and beyond all, and loving his children for his sake : which is 
 
196 1 JOHN V. 3. 
 
 a certain evidence of our loving God. For this is the love of God, that 
 we keep his commandme7its : which are to us, most easy and delightful, 
 we liaving- them written and inscribed on our renewed hearts, by the 
 Spirit of the living God : so that we are endued by faith to apprehend 
 them, and enabled by Christ to perform them. Nor are any of them 
 grievous and burthensome unto us. No; we find it the most perfect 
 and absolute freedom, to be found in the observance and practice of 
 them. We therefore most freely confess, to the honour and glory of 
 God's free grace, his commandments are not grievous, God's love to us 
 in Christ Jesus, is an act of the good pleasure of his will; whereby he 
 hath been pleased, and will for ever be well pleased to bestow on us, and 
 continue us to be the objects of, his love; so as that we shall for ever 
 enjoy all the blessings contained in the same. Our love to Jehovah in all 
 his Persons, begins in us to the Father, the Son, and the Holy Ghost, 
 from the manifestation of the same to us, m our regeneration and con- 
 version to the Lord. And the whole essence of our love to the Eternal 
 Three, consists in our keeping the Lord's commandments : that is, this is 
 the only way by the which we can make an outward manifestation of the 
 same. That you may see the dependence of these words with the former, 
 I will quote the two former verses; as much depends on the connection 
 and harmony of them : Whosoever believeth that Jesus is the Christ is 
 horn of God: and every one that loveth him that beyat loveth him also 
 that is begotten of him. By this we knov) that we love the children of 
 God, 7vhen we love God, and keep his commandments. For this is the 
 love of God, that we keep his commandments , and his commandments 
 are not grievous. The outline of which is thus expressed in the contents 
 of the chapter — That such as love God, they also love his children, and 
 keep his commandments, which to believers in the Lord Jesus Christ, are 
 easy ; they are by no means grievous. The text seems to me, to cast 
 itself very naturally into this three-fold division, and from the same, I 
 will endeavour with tlie Lord's blessing to open and explain it unto 
 you. 
 
 1. The inference which the apostle draws from what he had before 
 delivered, concerning every one who was born again ; Every one that 
 loveth him that begat loveth him also that is begotten of him ; and that 
 such knowing the children of God, loved them. This was made manifest 
 by their loving God, and keeping his commandments : which he in our 
 text says is the love of God : For this is the love of God, that we keep 
 his commandments. 
 
 2. I would give a short word upon the commandments. Or, rather, 
 what we may understand by that expression here. I conceive it must be 
 considered as extending itself to the whole of God's revealed and pre- 
 ceptive will, as contained in the Scriptures. 
 
 3. That to keep the commandments of God, is most truly acceptable 
 to a renewed mind, to all such as are born of God : to such his com- 
 mandments are not grievous; For this is the love of God, that we keep 
 his commandments : and his commandments are 7iot grievous. I am 
 
 1. To set before you the inference which the apostle draws from 
 what he had before delivered, concerning every one that was born again. 
 He had said. Every one that loveth him that begat loveth him also that 
 is begotten of him: to the which he added, that such knoioing the 
 children of God, or in other words, that such knoiving those ivho pro- 
 
1 JOHN V. 3. 197 
 
 fcssed the same faif/i with themselves concermug the glorious Messiah, 
 were the children of God as truly as themselves were ; loved them as 
 such. This was the fruit of God's love, as they had the sense and enjoy- 
 ment of the same in their own spiritual minds. If you read his words, 
 this will most evidently appear to be the truth of what he is here 
 speaking of; for this is the love of God that we give evidence of our 
 being partakers, and have also in ourselves the real knowledge and ex- 
 perience of the same : By this we know that we love the children of 
 God, lohen we love God, and keep his commandments . 
 
 This subject is all drawn into this one great and grand sentence in 
 the words before us : For this is the love of God, that we keep his com- 
 mandments : and his commandments are not grievous. I must also 
 observe, the whole of our subject before us, is experimental and practical. 
 It is neither our believing in Jesus, nor our loving God for his great love 
 to us in Christ, nor our loving the children of God, nor our loving them 
 in obedience to his Divine command, and all this out of real love to the 
 Divine Majesty, is either the cause, motive, or reason why, or wherefore 
 He loveth us. Neither is what the apostle is here speaking of, set forth 
 or by any means designed, as that we should make use of any of these as 
 the ground and foundation of our confidence in the Lord. The matter of 
 fact is, the apostle is stating the difference between the children of God, 
 and nominal professors : that as the one knew Christ, and had him 
 dwelling in their hearts by faith, so they also loved Him in his real 
 members, in whom they saw his image and likeness : whereas the anti- 
 christs, and heretics of that day, and the whole herd and bulk of their 
 associates and followers, hated and detested the same. Let this be 
 rightly received and thoroughly understood, it will cast as I conceive 
 a true and proper light upon the chapter ; to which may be added, he is 
 preparing the mind for this very distinction itself, as he in the very next 
 verses speaks of who overcomes the world, and who does not. It is by 
 faith in the true Messiahship of Christ, and that He is in his own Person 
 the Son of God, by Essential Necessity, as One in Godhead, of the same 
 Nature, and Eternity with the Father and the Spirit, that the children of 
 God overcome the world, and all false doctrines propagated by all sorts 
 of false preachers and professors. As the inference of the apostle 
 drawn from these premises — that he, even every one that loveth him that 
 begat loveth him also that is begotten of him ; that all this proceeds from 
 the love of God ; that hereby our being the subjects and partakers of the 
 same is manifested, as Ave in so doing are made manifest to ourselves, as 
 truly as we are to others, that we love God, which is seen in our keeping 
 his commandments, is, as I conceive, very easily apprehended ; so I will 
 proceed to give some general account of the way in the which real saints 
 give evidence and manifest their love to God, from a real knowledge of 
 his great love to them. This is in the high estimation they have in their 
 own minds, of the love of God in his own heart towards them ; and this 
 as it is made known unto them by the grace and testimony of the Holy 
 Spirit. When he sheds abroad the love of God in their hearts, and by 
 the same gives them the real enjoyment of it, and inward communion 
 with the Divine Majesty in the Person of the Father thereby, this leads 
 them into such admiring and adoring thoughts of God, as that they 
 cannot but express in their own minds before the Lord in silent, and iu 
 
198 I JOHN V. 3 
 
 open acts of praise, blessing-, and giving- thanks unto his most holy 
 Name : saying, it may be, with David when the Lord shone on him in 
 the splendour and meridian of his love, by way of the reflection of his 
 love, " Who am I, O Lord God ? and -what is my house, that thou hast 
 brought me hitherto ? And this was yet a small thing in thy sight, O 
 Lord God ; but thou hast spoken also of thy servant's house, for a great 
 while to come. And is this the manner of man, O Lord God? And 
 what can David say more unto thee? for thou. Lord God, knowest thy 
 servant. For thy word's sake, and according to thine own heart, hast 
 thou done all these great things, to make thy servant know them." The 
 words, which are quoted from 2 Sam. vii. 18 — 21, express the sensa- 
 tions of the mind, when the Lord was pleased to let in a more than 
 ordinary ray of Divine love. When this and similar passages are at any 
 time quoted, it is not to suggest that saints break forth into the same 
 expressions : it is only to shew that saints are at particular times so over- 
 come with the views which they are favoured with, that they are wholly 
 lost in such overwhelming conceptions thereof, that they are absolutely 
 at a loss how to express themselves concerning the same. Now in such 
 outgoings of heart towards the Lord, they evidence and manifest their 
 love to God in his Divine Persons, and acknowledge his Essential 
 Perfections as displayed towards them, in the outgoings of his heart, in 
 his everlasting complacency in their persons, as they are beheld by the 
 Divine Father, in the Son of his love. It is not to be understood, when 
 such scriptural expressions as those are quoted, that they are the very 
 expressions with which the saints utter themselves, and -worship the Lord 
 with in their own minds ; but thev are similar as it respects their desires, 
 and devotions. Now as saints in their high prizings of the love of God, 
 and his mercy in Christ which endureth for ever, and in praising Him for 
 an everlasting covenant ordered in all things and sure, containing all 
 their salvation, the whole of which is ratified and established by the most 
 precious bloodshedding of the Lord Jesus Christ, the Lamb who was 
 verily fore-ordained before the foundation of the world, and was slain 
 from the foundation of the world, express the fervour of their aifection 
 and gratitude for the wondrous love of God ; so also as the spiritual mind 
 is exercised on the same, there is a revenue of glorious praise which is 
 ascribed to all and each of the co-equal Persons in the Self-Existing 
 Essence : and in the which the saints give evidence of their love to God. 
 This is also manifested in their high prizing of the Person of our Lord 
 Jesus Christ — In their rejoicing in the Glories of his Person, and the 
 transcendent majesty, excellency and perfection of his love, mercy, and 
 salvation — They love him for his love — For his salvation — ^They love Him 
 for what He is by relation unto them — They love Him for that which He 
 is to them as Mediator, and Saviour. In their attachment unto Him, in 
 their high praises of Him, in their simple reliance on Him, in the out- 
 goings of their hearts towards Him, in their personal intercourses with 
 Him, they express their love, and souls delight in Him. So also as it 
 respects their love to the Holy Ghost — This they personally and par- 
 ticularly acknowledge, as they confess that all that they know of the 
 Father's love, and Christ's salvation, from the Scriptures, is from Him 
 only — That it is He who teacheth them to profit : I knew one who used 
 to say, " I love the Person of the Holy Ghost, because He loves my 
 
1 joiix V. ?,. 199 
 
 Christ, for tliat He delights to glorify Him in me, and for shedding 
 abroad the love of the Father in my heart, and leading me into com- 
 munion with tlie Father and the Son :" Mr. Benjamin Pitts, of Chard, 
 Somerset. In the many instances I have expressed, the love of real 
 saints to God is evidenced, as well as it also is, in loving the children of 
 God, and that because we know they are such : aiid amongst them, such 
 as are but babes in Christ — their love and attachment to the gospel of 
 Christ, to the ordinances of Christ, to have communion with Christ, and 
 God in him, through the Spirit, is evidential of their love to God. To 
 sum up the whole — In all this is the love of God realized, and we are 
 hereby proved to be the subjects thereof. For this is the love of God, 
 that we keep his commandments : and his commandments are not 
 grievous. And this leads me to my next particular, which is this ; 
 
 2. To give a short word, on what may be considered, as included in 
 the term, his commandments . For this is the love of God, that ive keep 
 his commandments. -This savs the apostle in our text, is the love of 
 God. 
 
 Surely it will naturally and necessarily appear to all intelligent 
 persons, that there can be no better way, by the which we can express 
 our love to God, than by our keeping his commandments, and walking 
 in all the commandments and ordinances of the Lord blameless. It is 
 by some asserted, to be one of the evils which accompanied the corrupt 
 doctrines of the antichrists, and heretics of the apostle's day, that they 
 were all of them enemies to good works : they were deniers of all sort of 
 practical godliness: they made no account of the same. It would have 
 been astonishing if they had : for what they advanced was wholly and 
 altogether repugnant thereto. There is but one doctrine, or system of 
 Truth, which is according to godliness ; and this is the Truth, the whole 
 contained in the everlasting gospel of the blessed God, to the which, the 
 keeping the commandments of God, and the faith of Jesus, are most 
 closely attached. The sum of which may be said to be to receive Christ 
 — To believe in him, and rest on him, wholly and entirely for salvation — 
 To honor the Father for his love to us, for the great love wherewith he hath 
 loved us in his beloved Son — And also the blessed Spirit for the revela- 
 tion which he hath given of Christ in the sacred word, and for his testi- 
 mony and Seal which he liatli set unto the same. Yet these important 
 matters properly stated, understood, and expressed, do not come under 
 the terms of commandments : they are truths revealed by the Lord : 
 which when saints receive from him the true knowledge of, which pro- 
 ceeds wholly from grace, they very closely attend to the belief and 
 practice of. So that to speak properly and precisely, there is not one 
 command in the whole gospel : for even believing on the Lord Jesus 
 Christ — when this is wrought within us by the Holy Ghost, it is pro- 
 duced in such a supernatural way and manner, as that it is done without 
 any consideration of any command enforcing the same. In the course of 
 this Lecture on this First Epistle of John, I have most assuredly laid 
 forth this subject before you, so far as I am capable of. But whilst the 
 gospel is one pure revelation of grace, and the elect of God are made 
 partakers of all the grace and glory of the same, without any act or per- 
 formance of theirs ; yet this I acknowledge, that in the dispensation of 
 the gospel ministry, many things are connected therewith — Such as the 
 
200 1 jony v. 3. 
 
 ordinances, the precepts, and the commands of Christ : both as they suit 
 a church state, and what concerns the members of the same ; as also 
 every individual believer in filling up the state and circumstance in life, 
 in the which the Lord hath placed him. All which may well suit and be 
 very suitably expressed by the term, commandments. Under which may 
 be comprehended the preaching the gospel, with the administration ot 
 its ordinances, Baptism and the Supper, together with all which belongs 
 to the church of God, in its instituted state, as enjoined by Christ. 
 Surely all this may most justly sustain the term, commandments ; and 
 his commandments , 
 
 I should therefore, connected with this, consider under the term 
 his commandments, let the same be applied either to the Father, or the 
 Son, all contained, of the preceptive sort, in and throughout the whole 
 written word of God. And in the true and hearty observance, and 
 practice of the same, the saints of the Most High God, express their love 
 to him : so says the apostle ; For this is the love of God, that we keep 
 his commandments. Amongst professors, so it is, that some are all for 
 practice, irrespective of faith : others there are, who are all for faith, with- 
 out works. So that some speak contemptibly of works, and some of faith. 
 These are great extremes. The effects and works which faith produceth, 
 are not to be spoken contemptibly of. No ; they are not. Every thing 
 in the Book of God should be attended unto. A life and conversation, 
 by the which the doctrine of God our Saviour may be adorned, and re- 
 commended unto others, should most carefully be attended unto. What 
 that life and conversation consists in, can only be known by the re- 
 vealed word of God. Wherein it consists, can only be understood by us, 
 as we attend to the commands, precepts, and exhortations set before us 
 in the gospel. The Scriptures are the unerring rule. I here end what 
 I proposed to express, on this part of my subject — That in and with the 
 term his commandments, is included all, and every thing — all which the 
 Lord hath commanded in his written word, to be the good pleasure of 
 his will, his saints should observe and follow ; let the same be either 
 precepts, duties, ordinances, or what it may be. And this as it hath 
 respect to our interest in Christ, our salvation by Christ, and our con- 
 formity unto Christ, Thus I end this second head of my discourse, and 
 proceed to my next, which is this : that, 
 
 3. To keep the commandments of God, is most truly acceptable 
 unto a renewed mind. And tliat to all such as are born of God, his 
 commandments are most truly pleasing. To all such his commandments 
 are delightful. This the united suffrage of the saints, as the same is re- 
 corded and testified of, both in the Old and New Testament, most fully 
 declare. They are by no means grievous. No ; this they are nut ; For 
 this is the love of God, that we keep his commandments : and his com- 
 mandments are not grievous. So far from being grievous, there is nothing 
 more pleasant, pleasing and delightful. 
 
 When the love of God is experienced in the mind, then there is 
 nothing commanded by the Lord, to be attended unto, which is grievous, 
 or disagreeable unto the believer. The Spirit of the living God, works 
 in him to will, and to do, and act according to the Lord's holy will and 
 pleasure. It may here be necessary to observe how we must be brought 
 into a knowledge of our state of blessedness and safety in Christ, before 
 
1 JOHN V, 3. 201 
 
 tliis obedience can be performed, so as for the same to be acceptable in 
 the siglit of God. When the Holy Spirit hath been pleased to reveal 
 Christ unto any of us, and purified our hearts from the guilt of sin, by 
 faith in his most precious bloodshedding', and the renewed mind is 
 established in the real knowledge, and right scriptural knowledge of our 
 reconciliation by the Death of Christ ; it is this reconciles our wills tc 
 tiie will of God, so as that he being at perfect peace with us in his Be- 
 loved, we love Him, his Truth, his ordinances. We delight to walk 
 in his holy ways, and to walk before Him unto all well-pleasing: all 
 which may well he expressed by the term of his commandments. And 
 by the same, we are brought to submit to his holy and righteous dis- 
 pensations in his providential dealings with us. It is the real knowledge 
 and enjoyment of our heavenly Father's love, brought into our minds by 
 the grace of the Eternal Spirit; by the which our minds are kept up in 
 act and exercise, in such believing apprehensions of the Person, blood 
 and righteousness of the holy and immaculate Lamb of God, as give and 
 create in our minds, a real spiritual delight in attending unto, and in 
 walking in the commandments of the Lord ; and are the cause of our 
 expressing- our delight in the same. It must be confessed, that certain 
 it is, many whom we cannot but look upon, and call children of God, 
 have such false views and conceptions of what most justly deserves the 
 title of practical godliness, that they conceive it to be distinct from the 
 gospel, as if the same was by no means connected with it: whilst the 
 real truth is, they are so united as cause and effect, that without the one, 
 the other cannot exist. The doctrines of the everlasting gospel, are the 
 foundation of all spiritual practice, and real godliness in its acts and 
 exercises: the which hath so often, in the course of these Sermons been 
 suggested, that it appears to me, the same needs no farther improvement. 
 I will therefore here end, as to what I have to say to explain the text: 
 what follows is only by way of appendix, if so be it may cast farther and 
 improving light on the subject. 
 
 It appeared to the apostle, in his writing this general Epistle to the 
 whole church of Christ, necessary to set forth those essential differences 
 and distinctions which then existed, and which will ever be found, 
 between the children of God and those who are not. Let it be noticed, 
 he does not lay the foundation of their eternal state on the same : he is 
 only speaking of what they are manifested to be in a time state; for the 
 Lord God acts in a sovereign way and manner with the elect sons of men, 
 in this our world. Some saints are remarkable for holiness, godliness, 
 and spirituality, and good works, and this throughout the whole of their 
 walk with God, from their conversion to Him, to their glorification with 
 Him : and there are others, who are as remarkable for their sloth and 
 inattention to these, and yet we cannot deny, from some important 
 sayings which at times they utter, but that the root of the matter is found 
 in them: and they often in their deaths, give evidence, that they are in 
 the Lord, and that they die in Him. Some of the Lord's people are per- 
 mitted to live almost to the close of life, before the Lord is pleased to 
 give them the least knowledge of Christ, and the power of his resurrec- 
 tion : so that there is no place nor time for such, to keep the command- 
 ments of God. Yet it must be acknowledged, there is one and the same 
 work of grace, wrought by the Holy Ghost in all whom he hath been, or 
 is pleased to work within and upon : and it wholly depends on his most 
 Vol. II. 2d 
 
202 1 joiix V. 3, 
 
 gracious and powerful operation on tlie subjects he thus works upon, 
 that what he hath clone in them, in regeneration, is manifested and dis- 
 covered, in its open appearances and acts : so as that we see openly, the 
 same realized to our view, and also what the minds of such and such are. 
 It must be acknowledged, that all the saints spoken of in the Old and 
 New Testament, are all distinguished, as eminent, one for the exercise of 
 one particular grace, the other for a different one. We may esteem them 
 as saints of all graces, as it respected what the Lord had wrought in 
 them ; but as personally considered, they only shone in the exercise of 
 particular gifts and graces : so that it was not in them individually, but 
 in them as collectively considered, that all the graces of the Holy Spirit's 
 forming in them, shone forth. 
 
 With respect to the evidences of grace in us, as expressed by our 
 apostle, they seem to amount to this — That to say, or think we walk 
 with God, and in communion with him, and at the same time to walk in 
 sin, or in the allowance of any known sin, this is so wholly incompatible 
 with Truth, that such a declaration proves the person who thus speaks to 
 be a liar. So also to say we have not the inherency of sin in us, this is 
 to give the lie to the God of Truth, and to what he hath declared in the 
 Scriptures of Truth. Also to profess to be in the state of grace, whilst 
 we love not one, whom we profess to be a brother in Christ, this 
 proves we are in a state of unregeneracy. It is a truth, that such as 
 abide in Christ, in the true gospel of Christ, in the confession of the 
 Father and the Son, and Spirit, sin not ; that is, they are not in a state 
 of sin : they are regenerated ones ; nor can they sin the sin against the 
 Holy Ghost, which I believe is particularly intended by these words of 
 the apostle : " 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." 
 chap. iii. 9. So the many expressions throughout the whole of this 
 Epistle, in the which the children of God, and the children of tbe devil, 
 are distinguished — The one in their doing righteousness, the other in 
 doing unrighteousness — The one in loving the brethren, the other in 
 liating them — The one in cleaving to the truths and ordinances of the 
 everlasting gospel, the other in a renunciation of the same, so as to 
 follow the antichrists, and false teachers of that day — The one loving 
 every one that is born of God, the other not — The one keeping the com- 
 mandments of God, the other not. Most assuredly, these were sufficient 
 to distinguish between saints and such as were only professors. And 
 here let the subject rest. The Lord God forbid I should say one word 
 against this, or by any means weaken the same. I would rather neither 
 preach, nor write, than that thus it should be. Yet I would crave your 
 indulgence, whilst I request your attention to what I am going to ex- 
 press. There are some things, and the point which I am going to enter 
 upon is such an one, as that we may safely think, and let others also 
 think, and if we do not all think one and the same, we shall not be 
 greatly injured thereby: this must not be on the great and essential 
 truths of the everlasting gospel : there the least mistake is fatal and 
 momentous : it is not so on some other subjects, although they are and 
 may be connected with it. 
 
 Beloved, I am not in myself the least conscious, but that I have to 
 the best of my ability, gone over all and every part of this Epistle 
 hitherto ; yet I would say, with regard to the sum-total of these evi- 
 
1 JOHN V. 3. 203' 
 
 dences given of internal grace in the children of God, and the dis- 
 tinguishments made in it, the apostle with all this does not lead us to 
 build our hope in God, as it respects our eternal state before Him, on 
 any of these; for that is founded wholly and altogether, on his sovereign 
 will, everlasting love, and the good pleasure of his willtous, in Christ Jesus. 
 I therefore conclude it to be worthy of observation, that he wholly treats, 
 and sets forth that which is evidential, that such and such are really the 
 partakers of grace : and if we so understood it, and carried it no 
 further, we should find it to be most truly advantageous and beneficial 
 to our spiritual minds. Beloved, my giving you, or your giving me, a 
 real proof of the grace of God, and of its reality in each other, by our 
 spiritual conversation, and by our tempers and lives, is well, and ex- 
 ceeding good and becoming the gospel. Let it be done, and we receive 
 the same ever so satisfactorily and confidentially into the minds of each 
 other, yet this is wholly distinct from that, which is the ground and 
 foundation of our confidence in God. This is wholly founded on grace 
 without us : not on grace within us. It is wholly built on the revelation 
 which the Lord God hath made of Himself, in the Person, and work of 
 Christ. It is his Person, and finished salvation are the one sole founda- 
 tion for our faith and hope in God. Is it not so ? you will most readily 
 and cheerfully reply. It is even so. May the Lord the Holy Ghost shine, 
 if He please, on what I have now been delivering unto you, so as that it 
 may be beneficial to your renewed minds, and that you may receive 
 profit from the same: this is my real aim, and it contains the whole of 
 my desire. Whilst it is far more easy to treat on doctrinal subjects, 
 than it is on practical ones, yet if any true light may be cast on the 
 mind by means of any thing which I have delivered, according to Truth, 
 the whole praise must be, and that most justly, ascribed unto the Lord. 
 Beloved, I would beg leave to recommend it to your most serious con- 
 sideration, if any evil can possibly result, from considering all the evi- 
 dences of grace inherent in us, and that as treated and set before us in 
 and throughout this Epistle, as only evidential to each other, of what our 
 minds are towards the Lord : as also, how far the real knowledge of 
 Divine Truth, hath its influence within us, and upon us; and this, with- 
 out carrying these subjects so far, as though our eternal state depended 
 hereupon. Not but it will be most readily allowed, that the more firmly 
 we are persuaded of our interest in God's everlasting love, and of our 
 personal union to and interest in the Person and salvation of the Lord 
 Jesus Christ, and have the same sealed upon our minds, by the witness 
 and testimony of the Holy Ghost, we shall have all and every one of 
 these evidences spoken of throughout this whole Epistle, and it will be 
 confirmed they are in us, and that their effects are produced by us, as so 
 many proofs and divine realities and evidences, that we have been with 
 Jesus : and that He is our Hope of Glory : and that He is in us, and 
 dwelleth in our hearts by faith. Yet our knowledge that He is ours, and 
 that we are in Him, comes from the immediate witness and testimony of 
 the Holy Ghost, to our minds. I cannot but request you to consider the 
 subject Avhich hath been delivered. I believe you will find there is 
 nothing in the same, which will weaken any thing contained in and 
 throughout the whole of this Epistle. Your believing your interest in 
 the love and mercy of the Holy Trinity, is founded on the revelation 
 
204 1 JOHN V. 4. 
 
 and knowledge Avhich yon liave of the same from the word of grace. 
 Your giving evidence of the same to others, is by your lives and con- 
 versations. I submit the whole to be considered hy you. The Lord be 
 with you. Amen. 
 
 SERMON LXXVI. 
 
 For whatsoever is born of God overcometh the world: and this is the 
 victory that overcometh the world, even our faith. — 1 John v. 4. 
 
 The apostle is still in the full pursuit of his one present subject, which 
 he began this chapter with, which consists in this — That such as believe 
 Jes2(.s to be the Christ, are born of God — That such as are born of God, 
 love Him, who hath begotten them to Himself by a lively faith and hope 
 in Christ Jesus, and that they also love the children of God. From 
 hence it follows, that hereby we know the children of God, by the open 
 fruits of the new-birth manifested in them, and by them : in so doing we 
 keep the commandments of God : this we manifest in our loving God, 
 and in our observance of and attention to his most holy and revealed will. 
 So to act is the very love of God in us discovered, and his command- 
 ments are neither grievous nor burthensome. Love makes the feet of 
 saints, to run with alacrity in the ways of God : this is, as it respects 
 saints, an universal case: hence it follows; For whatsoever is born of 
 God overcometh the world : and this is the victory that overcometh the 
 world, even our faith. In speaking on these words, I would notice the 
 following particulars. 
 
 1 . The universality of the word tvhatsoever, as reaching to all persons, 
 and all cases, and circumstances, the new-born, or the regenerated 
 people of God, could be in : that these were such as overcame the 
 Avorld. 
 
 2. I will enquire what we are here to understand in this place 
 by the world, and also what is here meant by overcoming it. 
 
 3. How saints gain a victory over the same : this is by faith. 
 "What this faith is, as also whose it is, shall be enquired into. For ivhat- 
 soever is born of God overcometh the world : and this is the victory 
 that overcometh the world, even our faith. I am in the beginning of 
 this discourse. 
 
 \. To take notice of the universality of tlie word lohatsoever , as here 
 used, as reaching to all persons, and all cases and circumstances, the 
 new-born, or the regenerated people of God can be in, let them be high 
 or low, let them be rich or poor : these were such, and ever will be found 
 to be such as overcome the world ; For whatsoever is born of God over- 
 cotneth the ivorld. 
 
1 JOHN V. 4. 205 
 
 The word ivliulsoever, as here used by our apostle, respects all who 
 are born of God, let their quality and station, circumstance, and situa- 
 tion be what they may, in this present time state, yet this is a truth in the 
 which they are all interested, and by the which they are all, each, and 
 every one of them manifested. And it is on this account, I would speak 
 of the universality of the word, as here made use of; because I under- 
 stand it as it concerns all the called people of God, and this as it respects 
 tJieir condition and circumstances in life. If it was not thus designed, 
 the word 7vhosoever might have been used ; and which hath been the 
 case, over and over, when the apostle hath been speaking of regenera- 
 tion, and of such and such being the children of God. He is not here 
 speaking on these subjects : he is here speaking on the blessed fruits and 
 effects hereof: For lohatsoever (person) is horn of God, let his quality 
 and station in life be what, and as it may, he it is which overcometh the 
 world. Let this be here attended unto — Regeneration is where it is 
 wrought, equal and all alike: it produceth the same fruits and effects 
 as it respects the essentials of godliness : there is no difference here. It 
 is not drawn forth into act and practice in all alike ; neither is it possible 
 it should be : there being particular duties to be practised, and particular 
 graces to be exercised, according to such times, and places, and circum- 
 stances as are personal, and not universal. Yet that which the apostle 
 is here upon, all the regenenerate are alike concerned in : none of them 
 are exempted. No; not one: that is, they are not according to what 
 he here delivers concerning them. He makes it the universal charac- 
 teristic of them all : saying. For whatsoever is born of God overcometh 
 the loorld : and this is the victory that overcometh the world, even our 
 faith. It is those, let them be of which sect, or of whatever quality, 
 and circumstances, as they may be distinguished by the providence of 
 God, in this present time state, who only can, who only do overcome the 
 world. The lust of the flesh, the lust of the eyes, and the pride of life, 
 it is only the new-born can overcome these : and even this can only be 
 done in the Name of Jesus, in the faith of Jesus, and in the strength of 
 Jesus. And it is because the Lord Jesus Christ hath in his own Person, 
 by his life and by his death, obtained a complete and final victory over 
 these for his people, that they overcome : nor do they at any time over- 
 come these, by looking at them. It is by looking wholly off, and away 
 from them : and even then the victory is only obtained, by their looking 
 unto Jesus the Author and Finisher of faith. We shall never overcome 
 ourselves, by looking within ourselves, nor at what we are. It must be 
 by looking at Christ, who is both God and Man in one Person, and at 
 Avhat we are in Him : this alone will, and it is all-sufficient to raise us 
 above ourselves — To lift us out of ourselves — To take us off our own 
 standing, and lift up our hearts to the Lord. So it can only be as we 
 look to Jesus as the Sacrifice for sin, and are led into believing views, 
 and gospel apprehensions of the same, that we can overcome the guilt of 
 sin, and the condemnation of the broken law. It is even so as it respects 
 our besetting sins : we cannot overcome them by prayer, nor by our at- 
 tendance on any of God's holy ordinances. No : there is no virtue in 
 them ; it is alone by looking unto Jesus, our inward lusts are brought 
 under and subdued, and this is done effectually, and we are more than 
 conquerors over the whole body of sin, and that sin let it be what it 
 may, which most easily besets us, when and whilst we look to Jesus the 
 
206 1 JOHN V. 4. 
 
 Captain of out Salvation. The world with all its pomps, honors, riches 
 and pleasures becomes less to us, than nothing and vanity, whilst we are 
 looking to Jesus, and living in real communion with Him. Yea, death 
 itself is not dreaded by us, neither have we any care or fear concerning 
 it, or its seizure of us, whilst we are looking unto, looking at and be- 
 lieving the word of our most precious Jesus, who hath said, Blessed are 
 the dead which die in the Lord. 
 
 It is in the knowledge of Jesus, and in the faith of Jesus, let them 
 be in what circumstance, quality, and condition they may, that they, as 
 regenerated by God, are overcomers of this present evil world, and of 
 every evil and enemy in it. Even their victory over the devil, is by our 
 apostle ascribed to the blood of the Lamb. He, speaking of the saints 
 in their militant state, says, " I heard a loud voice saying in heaven, 
 Now is come salvation, and strength, and the kingdom of our God, and 
 the power of his Christ: for the accuser of our brethren is cast down, 
 which accused them before our God day and night. And they over- 
 came him by the blood of the Lamb, and by the word of their testimony ; 
 and they loved not their lives unto the death." Rev. xii. 10, 11. Thus, 
 whatsoever is born of God, overcometh sin, satan, the world, death, and 
 hell. And this is the victory that overcometh the world, even our faith. 
 Whilst all this is the Truth, and nothing but the Truth, yet I do not ap- 
 prehend it to be precisely the immediate subject the apostle is here 
 speaking of. I will therefore proceed to the next particular proposed, 
 which is this : viz. 
 
 2. To enquire what we are here to understand by the world, and also 
 what in this place, concerning overcoming it. For ivhatsoever is bom of 
 God overcometh the world: and this is the victory that overcometh the 
 world, even our faith. And this will by no means set aside, what hath 
 been delivered under the former head, whilst it will give such a view of 
 the apostle's meaning in the same, as will cast some light on the suc- 
 ceeding verses. What hath been delivered is altogether consonant with 
 apostolic doctrine, yet is not the simple apostolic doctrine, expressed 
 by John in the words before us. I therefore conceive, we cannot do 
 him justice, nor the text either, without we institute this enquiry, and 
 also endeavour to open and explain the same. — What we are here to 
 understand oi overcoming the world; or, what is intended by the world; 
 which those immediately spoken to, and of in the words before us, over- 
 came : Whatsoever is born of God overcometh the world. 
 
 Let me premise the following things, and set the same before you, 
 as they may be calculated to lead into the true apprehension of the 
 subject now before us. The apostle began this chapter, shewing and 
 freely and fully expressing, all contained i\\ the true knowledge, and 
 faith of Christ, as it regarded his Messiahship, that such were born of 
 God : and he shews the fruits and eftects which flowed from the same, 
 in the succeeding verses. He is in this, and the following verse, setting 
 forth and describing how the antichrists and false prophets of the then 
 present day, were overcome. The former denied Christ to be the 
 Messiah — Insisting on it he was not the Christ, The latter denied his 
 Divine and Eternal Sonship, as being in the Incomprehensible Essence, 
 One with the Father and the Spirit, co-equal and co-essential with 
 them. Now I do for myself apprehend the apostle is here speaking, 
 how the children of God, such as were born of him, and had the true 
 
I JOHN V. 4. 207 
 
 faith of Christ formed in their hearts by the Holy Ghost, overcame these 
 apostates, and their false and erroneous doctrines ; and in what way, 
 and by what means they were overcomers. He says, whatsoever is born 
 born of God overcometh the luorld: and this is the victory that over- 
 cometh the world, even our faith. Now it becomes me, to set before you, 
 what is here in this scripture, to be understood, by the world. I shall 
 aim to give you a proper view of this from the former chapter. And I 
 hope I shall in so doing, give you scriptural satisfaction. I need not 
 remind you that the world as the term is used by the apostle, in and 
 throughout the whole of this Epistle, is variously applied. Sometimes 
 to the whole election of grace: as thus, "Jesus Christ the righteous: 
 And he is the propitiation for our sins : and not for our's only, but also 
 for the sins of the whole world." chap. ii. 1,2. It is said of the anti- 
 christs and false teachers, in this Epistle — That they were of the world, 
 and their doctrine also. " They are of the world : therefore speak they 
 of the world, and the world heareth them." chap. iv. 5. In the 19th 
 verse of our present chapter, the apostle affirms that " the whole world 
 lieth in wickedness." He must mean, the whole world of sinners out of 
 Christ. Whilst by these general items, it is most clear, that this term 
 world, is used to express the whole church of God : that it is also used 
 to express the false doctrines which were vented in the apostle's time : and 
 the case of all out of Christ, -that they were in the arms of the wicked 
 one ; yet I need nothing more for your present benefit, but to shew, what 
 may be most agreeable with the apostle's end and design by the word 
 world here, and then of overcoming it. If this be done, so as for it to 
 stand on its proper foundation, this will be to accomplish all which hath 
 been proposed, and also all which can reasonably be expected, and 
 required. I will now bring this point forward, by referring to the pre- 
 ceding chapter, and by quoting some passages from the same : then 
 make brief observation, and leave the same with you for consideration; 
 for I do not mean to force any thing upon you. " Beloved, believe not 
 every spirit, but try the spirits whether they are of God : because many 
 false prophets are gone out into the world. Hereby know we the Spirit 
 of God : Every spirit that confesseth that Jesus Christ is come in the 
 flesh is of God. And every spirit that confesseth not that Jesus Christ is 
 come in the flesh is not of God : and this is that spirit of antichrist, 
 whereof ye have heard that it should come ; and even now already is it in 
 the world. Ye are of God, little children, and have overcome them : be- 
 cause" he that is in you is greater, or because " greater is he that is in 
 you, than he that is in the world. They are of the world : therefore speak 
 they of the world, and the world heareth them. We are of God : he that 
 knoweth God heareth us ; he that is not of God heareth not us. Hereby 
 know we the spirit of truth, and the spirit of error." chap. iv. 1 — 6. 
 
 My observations on the quotations are as follows. Have we not in 
 them the term or word world variously applied? It is true the apostle 
 does not explain these distinctions. He leaves them with us, to make 
 our observations on the same. When he says, many false prophets are 
 gone out into the world, he must mean their going from place to place : 
 this must respect the world, our habitable earth, on the which we dwell. 
 When he says. They are of the world: therefore speak they of the 
 2vorld, and the world heareth them, he must mean, that they were in 
 heart and mind, with all carnal hearers and professors — That their 
 
208 1 JOHN V, 4. 
 
 doctrines were earthly, sensual, and devilish — That they were wholly 
 adapted to such who were enemies to Christ, and who were of the spirit 
 of the world. The apostle's saying, the world heareth them, is most 
 fully expressive, that they were unregenerated, and earthly-minded 
 persons, who were the hearers of those false prophets ; who having 
 apostatized from the Truth, drew away disciples after them. As who 
 these were, and what these were, and what they preached, hath been fully 
 declared in Sermons on each of these verses quoted, I shall not here 
 speak of the same. All I have to ask is, if it does not clearly shine 
 forth, that by the term ivorld, the very doctrine which these preached 
 is to be understood ? I think this most evidently appears : and it 
 appears to me confirmed by these words; Ye are of God, little 
 children, and have overcome them : because greater is he that is in you, 
 than he that is in the world. They are of the world : therefore speak 
 they of the world, a7id the world heareth them. We are of God: he 
 that knoweth God heareth us; he that is not of God, heareth not us. 
 Hereby know we the spirit of truth, and the spirit of error. Now it 
 fully appears so to me, from laying all these cpiotations together, and go 
 forward to our text, which reads thus : For whatsoever is born of God 
 overcometh the world: and this is the victory that overcometh the 
 world, even our faith ; that the ivorld in our text, respects the false and 
 deceitful antichrists, errors, and heresies which then abounded ; and by 
 the which the true gospel of Christ was by gainsayings withstood : and 
 none but real'saints were kept from falling into error, and heresy. It 
 might therefore be well spoken by the apostle, for the support of faith, 
 and consolation of the spiritual mind, For tvhatsoever is born of God 
 overcometh the world: and this is the victory that overcometh the 
 world, even our faith. If I am right, then the overcoming error and 
 heresy, with all and every thing which is contrary to the glorious gospel 
 of the blessed God, is to overcome the world: and this in an especial 
 manner designed here. And taking it for granted I am justified in this 
 view of the subject, from the quotations given, which I conceive will be 
 fully confirmed by the succeeding verse, I proceed to my next particular, 
 which is to shew 
 
 3. How saints gain a victory over the world. This is by faith. 
 What this faith is, as also whose faith it is, shall be enquired into. 
 Which I hope will cast light on the mind, so as to tend to mutual profit 
 and spiritual satisfaction. For whatsoever is born of God overcometh 
 the world : and this is the victory that overcometh the ivorld, even our 
 faith. 
 
 Such as were the beloved of God, and born again, and believed on 
 the Lord Jesus Christ alone for life and salvation, overcame the world, 
 the flesh, and the devil. This was the case in Johns day : it is the same 
 in the present day: it will continue to be the same down to the very end 
 of time. The saints of whom our apostle is here speaking, may well and 
 most justly be styled men of renown ; for they had peculiar enemies, and 
 notorious errors to oppose ; yet they overcame. Not only the whole 
 world which lieth in wickedness, but even false professors; who with 
 all they had to say of Christ, and for Him, had imbibed and received 
 into their minds the very essence of error ; for what could more com- 
 pletely sap the whole foundation of the gospel, than the denial of his 
 Messiahship, Person, and Godhead? The apostle speaks of being born 
 
1 joiix V. 4. 209 
 
 of God, as the grand and alone preservative from all such cursed delu- 
 sions. For whatsoever is born of God overcometh the world. Not only 
 ill its sensual and sinful customs, but also in the various doctrines, as well 
 as tile natural maxims which are kept up, and maintained by the men 
 of it. There is no one thing in this our world the devil hates, as he doth 
 the everlasting gospel. It is his very master-piece to corrupt it there- 
 fore as much as he possibly can. Whilst he hates the holy precepts and 
 commandmeuts of it, yet it is the true and simple doctrine of the grace 
 of God, revealed in it, which he hates. So as he has invented, and still 
 does invent a scheme which so nearly resembles it, that he gains upon 
 the minds of many to receive it; which when they have once done, he 
 still so works by the same on their minds, that they would not give it up; 
 No; not for all this world, nor the world to come either. The apostle 
 Paul says, " But if our gospel be hid, it is hid to them that are lost : In 
 whom the god of this world hath blinded the minds of them which believe 
 not, lest the light of the glorious gospel of Christ, who is the image of 
 God, should shine unto them," 2 Cor. iv. 3, 4. The devil hath his false 
 christ. He set him up in direct opposition to God's Christ, and that to- 
 ward tlie close of the apostolic day. He so set him forth, as to draw 
 multitudes after him. He so set on the descriptions given of his false 
 clirist, as filled the minds both of the preachers and hearers of the same, 
 as raised them up into wonderful ecstacies and ravishments of spirit. So 
 as that the aerial visions and enjoyments which they had, under the 
 influences Satan impressed on their minds, served to delude them more 
 and more, and strengthened and confirmed them in their errors, and 
 heresies. In our day we are not careful enough, nor so concerned for 
 the doctrines of the gospel as past saints have been. There are abundance 
 of persons, whom Satan deceives with false joys. I have no doubt but he 
 does so in the very article of Death ; for most assuredly, nothing short 
 of dying in Christ, and in gospel views of Him, can be true blessedness. 
 But you will say to me, how are you wandering? I thought you had 
 proposed to give us an account, in what the saints' victory over the world 
 consisted. I did so : and hope so to do. I have already said enough to 
 express, that by overcoming the world, in the apostle's meaning, con- 
 sisted, and it still consists, in overcoming all, and every false doctrine, 
 concerning the Person, Messiahship, and Salvation of our Lord Jesus 
 Christ. The persons born of God, who lived as contemporaries with the 
 apostle — this is what he had to say of them, that they were overcomers, 
 of all the antichristian party, and all the antichristian doctrines of that 
 day. He ascribes all this to their being born of God. For whatsoever 
 is born of God overcometh the luorld : and this is the victory that over- 
 cometh the world, even our faith. I have therefore to explain this victory 
 over the world : and afterwards give an account of the means whereby it 
 is the saints gained this victory ; which is said to be our faith. The vic- 
 tory which is here the subject, belongs to saints alone. It is over the 
 world : and they are triumphant in their victory over the same — All the 
 false doctrines and heresies which ever have yet been in this our world, 
 and have been propagated by false teachers in every age, and throughout 
 all past generations. The new-born ; that which is born of God, over- 
 cometh the world. Beloved, there are the same errors and corruptions 
 of Truth, and the same withstandings and oppositions against it, there 
 ever were. It is only whatsoever is born of God, overcometh the world. 
 Vol. II. 2 e 
 
21 n 1 JOHN V. 4. 
 
 The Antitrinitarianism of the day ; or be it Arianisvi, or be it Sabel- 
 lianism, or Tritheism, or Socinianism, or Arminianism, or Quakerism^ 
 or Antinomianism ; none of these errors and heresies are overcome, 
 but by such as are born of God, Whatsoever is born of God over- 
 cometh the world: and all those mentioned are of the world. And this 
 is the victory that overcometh the world, even our faith. 
 
 I will therefore enquire what this faith is, whereby we overcome the 
 world. And also whose faith this is. It is here said to be ours. And 
 this is the victory that overcometh the world, even our faith. Now the 
 question follows, what faith is this? To which I reply, the faith of Jesus. 
 By which I mean, that faith of Him, and his great Salvation, as results 
 from the scriptural knowledge of Him imparted to the spiritual mind, by 
 the light and teaching of the Holy Ghost. It is this alone, by which the 
 saints in the apostle's days overcame the world ; the various antichrists, 
 false prophets, and every doctrinal error, and heresy. And it must be 
 by the same word of Truth we must overcome all the isms, what sort or 
 kind soever they may be, which are opposite and contrary to sound doc- 
 trine. As for example ; we cannot believe what is revealed in the Scrip- 
 tures concerning the Person and Godhead of Christ, and be Arians ; 
 neither can we receive into our minds, the doctrine of the blessed Trinity, 
 as revealed and stated in the Bible, and be Sabellians. Let it be ob- 
 served Sabellius lived in the third century. He, in opposition to those 
 who denied the Son to be co-equal with the Father, ran into this extreme 
 — he would admit of no distinction, between the Father, Son, and Holy 
 Ghost, save only in our conception, and in name and denomination ; 
 liolding but one Person in Deity, and that the same hath different names, 
 and denominations given unto him, and therefore is called sometimes 
 the Father, sometimes the Son, and sometimes the Holy Ghost. So that 
 hereby the Trinity of Persons, in the incomprehensible Essence was com- 
 pletely denied. As for the Tritheists, they maintained, that the Father, 
 Son, and Holy Ghost, were three eternal spirits essential distinct: which 
 in fact was asserting there were three Gods. Now it is by the true know- 
 ledge of the doctrines of the everlasting gospel, and in the exercise of the 
 spiritual mind, in a right apprehension of the same, that the church of 
 Christ obtains, and hath victory over doctrinal errors, and heresies. 
 This is the victory that overcometh the world, even our faith. As I 
 have stated the subject, it is real belief in the true articles of our most holy 
 faith, is the means whereby we overcome the world, in all its false 
 prophets, and by the which we gain victory over them, in all their 
 delusive errors and heresies. So the next thing to be enquired into is, 
 whose faith is this ? It is here said to be ours. This is the victory that 
 overcometh the icorld, even our faith. By our faith, I understand the 
 whole true faith of the church of Christ : which is wholly built upon 
 Divine revelation : is received into the regenerate mind, by the inspira- 
 tion of the Holy Ghost : it is the foundation of the whole universal 
 faith, of the saints of the Most High: and is expressed by the apostle 
 to shew, that the whole church of the living God are one and the 
 same in their love and attachment unto it. Thus I have endeavoured 
 according to the gift and ability received from the Lord, to go through 
 my text. For ivhatsoever is born of God overcometh the world : and 
 this is the victory that overcometh the tvorld, even our faith. If you 
 add the following scriptures, I think you must yield to the interpretation 
 
\ JOHN V. 5. 211' 
 
 I liave given. " And they overcame liim by the blood of the Lamb, 
 and by the word of their testimony." Rev. xii. 11. May the Lord cive 
 Hs understanding in all things. Amen. 
 
 SERMON LXXVII. 
 
 Who is he that overcometh the 2Vorld, but he that believeth that Jesus 
 is the Son of God'^. — 1 John v. 5. 
 
 The apostle is pursuing this great, vast, and important subject, that 
 Jesus Christ is the Son of God. And this he does in opposition to all 
 the false assertions and doctrines which were then abroad in the pro- 
 fessing world, concerning Him. He entered on a solemn assertion in the 
 beginning of this chapter, that such as truly believed the Messiahship of 
 Christ, were most assuredly born of God. Their loving him who begat 
 them to himself, and their loving all such as had true faith in the same 
 Christ with themselves, were real evidences for them, that they were the 
 partakers of the faith of God's elect. It was hereby an outward proof 
 was given, that they loved God and kept his commandments, none of 
 which were grievous to them. It was the love of God in their hearts, 
 was their motive, and that which excited them to the obedience of faith. 
 He observes that whatsoever person is born of God, overcometh the world. 
 He gives an account how the victory is obtained. It is by faith. And 
 here he is disposed to complete his subject : which he does by asking a 
 question, which is this; Who is he that overcometh the world P To the 
 which he replies himself; saying. No one can overcome the world, but 
 he that believeth that Jesus is the So7i of God. He that overcometh the 
 world, must be the same who was spoken of in the preceding verse : in 
 the which the apostle expressed himself thus: For whatsoever is born of 
 God overcometh the world : and this is the victory that overcometh the 
 world, even our faith : the object of which is here expresed — It is Jesus 
 the Son of God: and not simply as Messiah and Saviour, but as He is 
 in his Essential and Divine Person, in his relation to God. I think the 
 former with this verse linked together, will cast light upon what I have 
 delivered in explaining it, and confirm the same, and also add lustre to 
 it. These words, Who is he that overcometh the tvorld, but he that be- 
 lieveth that Jesus is the Son of God P divide themselves into a question, 
 to which an answer is immediately returned. I therefore think it will be 
 best to speak of them under these two particular heads, and make no 
 other division of them. And together therewith connect that which 
 will be found necessary to open, explain, and confirm the same. 1 will' 
 therefore 
 
 1. Put the question. Who is he that overcometh the ivorldP 
 
 2. The answer unto it. None: no, not one but he that believeth 
 that Jesus is the Son of God. 
 
212 1 JOHN V. 5. 
 
 It must of necessity be the case, that many thin;j;s which have been 
 already treated of and expressed, must be repeated ; or, there cannot be 
 a right interpretation given. I conceive it must be so, in all persons who 
 go through what we style Expository ; or much of the meaning of the 
 sacred writer must be lost. Whilst it seems to me, that these words stand 
 so closely allied to the former verse, that we could not well do without 
 it ; yet the apostle is here introducing these, with a view of what he de- 
 signs to bring forward, concerning our Lord's being the true Messiah, 
 and also the witness which was borne by the three witnesses in heaven, 
 and the three on earth, to this — That Christ is the Son of God, and that 
 there is eternal life in Him, and that he who hath the true knowledge of 
 Christ, hath eternal life : but these come afterwards, they are not what 
 concerns the opening of our present text; yet these may be found as 
 that and the true subjects which issue from the same. But I will now 
 aim to come to the 
 
 1st Part of the text, which contains this very important question, 
 Who is he that overcometh the world F 
 
 It must be of necessity acknowledged, this is very closely connected 
 with all preceding, and more and most especially with the former verse, 
 which reads thus : For whatsoever is bor^i of God overcometh the world : 
 and this is the victory that overcometh the world, even our faith. In 
 my Sermon on the same, I particularly describe what the world is that 
 is overcome, and lay a great emphasis, that the persons who had victory 
 over it, were those who were so truly instructed and taught the true 
 knowledge of Christ, his Person, his gospel, and the mysteries of the same, 
 as that they overcame the false christs, with the false doctrines con- 
 cerning Him, in that day of error, and corruption of the Truth. The in- 
 ference from which was this, that none taught of God, let the age in the 
 which they lived be what it may, would be permitted to fall into, or em- 
 brace, or live, and die in the acknowledgment of anything contrary to 
 sound doctrine. This is the substance of that which closed the former 
 Sermon, and which seems to be confirmed by our present text, which 
 begins with asking this question. Who is he that overcometh the loorld? 
 against the which must of necessity be placed, what are we to understand 
 by overcoming the world? To the which it may be replied, the world 
 spoken of in the former verse, in the which it was declared, whatsoever 
 is born of God overcometh the world : and this is the victory that over- 
 cometh the world, even 07ir faith. Then it must issue into this focus — 
 That the world overcome, must be, and absolutely was, the world of false 
 prophets, heresies, and antichrists : and it must still bear, and contain 
 the same meaning in it. Then our present words still lead us farther into 
 the subject; and serve to open and explain the same unto you, so far as 
 you are intellectually enlightened into the subject. So that here the 
 question put by the apostle. Who is he that overcometh the loorld, not 
 only comprehends all the temptations of the devil, and his workings by his 
 various instruments upon both body and mind, with all other evils, miseries, 
 and enemies which we are called upon to resist, and which we cannot 
 get the least victory over, but by faith in the Person, blood, and righteous- 
 ness of the Lord Jesus Christ alone ; but he is here more especially 
 speaking of overcoming antichrist ; who in the apostle's age worked im- 
 mediately against the Person of Christ : and this in the following way 
 — Both in a direct and full denial that the true Christ had yet appeared; 
 
I JOHN V. .5. 2i3 
 
 and then, as the consequence of this, that Jesus of Nazareth had no true 
 claims to Godhead ; that therefore He could not be, what He asserted 
 He was, the Son of the living God. Now to confute both these errors, 
 a great part of this Epistle is levelled ; and the words before us, in a very 
 particular manner. And great emphasis is laid on the true and right be- 
 lief of these important verities. It really amounts to this — That there is 
 no man can be right with God, who does not believe in Christ and con- ■ 
 cerning his Person, but exactly, and correspondently with the revelation 
 made of Him, and the account given of Him in the Sacred Scriptures. 
 I might here most justly say, what ignorance and darkness must it be, 
 that many of such, as are in their way, most extraordinarily religious, and 
 value this Epistle because as they think and say, so much of the Holy 
 Spirit's work, which he works inherently in the minds of saints is spoken 
 of in it ; and yet these very persons entirely and altogether overlook the 
 whole which is said, in and throughout the same, concerning the Person, 
 Messiahship, and Divinity of the Lord Jesus Christ. Surely it not only 
 argues, but it also proves with demonstration, that there may be a great 
 profession of Christ and his gospel, even by those, and in such persons, 
 as Christ never was yet, to any good purpose in all their thoughts. This 
 is a most solemn truth: it is also a solemn consideration ; yet I do not 
 know what a saint of the Most High hath to do with it, except to ad- 
 mire the Sovereignty of grace: to fall down before it, and submit unto 
 it; for we cannot alter it. To overcome the heresies which have been, 
 and still are, and these as they concern the Person of Christ — the only 
 victory over them is faith : which as I expressed in the former Sermon, 
 is that faith, by the which we receive from the scriptures of Truth and by 
 the illumination of the Holy Ghost, the true knowledge of the Person of 
 Christ into our minds : in the which knowledge, life eternal is contained. 
 And this wheresoever it is received, can never be obliterated : it is the 
 beginning of life everlasting. 
 
 Now in the way our apostle puts the question, Who is he that over^ 
 Cometh the world, it is designed personally. The question put, could 
 not fail most assuredly of drawing out the saints, to be very desirous for 
 to receive from the apostle himself, a full answer and reply unto it. I 
 suppose that where there is judgment equal to the same, there can be no 
 better mode of conveying instruction, than that of question and answer. 
 It is adopted in several parts of the New Testament. Here in this place, 
 it hath its particular use, because it leads to the determination of the 
 question, by one who was as to doctrine infallible. We have therefore 
 the greatest reason we possibly can to submit unto his decision. As the 
 whole world of professors, as we may so say, were carried about, and 
 most awfully influenced by the false christs, and false doctrines, pro- 
 posed by false preachers in the apostle's day ; it is even so in our's. 
 There can be but one Truth ; yet the errors about it may be many. We 
 are all fond of novelty ; now the Truth of Christ will not admit of this. 
 There will never be a new revelation made of Christ : nor will there ever 
 be any addition thereto : it would be well, if this were rightly and 
 scripturally understood. The love of the Holy Trinity will never be to 
 the elect, but what it is : it will never be reflected upon them, either in 
 time, or eternity, but in the Person of Christ. His Person is immutable. 
 He cannot love beyond what he doth. He cannot express it beyond 
 what he hath done. He cannot express more in his promises, than is 
 
214 1 JOHN V. 5. 
 
 contained in them : when the Holy Ghost is most graciously pleased to 
 give the knowledge of this, and to realize the truth of the same to our 
 mind, it is then we are brought to a true point, and proper centre. It is 
 a most inestimable blessing to have the true knowledge of the Person of 
 Christ : right and scriptural apprehensions of the love of Christ : clear 
 views of the most perfect, everlastingly finished, and complete salvation 
 of Christ ; and of the immutable grace expressed and contained in the 
 exceeding great and precious promises of the Lord Jesus Christ, which 
 are contained in the everlasting gospel of the grace of God. To be led 
 by the Holy Ghost into each of these subjects ; to enter distinctly and 
 properly into the same ; to digest them in our minds, and to hold fellow- 
 ship by means of the same with Christ, in our hearts, through the grace 
 of the Eternal Spirit — this is Christianity and true godliness. Yea, to 
 esteem it to be so, abstracted from the blessed effects of it in our own 
 souls, is of itself, a real evidence of grace ; because, such is the darkness 
 of the unrenewed mind, that it hath not the least idea of this: much less 
 that herein grace consists. But that I more immediately may pursue the 
 subject of my text, I must say, though it hath been again and again ex- 
 pressed, the church of Christ in the apostle's time, was most especially 
 plagued with such as denied Christ had been in the flesh. He therefore 
 to distinguish between true believers, and such heretics, says. Whosoever 
 helievp.th that Jesus is the Christ is born of God. That is, he, who be- 
 lieved Jesus of Nazareth was the true Christ, or Messiah, it was 
 manifest from that very faith and confession, that he was on the Lord's 
 side. And this true Messiah being God as truly as he was Man, so true 
 faith in Him was further manifested, by believing and confessing Him to 
 be what He was in his Divine Person, the Son of the living God. 
 
 In the former chapter, in verse 15, the apostle had pronounced this 
 great and very important truth, " Whosoever shall confess that Jesus is 
 the Son of God, God dwelleth in him, and he in God :" which whilst it 
 is different in expression, yet it is very congenial in substance and design 
 with this before us. The one expresseth the outward confession of this 
 great truth, with the inward and divine blessedness which was con- 
 comitant thereon, as our present scripture more immediately expresses 
 Christ as the Son of God, as the immediate object of our faith, and 
 the subject of our confession and profession. Now the apostle's question. 
 Who is he that overcometh the world, implies that some there are which 
 do. And this overcoming is by faith, which is contrary to the false faith 
 which is overcome thereby. And it being the public faith of the whole 
 church, it must of necessity be concerned with and founded on all the 
 articles of faith set before the children of God in the sacred volume of 
 inspiration ; 1 cannot therefore conclude but a proper statement of the 
 truth we are now upon, hath been given in explaining the former words. 
 For whatsoever is born of God overcometh the world: and that this is 
 the victory that overcometh the world, even our faith. And our present 
 text informs us, what that faith consists in, by the which the world is 
 overcome. Who is he that overcometh the world? Let this be the 
 question. It is not he who is one of it. No; it is a man in Christ. 
 How does he overcome it? Not by looking at it, and falling in love 
 with it. No ; neither does he overcome it by an access to the throne of 
 grace : neither does he, by a life of holiness, and a conversation according 
 to the gospel — It is by faith : which faith will produce its proper fruits 
 
1 jonK V. 5. 215 
 
 and effects ; yet faitli alone without them overcomes the world : for the 
 apostle here says, by way of reply to this question, Who is he that over- 
 cometh the world, thus, he that believeth that Jesus is the Son of God. 
 
 As I have put the question, from the apostle's words, and set them 
 before you according to the best of my slender ability. Who is he that 
 overcometh the world F By which I do in an especial manner apprehend, 
 the errors, and heresies, and false doctrines concerning the Person, God- 
 head, salvation, grace and fulness of our Lord Jesus Christ; so I now 
 proceed to my next particular, which is this : 
 
 2. To set forth the answer the apostle himself gives to the question, 
 which he proposes to others, and answers for himself, as being sufficiently 
 qualified for so doing. Who is he that overcometh the ivorldP This is 
 the question : in the which the person is spoken of individually. The 
 reply to this is, he that believeth that Jesus is the Son of God. Or, if 
 you will have it exactly and precisely in the apostle's words, without any 
 division, then they are as follows : Who is he that overcometh the world, 
 but he that believeth that Jesus is the Son of God P As thus read, they 
 contain the apostle's account and his definition of a true christian. He 
 is a believer in the Lord Jesus Christ. He believes Him to be a Saviour. 
 He believes in Him for his salvation. He looks to Him for life ever- 
 lasting. He both in life and death, is looking for the mercy of our Lord 
 Jesus Christ unto eternal life : nor is this all : it is the Person of Christ 
 is the object of his faith ; and his growing desire, the knowledge of Him 
 as the Son of the living God, as being One in the Essential Essence, of 
 the same Eternity and Godhead with the Father ; He is God truly, 
 properly, and of necessity, as the Father and the Holy Ghost. So that 
 the term, Son of God, denotes what he is in Godhead, in his relation to 
 the Divine Father. The relative distinction of the Divine Persons in the 
 Divine Essence, is so far revealed unto us in the word of Truth, as that 
 thereby we are led to know the distinction of the Persons, as that the 
 Father is not the Son, that the Son is not the Father, and that the Holy 
 Ghost is neither the Father nor the Son, the which is most clearly ascer- 
 tained by what is recorded concernmg the acts of the Divine Persons, as 
 they respect Christ, everlasting love, election, the covenant of grace, the 
 gift and mission of Christ, salvation by Him, together with the revelation 
 of Christ to us, and forming Him in us, the Hope of glory. In all these 
 acts and displays of grace, in the which the Eternal Three, have been 
 and are pleased to manifest their mutual loves to the Person of Christ, 
 God-Man, and to the persons of the elect, chosen in Him before the 
 foundation of the world, the distinction of the Divine Persons, is most 
 clearly manifested. And I think, it is always best for us to believe 
 Christ to be what He is declared to be in the word of Truth, rather than 
 to make any curious enquiries, how he is the Son of God, and why so 
 called. It is enough for me, to know and believe He is so, because God 
 himself hath in the word of inspiration declared He is so. And my 
 belief of this is founded alone, upon God's witness and testimony of the 
 same in the word of grace. Now that Christ is the Son of God, this is 
 the fundamental Truth, laid down by the apostle in the words before us, 
 and which he afterwards improves upon. If it was an essential truth in 
 the apostle's view, and in the days and time in the which he lived, it 
 must be so now. Therefore I should not conceive it safe to drop the 
 receiving, and believing this truth, because we cannot comprehend it by 
 
216 1 joiix V. 5. y 
 
 the utmost stretch of reason. Nor should I think it advisable to explain 
 away the term, Son of God, ascribing it to be expressive of an office, and 
 that it is only to express the Son's engagements on our behalf. I think 
 the term and doctrine of Christ's true, proper, and Eternal Sonship, and 
 a full and free confession, in and throughout all the churches of the 
 saints, that our Jesus is in his Divine Person, in the glorious, incom- 
 municable and incomprehensible Godhead, the Son of the livivg God 
 is absolutely necessary and should be maintained and made. It seems 
 to me, that none can deny but that this is the apostle's doctrine in the 
 words before us. And sure I am, none with the Bible in their hands can 
 deny, that Christ is called the Son of God in the Old Testament as well as 
 in the New. Our text says, he that belie veth that .Jesus is the Son of God, 
 is an overcomer of the world : that is, he overcomes the errors and 
 heresies concerning the Person of Christ, which, persons left to their own 
 reasonings and prejudices against this holy truth, set forth in the written 
 word, fall into. 1 think this cannot but be allowed to be a clear ex- 
 plaining of the apostle's meaning. 
 
 It is to be observed, to the intent that we may enter fully into 
 the words before us, that as the apostle had before, in the 1st verse of 
 this chapter, spoken of believing Christ to be the true Messiah, so he is 
 here speaking of believing Him as Jesus the Saviour, to be also the Son 
 of God: which is without all doubt here done, fully to express, wherein, 
 and by what article of faith, the true church of Christ, and the false 
 church of Christ, were distinguished. The title, Jesus, is that of work 
 and office. "Thou shall call his name Jesus: for he shall save his 
 people from their sins." Matt. i. 21. The term Christ, or Messiah, is 
 expressive of His being constituted by the Father, to be the glorious and 
 only Mediator of reconciliation ; and who was qualified and anointed by the 
 Holy Ghost, to accomplish that great work. Hence He said, " The Spirit 
 of the Lord God is upon me ; because the Lord hath anointed me" &c. 
 Isa. Ixi. 1. And His being in the Godhead, One with the Father, His 
 only begotten, co -eternal and consubstantial Son, he was thereby equal 
 to all undertaken by him in the everlasting covenant ; for it is the God- 
 head of Christ, stamps worth and efficacy on all his acts and perform- 
 ances. Hence it is his blood cleanseth from all sin, because he is the 
 Son of God : on the same account it is, his blood is styled the blood of 
 God ; and his life the life of God. These things have been in the course 
 of these lectures so freely and frequently spoken of, that I account it 
 needless to quote chapter and verse here. The various appearances of 
 our Lord, to Adam, and the ancient Patriarchs, were so many evidences 
 to them, that He was the Head of his body the church : that He was en- 
 gaged to be the Saviour thereof; and that He would in due time, freely, 
 and fully accomplish his great undertakings. His several appearances, 
 to David, Samuel, Solomon, Isaiah, Jeremiah, Ezekiel, Daniel, and 
 others, in what we may style with great propriety, the age of Prophecy, 
 most fully denoted how he delighted in his church, in the view of liis in- 
 carnate state, and in what he was to be, and to do, and suffer, to bring 
 his people nigh unto God. Our evangelist, with the other three, gives 
 us such an account of the Son of God, when he became incarnate, as is 
 altogether wonderful and divine : and the faith of the gospel hath the 
 Person of the Lord Jesus Christ for its immediate object. Hence the 
 apostle Paul began his ministry with this great article of faith — "That 
 
1 JOHN V. 5. 217 
 
 Christ is tlie Son of God." Acts ix. 20. The ciinucli was baptized 
 upon the confession of this faith in Christ : he said, " I believe that 
 Jesus Christ is the Son of God." Acts viii. 37. When the apostle 
 gives us his life of faith, it is in these words, " 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 the faith of the Son of God, who loved 
 me, and gave himself for me." Gal. ii. 20. Our Lord put this question 
 to the man whose eyes He opened : I mean the man that was born blind ; 
 " Dost thou believe on the Son of God." John ix. 35. I think it 
 needless to say more, because, if I am not greatly mistaken, the same 
 subject hath been discoursed already. So I am willing to conclude this 
 Sermon thus — That the apostle tenacious of the grand doctrine of the 
 gospel, upon which as its foundation, the whole substance thereof rests, 
 brings in this one great Truth of it, declaring it to be that which 
 essentially distinguished a believer in Jesus, from all others whatsoever 
 — Such an one believes that Christ is God ; the true, very, and Essential 
 Jehovah ; and rests the weight of his whole salvation, and grounds all 
 his expectations on Christ, in the full belief of his Eternal Godhead. 
 fVho is he that overcometh the world, but he that believeth that Jesus is 
 the Son of GodP It was hereby alone, in the true belief of this Truth, 
 that the antichrists and false prophets, and teachers in the apostle's days 
 were overcome. It is by the belief of Christ's Person, and eternal 
 power and Godhead, the world of false teachers and prophets in every 
 age, can be withstood, and finally overcome. Jesus Christ, from his 
 relation to the Father, and His Unity in the Divine Essence with Him, 
 is styled the Son of God : as according to his human nature, he is the 
 Son of David, the Son of Abraham. And as it respects his work and 
 oflSces, He is the Saviour, the Redeemer, the Intercessor, and Advocate. 
 Thus I have endeavoured to go through the subject before me, as 
 simply as I might : leaving all out, which did not appear to me, to be 
 absolutely necessary to mention; having in remembrance what ^gur 
 said of himself, " Surely I am more brutish than any man, and have not 
 the understanding of a man. I neither learned wisdom, nor have the 
 knowledge of the holy. Who hath ascended up into heaven, or de- 
 cended ? who hath gathered the wind in his fists ? who hath bound the 
 waters in a garment? who hath established all the ends of the earth? 
 ■what is his name, and what is his son's name, if thou canst tell ?" Prov. 
 XXX. 2 — 4. To acknowledge, the Person and Godhead of Christ Jesus, 
 is absolutely necessary to salvation. And this may be done, without 
 any explaining how the Second Person in the Essence is what He is, 
 the only begotten Son of God ; and that as such, in Him dwelleth all the 
 fulness of the Godhead Personally. Whilst I believe this from the 
 authority of the word of revelation, I was never permitted yet, no, not 
 for a single moment, to have one reasoning thought on this subject. I 
 believe it because the Lord hath revealed it, and also because He hath 
 himself testified and borne his witness respecting the Sonship, and co- 
 equality of Christ, as One with Himself and Holy Spirit, in the Essence- 
 existing. I now leave the whole delivered by me, as wholly incom- 
 prehensible to reason : yet it is suited to the faculty of faith, and made 
 clear unto it from the word, and by the Spirit. May all saints be kept 
 in the true doctrine and acknowledgment of the Person and Godhead of 
 Vol. II. 2 e 
 
220 1 JOHN V. 6. 
 
 even Jesus Christ. Thus he speaks of ihis circumstance which took 
 place, and of which he was an eye-witness, wlien water and blood flowed 
 from the side of our Lord Jesus Christ after his Passion : and which ho 
 only, of all the evangelists, makes mention of. He docs this in a very 
 solemn manner. And from the account he gives of the same, in the 
 scriptures which have already been quoted from him, we learn that the 
 whole related was the subject of prophecy. He says, /)c that saw it bare 
 record, and his record is true : and he knoiccth that he saith true, that 
 ye might believe. And then he cjuotes these scriptures which were 
 herein, and hereby fulfilled. For these things were done, that the scrip- 
 ture should be fuljilled, A bone of him shall not be broken. This con- 
 cerned the command the Lord gave the Israelites concerning the Paschal 
 Lamb: not a bone of it was to be broken: its allusion was to Christ, 
 as the Antitype. And it was realized in Him, when he being dead 
 on the cross, all the powers of earth and hell united, could not break one 
 of his bones. The apostle quotes the command that not a bone of the 
 Paschal Lamb should be broken. He shews it was fulfilled in Christ : 
 as also concerning the piercing the side of Christ, from whence flowed 
 blood and water, he quotes a scripture from the prophet Zechariah, a.s 
 receiving in part its accomplishment thereby : the words are as follows; 
 " 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." Zech. xii. 10. But if Christ 
 had not been pierced, this scripture could not have been accomplished : 
 neither could Christ have been looked upon as pierced, if he had not 
 been so dealt with. Now this is as here given by the apostle, one testi- 
 mony concerning the Messiahship of the Sou of God, our Lord Jesus 
 Christ; he came by water and blood. He gave himself for us; and 
 He gave himself to us. That we might look into his very heart and see 
 all contained in it, he permitted his side to be pierced that we by the 
 orifice made thereby, might view for ourselves that nothing but love, 
 everlasting love existed therein. It is pierced, and what flows from it? 
 Blood ; by the which his whole church is cleansed, and most pure and 
 clean, even unspeakably so : and Water ; an emblem of the Holy 
 Spirit, in his purifying and sanctifying influences, by the which all the 
 redeemed of the Lord, are completed and fitted for the marriage of the 
 Lamb. Jesus is the Son of God. He is the true Messiah. This is he 
 that came by ivater and blood, and all the scriptures were ratified and 
 accomplished in Him, in a most clear, evident manner, and in their 
 fullest degree. This is he that came by water and blood. But why is 
 water spoken of first, and the blood afterwards? without all doubt to 
 signify, that upon the piercing of our Lord's side, the water flowed first, 
 and then the blood, and that they were both distinct. The water was dis- 
 tinct from the blood, it being the cooling medium by means of which 
 the heart, the repository of the blood, might be properly kept cool and 
 comfortable. The blood which flowed forth, was all that remained in 
 the humanity of Christ, so that hereby the last drop of it was emptied. 
 O what a Jesus, thus to love, as that both in his life and death, and even 
 when hanging stark dead upon the Tree, he did not leave his Church with- 
 out the uttermost expressions of his love, and memorials of the same ! I 
 will proceed to my next particular, whicii is this, 
 
 2. That Jesus Christ came not by water only, but by blood also. 
 
1 JOHN V. 6. 221 
 
 TJiis is he that came by icalcr and blood, even Jcsris Christ; not by 
 water onli/, but hij loater and blood. 
 
 What is to be conceived, and explained by all this? Why most 
 assuredly, the Incarnation, or our Lord's being- made like unto his 
 brethren by his incarnation, must in part be designed by it : and this in 
 direct opposition to the blaspheming antichrists of that day ; some of 
 whom would allow no body to Christ but that of an aerial one ; and 
 this in direct contradiction to the scriptures of Truth, and to the 
 testimony of the apostles. It was then, and still is, that our blessed 
 Lord, tlie Christ of God, was in his Person true and very God : it was by 
 his incarnation, Avhich was altogether mysterious and divine, that He 
 descended from his Father's bosom, took our nature into union with his 
 Person, and became true and very man. He could neither have been 
 the sacrifice for sin, nor the Sanctifier of his whole church, had he not 
 been true and very man ; as truly so, as He was God : The Son of God. 
 The apostle is therefore very particular upon the Person of Christ, and of 
 what he really was in his incarnate state : in the which the truth of his 
 Humanity most fully and convincingly appeared. He lived in our nature ; 
 it was by this manifested that He was the child born, the son given, the 
 true Immanuel, God with us. Hence the apostle here says, Tlds is he 
 that cayne by water and blood, even Jesus Christ ; not by water only, 
 but by water and blood. In the whole of which he retains the Humanity : 
 and this as fully as he had before expressed tiie Divinity of our Lord. 
 For which reason I think we should never so treat the subject, as for the 
 Humanity to be swallowed up in Christ's Deity, nor for his Deity to be 
 swallowed up in his Humanity ; nor, as I conceive, should these be 
 spoken of so distinctly, and apart, as to separate one from the other; 
 unless it be to prove Christ to be both God and Man. Therefore, as I 
 conceive, we should ever keep in view, and also speak and always 
 declare, that our Lord Jesus Christ in his Person, and in all his relations 
 unto us, is both God and Man in one Person; or which, as I consider 
 the subject in ray own mind, is still more comprehensive, that He is God- 
 Man, and from this we should never by any means, nor expression 
 depart. It is, I apprehend, that our apostle speaks of our Lord's 
 Messiahship — To confound the antichrists and false prophets of that age 
 — To confirm the saints ; as also to give the most full and clearest evi- 
 dences of the truth and reality of Christ Jesus being the true Messiah, 
 saying. This is he, this is the Son of God, in the faith of whom, he that 
 believeth in his Person and Godhead, overcometh the world ; this is even 
 the same, that came by water and blood, even Jesus Christ. 
 
 Here is a remarkable emphasis laid on who this glorious and blessed 
 Messiah was. It was our most precious Lord : who was by Name, work, 
 title, and office, Jesus Christ : even He to whom we look for everlasting 
 life, and on whom we place all our hope and expectations for the same. 
 It would be a great and good spiritual acquirement, to have the know- 
 ledge of Christ's Person, of his Names and titles, of his work and offices 
 stated in our hearts, as they are set before us in the scriptures : it would 
 be the means in the hand of the Holy Spirit, of promoting our estima- 
 tion of our most precious Lord, and of promoting and strengthening our 
 communion with Him. The apostle had said, Christ Jesus came by 
 water and blood : in which, as hath already been observed, he refers ito 
 
222 1 JOHN V. 6. 
 
 what he himself saw, and was a witness of, and which hath been taken 
 notice of. But he adds by way of illustrating his subject concerning 
 Christ's Messiahship more fully and convincingly, not by water only, 
 but by water and blood. Hereby signifying, that Christ in his life and 
 death, was the end of all the ablutions, washings, sprinklings, and 
 expiatory sacrifices of the law, in the whole substance, and economy of 
 the same. This of consequence, was another full proof, that He was the 
 true Messiah, as the whole of it looked unto Him ; and the people under 
 it, were by it directed and pointed to look for Him — To look to Him for 
 life and salvation — To view Him in all, and every ordinance thereof. 
 Now the apostle having a true and spiritual apprehension of this, and 
 wanting to convey a most convincing proof and evidence of Christ's 
 Messiahship, such as he had not before given, adds by way of importance 
 and remark, that Jesus Christ came by water and blood; not by water 
 only, but by water and blood: and that hereby witness was given on 
 earth, that he was the true Messiah, who was promised to the fathers — 
 Set forth as the one grand end of the levitical law, with the whole dis- 
 pensation, and all the sacrifices, services, ordinances, priests, washings 
 and sprinklings which belonged unto the same : which rightly appre- 
 hended, carried with it its own testimony, and most clearly identified 
 Christ, the Messiah. This is he that came by water and blood, even 
 Jesus Christ ; not by water only, but by water and blood. Now this is 
 one of the great and grand evidences, which the apostle gives concerning 
 the Messiahship of Jesus Christ, the Son of God — A subject of the 
 greatest importance in the age in which he lived, to the church and 
 saints of the Most High. It was then a recent act — the incarnation, 
 life, sacrifice, death, burial, resurrection, ascension, glorification, and 
 triumph of Christ over all his enemies, by his Session at the right hand 
 of the Majesty on high. And seeing the whole of this was confronted by 
 the antichrists, and false prophets and teachers in that day, there was 
 therefore the greatest necessity, the children of God, should be fully 
 established in the true knowledge and faith of Christ's Messiahship ; this 
 being one of those important truths, which was then withstood and 
 opposed by the whole bulk of worldly professors. There has been, in 
 going over the former parts of this Epistle, a clear and full account of 
 the doctrine of antichrist in Johns day ; and I would refer my reader 
 to look over the same, as he will thereby understand this part of the 
 subject. I would also observe, our apostle establishes the saints in the 
 true knowledge of Jesus the Son of God's being the Messiah, not from 
 the experience which they most certainly had of the same in their own 
 hearts, but he confirms them in the knowledge and faith thereof, from 
 the scriptures themselves. And may I not ask, if the whole Bible in its 
 evidence of Christ's Messiahship, is not summed up and contained in 
 these words ? This is he that came by water and blood, even Jesus 
 Christ ; not by water only, but by ivater and blood. And it is the Spirit 
 that beareth witness, because the Spirit is truth. I will come to my 
 next particular, which is this ; 
 
 3. That these, that is, which the apostle had said — This is he that 
 came by water and blood, even Jesus Christ ; not by water only, but by 
 water and blood, bear record of Christ, that He is the true Messiah. 
 And so doth the Spirit also : and that because He is the Spirit of Truth. 
 
1 joiiy y. G. 223 
 
 I will again recite my text ; This is he that came by water and blood, 
 even Jesus Christ ; not by water only, but by water and blood. And it 
 is the Spirit that beareth witness, because the Spirit is truth. 
 
 And here I ask, what is it, which the Spirit as here spoken of as a 
 Witness, bears his witness and testimony unto ? I reply, it is to this — • 
 That Jesus is the Son of God — That He is the true Messiah — That He . 
 came by water and blood — That He is the Saviour of his whole church 
 — That there is eternal life in Him, and that for all his members. The 
 proof of this is fully given, and also confirmed, by the verse going before 
 my text : by the text also : and by the following verses, which may be 
 considered as closed at verse 8th : and the benefits spoken of, are closed 
 with these words, " He that hath the Son hath life ; and he that hath 
 not the Son of God hath not life." v. 12. As the apostle was an eye- 
 witness of the blood and water which flowed from the side of Christ, 
 it being pierced after that He was expired on the cross : and as he quoted 
 scriptures, and proved they were accomplished in Jesus the Son of God, 
 nothing could be added to this, as giving more, or fuller proof of our 
 Lord's Messiahship : and then his saying, This is he that came by 
 water and blood, even Jesus Christ; not by water only, but by water 
 and blood, what is this but in effect to say, Christ was the Antitype of the 
 whole ceremonial ritual : and that as such. He was both the Justifier and 
 Sanctifier of his whole Church. Water being here mentioned first, is 
 not to imply, we are first sanctified, and afterwards justified. It is put 
 first, because it first issued out, and to shew it was not mixed with the 
 blood. They were both separate. And the water could not but come 
 forth first, for this reason ; because the spear entering where the water 
 was, that of necessity flowed forth of itself, and the blood followed. So 
 that the whole humanity of Christ, was thus finally drained of its whole 
 humidity. This being the fulfilment of prophecy concerning the Messiah, 
 and the apostle being an eye-witness of blood and water flowing out of 
 his pierced side, as He hung on the cross, a corpse ; and also knowing 
 the whole of scripture, both types and prophecies, all referred unto Him 
 — That they were realized in Him, and fulfilled by Him, he might well 
 speak of the same, as so many glorious testimonies of the truth of our 
 Lord's Messiahship, saying, This is he, the Son of the living God, tlie 
 glorious Messiah promised to the Jewish nation, that came by water and 
 blood, even Jesus Christ; not by water only, which would have been 
 but one single witness of him, but by water and blood, which is a second 
 witness for Him. And it is the Spirit that beareth witness, of Him, 
 because the Spirit is truth. So that here we have these three, the water, 
 the blood, and the Spirit, which bear witness to the true and proper 
 Messiahship of our Lord Jesus Christ. By the Spirit, is meant the Holy 
 Spirit, who is a Witness for Christ ; and this both in the Old Testament, and 
 also in the New : in the former he revealed all that He was to be, and do, 
 and sufier; in the New, he testifies of his Person, and Messiahship, and that 
 He is an everlastingly complete, and all-sufficient Jesus. Who by his one 
 offering hath for ever put away sin, and perfected them that are His by 
 the sacrifice of Himself: and so fully obeyed the law, that he hath mag- 
 nified it, and made it everlastingly honorable. And He presents his 
 whole church, the whole election of grace, the elect of Adam's posterity, 
 complete in his Person, and finished salvation, before the throne of God. 
 
224 1 joiTx V. 7. 
 
 As the Sjnrit is brought in liere, as bearins; witness, or testimony to the 
 Messiahship of Jesus, so His witness being joined with the water and 
 the blood, should, as I conceive, direct us to consider, that the prophecies 
 concerning Him, in the Paschal Lamb, and that the Jews should look on 
 him whom they jnerced, were given out from the Spirit, and received 
 their complete accomplishment, and it could not be otherwise, because 
 the Spirit is truth. Our Lord himself gives the Holy Giiost this title, 
 The Spirit of truth. His words are to his disciples these : " 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 seeth 
 him not, neither knoweth him : but ye know him ; for he dwelleth with 
 you, and shall be in you." John xiv. 15 — 17. Our Lord farther says 
 to the same persons, " 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." John xvi. 13, 14. Thus Christ and. 7o/m both 
 unite in one and the same testimony concerning the Sjnrit. He is called 
 by both of them The Sjnrit of truth. Christ speaks of Him, as liis 
 Glorifier. And the apostle as a soilness for Him : and that in this very 
 essential point, in the which the Personal, and nianifestative glory of 
 Him, as Messiah, was so particularly concerned. This is he that came 
 by water and blood, even Jesus Christ ; not by water only, but by ivater 
 and blood. And it is the Spirit that beareth witness, because the Spirit 
 is truth. And He cannot set his seal to that which is not Truth. He 
 bears his testimony to Christ, and every truth of the everlasting gospel, 
 in the word of inspiration. He bears his testimony agreeable to the 
 same, in the hearts and [consciences of believers. May what hath been 
 delivered at this time unto you, be followed with His own divine blessing 
 and efficacy to your hearts. Amen. 
 
 SERMON LXXIX. 
 
 For there are three thai bear record in heaven, the Father, the Word, 
 and the Holy Ghost: and these three are one. — 1 John v. 7. 
 
 These words have been, and still are, controverted and called into 
 question, and as not well authenticated, by all sorts of Antitrini- 
 iarians, Arians, and Socinians : and this, under the pretence they are 
 not found in the copies of the New Testament; and therefore, say these 
 adversaries to the Truth, not contained in it, the same is an interpolation. 
 To which a great and learned man thus replies. "True it is, that this 
 text is left out in divers ancient copies of the New Testament. And hence 
 
1 joiiy V, 7, 22.5 
 
 it is that it is omitted by some of the ancient fathers in their [disputes 
 with the Aricms. But it is as true that many most ancient and best 
 approved Copies retain this Text. Lucas Burgensis saith, that in thirty- 
 five old Copies, they found it wanting but in five. And it is quoted by 
 many of tlie ancient fathers, as Cyprian, Terlullian, Athanasius, and 
 others. Yea, in the council of Nice, it was urged by Athanasius against 
 the Avians, and no exception was then made against it. And this verse 
 was constantly read, and that solemnly as a part of Scripture both in 
 the Greek and Latin churches. And it is found in all the printed Copies 
 except one. Yea, it is retained and exprest by the Socinio.ns tliemselves, 
 in their German version printed at Racovia, A. D. 1630. And the 
 series of the context and scope of the place do necessarily require this 
 verse. For the words of the following verse, And there are three in earth, 
 cannot have a right construction, but upon supposition that there are 
 Three also that bear record in heaven, with which these three in earth 
 are connected by the conjunctive particle and. Therefore that this Text 
 is wanting in some ancient Copies, must be ascribed, either to the care- 
 lessness of the transcribers, or, which is more probable, to the fraud and 
 deceit of some heretics, who denied the Son to be in Essence One Avith 
 the Father. The deceit of heretics, and particularly ©f the Avians in 
 corrupting, and mutilating the Sacred Text by their sacrilegious hands, 
 was frequently complained of. And indeed the Arians seem to have 
 had too fair opportunities for so doing, when not only divers Emperors 
 were Arians, but Arianism was spread almost through all parts of the 
 known world." I have quoted this from Mr. William Wishart, from 
 his discourse of the Trinity of the Persons in the Godhead. 
 
 The words of my text are very clearly and closely linked with tlie 
 words which went before : and the apostle now more fully proves what 
 was expressed in them : viz — That Christ is the Son of God, ana Saviour 
 of the world, and that there is eternal life in Him, for his whole church. 
 He gives six Witnesses as bearing their testimony to the same — Three in 
 heaven, three on earth. This is the subject of this, and the following 
 verse : so that in both of these, we have the fullest proof given, that 
 Christ is the Son of God, and the One only Saviour and Mediator. For 
 there are three that hear record in heaven, the Father, the Word, and 
 the Holy Ghost : and these three are one. When it is said these bear 
 record in heaven, it is not to be understood as if heaven were the place 
 where they bear record or witness ; for the ground and testimony of our 
 believing that Jesus is the Son of God, must be some testimony, given us 
 on earth : therefore says a worthy, in Glory, it must be connected with 
 the word three ; so that the words may be read thus. There are three 
 in heaven bear record: and these three are One in Unity, in bearing 
 witness to the same truth, and also One in the same incomprehensible 
 Nature. There are who think these words of our apostle, are founded on 
 tlie following Scripture. " I am with you, saith the Lord of hosts : the 
 word that I covenanted with you, so my spirit remaineth among you." 
 see Hag. ii. 4, 5. It is to be observed that the learned say, the 
 supplementary words are not in the original, and therefore they read 
 them as I have quoted them. I would just observe the difference of 
 phrase in this and the next verse. Here it is, these three are one : ia 
 the next verse, concerning the three witnesses on earth, it is said of them, 
 and these three agree in one. 
 
 Vol. II. 2 g 
 
226 1 joim V. 7. 
 
 I will now by the Lord's permission enter on the text : and then 
 proceed to divide it, and give the statement of it — As who these witnesses 
 are, what their testimony is, and how we ought to receive the same, and 
 give full assent and consent thereto. If I am carried scripturally and 
 becomingly through this, I shall have much, yea, even abundant reason 
 to be thankful : because the subjects now before us, are indeed the deep 
 things of God. These words, jPor ^^ere are three that bear record in 
 heaven, the Father, the Word, and the Holy Ghost : and these three are 
 one: contain a glorious account of the doctrines of the holy, blessed, 
 and glorious Trinity, in the which their Divine Persons are fully ex- 
 pressed, and their Unity of Existence in the incomprehensible Godhead 
 is most divinely ratified. Yet I am not going to treat at this time, on 
 that most important subject: there is a Sermon of mine, in a book en- 
 titled, "An Essay towards an unfolding the Glory of Christ," Vol. 1.; 
 in the which, (Sermon I.) I have, so far as I am acquainted with the 
 Scriptures of Truth, fully declared my apprehensions of this great point. 
 I therefore shall here confine myself to the connection of these words, 
 and what is testified in them, concerning the witness which the Three in 
 Godhead are here said to bear. I will on this account shut up the words 
 thus; that they contain, agreeable with the whole Book of God, this 
 most divine truth — That in the Godhead there are, and do by Essential 
 Union, exist and co-exist, Three Divine Persons, styled in the words 
 before us, the Father, the Word, and the Holy Ghost: and these three 
 are one in the same Essence : not One in Personalities, but One in the 
 Self- Existing Godhead. I would aim to explain the rest of my text, by 
 casting it into the following division. As 
 
 1. Who those Witnesses are, that are here mentioned, and their 
 number. There are three that bear record in heaven, the Father, the 
 Word, and the Holy Ghost : and observe their unity in their witness. 
 And these three are one. 
 
 2. What their witness and record which they bear is. This is to be 
 gathered from the context. 
 
 3. That it becomes us to receive this record and testimony, which 
 these Witnesses bear ; for to receive the same, is to set to our seal that God 
 is true. If the Lord will be pleased to guide me, in the truth of each of 
 these particulars, I shall have abundant cause for thankfulness to the 
 Divine Majesty ; and hope to bless and praise his most holy Name for 
 the same. And now, in an entire dependence on Him, I go forward, 
 and hope in his Name and fear, to open the first head of this discourse, 
 which is this ; 
 
 1. To express and set forth, who those Witnesses are, that are here 
 mentioned, and their number, and where they bear their testimony. The 
 words of the text are, For there are three that bear record in heaven, the 
 Father, the Word, and the Holy Ghost : and these three are one. They 
 are so in the Essence-Existing. They are so in their one assent and 
 consent, in their will, and testimony in what is here particularly 
 designed. 
 
 The Witnesses are the Eternal Three, Father, Word, and Spirit. 
 When it is here said of them, that they bear witness in heaven, it is so 
 said because they are heavenly Witnesses, It has been already observed, 
 the words may be read. There are three in heaven bear record. This 
 they do by glorious fruits and effects, proper to each of the Three 
 
1 JOHN V. 7. 227 
 
 Persons in the One glorious and undivided Essence ; and these are, the 
 father, the Word, and the Holy Ghost. God the Father bore his 
 testimony to Christ at his Baptism ; He also renewed the same at the 
 Transfiguration, saying by an audible voice, which whilst it came from 
 Heaven, was heard upon earth, " Thou art my beloved Son, in whom I 
 am well pleased." Mark i. 11. "Thou art my beloved Son; in thee 
 I am well pleased." Luke iii. 22. This is my beloved Son, in whom I am 
 well pleased." Matt. iii. 17. The Father renewed this same testimony 
 concerning Christ, when he was transfigured. " This is my beloved Son, 
 in whom I am well pleased." Matt. xvii. 5. see also, John i. 32 — 34. 
 The words are these, " And John bare record, saying, I saw the Spirit 
 descending from heaven like a dove, and it abode upon him. And I 
 knew him not : but he that sent me to baptize with water, the same said 
 unto me, Upon whom thou shalt see the Spirit descending, and remaining 
 on him, the same is he which baptizeth with the Holy Ghost. And I saw, 
 and bare record that this is the Son of God." Christ the Essential 
 Word, bore his testimony to the same immutable truth, testified of by 
 the Father. He on all occasions declared Himself to be the Son of God : 
 this He did by word, and miracles. He, the Essential Word, and Son 
 of God, bore witness of Himself, and to Himself, as incarnate. This 
 seems to be contained in that reply to the cavil of the Pharisees about 
 this matter. "Then said they unto him, Where is thy Father? Jesus 
 answered. Ye neither know me, nor my Father : if ye had known me, 
 ye should have known my Father also." John viii. 19. Christ bore 
 testimony of his Person, and Messiahship : at Jacob's well, the 
 woman having said, " I know that Messias cometh, which is called 
 Christ : when he is come, he will tell us all things," He immediately- 
 rejoined, " I that speak unto thee am he." John iv. 25, 26. So on 
 another occasion he said, " As the Father knoweth me, even so know I 
 the Father: and I lay down my life for the sheep. — My sheep hear my 
 voice, and I know them, and they follow me : And I give unto them 
 eternal life ; and they shall never perish, neither shall any man pluck 
 them out of my hand. My Father, which gave them me, is greater than 
 all ; and no man is able to pluck them out of my Father's hand. I and 
 my Father are one." John x. 15, 27 — 30. The Holy Ghost became 
 Witness, to the truth of the Divine Father's declaration concerning 
 Christ; by his visible descent on the apostles on the day of Pentecost : 
 as also by his visible descent on Christ himself, at his Baptism : and also 
 on others, see Acts viii. 17, and x. 44; whereby He testified of Christ, 
 which was agreeable to what the Lord Jesus had fore-signified, John. xv. 
 26. Thus the Three in heaven, have borne their witness, and record on 
 earth. They were one in their witness and record. There is the most 
 perfect unity in the same : it is one will, one assent ; it contains the 
 greatest evidence which can be given, of the reality and truth of that 
 which they bear witness of, and record unto. For there are three that 
 bear record in heaven, the Father, the Word, and the Holy Ghost : 
 and these three are one. Our Lord speaking to the Jews says, " It is 
 also written in your law, that the testimony of two men is true. I am 
 one that bear witness of myself, and the Father that sent me beareth 
 ■witness of me." John viii. 17, 18. But we have Three Witnesses in the 
 words before us, and each of them Essentially Divine. The Father^ 
 the Word, and the Holy Ghost. And this number is all-sufficient ; it 
 
228 1 JOHN V. 7. 
 
 being the record and testimony, of each of the Divine, coeternal and co- 
 equal Persons in tlie One glorious and unspeakable Godhead. I will 
 proceed to my next particular : 
 
 2. To shew what the witness and record is, which the Holy Three 
 bear testimony of. And as the text itself, and in itself is of such vast 
 importance, I will repeat it. For there are three that bear record in 
 heaven, the Father, the Word, and the Holy Ghost : and these three 
 are one. And this is to be gathered from the context. 
 
 These words are connected with the former verse ; in the which the 
 apostle had expressly declared and proved the Messiahship of Christ ; 
 saying most remarkably, This is he that came by water and blood, even 
 Jesus Christ; not by water only, but by water and blood. And it is 
 the Spiiit that beareth witness, because the Spirit is truth. The water, 
 blood, and Spirit, are here produced as Witnesses of Christ's Messiahship. 
 Then he adds. For there are three that bear record in heaven, the Father, 
 the Word, aiid the Holy Ghost : and these three are one. So that the 
 Holy Three are here spoken of, as confirming the same testimony with 
 the water, and the blood, and the Spirit, which had been mentioned in 
 the former verse. Both these verses as united, serve as one grand suf- 
 frage to illustrate these great truths ; which as connected, are the sub- 
 stance of the whole contained in the context, which concerns the Person, 
 Sonship, Messiahship and Salvation of the Lord. The Witnesses here 
 spoken of, are Personal and distinct. What they bear witness of, and bear 
 record unto, is now to be expressed and declared. And the Father, the 
 Son, and the Holy Ghost, witness and bear record in the everlasting 
 gospel, to the truth of all which is revealed therein : and this in a most 
 especial manner, as it concerns their love to Christ, God-Man, and to 
 the whole election of grace in Him : as also to the glorious display, and 
 open declaration of the same, which the Three in Jehovah have mani- 
 fested by their glorious Personal appearances : some of which, under the 
 present head, shall be taken notice of. As we read our text as it is 
 printed in our Bibles, For there are three that bear record in heaven, I 
 would say of it as so expressed, we may understand it thus — That, the 
 Holy Trinity may be considered, as bearing witness to each other, and to 
 us, of their own acts of infinite grace. And of their covenant transac- 
 tions in the high court above ; concerning the infinity of grace, and their 
 transactions before all time. 1 know not how to express myself, so as to 
 be understood on this subject, so as to be properly understood, better, 
 than by observing, tliat the Cherubim in the Holiest of All, were a Me- 
 morial of the Three in Jehovah, in their economy of grace. And that the 
 faces of these, were continually fixed on the Mercy-Seat. A type of 
 Christ the Propitiation. So that it may with the greatest safety and truth 
 be said, in this there was a glorious expression of the Three in Heaven, 
 bearing continual remembrance of their covenant acts with each other, 
 on the behalf of the whole church of elect men. 
 
 The terms by which the Holy Trinity are here expressed, should not 
 be omitted : they are, the Father, the Word, and the Holy Ghost. It 
 looks as if the apostle's eye had been fixed on the words of Christ, which 
 he hath commanded his own ordinance of Baptism in ; not in the Name 
 of One of Three Names: but into an acknowledgment of Three distinct 
 Persons in One incomprehensible Essence, whose Three Names, by the 
 ■which they have been pleased to reveal themselves, and their Personal 
 
1 JOHN V. 7. 229 
 
 relations to each other, as coequally One in the Godhead, are those of 
 Father, Son, and Holy Ghost. And the article is prefixed to each of 
 tiiese. Buptizing them in the name of the Father, and of the Son, and 
 of the Hohj Ghost, are the words appointed by our Lord himself, in the 
 wliich the ordinance of Baptism is appointed and commanded to be ad- 
 ministered. And in them we have the order in the which the Three in 
 in the Self-Existing Essence exist by Necessity of Nature. Nor is there 
 any other Scripture in the whole book of God, in which their order of 
 Existence in the Divine Nature, is thus regularly stated. And as the 
 great Dr. Gi//says, that which distinguishes the Divine Persons in the Es- 
 sence, must of necessity be Essential, and as Essential as that Essence 
 is : ixjr all of God is God. And the whole Godhead consists in Self-Ex- 
 istence. Personal and Relative Subsistences, and infinite Perfections, from 
 whence Essential Blessedness originates. In my text we have the Divine 
 Trinity of Persons, expressed as our Lord doth in Matt, xxviii. 19 ; For 
 there are three that bear record in heaven, the Father, the Word, and 
 the Holy Ghost: and these three are one: here is only the alteration of 
 one word: instead of the Son, it is the Woi-d : a term which John 
 greatly delighted in. He began his gospel with it, and describing Christ, 
 the Conqueror of all the enemies of his church, he saith, " his name is 
 called. The Word of God." Rev. xix. 13. Our Lord when he speaks to 
 the church of Thyatira, says, " These things saith the Son of God, who 
 liath his eyes like unto a flame of fire," &c. Rev. ii. 18. The form of 
 expression, These tilings saith the Son of God, is it not equal with a 
 7'ht(s saith the Lord ! Most assuredly it is. I do not mean that I can 
 rightly open, and clearly explain these glorious subjects now before us : 
 If I could, it would cast light, and add lustre thereto ; as it would lead 
 us more clearly to apprehend what is here declared, and set before us, 
 and give and convey to our minds, clear and scriptural apprehensions of 
 the same. For there are three that hear record in heaven, the Father^ 
 the Word, and the Holy Ghost : and these three are one. 
 
 As they are here spoken of as Witnesses; and as what the witness, 
 and record is, which they bear testimony of, is to be expressed under 
 this present head of discourse, so it may be necessary to open the word 
 record, as to that which is here implied and expressed by the same. It 
 is acknowledged by some, that the word rendered record, is the same as 
 that which in the next verse is rendered witness. Therefore I have used 
 the term witnesses, and witness, as being congenial Avith the truth and 
 nature of the subject before us. If we have the word record, as that is 
 in the present text, it most assuredly is expressive of, and it expresses 
 unto us the joint assent and consent, that the Three in heaven bear in the 
 sacred Scriptures to the following truths — That .Jesus is the Son of God : 
 the true Messiah : the One alone Saviour — That his Salvation is most 
 complete — That there is eternal life in Him — That it is communicated 
 and bestowed on the elect — That all who have the true knowledge of 
 Him, have it in their own souls — That they may rely on it as immutable 
 Truth, seeing God hath made a free grant of it unto them, in his holy 
 gospel, ^s it respects the terms. Father, Word, and Holy Ghost, here 
 mentioned in my text, they lead us to consider, the relation the Three in 
 Jehovah stand in, to each other. The term Father must have relation to 
 what he is to the Son. The term Word here used by the apostle, is ex- 
 pressive of what the Second Person in the Essence is, as Personally, and 
 
230 1 JOHN V. 7. 
 
 manifestativeLy considered. He is God's Essejiiial Word: a Person in 
 the Essence, distinct in Personality from the Father, and the Spirit. As 
 he is in both Testaments styled the Word and the Word of the Lord, so 
 let it be observed, that like as words are the index of the mind, and are 
 agreeable with the conceptions of it, so as to be the true expressions 
 thereof, and thereby we make manifest what is in ours : so by the Es- 
 sential Word, who is Personally distinct from the Father, He hath been 
 pleased to make known his whole mind and will, in creation, providence 
 and grace. The Father spoke the world into being and existence by 
 Him. He hath in Him, made known to the uttermost, all He is, in love, 
 grace, and mercy, to his beloved ones, in Him. He is therefore styled, 
 The Word. The term, Holy Spirit, or Holy Ghost, belongs to Him, 
 whom we frequently style, the Third Person in God. It is very ex- 
 pressive of what He is Personally, and Essentially, as proceeding from 
 the Father and the Son, by incomprehensible procession. These Three 
 who are by Essential Union with the Godhead, and Oneness in the in- 
 comprehensible Essence, one and the same in Godhead, who exist 
 Personally and co-equally in the Unity of the Essence, as Father, Word, 
 and Spirit, have in a very extraordinary manner, borne their joint 
 testimony to this truth, here upon earth — Thai Christ is the Son of God 
 — And that there is eternal life in Him, for every one that believeth. 
 This record is in the Scriptures of Truth. The Holy Three at all times, 
 bear their joint testimony thereto : and this, so far as I understand the 
 same, is the true and substantial meaning of the words before us. There 
 are three that bear record in heaven, the Father, the Word, and the Holy 
 Ghost : and these three are one : One in Essence : One in Unity, 
 testimony, record, and witness to that which they bear record unto, con- 
 cerning Christ, and Salvation by Him, as revealed and recorded in the 
 word of grace. I go on to the following particular proposed, which is 
 this : 
 
 3, To shew that it becomes us to receive this record and testimony, 
 which these Witnesses bear, to the truths which have been mentioned : 
 for to receive the same, is to set our seal that God is true : and in so 
 doing we glorify the Divine Persons so far as we possibly can, this side 
 heaven. May the Lord be pleased to guide me scripturally through this 
 closing particular. Amen. 
 
 As it respects the Unity of the Divine Essence, the Persons in the 
 Essence, their Personal relations to each other : it is fully revealed in the 
 word of Truth ; so far as it concerns us, and no further. And all this is 
 sealed by the appearances and manifestations, which the Holy and 
 Eternal Three have been pleased from time to time to make of the same. 
 Thus also, as it regards their will, love, grace, delight in the Person of 
 Christ, God-Man, and to the elect of Adam's posterity in Him ; with all 
 their grace in Him towards them, together with his great salvation 
 wrought out for them, with all that the Father hath made Him to be unto 
 them : this is all so fully revealed in the word of Truth, that he who runs 
 may read. And all this is also, each and every distinct particular of the 
 same, ratified and confirmed by the joint record and testimony of each 
 of the Persons in the Trinity. Our apostle therefore, having a clear and 
 comprehensive view and knowledge of all this, being come almost to the 
 close of his Epistle, gives an item to the saints universally of this. For 
 there are three that bear record in heaven, the Father, the Word, and 
 
I joiix V. 7. 231 
 
 the Holy Ghost: and these three are one. What can exceed this ! The 
 whole Bible is the Father's record and witness for Jesus — That He is liis 
 ordinance of Salvation and life everlasting. That none, let them have 
 been, or be they at this present instant in themselves, or in their frames 
 and feelings what they may, yet the Lord the Spirit inclining their hearts, 
 and giving them wills to come to Christ — such He will not cast out, but 
 they shall find in Him, and receive from Him all the blessings of life 
 eternal. Our Lord Jesus Christ saith, "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 nothing, but should 
 raise it up again at the last day. And this is the will of him that sent 
 me, that every one which seeth the Son, and believeth on him, may 
 (rather, shall) have everlasting life : and I will raise him up at the last 
 day." John vi. 37 — 40. To receive into our minds, and believe in our 
 hearts, the truths contained in all this, is to receive the record and 
 testimony, which these Witnesses expressed in our text bear : and we 
 may so do with the utmost safety, seeing it is Christ himself who pro- 
 nounced this ; and he says, " Labour not for the meat which perisheth, 
 but for that meat which enduretli unto everlasting life, which the Son of 
 man shall give unto you : for him hath God the Father sealed." v. 27. 
 So that our Lord Jesus Christ, who was sealed by the Father, whom he 
 here styles, God the Father, and was filled with the Holy Ghost, im- 
 mediately before his entrance on his great work, for the performance of 
 which, he received his mission and commission from the Father, spake 
 and acted in every particular, agreeable with his Father's will, and this 
 under the anointings and broad Seal of the Holy Ghost. All which as 
 properly considered, is a full testification, that the whole Trinity who 
 united in the salvation of the elect before all time, and expressed the 
 same in council and covenant before the world began, do delight in 
 bearing their testimony and witness, in the sacred volume of inspiration, 
 of their infinite and everlasting delight in the Person, and finished work 
 of the ever-blessed Immanuel, and also in every one who is well pleased 
 with Him. And what greater satisfaction can we have, than the record 
 and witness of the Father, the Word, and the Holy Ghost to this, 
 which is set forth, as it respects the truth and substance of all of it, in 
 every page of the word of inspiration. Surely, if he that hath received 
 Christ's testimony of what Christ had seen and heard, in the councils of 
 the Three in heaven before the world was; and which, he became in- 
 carnate that he might make known to us ; if " He that hath received his 
 testimony hath set to his seal that God is true :" see John iii. 33 ; then it 
 must be a glorious way, in the which we give and ascribe glory to the 
 Father, Son, and Holy Ghost, in receiving their record and witness, con- 
 cerning our Lord Jesus Christ, and salvation as already completed in 
 Him, and by Him into our hearts : for to receive the same, agreeable to 
 their record and testimony is to set honour on them. Yea, it is more 
 than this ; it is setting our seals to the Truth of God : and setting our 
 seals that God is true. I will go no farther on here, lest I should spoil 
 the subject. I will leave you who may either hear, or read what is thus 
 feebly delivered, to think closely on the subject. May the Holy Ghost 
 be your Teacher ; and guide us, if it please him, with his own influence 
 
232 1 JOTix V. 8. 
 
 and by liis own inspiration into the knowledge, glory, reality, and grace 
 of the subject: so as that believers in Jesus, may find a real feast in the 
 same. The Lord pardon all my imperfections in going through it, and 
 lead you who are liis, into communion witii Himself. Grant this, O holy, 
 blessed, and glorious Trinity, to the honour and glory of thine own free 
 and sovereign grace. Even so, Amen. 
 
 SERMON LXXX. 
 
 And there are three that hear witness in earth, the sjnrit, and the 
 
 water, and the blood: and these three agree in one. — 
 
 1 John v. 8. 
 
 In the former verse we had the Three in heaven. Father, Word, and 
 Holy Ghost bearing their testimony that Christ is the Son of God — That 
 He is the true Messiah — That eternal life is in Him : and He is this to 
 all who are enabled to believe on Him. In this verse, we have three 
 more witnesses who bear their joint testimony to this same, invariable, 
 essential, and important truth : even the same mentioned in the former 
 verse. These are distinguished from the former. They are said to bear 
 •witness in earth. They are distinctly mentioned ; the spirit, and the 
 water, and the blood: and these are said to agree in one. Of the Three 
 "who bear record in heaven, it was said, and these three are one : that is, 
 in Essence, and also in the unity and oneness in the testimony which 
 they bore. Of these three witnesses on earth, the spirit, arid the water, 
 and the blood, it is said, and these three agree in one. To avoid as 
 much as possible, going over the same ground we have before, I would 
 only make this one general remark, and then give the division of the text, 
 hoping to fill it up agreeable with the same : and may it be exactly with 
 the Truth, and acceptable to such spiritual minds, as may be here pre- 
 sent attending thereon. The one general remark is this — Whilst it hath 
 been said, and still is, by such as are enemies to the doctrine of the ever- 
 blessed and glorious Trinity, that the former verse is an interpolation, yet 
 it is easy to observe, that without it, these words of our text must be 
 found without any connection. It is impossible to find any for them, 
 but in the former. I will therefore here unite them; that you for your- 
 selves may see the truth of this. For there are three that bear record in 
 heaven, the Father, the Word, and the Holy Ghost : and these three 
 are one. And there are three that bear witness in earth, the spirit, 
 and the water, and the blood : and these three agree in one. Thus you 
 have the clear connection and harmony of them : and also that you may 
 understand the propriety of those learned and excellent men, who lay a 
 great emphasis on this — That leaving out the 7th verse, there can be no 
 place for the latter : that is, if left out, there proves a deficiency, and the 
 
1 joTiN V. 8. 233 
 
 words of the present text cannot be supported ; because the former are 
 the foundation of them. It is not that tlie doctrine of the Trinity is de- 
 pendent on them; yet it is contained in them. The Bible begins with, 
 and it also ends with it: " In the beginning God created the heaven and 
 the earth. And the earth was without 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 li;^ht." 
 Gen. i. 1 — 3. Here is, God; the Spirit of God; God said. What, 
 and who are these, but Father, Word, and Spirit. The Psalmist testifies 
 to this truth. He says, " By the word of the Loud were the heavens 
 made, and all the host of them by the breath of his mouth." Ps. xxxiii. 6. 
 The book of The Revelation closes, the canon of scripture : And what 
 is the sum and substance of that Book ? Is it not a revelation from the 
 Father, made and given by Him to his Son Jesus Christ as the One 
 glorious Mediator between Him, and his church ? And are not each of 
 the Epistles to the seven churches spoken by Christ? And are they not 
 all sealed and confirmed by the Holy Ghost ? It is He who says at the 
 close of each and every one of them, He that hath an ear, let him hear 
 what the Spirit saith unto the churches. Let this be but attended unto 
 and it will be found, as the whole Bible contains the doctrine of the 
 Trinity, that it also begins with it, and ends with it : so that it neither 
 stands or falls by these words, For there aie three that bear record in 
 heaven, the Father, the Word, and the Holy Ghost : and these three are 
 one; any more than on these words. And there are three that bear 
 witness in earth, the spirit, and the water, arid the blood, and these three 
 agree in one : yet both of these bear record and testimony to this im- 
 portant truth — That the Father is not the Son, nor is the Son the Father, 
 nor is the Holy Ghost either the Father, or the Son ; but they are Per- 
 sonally and Essentially distinct, as to their Subsistences in the Godhead : 
 yet but one and the same incomprehensible Jehovah, they being One 
 in the same infinite and incomprehensible Essence. I will give the 
 division of my text, so as to set before you what is contained in it, 
 thus : 
 
 1. I will aim to express these three distinct witnesses, who are said to 
 bear witness in earth. There are three that bear witness in earth, the 
 spirit, and the water, and the blood. 
 
 2. I will set before you, who these witnesses are, and in what way 
 they are so, and unite in giving in their witness for Christ. By the 
 spirit, I understand the everlasting gospel. By water I understand the 
 ordinance of Baptism. By blood I understand the cup of wine, or the 
 cup of the Lord, in the ordinance of his Supper. The reasons why I un- 
 derstand the subject thus, will be given, as also how these may be said 
 to be witnesses, of the same important truths contained and expressed in 
 the former words, For there are three that bear record in heaven, tJie 
 Father, the Word, and the Holy Ghost : and these three are one. And 
 there are three that bear witness in earth, the spirit, and the water, and 
 the blood. And 
 
 Lastly, I will shew how these three witnesses in earth, the spirit, 
 and the ivater, and the blood, agree and unite in one and the same most 
 important testimony ; ajid these three agree in one. It is not said of 
 these, as it was of the Three former Witnesses, these three are one : but 
 it is only said of these, that these three agree in one. May the Lord guide 
 Vol. II. 2 h 
 
232 1 joiix V. 8. 
 
 and by Lis own inspiration into the knowledge, glory, reality, and grace 
 of the subject : so as that believers in Jesus, may find a real feast in the 
 same. The Lord pardon all my imperfections in going through it, and 
 lead you who are liis, into communion with Himself. Grant this, O holy, 
 blessed, and glorious Trinity, to the honour and glory of thine own free 
 and sovereign grace. Even so, Amen. 
 
 SERMON LXXX. 
 
 And there are three that bear witness in earth, the sjririt, and the 
 
 water, and the blood: and these three agree in one. — 
 
 1 John v. 8. 
 
 In the former verse we had the Three in heaven, Father, Word, and 
 Holy Ghost bearing their testimony that Christ is the Son of God — That 
 He is the true Messiah — That eternal life is in Him : and He is this to 
 all who are enabled to believe on Him. In this verse, we have three 
 more witnesses who bear their joint testimony to this same, invariable, 
 essential, and important truth : even the same mentioned in the former 
 verse. These are distinguished from the former. They are said to bear 
 "witness in earth. They are distinctly mentioned ; the spirit, and the 
 water, and the blood: and these are said to agree in one. Of the Three 
 ■who bear record in heaven, it Avas said, and these three are one : that is, 
 in Essence, and also in the unity and oneness in the testimony which 
 they bore. Of these three witnesses on earth, the spirit, and the water, 
 and the blood, it is said, and these three agree in one. To avoid as 
 much as possible, going over the same ground we have before, I would 
 only make this one general remark, and then give the division of the text, 
 hoping to fill it up agreeable with the same : and may it be exactly with 
 the Truth, and acceptable to such spiritual minds, as may be here pre- 
 sent attending thereon. The one general remark is this — Whilst it hath 
 been said, and still is, by such as are enemies to the doctrine of the ever- 
 blessed and glorious Trinity, that the former verse is an interpolation, yet 
 it is easy to observe, that without it, these words of our text must be 
 found without any connection. It is impossible to find any for them, 
 but in the former. I will therefore here unite them ; that you for your- 
 selves may see the truth of this. For there are three that bear record in 
 heaven, the Father, the Word, and the Holy Ghost : and these three 
 are one. And there are three that bear witness in earth, the spirit, 
 and the water, and the blood : and these three agree in one. Thus you 
 have the clear connection and harmony of them : and also that you may 
 understand the propriety of those learned and excellent men, who lay a 
 great emphasis on this — That leaving out the 7th verse, there can be no 
 place for the latter : that is, if left out, there proves a deficiency, and the 
 
1 JOHN V. 8. 233 
 
 words of the present text cannot be supported ; because the former are 
 the foundation of them. It is not that the doctrine of the Trinity is de- 
 pendent on them ; yet it is contained in them. The Bible begins with, 
 and it also ends with it: " In the beginning God created the heaven and 
 the earth. And the earth was without 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." 
 Gen. i. I — 3. Here is, God; the Spirit of God; God said. What, 
 and who are these, but Father, Word, and Spirit. The Psalmist testifies 
 to this truth. He says, " By the word of the Lord were the heavens 
 made, and all the host of them by the breath of his mouth." Ps. xxxiii. 6. 
 The book of The Revelation closes the canon of scripture : And what 
 is the sum and substance of that Book ? Is it not a revelation from the 
 Father, made and given by Him to his Son .Jesus Christ as the One 
 glorious Mediator between Him, and his church ? And are not each of 
 the Epistles to the seven churches spoken by Christ? And are tliey not 
 all sealed and confirmed by the Holy Ghost? It is He who says at the 
 close of each and every one of them, He that hath an ear, let him hear 
 what the Spirit saith unto the churches. Let this be but attended unto 
 and it will be found, as the whole Bible contains the doctrine of the 
 Trinity, that it also begins with it, and ends with it : so that it neither 
 stands or falls by these words. For there aie three that bear record in 
 heaven, the Father, the Word, and the Holy Ghost : and these three are 
 one; any more than on these words. And there are three that bear 
 witness in earth, the spirit, and the water, and the blood, and these three 
 agree in one : yet both of these bear record and testimony to this im- 
 portant truth — That the Father is not the Son, nor is the Son the Father, 
 nor is the Holy Ghost either the Father, or the Son ; but they are Per- 
 sonally and Essentially distinct, as to their Subsistences in the Godhead : 
 yet but one and the same incomprehensible Jehovah, they being One 
 in the same infinite and incomprehensible Essence. I will give the 
 division of my text, so as to set before you what is contained in it, 
 thus : 
 
 1. I will aim to express these three distinct witnesses, who are said to 
 bear witness in earth. There are three that bear witness in earth, the 
 spirit, and the water, and the blood. 
 
 2. I will set before you, who these witnesses are, and in what way 
 they are so, and unite in giving in their witness for Christ. By the 
 spirit, I understand the everlasting gospel. By water I understand the 
 ordinance of Baptism. By blood I understand the cup of wine, or the 
 cup of the Lord, in the ordinance of his Supper. The reasons why I un- 
 derstand the subject thus, will be given, as also how these may be said 
 to be witnesses, of the same important truths contained and expressed in 
 the former words. For there are three that bear record in heaven, the 
 Father, the Word, and the Holy Ghost : and these three are one. And 
 there are three that bear witness in earth, the spirit, and the water, and 
 the blood. And 
 
 Lastly, I will shew how these three witnesses in earth, the spirit, 
 and the ivater, and the blood, agree and unite in one and the same most 
 important testimony ; ajid these three agree in one. It is not said of 
 these, as it was of the Three former Witnesses, these three are one : but 
 it is only said of these, that these three agree in one. May the Lord guide 
 Vol. II. 2 ii 
 
234 1 JOHN V, 8. 
 
 me through these particulars, and enable me to give you a clear and 
 scriptural account of the same. Amen. lam 
 
 1. To express and set before you, these three distinct witnesses, who 
 are said to bear witness in earth. They are thus in the words before us 
 expressed ; There are three that bear loitncss in earth, the spirit, and 
 the water, and the blood. 
 
 That these witnesses differ from the former is easily understood : 
 yet their number is the same ; so is their testimony. The place these 
 are in, to bear their witness is on earth. It was said of the Three former. 
 There are three that bear record in heaven: yet most assuredly we 
 must understand this of their bearing witness from heaven ; otherwise, 
 how could it be known by us on earth. In the record of the Three in 
 heaven and from heaven, and the witness borne by tliese three on earth, 
 mentioned under the terms of spirit, water, blood, we have the same 
 truths testified of. The former Witnesses were, the Father, the Word, and 
 the Holy Ghost : these here are, the spirit, and the ivater, and the blood. 
 These being said to be on earth, gives us a blessed item, that the Eternal 
 Three have not left us destitute of this proof of their everlasting love, and 
 the good pleasure of their will towards us. What could be more ex- 
 pressive of the same : that whilst on earth, and so long as we who are 
 Christ's remain hereon, we have not only the record of God, Father, 
 Son, and Spirit, set before us, in their testimony that Christ is the Son 
 of God ; that there is eternal life in Him ; that it is for us who believe 
 on Him ; but that also here upon earth, the Divine coequal, coessential, 
 and coeternal Three, have instituted three witnesses in earth, the spirit, 
 and the water, and the blood, to testify the forementioned truths unto 
 us. These each, and according to their order, witness the former truths : 
 this must be to our spiritual minds : the former record suits our faith ; 
 the latter in some measure suits our spiritual senses. We cannot see the 
 former, but we may the latter. The voice of the former, and Christ in our 
 nature, and the descent of the Holy Ghost on Him, as also his descent 
 on the apostles on the day of Pentecost might be, and were heard and 
 seen : but we shall never hear the Father's voice, except in the word ; 
 nor see Christ in this our present state, except by faith ; nor behold the 
 Holy Ghost, He being wholly invisible ; nor will He ever descend on 
 ■us, as He did on Christ, and his apostles, in an outward visible symbol, 
 as that of a dove on the one, and in the appearance of fiery tongues on 
 the other: yet through His light and inspiration. He is pleased to give 
 us the true knowledge of Christ, and the Father's love to us in Him, as 
 is suited to our present state of grace, and is all-sufficient to enable us 
 to walk before the Lord unto all well-pleasing. The witness which 
 He gives us, of Himself; of his great salvation ; and of our interest in 
 Him and it; this is from Himself alone. I conceive our text, with the 
 former, affords us full testimony, that the Three Witnesses who have borne 
 their testimony from Heaven, the Father, the Word, and the Holy 
 Ghost, and the three witnesses on earth, the spirit, and the water, and 
 the blood, testify to our own personal salvation : if so, we are most truly 
 blessed, safe and secure ; for the whole number of Witnesses to this, are 
 six. And they are immutable and invariable in their testimony. Of the 
 former, their unity and agreement are thus expressed, and these three are 
 one. Of these witnesses on earth, who bear testimony with the former 
 Three, it is most expressly said, and these three agree in one. It will 
 
I JOHN V. 8. 235"' 
 
 now be proper for me to proceed to my next particular, in the which more 
 of this most important subject will come before us, to be still more par- 
 ticularly opened and discussed. I will therefore, as the Lord may be 
 pleased to assist me, 
 
 2. Set before you, who these witnesses, spoken of in the text, are. 
 And also in what way they are witnesses. As also how they unite in 
 giving- in their testimony and witness for Christ. I for myself, and ac- 
 cording to the present light I have on this subject, understand these 
 witnesses, here mentioned by the apostle, as on earth to be, the gospel, 
 baptism, and the cup of wine on the Table of the Lord, which is styled by 
 the apostle Paul, the cup of the Lord : so that according to this, by the 
 spirit, I understand the gospel : by the water, the ordinance of water 
 baptism: by blood, the cup of wine in the administration of the Lord's 
 Supper. As I shall give my reasons for thus treating the subject, so you 
 are at free and full liberty to exercise your own thoughts on the same. I 
 will also give you the reasons why these may be said, to be witnesses of 
 the same important Truths, contained and expressed in the former words. 
 For there are three that bear record in heaven, the Father, the Word, 
 and the Holy Ghost : and these three are one. Then follows. And there 
 are three that bear witness in earth, the spirit, and the water, and the 
 blood : and these three agree in one. 
 
 The subject before us, is most glorious and truly sublime. If I have 
 repeated some parts of it too frequently, before I have properly entered' 
 on the same, you must forgive me. It is most likely to be owing to my 
 most earnest desire, that no part of it should be lost, and that all con- 
 nected in the same, might be retained : this is my apology for it. The 
 witnesses in my text, expressed under the terms of spirit, water, and 
 blood: What are we to understand by these? I reply, the everlasting 
 gospel is one of these : the water which is another of these, is the ordi- 
 nance of baptism : the blood which is the third of these, is the cup of 
 wine at the Lord's Supper. If it be so. In what way and manner do 
 these bear witness, and how may these be said to be witnesses ? We 
 would you should answer such questions, and declare unto us upon these 
 subjects things which are right! Speak out therefore agreeable unto all 
 this. My beloved, I most certainly will, so far as I am able. Now the 
 Gospel, Baptism, and the Lord's Supper, may well be styled witnesses, 
 as they are each of them, most sacred and solemn memorials to all the 
 great and important acts of the Three Divine Persons in the Essence, 
 both as they respect Christ, and his church in Him, from everlasting. 
 And they are xvitnesses in the following way — ^They give full and un- 
 deniable evidence of the everlasting love of Father, Son, and Holy 
 Ghost, towards an elect remnant of Adam's posterity — Of their council 
 and covenant respecting their salvation — Of the incarnation of Christ — 
 Of the testimony which the Holy Three bore of and concerning Christ, 
 at his baptism, and transfiguration : as also of his complete salvation. 
 This witness is borne in the ordinances mentioned : that is, in the Gospel, 
 Baptism, and 'the Lord's Supper : they being designed by the Holy 
 Trinity to this very end, and to answer this great design. Now as I have 
 expressed myself so freely, as to say, that by these witnesses on earth, 
 spoken of in my text, as bearing joint witness and testimony with the 
 witnesses spoken of in the former words, are to be understood, the 
 Gospel, water Baptism, and the Supper of the Lord ; and have already 
 
236 1 JOHN V. 8. 
 
 made myself responsible to give yon my reasons for tlie same: yet I do 
 not want to conceal tliis from you — tliat all Divines do not look on these 
 witnesses thus. No ; not even the great and renowned Dr. Goodwin 
 doth. By the sjyiint, he understands the Holy Ghost within us : by 
 water, he understands the work of sanctification, as inherent in our 
 minds by the operation of the Holy Ghost in our souls : and by the blood, 
 the blood of Christ, to which we look for our complete deliverance from 
 all sin in tlie sight of the Lord, and before Him. But give me leave to 
 ask ; In all this, is there not a looking within, and at ourselves, and re- 
 ceiving a testimony to ourselves, that we are so and so. If it be acknow- 
 ledged it is even so; then this, and all interpretation of these witnesses, 
 in a similar sort, must fall to the ground ; because the apostle is speaking 
 of these witnesses, as without us : and as being witnesses unto us. So 
 that it can only be in a way of believing, we can receive their witness and 
 testimony : therefore whilst the work of God within us, is very greatly 
 strengthened in our receiving into our minds what these testify, yet our 
 receiving the same is an act of faith, as truly as our receiving the record 
 of Father, Word, and Holy Ghost, spoken of in the former words, is. 
 
 It becomes me now, to open and express how these witnesses, the 
 spirit, and the water, and the blood, may be understood to be the Gospel, 
 Baptism, and the Lord's Supper; and what is testified by them and in 
 them, and how correspondent with the record which the Father, the Son, 
 and the Holy Ghost, are said to bear in the former words, I would 
 again repeat it: by the three witnesses on earth, I understand, the 
 Gospel ; Baptism ; the Supper of the Lord. Now these are to be 
 opened : as also my reasons given for my thus viewing these as the wit- 
 nesses spoken of: then I will aim to shew how the terms by which the 
 three witnesses spoken of in the words of my text, suit these; which 
 terms are, the spirit, and the water, and the blood. By which, and I 
 wish again to express it, I understand the Gospel; the ordinance of 
 Baptism ; and the cup of wine on the Lord's Table. I will now open and 
 explain what is contained in these, which can answer to that which hath 
 been suggested concerning them, as being the three witnesses on earth, 
 of which the apostle is here speaking. Let me by way of premise say, 
 by the gospel, I do not mean it as preached by me, or any one beside : I 
 mean it as delivered by the Lord God himself. And take it thus, it 
 contains a full, clear revelation of all contained in the everlasting love of 
 the Holy Trinity; to the Person of Christ, as Christ; together with all 
 their eternal acts in Christ, and vast designs in Him, upon Him, and 
 ■with Him, respecting the whole election of grace. It opens the subject, 
 Salvation by grace: which was to be accomplished by Christ, on the 
 behalf, and for the redemption of all the chosen ones. Hence it is that 
 there is so complete a statement of the union, relation, and interest, the 
 Lord Jesus Christ, as God-Man, as their Head and Saviour stood in unto 
 them. As also of His call to His office; of His consecration ; anointing; 
 and of His being sealed thereunto by the Eternal Father, and the Holy 
 Ghost. In this same gospel, the glories of Christ shine forth ; the whole 
 Salvation of Christ is declared : and it contains^ the full testimony of 
 God concerning his Son. It contains a full testimony of Christ con- 
 cerning Himself: and the Holy Ghost who is the Spirit of prophecy; 
 and the Spirit of prophecy being the testimony of Jesus, it must there- 
 fore of necessity, contain in it, His testimony for Christ. The apostle en- 
 
1 joiix V. 8. 237 
 
 titles the wliole gospel, " T!ie testimony of God." 1 Cor. ii. 1. Tins 
 then is one ot" the witnesses for Christ — Of His Person, and concerning 
 His Salvation : tlie which tlie Father and the Spiritiiaveboth confirmed, and 
 sealed. There arc tJiree tliat bear witness in earth. The spirit: why 
 the gospel is so called, shall afterwards be declared: this is tlie first of 
 these witnesses. And the water: by which the ordinance of Baptism is 
 to be nnderstood ; which is a solemn memorial of the overwhelming 
 sorrows of our Lord — Of his Death— Of his Burial — Of his Resurrection. 
 It is also administered in the Name of the Thrge Persons in tiie one in- 
 comprehensible Essence. Before the person is implunged in the water, 
 the person wjio is about to dip him, says, " I baptize thee in the name of 
 the Father, and of the Son, and of the Holy Ghost." ThustheThree in 
 lieaven are confessed, acknowledged, and worshipped. And like as at 
 the baptism of Christ, the Father bore his testimony of Him, saying, 
 •' This is my beloved Son, in whom I am well pleased." Matt. iii. 17 ; and 
 unto him saying, " Thou art my beloved Son, in whom I am well pleased." 
 Mark i. 1 1 : so the ordinance of water Baptism is a witness of this. And 
 as Christ " was declared to be the Sot) of God with power, according to the 
 spirit of holiness, by the resurrection from the dead." Rom. i. 4: so in 
 Baptism, there is a solemn evidence given that Christ is risen from the dead. 
 To be brief, all the great and fundamental articles of faith, all the momentous 
 truths which concern Christ, as declared in the gospel, are here set before 
 us, and realized in this ordinance unto us. So that it is a witness for 
 Christ; and this upon earth. The person going down into the water, 
 his being buried in the water, his emerging out of the water, is a very ex- 
 pressive figure of Christ, in his sufferings, death, burial, and resurrection. 
 This ordinance as appointed by Christ, as administered in the acknow- 
 ledgment and confession of each of the Persons in the infinite and incom- 
 prehensible Essence, as having made known themselves to us, by the 
 everlasting gospel, is one of the witnesses on earth, which bear witness to 
 the same truth the Three in Heaven do : which is, that Christ is the Son 
 of God — That He hath finished Salvation-work : and that Whosoever be- 
 lieveth in him shall not perish, but have everlasting life. This then is 
 the second witness upon earth. The third is the cup of wine on the 
 Lord's Table. This, together with the whole contained, and commanded 
 by the Lord himself, in that most holy and sacred institution, is a very 
 significant memorial of the obedience of Christ unto death, even the 
 death of the cross. If Christ had not been incarnate, He could not have 
 obeyed and suffered. If He had not taken hold of our nature, and been 
 Personally united unto it, He could not have obeyed the law for us, nor 
 died in our room. He could not have substituted Himself, and by the 
 transfer of our sins to Him, and He bearing them in his own body on the 
 tree, and sustaining the whole curse due unto them, have removed the 
 whole from us. Now the cup of wine on the Lord's Table, which is 
 called the " cup of the Lord," as the bread is also called the " bread of 
 the Lord," 1 Cor. xi. 27, is a solemn memorial and evidence, that Christ 
 hath finished the transgression, made an end of sins, made reconciliation 
 for iniquity, and brought in everlasting righteousness. Now all this 
 being recorded at the Table of the Lord, I look on this as one of these 
 witnesses ; and the third of them. And there arc three that bear tvitness 
 in earth, the spirit, and the water, and the blood. 
 
 I will now aim to shew you, how the terms, the spirit, and the 
 
238 1 JOHN V. 8. 
 
 water, and the blood, suit these as witnesses. The term spirit I consider 
 as most truly applicable to the gospel itself: our Lord Jesus Christ 
 himself says, " It is the spirit tliat quickeneth ; the flesh profiteth 
 nothing: the words that I speak unto you, they are spirit, and they are 
 life." John vi. 63. And what was it which he spake? Was it not the 
 gospel ! And is it not most assuredly true of it — That the same is spirit, 
 and life! And what is this which the apostle says, "For the law of the 
 spirit of life in Christ Jesus hath made me free from the law of sin and 
 death." Rom. viii. 2, but giving the gospel, the title o^ the law of the 
 spirit of life in Christ Jesus? If this be granted, then the propriety of 
 looking on the gospel, under the term spirit, is very easily manifested. So 
 with the term water : what more easily to be considered in this, than one 
 term for all, of water Baptism. The apostle Paul says, But after that 
 the kindness and love of God our Saviour toward man appeared. Not by 
 works of righteousness which we have done, but according to his mercy 
 he saved us, by the washing of regeneration, and renewing of the Holy 
 Ghost; Which he shed onus abundantly through Jesus Christ our 
 Saviour ; That being jus tifed by his grace, we should be made heirs ac- 
 cording to the hope of eternal life. It is affirmed by a Scotch divine, 
 that the washing of regeneration here mentioned, was understood to 
 mean Baptism, until John Calvin gave it another interpretation. The 
 term blood: how most exactly is this suited, to the cup of wine in the 
 Lord's Supper; seeing our Lord himself was pleased to say of it, " this 
 is my blood of the new testament, which is shed for many for the 
 remission of sins." Matt. xxvi. 28. " This is my blood of the new testa- 
 ment, which is shed for many." Mark xiv. 24. "This cup is the 
 new testament in my blood, which is shed for you." Luke xxii. 20. 
 " This cup is the new testament in my blood : this do ye, as often as ye 
 drink it, in remembrance of me." 1 Cor. xi. 25. And this is the third 
 witness on earth : and expressed under the term blood. Thus I think I 
 have given you a clear account why these three witnesses on earth, 
 spoken of in my text, are termed, the spirit, and the water^ and the 
 blood. Next follow my reasons, why I conceive these are the three 
 witnesses designed. One reason, and I conceive it to be an all-sufficient 
 one, is this — The Gospel, liaptism, and the Lord's Supper are all out- 
 ward witnesses : and the witness which these bear is one and the same, 
 with that which the former Three, the Father, the Word, and the Holy 
 Ghost, are said in the former verse to do. For the Gospel, Baptism, and 
 the Supper, all testify and are witnesses to the same truth — That Christ 
 is the Son of God — That there is elrnal life in Him — That He is, and 
 will be eternal life to all his members — That He hath finished Salvation- 
 work — That He is in Himself Salvation. He hath saved all his people 
 in Himself, with an everlasting Salvation. He is the end of the law for 
 righteousness to every one that helieveth. Now this is one reason, why 
 I look on these as witnesses, and that these are they, who are here men- 
 tioned, under these terms, the spirit, and the water, and the blood. 
 Another reason is this : these are outward witnesses. They are like the 
 Three who bear record in heaven ; without us. They bear witness, not 
 for us, but unto us. And their witness accords, and it is for the substance 
 of it, the very same, with the record of the Witnesses in, or from heaven. 
 Let us join both verses again together, and then see if it be not so : For 
 there are three that bear record in hwven, the Father, the Word, and the 
 
1 JOHN V. 8. 239 
 
 Holy Ghost : and these three are one. And there are three that hear 
 witness in earth, the spirit, and the water, and the blood : and these 
 three agree in one. I will proceed to my last particular, which is 
 this ; 
 
 3. To shew how these three witnesses in earth, the spirit, and the 
 water, and the blood, agree and unite in one, and the same most impor- 
 tant testimony — That Christ is the Son of God, and that there is eternal 
 life in Him — That He hath finished salvation-work : and that we are to 
 look to Him alone, for all the blessings thereof : and these three agree 
 in one. It is not said as it was of the former Three, the Father, the Word, 
 and the Holy Ghost : and these three are one : it is said of the three 
 witnesses in earth, and these three agree in one : that is, in one and the 
 same testimony and witness, to those important verities which have been 
 spoken of. 
 
 These three witnesses in earth, the spirit, and the water, and the 
 blood, are always one, and the same, in that which they witness of. It 
 would be for our benefit to be disposed by the influences of the Holy 
 Ghost, to be receiving the same continually into our mind : as it would 
 be the means of Christ being exalted in us, and crowned in our hearts, 
 and of his having the preeminency in us, and of his being to us, our All. 
 The gospel is immutable, and everlasting : all its truths and doctrines, 
 are as true as God is true : they are as unchangeable as the Divine 
 Nature : there cannot, there will not be any shadow of a change in them : 
 no; not in time, nor throughout eternity: they contain the record of all 
 the acts of the Divine mind, respecting Christ and his church. The title, 
 the everlasting Gospel, is a sufficient evidence, that there is all con- 
 tained in the same which fully qualifies it, to be looked upon as one of 
 the witnesses spoken of in the text ; for where shall we go for the full 
 record and testimony of the Eternal Three, respecting the Sonship, the 
 Godhead, the Messiahship, the Salvation of this most glorious Lord Jesus 
 Christ, but to it ? So with respect to the ordinance of water Baptism ; 
 most assuredly the whole of Christ, as revealed, and testified in the ever- 
 lasting gospel, is in this memorial of Him, most expressly set forth, and 
 brought to remembrance. How or what, therefore, can we look upon 
 it, but as one of the witnesses of Christ upon earth : realizing what is 
 set before us, concerning his Person, Sonship, Messiahship, and Saviour- 
 ship, as it is revealed unto us in the everlasting gospel : and this is an 
 outward testifier and witness for Jesus. As is also the cup of wine on the 
 Lord's Table: it is a most solemn and striking evidence, and in its place a 
 real witness, that Christ hath finished the work the Father gave Him to 
 do — that his Salvation-work is ended — That He is gone into heaven, and 
 is at the right hand of God : and that he will appear the second time 
 without sin unto salvation. Baptism, and the Supper, as the Lord's or- 
 dinances, will remain unshaken and immovable until the Lord Jesus shall 
 descend from heaven with a shout, with the voice of the archangel, and 
 with the trump of God ; at which the dead in Christ shall rise first. 
 Therefore, both these ordinances, together with the gospel, being as the 
 Lord's appointments, unchangeable ; and as they, each of them, give in 
 their testimony and witness for Christ, and that in conjunction and con- 
 formity with the same record, with that which the Three, in or from 
 heaven bear ; so I will conclude with their bearing, and agreeing in one 
 and the same testimony, of that which they are witnesses of. This is 
 
240 . 1 JOHN V. 9. 
 
 declared in the words before us. Aiid there are three that bear witness 
 in earth, the spirit, and the water, and the blood: and these three agree 
 in one : which agreement is in the one and the same witness to the Truth, 
 they bear their testimony unto. These unite in witnessing to all revealed 
 and testified of the Father's love — Of the Person and Salvation of the 
 Son of God. And thus the apostle closes this one great part of his sub- 
 ject : for what follows in the next four verses, is the fruits and effects 
 that follow, on this six-fold testimony, given by the Three Witnesses from 
 heaven — the Father, tlie Word, and the Holy Ghost; and the three 
 witnesses in earth — the spirit, and the water, and the blood ; to the whole 
 sum-total of all the Truth contained in the everlasting gospel. So here 
 I leave this subject. If the Lord is pleased to reflect any light on your 
 minds by the same, the whole glory must redound unto His ovi^n glorious 
 Name. If you find weakness and infirmity in this feeble essay to state 
 and set great, glorious, and most important Truth before you, cover the 
 same with the mantle of love: and rest not in any truth delivered, but 
 search into it for yourselves. Truth is so precious, you can neither over- 
 rate it, nor can you be too diligent in your enquiries into it. May the 
 Lord bless what hath been delivered. Amen. 
 
 SERMON LXXXI. 
 
 If we receive the witness of men, the witness of God is greater : for this 
 
 is the witness of God which he hath testified of his Son. — 
 
 1 John v. 9. 
 
 If the witness of men of truth and integrity, is a sufficient proof in 
 matters of consequence, and to a question of the greatest importance, 
 then most assuredly the witness of God is greater. It must, it cannot 
 but be so ; because He is greater than men : for God is Truth Essentially. 
 He is that God that cannot lie. " A God of truth and without iniquity, 
 just and right is he." Deut. xxxii. 4. Therefore the record, the witness, 
 the testimony of all the before-mentioned Witnesses, the Father, the 
 Word, and the Holy Ghost — and the spirit, aiid the loater, and the 
 blood, who unite in bearing testimony, as Witnesses, that Christ is the 
 Son of God, is all-sufficient proof of the same, and is to be received by 
 us. Thus the apostle reasons and argues on the subject : and none will 
 presume to deny the propriety thereof. For surely, if in human aflfairs, 
 we yield unto the uniform and well-agreeing testimony of divers wit- 
 nesses, much more ought we to receive and believe God's witness ; in 
 which the whole Trinity concur : this is the outline' of that which our 
 apostle is here speaking. 
 
 In my setting the whole of the text before you, I will cast it into 
 the following particulars, hoping thereby, we may obtain the true know- 
 ledge of all contained therein. 
 
1 JOHN V. 9. 241 
 
 1. If the witness of men, is to be received, surely the witness of 
 God much more ; it being greater, and higher, and far beyond in im- 
 portance, that of any human testimony whatsoever. If we receive the 
 witness of men, the witness of God is greater, 
 
 2. What this witness of God is, which is here spoken of, and whom 
 it concerns, this is to be declared : it cannot but refer back to these 
 words of the 5th verse. The Son of God: upon the which it follows. This 
 is he that came by water and blood, even Jesus Christ ; not by water 
 only, but by water and blood. And it is the Spirit that beareth wit- 
 ness, because the Spirit is truth. Then follows : For there are three 
 that bear record in heaven, the Father, the Word, and the Holy Ghost : 
 and these three are one. And there are three that bear witness in 
 earth, the spirit, and the water, and the blood: and these three agree 
 in one. And these unite in one and the same invariable testimony, that 
 Christ is the Son of God, and the true Messiah. So that the witness of 
 God spoken of in my text, is of Him, and concerns Him. It is expressly 
 said in the words which are before us to be explained, for this is the 
 witness of God tuhich he hath testified of his Son. 
 
 3. This Truth, and witness of God, which he hath testified of his 
 Son, is to be received by us, without the least doubt, or wavering, as to 
 the certainty and reality of it : for If we receive the witness of men, the 
 witness of God is greater : for this is the witness of God which he hath 
 testified of his Son. 
 
 May the Lord the Spirit most graciously be pleased, to enable me 
 to fill up each and every one of these particulars, so as that the same 
 may be advantageous unto you, and myself also : then there will be good 
 reason, for him that soweth, and those that reap, to rejoice together. I 
 am in entering on the subjects before me, 
 
 1. To set this before you — That, if the witness of men, such as are 
 had in honour and respectability, for judgment, truth, and integrity, is to 
 be received, when they bear their witness and testimony to a matter of 
 fact ; surely the testimony of God, and his own witness is much more to 
 be received : it being greater, and far higher, God himself bearing record 
 of the same ; and of more importance than any human testimony possibly 
 can be. If we receive the witness of men, the witness of God is greater. 
 This is to be brought forward, as it falls in with this present subject. As 
 it respects the witness of God, that it is far beyond the witness of men, 
 and that it is of far higher importance than any human testimony possibly 
 can be, this so fully carries its own conviction and evidence with it, as to 
 carry all before it. Therefore I shall make no comparison of it, or say 
 any more concerning the same : it being wholly, and as I conceive, 
 altogether unnecessary. Nor does the apostle mention it, but by 
 way of introduction to what he was about to deliver, concerning the 
 witness of God, and his record and testimony concerning his Son, So 
 that I would here lay before you, some most important and solemn 
 declarations of the Lord Jesus Christ, which may guide us into the 
 present subject, and give weight, and add emphasis unto it. The lustre 
 of which, as they may be reflected on our minds by the Holy Spirit, will 
 add dignity to the same. 
 
 Our most blessed Lord, it should ever be remembered by us, as God 
 vianifest in the flesh : as Immanuel, God with us : our blessed Lord in 
 conversing with the Jews, in his incarnate state, says to them, " It is also 
 Vol. II. 2 1 
 
242 1 JOHN V. 9. 
 
 written in your law, that the testimony of two men rs true, I am one 
 that bear witness of myself, and the Father that sent me beareth witness 
 of me." John viii. 17, 18. Here is full proof, that according to God's 
 law, the witness of two men was valid in a court of judicature : then how 
 much more so, was the testimony of Christ, and the Father which sent 
 Him ; that He was the true Messiah : for that is the subject which 
 Christ brings as the proof of the truth of his Messiahship. It is true, 
 that our Lord says in another place, " If I bear witness of myself, my 
 witness is not true." The meaning of which must be, that if the Scriptures 
 did not testify of Him, He could have no claims to Messiahship. He 
 therefore adds, " There is another that beareth witness of me ; and I 
 know that the witness wliich he witnesseth of me is true." To which he 
 adds, " Ye sent unto John, and he bare witness unto the truth." John v. 
 31 — 33. And what did John the Baptist say of Him? This which 
 follows. — " I saw the Spirit descending from heaven like a dove, and it," 
 or He, " abode upon him. And I knew him not : but he that sent me to 
 baptize with water, the same said unto me, Upon whom thou shalt see the 
 Spirit descending, and remaining on him, the same is he which baptizeth 
 with the Holy Ghost. And I saw, and bare record that this is the Son of 
 God." John. i. 32 — 34. Again, our Lord saith of himself, " I am one 
 that bear witness of myself, and the Father that sent me beareth witness 
 of me." John viii. 18. Again, at a time when the Jews took up stones to 
 stone our Lord, for what they called blasphemy: " For a good work we 
 stone thee not ;" said they, " but for blasphemy ; and because that thou, 
 being a man, makest thyself God. Jesus answered them. Is it not written 
 in your law, I said. Ye are gods ? If ye called them gods, unto whom the 
 word of God came, and the scripture cannot be broken; 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 ?" see John x. 33 — 36. In the 
 very same chapter, at the 30th verse, our Lord says, " I and my Father 
 are one." And he says in the 15th chapter of this same gospel, at the 
 26th verse, " But when the Comforter is come, whom I will send unto 
 you from the Father, even the Spirit of truth, which proceedeth from the 
 Father, he shall testify of me." From all these quoted passages, we 
 have our Lord's witness of himself, and also included in the same, the 
 Father's testimony of Him is expressed, together with the witness of the 
 Holy Ghost also : the sum of which, gathered into one general focus is 
 this — That Christ is the only begotten Son of God — The true and only 
 Messiah — The One only Mediator — The alone Saviour: and this is the 
 witnessof God, concerning this. If then, the testimony of two men of 
 honesty and integrity is to be received, and ought to be credited, when 
 they bear witness to truth, and nothing but truth ; how much more is the 
 witness of God, to be received and embraced, as containing the essence 
 and perfection of all Truth in it ; for it is far beyond the highest evidence 
 which can be given by men. So that here comes in the apostle's 
 inference ; which is this. If ive receive the witness of men, the witness 
 of God is greater : which witness is of the utmost importance ; it being 
 worthy of God himself: it is beyond all men, and all their truth put 
 together : it is eternal, immutable, and everlasting Truth : it concerns the 
 Person of Christ: who, and what He is, which God in all his Persons, 
 bears testimony of, and witness unto : or rather, had borne witness of. An 
 account of which is set before us, and given unto us, in the former verses. 
 
1 JOHN V. 9. 143 
 
 preceding our present vers^c ; tlie substance of vvliicli Is set before ns, and 
 that with the p;reatest solemnity, thus, If we receive the witness of meiiy 
 the witness of God is greater : for this is the icitness of God which he 
 hath testified of his Son. This brings me, 
 
 2. To slicw what this witness of God is, which is liere spoken of,, 
 and the Person whom it concerns. It naturally refers us back to the 
 oth and 6tli verses of this present chapter: in the which we read, The 
 Son of God. This is he that came by water and blood, even Jesus 
 Christ; not by water only, but by water and blood. And it is the 
 ^2^irit that beareth witness, (because the Spirit is truth. That you may 
 see for yourselves the truth of this, I will recite the scriptures which 
 follow, and issue in our text : it being here, a matter of great moment, 
 to have the clear connection ; so as not to disjoint it; and in order that 
 we may not lose the true meaning of the whole. The words which follow 
 the 6th verse, are, For there are three that bear record in heaven, the 
 Father, the Word, and the Holy Ghost : and these three are one. And 
 there are that bear witness in earth, the spirit, and the water, and the 
 blood: and these three agree in one. Here the subject, including a part 
 of the 5th and 6th verses, ends: then it is our text is pronounced. If we 
 receive the witness of men, the witness of God is greater : for this is the 
 tcilness of God ichich he hath testified of his Son. 
 
 I will now ask you, beloved, the following questions. Does not the 
 witness of God, here referred unto, concern the Person of Christ ? Are 
 we not led back for this, to the former verses? Is not what is contained 
 in them, the whole sum-total of that, which God hath testified of his" 
 Son? And where does this begin in this chapter? Is it not with the 
 account and proof, which our apostle had before given, of his own evi- 
 dence, of that which he was an eye-witness of, of the Messiahship of 
 Christ, from the water and blood, which flowed from his pierced side, as 
 He hung stark dead on the cross? If these questions proposed, are 
 properly attended unto, and it be clear from the true and close examina- 
 tion of the same, that it is even so, as it hath been stated, that the con- 
 nection of our text, reaches so far back, as to the account the apostle 
 gives of Christ's coming by water and blood : then it follows invincibly, 
 that the Witnesses spoken of, must comprehend, the Three in heaven, 
 and the three in earth : and that what they each bear witness of, is this — 
 That Christ is the Son of God, the true Messiah — That in Him there is 
 eternal life — That this is by the gift of the Father — That it belongs to all 
 the objects and subjects of everlasting love. The whole of this eternal 
 life, is out of themselves : it is in their Eternal Head, and everlasting 
 Saviour, their glorious Lord Jesus Christ. There cannot be found, more 
 glorious and important truths than these, in the whole Bible. It is true 
 they are scattered throughout it: but here they are gathered into one 
 grand focus. So as that their whole strength is here before us expressed ; 
 that we receiving them, in this brief summary into our minds, the glory 
 and efficacy of them, may most divinely operate upon our hearts; and 
 that, we hereby may worship God, in the full belief of the same, to his 
 endless praise and glory. Now this is the present subject before us — 
 That all the Persons in the holy, blessed, and glorious Trinity, bear con- 
 tinual record, testimony, and witness, to all, and every truth contained 
 in the scriptures. In an especial manner, and by way of Personal and. 
 distinct appearances, they have each of them, borne their witness to the 
 
244 1 JOHN V. 9. 
 
 Person of Christ — Who, and what He is — That He is One of tlie Persons 
 in the Essence : as such He is tlie Son of the living God: and this is the 
 very foundation of his Messiahship, and mediation. These truths, those 
 who became apostates from the faith of the gospel and went out of the 
 churches of the saints, swarming about hither and thither, as so many 
 antichrists in our apostle's time, kicked at. They all of them, let them 
 be otherwise diversified as they might, hated these truths respecting His 
 Person and Messiahship, with a most perfect hatred. No Persons in 
 Godhead for them. No; they would allow but one. Therefore they 
 denied Christ both as the Son of God, and Messiah also. He was by 
 their impious lips, pronounced an impostor. It was therefore to vindicate 
 the truth respecting the reality of the Person and Messiahship of the 
 eternal and only begotten Son of God, that the apostle is so fully upon 
 this subject here. Which shews the vast importance of the subject; that 
 it is a most important truth, which most surely is to be believed and re- 
 ceived by us. It is also to be received by us, as one of those articles of faith 
 which are never to be given up by us. Without the true belief of it we 
 cannot persevere inthe right faith of the gospel ; neither can we have the true 
 and proper object of worship. It is God in all his Persons, as Father, Son, 
 and Holy Ghost, is the only true and proper object of worship : and this is, 
 as revealed and made known in the Person of Clu'ist : who as considered 
 Personally in the Godhead, is the Son of the living God. And as re- 
 vealed to us in the scriptures of Truth, in his relation to us, as also in 
 his Headship and office, He is God-Man. And in his Salvation and 
 Mediatorship, He is the Anointed One ; the great, glorious, and all- 
 sufHcient Saviour. 
 
 But to return to my text, which reads thus ; If we receive the 
 witness of men, the witness of God is greater : for this is the witness of 
 God which he hath testified of his So7i ; and to enquire what this 
 witness of God is, which is here spoken of, and whom it concerns. 
 There hath been a general light cast hereon ; yet that the whole proposed 
 under the present head, may be as fully given as I possibly can ; it must 
 be replied to the question, that most assuredly it is spoken of Christ, and 
 it wholly concerns Him, and belongs unto Him; and it hath this con- 
 tained therein — That Christ is one and the same, in the Divine Essence, 
 with the Father and the Spirit — That He is the One true, living, and 
 everlasting God, equal with the Father and the Spirit : He equally 
 possessing the whole fulness of the Godhead with them — That as Per- 
 sonally distinct from the Father, He is the Son of the living God. The 
 Father bears this testimony of Him, and the Spirit doth the same, in the 
 holy gospel. And this testimony of Him, is the subject before us : and 
 it concerns Him : every truth of the everlasting gospel, rests and centres 
 upon the truth of this. So that neither it, nor our faith in Him, is of 
 any validity, if this be not the Truth of God : without this, Christ cannot 
 be the object of our worship. No ; nor can He be the Rock of our sal- 
 vation. He cannot be the Lord our Righteousness ; neither can He be 
 our Purifier. The word declares, that He being Jesus Christ the Son of 
 God, His blood cleanseth us from all sin. But, deny his Person and 
 Godhead, and his whole work of salvation ceases to have any worth, or 
 efficacy in it : nor can we be saved by it. And if the Person of Christ 
 be denied ; if we cease to believe his distinct Personality and true dis- 
 tinction, in the Essential Nature, or Essence-Existing, or Godhead, we 
 
1 JOHN V. 9. 245 
 
 thereby rob Him of his Essential Glory, as One in the incomprehensible 
 Essence, which is Indivisible. We are to believe Him to be what He is ; 
 and this, not because we can comprehend it. No ; for it is to us, and 
 will, even in the state of glory, be wholly incomprehensible : we are 
 called upon to believe that, which God in all his Persons has spoken of 
 and concerning Him ; and declared of Him in the sacred volume of in- 
 spiration, I would here ask you, If this be not the truth of the subject? 
 Even according to that which is here before us? Are not the words of 
 our text these ? This is the ivitness of God which he hath testijied of 
 his Son. Beloved, this is a subject for faith : it is not for sense to be ex- 
 ercised upon. And all true faith, in these great and immutable truths, is, 
 and can only be founded, wholly and altogether, upon the testimony, re- 
 cord, revelation, and witness of God Himself, concerning the same. This 
 is the witness of God which he hath testijied of his Son : which is setting 
 his own Divine Seal thereto ; and is the greatest truth in all the Bible. 
 The doctrine of the Trinity, the oneness and coequality of the Son with the 
 Father and with the Spirit, are those essential, deep, and important 
 truths, which are the foundation of all, and every truth contained in the 
 same. 
 
 It is expressly said in the text we have before us : This is the witness 
 of God ruhich he hath testified of his Son. It would be well with us, 
 if we always, reading the scriptures, kept this clear in our view — That 
 the Person of Christ, and the work and offices of Christ, should not be 
 so blended together, that the one do swallow up the other : yet it is too 
 common with us, to dwell so much on the salvation of Christ, as for us to 
 neglect that true and proper acknowledgment of the Person of Christ, the 
 object of our worship : which acknowledgment is altogether, and abso- 
 lutely necessary — The water and blood which flowed from the side of 
 Christ, with the testimony of the Spirit to this, (verse 6th), who foretold 
 it and had it recorded by way of prophecy, long before its accomplish- 
 ment — The Trinity in Unity, have each of them borne their joint, and 
 particular testimony to the Person of Christ, and also to the Messiahship 
 of Christ: when, where, and in what manner have been declared in the 
 Sermon on the 7th verse — The trinity in earth, the spirit, and the water, 
 and the blood, these continue the same testimony to the truth of Christ's 
 Person, and Messiahship : this hath been set before you in the former 
 Sermon. These six Witnesses are so united in their testimony, to these 
 most essential truths of the everlasting gospel, that the apostle here says, 
 for this is the witness of God which he hath testified of his Son. I will 
 now present at one view, the whole of this before you, as contained in 
 the following scriptures, leaving them with you, for your own study, 
 without making any comment on them. — Jesus is the Son of God. This 
 is he that came by water and blood, even Jesus Christ ; not by water 
 only, but by water and blood. And it is the Spirit that beareth witness, 
 because the Spirit is truth. For there are three that bear record in 
 heaven, the Father, the Word, and the Holy Ghost : and these three are 
 one. And there are three that bear witness in earth, the spirit, and the 
 water, and the blood: and these three agree in one. If we receive the 
 witness of men, the witness of God is greater : for this is the witness of 
 God which he hath testified of his Son. verses 5 — 9. Most undoubtedly 
 this is the witness of God, which he hath testified of his Son. And surely it 
 is, in truth, greatness, majesty, and reality, beyond all human testimony 
 
246 1 JOHN V. 9. 
 
 Aviiatsoever ; and therefore, If we receive the witness of men, the luitness 
 c/' God is greater : for this is the ^eitness of God which he licit h testified 
 of his Son. And this is an outward testimony. It is so to the present 
 moment. It lies open in the word of grace. It is the same at all times. 
 It is a constant and immutable witness. And God, even the Father of 
 our Lord Jesus Christ is the Witnesser. For this is the ivitness of God 
 which he hath testified of his Son. He not only bore witness of Christ, 
 and unto him, at his baptism, and transfiguration ; but He continues his 
 witness to us, of these immutable truths to the presjent moment : and this 
 being a witness and testification wholly out of us, we are to look, for the 
 same in the written word. This brings me, 
 
 3, To observe, that this truth and witness of God, which He hath 
 testified of his Son, is to be received by us, without the least doubt or 
 wavering, as to the certainty and leality of the same; for If we receive 
 the tcitncss of men, the iritne.is of (.od ia greater : for this is the ivitness 
 of God which he hath ti stifled of his Stn. 
 
 Tills is a very just inference, and proper conclusion. The truth 
 spoken of, and which is to be received, is as true as God is true. He to 
 whom it refers is the Son of God : Messiah the Prince : the Saviour of 
 an elect world. And it. in an immediate manner, concerns Him. We 
 have our concern in it also : for we cannot believe on the Son of God, 
 but as we receive the testimony of the Divine Father concerning Him, 
 into our minds ; and this can be no otherwise, than as we receive it by 
 faith in the word, in the which the same is recorded. Now as the record, 
 the witness, and testimony of God, concerning his Son, is set before us 
 in the word of inspiration, and is true, and cannot be otherwise; so it 
 demands our full belief, and free and hearty reception of the same: and 
 this, without the least doubt or wavering. This cannot, as to the truth 
 and reality of it, leave the least opportunity of being called into ques- 
 tion, it being the witness of Cod, which he hath testified of his Son. 
 And this witness is sealed and confirmed by the Personal, and joint suf- 
 frage of each and all the Persons of the Godhead, And our personal 
 and eternal salvation is in the Person of whom the Divine Father bears 
 this testimony and witness. It is here to be observed, the greatest act of 
 faith is a receiving the witness and testimony of God, which he hath 
 testified of his Son. How do we receive this? In a passive way and 
 manner. From whence do we receive it? From the word of inspiration. 
 Who gives us to receive it, and to understand the same? The Holy 
 Ghost, Where do we receive this witness and testimony which God hath 
 testified of his Son ? Into our spiritual minds : and there the knowledge 
 of the same exists : there it dwells : from thence it can never be eradicated 
 by all the powers of darkness: this being that truth, that Christ is the 
 Son of the living God, against which the gates of hell cannot prevail : 
 so our Lord himself says. Matt, xvi, 18, Faith is wholly founded on 
 the word of revelation : it receives the knowledge of every Divine truth 
 therefrom : it hath no foundation but the bare word of it. Thus saith 
 the Lord, is the only warrant for believing : and this is so clearly to be 
 understood from the words of our present text, that we need no other 
 evidence for the truth hereof. For if the receiving this greatest of all 
 truths into our minds — the witness which God hath testified of his Son ; 
 is founded alone, upon the truth of what is recorded in the revealed 
 word and will of God, and this is the only witness which God hatli given 
 
1 JOHN V. 10. 247 
 
 and testified of the same to us, then it follows, that our receiving' the 
 same, from the word, and by the light and influence of the Holy Ghost 
 into our minds, is to set our seal to this truth of God. And it cannot 
 but be, that it must be so in all other truths. We are not the sub- 
 jects of God's truths; that is wholly impossible: we, as believers, are 
 receivers of them ; and in our true receiving them, we set our seals unto 
 each and every one of them ; and this agreeable to our receiving the 
 same, and giving full credit to each of them. As it respects that 
 which is more immediately before us, respecting the coequality of Christ 
 with the Father — that our Jesus is his coequal and consubstantial Son, 
 equal in all the essential blessedness and perfections of Godhead with the 
 Father, and the Holy Ghost ; this is to be received by us, into our minds, 
 from the word, as so essential to our being, and well-being, as believers, 
 as that without it, we are neither believers, nor christians. It is even so, 
 if God's Truth is to be acknowledged to be Truth. We believe that 
 Christ is the only begotten Son of God, and the true Messiah, and 
 Saviour, merely and alone, because God hath revealed and declared the 
 same in the Holy Scriptures. And that is the only true faith in these sub- 
 jects which is received, and founded thereon. If we receive the ivitness 
 of men, the witness of God is greater: for this is the witness of God 
 tvhich he hath testified of his So7i. May the Lord the Spirit, be most 
 graciously pleased to give you scriptural light and knowledge, into those 
 most solemn truths which have been set before you. And may you most 
 cheerfully and freely receive the witness of God, concerning his Son, 
 into your minds; so as that this Truth may live in you, and abide with 
 you : and that He may ever dwell in you, and you in Him. May it be 
 even thus with all the holy brethren, to the glory of Father, Son, and 
 Spirit, to whom be praise for ever. Amen. 
 
 SERMON LXXXII. 
 
 He that helieveth on the Son of God hath the witness in himself: he that 
 believeth not God hath made him a liar ; because he believeth not the 
 record that God gave of his Son. — 1 John v. 10. 
 
 When the Truth of God is received into the mind, it carries its own evi- 
 dence with it unto the heart : there is no contention about it ; nor can 
 Truth be called into question by such as receive it : so far from it, they 
 have in themselves the most full and clear demonstration thereof. Christ 
 the Son of God is the immediate object of faith. The witness of God 
 concerning this, in the scriptures of Truth, is our warrant for believing 
 the same. Such therefore as believe this, have within themselves, the 
 witness of this truth. Such as resist this truth, under the clear evidence 
 of what is given in the Scriptures concerning the same, make Him a liar. 
 
248 1 joHX V. 10. 
 
 He that believeth not God hath made him a liar : because he believeth 
 not the record that God gave of his Son. In my speaking on these words, 
 I will endeavour to cast what is contained in them into the following 
 division. 
 
 1. That the Son of God, is the object of faith. That he that be- 
 lieveth on the Son of God, hath the witness, and evidence of the truth 
 which he believes concerning- the Son of God, and what the Father 
 testifies of Him, in himself. 
 
 2. "Wh^it \^ \h.\s luitness in himself , which the believer hath, which 
 is here spoken of. Let this be enquired into, and if this be properly- 
 opened, we shall then get over the main subject which is before us in our 
 present text. 
 
 3. That the not receiving the testimony of God concerning his Son, 
 maketh him a liar. He that believeth not God hath made him a liar; 
 because he believeth not the record that God gave of his So7i. 
 
 4. This is done, because he believeth not the record that God gave 
 of his Son. He that believeth on the Son of God hath the witness in 
 himself: he that believeth not God hath made him a liar ; because he 
 believeth not the record that God gave of his Sun. In going through 
 these particulars, may the Lord so guide, enlighten, and bless me, as that 
 you may receive real benefit, and soul satisfaction. The Lord grant it, to 
 the praise and glory of his most holy Name : even so, Lord Jesus Christ, 
 thou ever blessed Son of God. Amen, I am 
 
 1. To set before you, that the Son of God, is the object of faith : 
 that he who believeth on the Son of God, hath the witness and evidence 
 of the truth which he believes, concerning the Son of God, as also of 
 what the Father here testifies of Him, in himself. 
 
 The Person of Christ is the foundation of the church of God. The 
 Person of Christ, is the full and uttermost glory of it. The work of 
 Christ is the salvation of it. The righteousness of Christ is the perfec- 
 tion of it. The blood of Christ, is the everlasting purity of it. And the 
 Person of Christ is the object of faith. Hence our Lord said, He that 
 believeth on me hath everlasting life. And he put this question to the 
 man who was born blind, whose eyes he had opened. Dost thou believe 
 on the Son of God ? Yet it is not Christ, as the Son of God, as the object 
 of faith, which the apostle is here treating of. He is here expressing what 
 the believer on the Son of God, is the subject of. He is, as enlightened 
 by the Spirit of God, into the true knowledge of the Person of Christ, 
 from the word, and by the Spirit, and from these, having received the 
 witness and testimony of God, concerning his coequal and coessential 
 Son into the mind — by this very means it is, the substance of wliat is re- 
 corded of Him, and testified of Him by the Father, is received into the 
 mind, and the same is recorded in the heart. He that believeth on the 
 Son of God hath the witness zVi himself. The former verse will cast light 
 on this. I will therefore here recite it. If loe receive the witness of 
 men, the witness of God is greater : for this is the tcit7iess of God which 
 he hath testified of his Son. He that believeth on the Son of God hath 
 the witness in himself: he that believeth not God hath made him a liar ; 
 because he believeth not the record that God gave of his So7i. The be- 
 lieving on the Son of God, which is here spoken of, is receiving the 
 Father's record, witness, and testimony concerning his Son. This can 
 only be received from the Scriptures : and alone from the authority of 
 
I .loiix V. 10. 249 
 
 God himself. And the Truth of God, in his witness concerning- his Son, 
 being- received into the mind, it is this is the means of all the believer's 
 knowledge of and faith in this. He hath the true knowledge and faith 
 thereof in his renewed mind : and it is this maintains this great truth in 
 his soul. It might here be observed, that all believers are well ac- 
 quainted with the Godhead of Christ. And whilst it is not the case of 
 all of them, to have a clear scriptural apprehension of the Sonship of 
 Christ, as Personally distinct from the Father, in the Essential Essence, 
 as the Son of his Nature, the Son of his love; yet they are all, who are 
 believers in Truth, believers in his eternal power and Godhead. And 
 none of them are without clear, scriptural evidence of this, from the 
 Scriptures, of the truth hereof. What Christ is, and also what Christ 
 hath done, in Salvation-work, as also what the Father hath testified of 
 his Son, in the written word, and of Him as the glorious Mediator, and 
 of Himself as everlastingly well pleased in Him — all this is so received by 
 the believer, into his mind, as that he hath the truth and witness of all, 
 within him. Thus, He that believeth on the Son of God hath the witness 
 in himself. Believing, and evidence of the truth of what is believed, go 
 together : there cannot be one without the other : hence it cannot but 
 be, that, He that believeth on the Son of God hath the witness in himself. 
 Believing on the Son of God, is too little understood: almost all who 
 speak of believing, have too much to do, when they express themselves 
 on the subject of believing, in making the whole terminate on v/hat such 
 and such are the subjects of; diverting the mind from the true object and 
 subject, on the which faith is to be exercised : and the estimate of the 
 whole, with many, consists wholly, in believing their interest in Christ. 
 This is not the doctrine of the words before us ; neither is this the 
 doctrine of the Scriptures. Whatsoever we believe aright, concerning 
 the Father's everlasting love, and the Person, and Salvation of the Lord 
 Jesus Christ, is wholly without us : it is wholly revealed in the word. It 
 is by spiritual perception, we have the true apprehensions of the same. 
 And the ground of our faith, the objects, and subjects of our faith, and 
 all we are called upon to believe concerning them, is wholly and al- 
 together without us. It is in our believing, these are all realized in, and 
 within us, by the grace and testimony of the Holy Ghost. The whole 
 that we know of Christ, and believe concerning Christ, with the founda- 
 tion of all our faith in Him, and expectation from Him, with the 
 witness of God concerning Him, arises from nothing in ourselves. It 
 wholly springs from the word of revelation. It is also maintained 
 thereby. Believing on Christ ; believing in Christ; these very expres- 
 sions are so many confirmations of this. To believe on the Lord Jesus 
 Christ for life everlasting, is quite a different subject from believing our 
 personal interest in Him. Our believing in Him for righteousness and 
 strength, this is quite a diflferent act of the mind, from that of believing 
 our being one with Christ. Our Lord sets this subject in a very clear 
 light, when He speaking to Saul of Tarsus, says, — " I send thee. To 
 open their eyes, and to turn them from darkness to light, and from the 
 power of Satan unto God, that they may receive forgiveness of sins, and 
 inheritance among them which are sanctified by faith that is in me." 
 Acts xxvi. 17, 18. I will now proceed to the next particular; to 
 enquire 
 
 2. What this tvitness here spoken of is, which the believer on the 
 Vol. II. 2 ic 
 
250 1 JOHN V. 10. 
 
 Son of God hath, which is here the subject of the apostle's declaration. 
 We will enquire into this ; hoping to give a clear account of the same; 
 which if properly opened and explained, we shall then be led over, the 
 main subject, and greatest difficulty wliich is before us in our present 
 text. He that believeth on the Son of God hath the witness in himself. 
 It is these words, which are now most particularly to be opened, and 
 explained. 
 
 The believer on the Lord Jesus Christ, the Son of God, hath this 
 witness in himself — That Christ is what the Father in the Scriptures 
 declared Him to be, One equal with the Father and the Spirit, by 
 Essential Union with the Godhead, and that He is, the Son of the Father, 
 in truth and love. And the witness of God, which He hath testified of 
 his Son, is received into the believer's mind, and he hath the witness in 
 himself of the truth and reality of the same ; he hath no doubt nor hesita- 
 tion concerning it. The record of God concerning it, is to the believer, all- 
 sufficient : the witness of God to this truth, carries all before it : he receives 
 the same from the word of inspiration. It is the Holy Ghost who maintains 
 the truth thus received, in the mind : by this means it is, that the believer 
 hath the inward witness of this truth always in his heart. It is not 
 that he is always living in the act and exercise of his spiritual mind 
 thereon ; yet this truth always abides within him : he never fails to have 
 this inscribed on his heart — That Jesus Christ, the So7i of God, is true 
 and very God. ThQ.i He is over all, God blessed for ever. Amen. And 
 this witness, which the believer hath of it in himself, arises wholly from 
 without himself: it springs from, and it is altogether founded on the word 
 of revelation. Whilst all, in and throughout the whole creation, and 
 every act and dispensation of Providence, carries marks, proofs, and 
 evidences of our Lord's eternal power and Godhead, so that all who deny 
 the Deity of Christ, who are favoured with the Bible, are left vvithout 
 excuse ; yet it is from the word itself, through the teachings of the Holy 
 Ghost, the man in Christ, receives this truth of Christ into his mind, and 
 believes it with his whole heart. It is so, as it regards all contained in 
 the words before us : there is an outward witness and testimony of all 
 spoken of in the words before us ; and it is through the knowledge of the 
 same, that we have the inward witness and evidence thereof within us. 
 To prove this, I will here recite the whole of my present text. He that 
 believeth on the Son of God hath the witness in himself: he that be- 
 lieveth not God hath made him a liar; because he believeth not the 
 record that God gave of his Son. Now the witness and record which 
 God gave of his Son, was an outward one; it was by a" voice from 
 heaven : it is past : and so it is expressed in the words before us. It 
 will never be renewed and repeated any more ; yet it is fully recorded in 
 the word, and it is set before us therein. We receive the knowledge of 
 the same therefrom. AVe believe it upon the authority of God himself. 
 We act faith thereupon. It is altogether, with the knowledge we have of 
 all this, from the written word, and agreeable with the same. According 
 to this, all we rightly believe, and rightly receive into our minds, of the 
 Person, and Salvation of our Lord Jesus Christ, and concerning the 
 Fatlier's everlasting love to us in Him, is all recorded in the word of 
 Truth. It is all ratified, confirmed, and sealed with the joint oath and 
 testimony of the Eternal Three. The whole is immutable Truth : as im- 
 mutable as God Himself. In believing, we receive it into our minds. The 
 
1 JOHN V. 10. 251 
 
 Holy Gliost makes it spirit and life unto us: and hereby it is, we have 
 the witness of the truth of all we believe, in ourselves. Tlius, He that 
 helieveth on the Son of God hath the witness in himself. It was so in 
 tlic apostle's time : it is precisely so in ours. He that believeth on the 
 Son of God, hath in his own mind, an evidence, and witness of the Truth, 
 both objectively and also subjectively, of the reality of all in his own mind, 
 of that which he believes from the scriptures of Truth, and the Spirit of 
 Truth, concerning Christ, and also of what the Father testifies concerning 
 Him, in them. 
 
 As I would aim to bring down this vast subject, so as the weakest 
 mind of any saint, might easily comprehend it, and receive profit thereby, 
 I will set before you, what that very real, and personal, and particular 
 witness is, which as true believers on the Son of God, they have within 
 themselves. And this I will do, if God permit, without going over the 
 subject which hath been already delivered ; and also without the least 
 contradiction to the same. Yet I must make use of the first part of my 
 text, that it may be seen whereabout I am. He that believeth on the 
 Son of God hath the luitness in himself. Now every one born of God, unto 
 whom Christ hath been revealed, and who in consequence of this is a be- 
 liever on the Son of God, hath this witness in himself — That he is in every 
 sense, v/hat he is described in the word of God to be, a fallen creature — ^That 
 he is a sinner — ^That he hath all sin in his fallen nature. He is, as one in 
 Adam, by the fall, entirely corrupted : so that in his fallen nature 
 dwelleth no good thing. This the scriptures declare him to be. He re- 
 ceives the truth of this in his mind. He feels the influence of this in his 
 own soul. He subscribes to the truth of all this: so that he sees himself 
 to be the subject of all contained in sin. This he hath the witness of in 
 himself. He hath also this witness in himself, and within him, that by 
 the works of the law, he cannot be justified — That he cannot contribute 
 one mite, towards saving himself from the damnation of hell : nor can he 
 appear before the bar of the Holy Lord God, as he is in himself, and of 
 himself, but he must everlastingly perish. Now the truth of all this hath 
 been received into the mind from the word. The Spirit of God hath put 
 forth His power with it in the heart : and there it remains and abides ; so 
 that the believer never forgets what he is as a sinner. He hath the wit- 
 ness of this within him. He hath this witness in himself. He hath also 
 in his own soul, an apprehension of Salvation by grace, through the 
 Person, righteousness, sacrifice, and intercession of the Lord Jesus Christ. 
 He receives into his mind from the scriptures of Truth, the revealed 
 account of it. This is by the inspiration of the Spirit of God : this re- 
 mains within him. He believes that the blood of Jesus Christ cleanseth 
 from all sin : that his righteousness delivereth from death : that it is to 
 and upon all them that believe ; and he hath the witness respecting the 
 truth of all this within himself. He receives his knowledge of all this, 
 from the revelation made of the same in the everlasting gospel. The 
 Holy Ghost shining thereon, hath imparted to the mind, a spiritual per- 
 ception of these realities, and made them all this to the believing mind ; 
 hereby it is quickened to receive and believe the same. And from hence 
 it is, these truths have their existence in the mind ; so that he that believeth 
 on the Son of God, hath Christ in him, and this witness in himself, of the 
 all-perfection of the Person, blood and righteousness of Christ and rests 
 wholly in the same for everlasting Salvation, and eternal life. So also 
 
252 1 JOHN V. 10. 
 
 the believer on the Son of (Hod, having received into his mind, from the 
 word of inspiration, what is declared therein, concerning the everlasting 
 love of the Father, to all whom he sees in the Beloved ; this hath its 
 residency in the mind, and the believer hath the witness of it in himself: 
 so that it may be clear, even to the babe in Christ, that He that believeth 
 on the Son of God hath the witness in himself — of what he is in him- 
 self — of what Christ is to him — of what Christ hath done for him; and 
 — how completely he is saved in Him, with an everlasting Salvation ; as 
 also of the whole of it, as proceeding from grace — from the good pleasure 
 of God's will, which hath been most gloriously displayed in acts of ever- 
 lasting kindnesstowardstheelectsons of men. I hope Ihavemade tl)is great 
 and most important subject very clear and plain unto you : and this, 1 also 
 hope, will be found to be scriptural, so as it may be depended on. 1 will 
 now sum up the substance of what I have delivered unto you ; which, if 
 I understand my own words and the meaning of the same, amounts to this 
 — That all who believe on the Sun of God, have within them the evi- 
 dence, of their being fallen creatures. That they are saved from sin, the 
 world, satan, death, and damnation, by the Lord Jesus Christ alone. 
 That they have the whole of Christ, and the Father's everlasting love, 
 with the operation of the Holy Ghost, within and upon the election of 
 grace, fully recorded, testified, witnessed, and set before them, or that we 
 have the same fully set before us, in the everlasting gospel of the blessed 
 God. 1 say, If I understand my own words made use of, in setting forth 
 the subject unto you, this hath been the substance of it : and so far as this 
 hath been clearly expressed, and so far as it contains God's Truth, so 
 far may the Lord be pleased very particularly to bless it unto you. I 
 will therefore proceed to my next particular : which is this, and here 
 the next part of our text must come in, and be explained ; 
 
 3. That the not receiving the testimony of God concerning his 
 Son, maketh him a liar. He that believeth not God hath made him a 
 liar; because he believeth 7iot the record that God gave of his Son. 
 
 This is a high and a most tremendous charge ! None most certainly 
 can exceed it. I cannot but conceive it must have been pronounced with 
 an especial eye to the antichrists, and false prophets, and teachers in that 
 day, in the which the apostle lived. He had before, in his 1st chapter, 
 pronounced him a liar, who said, he had not sitined. v. 10. He said the 
 same of him, who said he knew Christ, and kept not his commandments, 
 ch. ii. 4 : in the same chapter, he proposes this question, and gives an 
 answer to it himself; " 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 acknowledgeth the Son hath the Father also." v. 22, 23 : and here 
 he says, He that believeth on the Son of God hath the witness in him- 
 self: he that believeth not God hath made him a liar ; because he be- 
 lieveth not the record that God gave of his Son. It was a most shocking 
 opposition to the testimony and record of God concerning his Son, to 
 withstand it ; to resist it ; to renounce it ; this was, so far as the anti- 
 christs of that age could do, making God a liar. I think this must be 
 understood to be a part of the sin against the Holy Ghost : the unpar- 
 donable sin. The withstanding the testimony of the Holy Ghost, in the 
 ministry of the apostles, concerning the Person of Christ, his Sonship, 
 his Messiahship, and Godhead, was to deny the voice of the Divine 
 
1 JOHN V. 10. 253 
 
 Majesty in the Person of the Father, who pronounced at tlie Baptism 
 and Transfiguration, This is my beloved Son in whom I am well pleased. 
 Whilst I do think, as expressed, that with respect to this charge, he that 
 believeth not God hath made him a liar; because he believeth not the 
 record that God gave of his Son, it is to be considered as designed for the 
 apostates from the Truth, in the last hour of the apostolic age; yet it 
 must be considered as designed for the church of Christ also. It might be to 
 prevent an apostacy : and also by way of caution. I shall therefore 
 make use of these words, so as that by the blessing of the Spirit of God, 
 the same may be of benefit to us. The testimony of God concerning 
 his Son, must be worthy of our most free and ready reception. To be 
 doubtful of the same, is to act unworthy of God. And in the testimony 
 of God concerning his Son, all the truths and doctrines of grace, are 
 included and comprehended. It should therefore be very particularly 
 considered, that every divine truth of revelation, should be received by 
 us, from the authority of God's revelation thereof, and His testimony 
 and record in the Scriptures concerning the same. Truth is Truth : it 
 is God's Truth. We should uot be shy to receive it, and as such to give 
 the fullest confidence unto it. Therefore, not to receive the Truth as it 
 is in Jesus; not to receive the whole Truth, as fully revealed unto us in 
 Jesus ; not to receive Him into our minds, as being the whole Truth of 
 God, as having in his Person, and Salvation, all and every truth 
 realized in Him and accomplished by Him; is to withdraw our full 
 testimony, to that which the Divine Father hath testified in the written 
 word concerning his Son. And the not receiving the testimony, or 
 record that God gave, and hath given of his Son, in the Scriptures of 
 his Son, on whom must this fall in our times? Let this be attended for 
 a moment unto ; for I do not intend the whole of this Sermon should be 
 expended on them ; yet it must unavoidably fall, on all, let them bewho 
 they may, who are Arians, Socinians, Arminians, Deists, and Ayiti- 
 trinitarians, Universalists, and Free-thinkers, be they classed in what- 
 soever denomination. I grant that the truths of the gospel should be 
 properly stated ; and each and every truth respecting Christ, his Person, 
 his mission, and the testimony of God concerning Him, as recorded in 
 the gospel, should be so clearly stated in that which we style, and is 
 properly styled, the ministry of the gospel, as to leave all, let them be 
 who and what they may, in their own reason and thoughts, without 
 excuse for their false and presumptuous thoughts, and rejections of the 
 testimony which God himself gives and bears in the revealed word, of and 
 concerning the Person, and Mediatorship of the Lord Jesus. 
 
 I cannot but conceive, it hath been a great sin, into which the 
 religious in this Nation have fallen, and they still continue in it — They 
 are so desirous that sinners should be saved, that they absolutely give up 
 the very truths of the Gospel for this. I am indeed an old man, and 
 full of days, being now, at this present, the age of seventy-two and almost 
 three quarters, and shall be fully that, if I reach Wednesday in next 
 week, which will be Lady-Day, 1819. Yet as Job says, and the Lord 
 be praised, I can say the same. Is wisdom driven quite from me P I 
 mean, have I yet lost a sight of Truth, or of what Truth is? The Lord 
 be praised I have not. And whilst the Salvation of Christ is, and will 
 be everlastingly precious to my soul ; yet I know there are things of far 
 greater importance than all this amounts unto, contained in the word. 
 
254 I JOHN V. 10. 
 
 What respects the revelation of the Person of Christ, who, and what He 
 is, what He is in the eye of the Divine Father, what His love is to 
 Christ, what His thoughts are of Him, what His testimony, record, and 
 witness of Him are in the sacred word, is of far greater importance, than 
 that which in the same subject concerns us. And if the Gospel was 
 properly preached, and the Person, and mission of the Son of God, as 
 revealed, with the Father's testimony of Him, fully, scripturally stated ; 
 erroneous men, and professors would be confounded. Nothing can be 
 contrary to Truth, but it is a lie. Whoever vilifies the gospel is a liar ; 
 even every one who thinks little of Christ, and speaks lightly and slightly 
 of Him, is a liar. To avoid being the same, it becomes us to receive, 
 fully, and freely into our minds, the testimony and record, which God 
 hath given in the scriptures of his Son : seeing, he that believeth not 
 God in them, and receiveth not his witness and record in them con- 
 cerning the Person, and Messiahship, and Headship of Christ, and that 
 there is eternal life in Him, maketh God a liar; becmise he believeth 
 not the record that God gave of his Son. It is not actual, but by con- 
 sequence, such make God a liar. It is by treating the whole subject, as 
 not worthy the least notice, or credit. This brings me to my next par- 
 ticular ; which is this : 
 
 4. And this making God a liar, is done, in rejection of his Truth, 
 and in not giving proper attention, and full credence unto the same. 
 The whole stress is, in our text, laid here : such an one, maketh God 
 a liar; because he believeth not the record that God gave of his 
 Son. It is not any new revelation of Christ, or any fresh witness, tes- 
 timony, and record, God is to give of his Son. No ; the whole is spoken 
 of in the past tense : unless that which may be said to respect us; as 
 that we either believe, or not believe. We either receive, or we do not 
 receive the testimony and record, which God hath given of his Son. He 
 that believeth on the Son of God hath the witness in himself : he that 
 believeth not God hath made him a liar ; because he believeth not the 
 record that God gave of his Son. We have only this part of these words 
 to dwell upon — The not believing the record that God gave of his Son. 
 
 How many are there, who amid all their profession of Christ, over- 
 look, and have not the least idea of, being concerned to know, any thing 
 of God's witness and record concerning Christ! Very few of those who 
 have a concern about their souls, have any knowledge of these important 
 truths of the gospel, or are led into true and right apprehensions of the 
 same. It is a most blessed thing, to have the eyes of the mind so en- 
 lightened, as to perceive the deep things of God : and most assuredly 
 what concerns the Person of Christ, and the Father's testimony and re- 
 cord concerning Him, must be accounted amongst the deep things of 
 God. And it is because we are not so off our own self-dependence, and 
 because we are not so enlightened into the knowledge of Christ, as to be 
 built wholly on Him, and to be fully rooted and grounded in Him, that we 
 know so little of that which is contained in such truths as these. The 
 generality of those who talk of faith, have what they talk of, founded 
 upon some work, or quality, which they are the subjects of. It is in- 
 herently in themselves. They will in their way, ascribe the same to the 
 Holy Spirit. Yet they are ready to confess, they would not build their 
 confidence for Salvation in Christ alone, without this. So that the full 
 amount of it is, they place the whole confidence of their minds, on what 
 
1 JOHN V. 10. 256 
 
 grace has made them in themselves ; and Claist is brought in afterwards: 
 whereas He should be placed first. Now as such want not to, neither 
 do they depend upon Christ alone for Salvation, irrespective of any thing 
 in themselves, so the witness, and testimony of God concerning his Son, 
 does not strike their minds, as that which is of the greatest importance. 
 They rather look on the same as historical ; as that which belonged to 
 the apostles, and it might also to believers in their times. Those whom I 
 am now speaking of, conceive inherent grace or what they consider in 
 them such, and external conformity to Christ, are the best of all evidences 
 of personal interest in the love of the Father, and in the Salvation of the 
 Son; and that this is all which the Holy Spirit witnesses unto — That 
 they being so and so wrought upon, they are thereby evidenced to be 
 the children of God. Most unquestionably all the children of God are 
 in regeneration made the subjects of inherent grace ; but our text is most 
 certainly upon quite another subject. We need say no more than hath 
 been already said, to prove this : all that remains to be added, is only 
 this — he is a liar, and he maketh God a liar, for this plain and self- 
 evident reason, because he believeth not the record that God gave of his 
 Son : which record received and embraced is very expressive of a be- 
 liever : it is a declaration and description of such an one as is right with 
 God. He is one who believeth on the Son of God, who hath received 
 into his mind, God's witness, which he hath testified of his Son. He 
 hath the witness of the truth of all this, with all connected with it in his 
 own mind; it is the foundation of all his hope in God; and this is his 
 daily life of faith, and the acts and exercises of the same. Christ is his 
 object and subject. The testimony and record of the Father, concerning 
 his Son, and eternal life and salvation ; this as recorded in the gospel, is 
 that which strengthens the believer's mind ; it feeds, strengthens, and 
 nourishes it. And it is truly blessed with him, when he is constantly re- 
 ceiving the record of God, concerning his Son, and living in the free and 
 full belief of the same. It is very becoming all who profess the Lord 
 Jesus Christ to be the Son of the living God, to be receiving the Father's 
 record concerning his Son, because the not receiving it, is to make God 
 a liar, in this most important matter. He that believeth not God hath 
 made him a liar ; because he believeth not the record that God gave of 
 his Son. It is God's record that God gave of his Son, which is to be re- 
 ceived into the mind. The receiving this is an act of faith: and it is 
 received into the believing mind. This is to honour God — To put a stop 
 to unbelief — To receive the utttermost satisfaction respecting the Person 
 and Salvation of the Son of God. All which, shews that faith hath to 
 do with God ; with his Son Jesus Christ ; with the Father's revelation of 
 Him ; with his testimony concerning Him ; with the record and grant of 
 grace, by the which it appears, that God is love — ^That Herein is love, 
 not that we loved God, but that he loved us, and sent his Son to be the 
 propitiation for our sins. The subjects which have been expressed, I 
 now leave for your particular spiritual consideration. May the Lord the 
 Spirit shine upon the same. I will close with the words of the text : He 
 that believeth on the Son of God hath the witness in himself : he that 
 believeth not God hath made him a liar ; because he believeth not the 
 record that God gave of his Son. May the Lord save us from staggering 
 at any revealed truth, tlirough unbelief. May we give glory to God, by 
 believing His record which he hath given of his Son, in the gospel. Amen. 
 
256 1 JOHN V. 11, 
 
 SERMON LXXXIII. 
 
 Atid this is the record, that God hath given to us eternal life, and this 
 life is in his Son. — 1 John v. 11. 
 
 The truths contained in the past verses, the 5th, Q\\\, 7t]i, and 8th, are 
 altogether most divine, important, and interesting. The apostle having 
 given his account concerning the testimony borne by the Three in heaven, 
 and three in earth, to the Person, Sonship, and Messiahship of Christ, 
 proceeds; and he draws this inference from the same: If ice receive the 
 witness of men, the witness of God is greater : for this is the witness 
 of God tvhich he hath testified of his Son. He then adds. He that be- 
 lieveth on the Son of God hath the witness in himself: he that believeth 
 not God hath made him a liar ; because he believeth not the record that 
 God gave of his Son. The whole of which he fully expresseth in the 
 words of my present text, which is now before us for our consideration. 
 And this is the record, that God hath given to us eternal life, and this 
 life is in his Son. As the witness of God, concerning his Son, as it 
 respects His Person, and Office, and Salvation, is immutable Truth, it 
 ought to be received by us as such. The witness of God, and his 
 testimony on these most important subjects, is recorded in the Scriptures, 
 and remains therein contained, for our continual benefit. He that be- 
 lieveth the same, and receives what God hath declared concerning his 
 Son, hath the witness of the same in himself. He that rejects, or 
 neglects giving full credit to the witness which God hath testified by a 
 voice from heaven, and still continues to bear testimony unto, con- 
 cerning the Person, Godhead, grace, and salvation of Christ, in the sacred 
 and infallible word, such an one maketh God a liar. This is by way of 
 consequence. His not believing that which God hath testified of his 
 Son, is such disrespect and treating it with such indiflTerence as if it was 
 not worthy of the least regard: as also by calling the whole of it into 
 question ; and with the uttermost virulency opposing it. We cannot 
 properly and immediately make God a liar. It must be in the way 
 which has been expressed : and this many did, who sinned the sin unto 
 death in the apostle's day. In a sense and degree, it is the essence of 
 unbelief, in all its shapes and forms. Therefore the words quoted, in the 
 past verse, should be made use of by us, as a preventative : it should be 
 looked at, to deter us from our unbelief. I would add, whilst I cannot 
 but look on every act and instance of unbelief, as giving God the lie; 
 yet I do not look on it in that high sense and degree, that I conceive the 
 apostle is here speaking of. For as it stands in these words, He that be- 
 lieveth on the Son of God hath the witness in himself: he that believeth 
 not God hath made him a liar ; because he believeth not the record that 
 God gave of his Son ; I cannot but look on this, as spoken to, and of the 
 antichrists, and false prophets in that day, who denied both the Godhead 
 of Christ, and his Messiahship also. As it respects the words of my pre- 
 sent text, it contains the following particulars. 
 
1 JOHN V. 11. 257 
 
 1. This is an eminent part of the record, which God hath given us in 
 the word, as it concerns iis ; and respects us. I cannot call it the whole 
 of God's record ; nor can I express myself on it, as if it was the principal 
 part of the record which God hath given in the Scriptures : because, 
 most assuredly, his record of Christ, his witness which he hath testified 
 of his Son, the record which He hath given in the written word concerning 
 Him, must go before, and far exceed in majesty, glory, excellency and. 
 importance, the record which is here spoken of: and it is so stated ia 
 this chapter. God's record and testimony, and witness for his Son, go 
 first in this chapter. This verse is an expressing his Divine record and 
 good will to us. And this is the record: that is, it is this part of it 
 which concerns, and belongs unto us. And it becomes us most heartily 
 to receive the same, and most cordially to embrace it ; as we shall most 
 certainly find our account in it : And this is the record. 
 
 2. 1 will set before you what is contained in this record. It is this 
 — That God hath given to us eternal life. 
 
 3. In whom this eternal life is given. It is given to us. The gift 
 is unspeakable. It is life: yea, it is eternal life. But it is not in us. It 
 is in our Eternal Head, Christ. It is given unto us in Him — And this 
 life is in his Son. Whilst the subject is vast, and if there be any tolerable 
 light cast upon the subject, it must be enlarged upon, yet I thought it 
 would be best to comprize the whole, under these three heads, and in 
 them set the whole of it before you. And this is the record, that 
 God hath given to us eternal life, and this life is in his Son. I am 
 
 1 . Under one general head, to give an account of the record of God, 
 which is spoken of in the words before us, which respects iis, and con- 
 cerns us: it is not the record which God gave of his Son, as recorded in 
 the past verses, which so far exceeds this, and goes above and beyond it, 
 as the Person of Christ, considered either as the Son of God, or as God- 
 Man, or considered Mediatorially, everlastingly exceeds ours. It is true, 
 that stands connected with the record here intended in the words before 
 us; which words or record springs out of the other. For as the Messiah 
 — the Son of God, came into the world to be the Saviour of his whole 
 church, made up of the elect of Adam's posterity, chosen before the 
 foundation of the world : so the Perfection of his Person and work ; 
 his office ; together with his union and relation to, and interest in his 
 church here expressed by the word us, are included in all this : hence it 
 is the apostle fetches what is before us out of the preceding record. The 
 record here spoken of, is attributed to God the Father : this is very evi- 
 dent, He being spoken of very expressly in the past verse; in which we 
 have these words — The record that God gave of his So?i : then it im- 
 mediately follows, And this is the record, that God hath given to us 
 eternal life, and this life is in his Son. Then this record the apostle is 
 here speaking of, must be distinct from the former : it must originate 
 from and be founded on the former ; as the one concerns Christ, and this 
 concerns us. 
 
 The record spoken of, and which immediately concerns us, must be 
 that free and full, complete and perfect revelation of grace, made in the 
 Holy Scriptures, of the Father's everlasting love, of the Son's complete 
 salvation, of the Holy Spirit's grace, who by taking of these things of 
 the Father's love, and Sons's salvation, and shewing them to us, there 
 may be such submission to the record of God, concerning the reality, 
 Vol. II. 2 l 
 
258 1 JOHN r. II. 
 
 and everlasting virtue, and cleansing, justifying efficacy of the blood 
 and righteousness of Christ, as is all-sufficient to stop all the clamours 
 of sin, guilt, and condemnation : and also of producing that peace 
 in the mind or conscience, as may well be styled the peace of God, 
 which passeth all understanding. The gospel may be considered as 
 a sacred record, or memorial of all the acts of grace, which the 
 Divine Persons in Jehovah were pleased . to will from everlasting. 
 And as to record with us, is to register a thing, or matter of fact, 
 so as that the memory of it may not be lost, so the gospel is a register, 
 if I may so express myself, that the great acts of the Holy Three may not 
 be lost : but that by the same, the memorial and memory thereof, may 
 be kept up and continually preserved in the thoughts and memories of 
 the people of God. Hence the gospel may be considered, as God's me- 
 morial to us, and record of his grace towards us : the whole of which 
 consists, in his revelation of Christ, with his record, witness, and testi- 
 mony of Him. And in the same revelation we have a record, and me- 
 morial of Salvation : which is all of grace. It was contrived by the 
 Father, executed by the Son, and revealed and made known by the 
 \ Holy Ghost. This as set before us in the Bible, is the record spoken of 
 t in my text : and it wholly concerns us. Very few have this apprehen- 
 'sion of it. None can speak, or declare, the benefit the people of God 
 ;k)se through the want of such an apprehension by them. The gospel as 
 ' such, contains the Title Deeds, by the which, Christ is given unto us, 
 made over to us, and we are entitled to Him, and Heaven, and glory by 
 them. It is the very Magna-Charta of Salvation. This is God's record, 
 in the which every thing is so laid down, in that clear way and manner, 
 / as that he who runs may read. And were we but skilful in this word of 
 righteousness, it would appear in what way we are to exercise our minds, 
 and act faith on what is therein set before us. The Person of Christ, as 
 God-Man, in whom we were beloved, and chosen before the foundation 
 of the world — On Him as our Eternal Head, our Lord and Saviour, we 
 are to exercise our faith : and this according to the record, made and 
 given of Him, by the Divine Father in the same. We cannot do this, 
 any further than as we receive the same into our renewed minds; which 
 receiving is under the light and influence of the Holy Ghost. And our 
 walking before the Lord, in the real enjoyment of his love to us, and in 
 the real and actual believing that our Lord Jesus Christ is ours, and that 
 ; he hath loved us, and washed us from our sins in his own blood, is in- 
 fluenced, yea, it is what it is, as we understand, and give free and full 
 . assent and consent to the gospel, which is this record of grace. This 
 then is the record : in the which the will, counsel, covenant, and oath 
 of the Eternal Three are so freely, and fully expressed, that the spiritual 
 perception of the same, invigorates the renewed mind, and helps on in 
 the way to the enjoyment of eternal life and glory. Now as I have 
 shewn you what this record is, which the apostle is speaking of in these 
 words before us, so I go on to shew, 
 
 2. What is contained in this record: it is this — That God hath 
 given to us eternal life. 
 
 It must therefore difi'er from the former, spoken of in the past 
 verses, which contained God's record, witness, and testimony of his Son, 
 and his Messiahship; which may be considered as the foundation of this. 
 But that; more principally concerned Christ : this, most especially con- 
 
1 JOHN V. 11. 259 
 
 cerns us ; and so the very words themselves express. I will quote the 
 two former verses, and join them with this which is now before us, that 
 you may see the same with your own eyes, and for yourselves. If we 
 receive the witness of men, the witness of God is greater: for this is 
 the witness of God which he hath testijied of his Son. He that be- 
 lieveth on the Son of God hath the witness in himself : he that believeth 
 not God hath made him a liar ; because he believeth not the record that 
 God gave of his So7i. Tlien follow the words of the text, And this is the 
 record, that God hath given to us eternal life, and this life is in his Son. 
 Now what is before us, is not expressly mentioned in the preceding 
 verses; it is included, yet that but by way of consequence, unless we 
 derive the same from these words of the former verse — He that believeth 
 on the Soti of God hath the ivitness in hiinself: he that believeth not 
 God hath made him a liar ; because he believeth not the record that 
 God gave of his Son. And as 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 all the record he bare, and still testifies of 
 his coequal and beloved Son, is not only to glorify Him, but to set Him 
 also, with the whole of His record of Him, and for Him, before us; so 
 Salvation being connected with this, hence the apostle might well say, 
 as he here doth, And this is the record, that God hath given to us eternal 
 life, and this life is in his Son. So that this is that which is connected 
 with, and comes out of the before-mentioned witness and record which 
 God had borne, to the Person, Messiahship, and Salvation of our Lord 
 Jesus Christ. I hope this is made clear and plain unto you ; if so, it will 
 greatly help us, not only to a right understanding of the text, but also 
 to such a spiritual apprehension of the same, as will be very greatly be- 
 neficial unto us. 
 
 It is now to be considered by us, what is contained in this record ; 
 which is, an account of what God hath given to us. As all the gifts of 
 God are worthy of himself, and are bestowed upon us, as so many proofs 
 of his love, so this gift, eternal life, which may be said to comprehend 
 and exceed them all, is the choice expression of his everlasting love to 
 us, ^in Christ. He who gave the elect, being and well-being in Christ, 
 before the world began, gave them also eternal life in Him ; which is the 
 perfection of being. It consists in the spiritual activity of the mind, on 
 God, and his Son Jesus Christ, and on the Holy Spirit, as also on the 
 revelation He hath given of the same in the word of grace. Our apostle 
 had said in the 2nd chapter of this Epistle, v. 25, And this is the promise 
 that he hath promised us, eternal life. And here he says, And this is 
 the record, that God hath given to us eternal life : which implies that 
 He hath made a grant, and gift of this — That it is contained in the record 
 of Truth ; consequently it must be set before us therein; by the which 
 we are to receive the knowledge of it into our minds, so as to have real 
 spiritual apprehensions thereof, and hereby enjoy the same in our hearts, 
 and give the Lord the glory and praise of it. In the record mentioned in 
 our text, eternal life is contained : and in this recorded, that this is a 
 a gift. It is on us that this gift is bestowed. The record of God con- 
 cerning this, is our warrant for believing, and receiving it. As it comes 
 so well authenticated, even from God himself, and is also confirmed by 
 the joint testimony of the Eternal Three, and it is sealed with their joint 
 oath, it demands our utmost confidence, and it becomes us to give full 
 
2^0 1 JOHN V. II. 
 
 and implicit credit and confidence to the same. God hath given to us 
 eternal life. To view this as the very gospel itself, is most truly quick- 
 ening and comfortable : it reflects a glory on it ; as it also proves the 
 same to be of the greatest importance; and would lead the Lord's people 
 to understand, that the very essence of faith consists in giving credit to 
 God, and trusting simply in the revelation of his grace, which He hath 
 been pleased to set before us, concerning Christ, with that which He 
 hath done for us, and with what He hath bestowed upon us in Him, and 
 what He hath made Him to be unto us, He having given us being in Him 
 by eternal election : *« Of him are ye in Christ Jesus, who of God is made 
 Tinto us wisdom, and righteousness, and sanctification, and redemption : 
 That, according as it is written, He that glorieth, let him glory in the 
 Lord." 1 Cor. i. 30, 31. 
 
 To have a clear judgment of the truths and doctrines of the grace of 
 God, as they most assuredly contain the things which concern our ever- 
 lasting peace, is an inestimable blessing. This cannot be, without a 
 right apprehension of what is contained in God's record, both as it con- 
 cerns Christ, and us. Therefore it becomes us to seek to be spiritually 
 and soundly acquainted with the same; as it contains the whole ground 
 and warrant for our faith in Christ Jesus. Yea, it contains Him, and 
 eternal life also. This is the record, that God hath given to us eternal 
 life. What can exceed eternal life? This is the gift of God. It is 
 already bestowed ; and it is upon us this gift is bestowed. But this will 
 be taken up, and treated upon, more particularly under our next head of 
 discourse. This is the record of God, the sum and substance of inspira- 
 tion truth — That God hath given to us eternal life. So that this being 
 made over, by a free grant of grace in the everlasting Gospel, we enter 
 upon our right and possession of it, in a way of believing the same, and 
 thereby have the real enjoyment of it, in our manner and measure. In 
 the gospel we have everlasting life. We have now as full interest in it, 
 and title to it, as we shall have when we have the full enjoyment of the 
 same in eternal glory. Our Lord says, " Verily, verily, I say unto you, 
 He that believeth on me hath everlasting life." John vi. 47. We have 
 in Him, an everlasting righteousness, which is to, and upon all them that 
 believe : and we are made by an act of God's free grace, the righteous- 
 ness of God in him. We have in the Person of Christ, and by virtue of 
 bis righteousness imputed unto us, justification unto life. We have in 
 Christ redemption through his blood, the forgiveness of sins, according to 
 the riches of the Father's grace. We are in Christ, freed from the im- 
 putation of all sin : Ue hath loved us, and washed us from our sins in 
 his own blood. In Him we are saved with an everlasting salvation. In 
 Him we are complete. In his Person we are accepted. In Him we are 
 blessed with all spiritual blessings. In Him we have a title to Heaven 
 and Glory. In Him we have righteousness and strength. All which is 
 revealed to us in the gospel : and everlasting life is contained in all this. 
 Therefore it might well be comprehended by our apostle, in this record 
 which he is here speaking of. He might well say of the whole. And this 
 is the record, that God hath given to us eternal life, and this life is in 
 his Son. In this record it it is declared, what is contained in the promise 
 of life, which is in Christ Jesus: on the footing of which, we have hope 
 of eternal life, which God, that cannot lie, promised before the world 
 began. The record of God, in and concerning the same, is as im- 
 
1 JOHN V. 11. 261 
 
 mutable as tlie nature of God : it is confirmod by the oath of God, and 
 his counsel : it is impossible for God to lie. It was thus confirmed, that 
 the Iieirs of promise might have a strong consolation : even that we 
 might, who have Jied for refuge to lay hold upon the hope set before us. 
 As we receive the gospel into our minds, as thus made known by the 
 record and witness ol' God concerning his Son, and salvation by Him, 
 we centre in the Three in Godhead for all the blessings and benefits 
 thereof: our faith is firm in the same, and our lives and conversations 
 are spiritual in proportion, to our true knowledge of it, our free and 
 hearty reception of it, and our maintaining faith in this record of grace. 
 That God hath given to us eternal life. I will now proceed to my next 
 particular ; which is this : 
 
 3, To shew in whom this eternal life is given, as also unto whom 
 this eternal life is given. It is a gift : it is given to us. The gift is un- 
 speakable : it is life ; yea, it is eternal life. But though it is given to us ; 
 yet it is not in us : we have it not independently ; for it is wholly out of 
 ourselves in another, for us. It is by communication, and by virtue of 
 union and communion with another, that we have the blessed fruits and 
 effects of the same. It is in our Eternal Head, Christ, who is both God 
 and Man. It is given unto us in Him — And this life is in his Son. 
 We will now recite the whole of our text, that by looking afresh at it, we 
 may see that all these particulars are contained in the same ; And this is 
 the record, that God hath given to us eternal life, and this life is in his 
 Son. 
 
 This eternal life spoken of in the words before us, of the which a 
 record hath been made by God himself, in the Sacred Scriptures ; to which 
 he hath testified and borne witness, is altogether a free grace gift. It 
 flows down from the fountain of his great love, wherewith he hath loved 
 us. This eternal life is given. It is in Christ it is bestowed. It must 
 consist in the gift of his Person ; this being the richest gift the Father 
 could bestow upon us. So it is, we, almost in all our contemplations of 
 God, and his love to us, are disposed to overlook the greatest gift of 
 God's love to us : which most certainly is the gift of the Person of 
 Christ: for his Person exceeds all other gifts, blessings, and benefits. 
 He was given to be our Head : it is from hence our union to Him, rela- 
 tion to Him, and interest in Him commence. Yet in a very unac- 
 countable way, so it comes to pass, that very few, if any of the professing 
 people of God, will have any thing to do with the eternal acts, will, and 
 design of God in Christ, as it respects the ancient settlements of grace, 
 between the coequal and coeternal Persons in the Unity of the One in- 
 comprehensible Essence. The love therefore expressed in the gift of 
 Christ's Person, in the primitive design of God, that He should be the 
 Eternal Head of his body the church, and that eternal life should be be- 
 stowed on them in Him, is very little known, and attended unto by saints, as 
 saints. No ; all their minds are confined to Christ as a Saviour, and to 
 his work of salvation. It ought not to be so ; for what is the foundation 
 of all the love of Christ to his people, and from whence is the spring and 
 fountain of it? Is it not all founded on his relation unto them ? If so, 
 then this should be regarded by us : and it would by no means diminish, 
 but it would greatly enhance the love of Christ to us, and which He ex- 
 pressed towards us, in his incarnate state, and by his obedience unto 
 death, even the deatli of the cross. Christ is eternal life. He is so called 
 
262 I JOHN V. 1 1 . 
 
 in the 1st chapter and 2nd verse of this Epistle. " (For the life was ma- 
 nifested, 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.)" 
 And Christ, the life, and that eternal life, there spoken of, was given as 
 God-Man, to be the Eternal Head unto his people, and eternal life was 
 given unto them in Him, before the world began. His Person was 
 bestowed upon them, that He might be their Husband, their Bridegroom 
 from everlasting. He was their everlasting Father, because they were in 
 Him, as his children, his members, his bride, his beloved from eternity. 
 All this was by the Father's gift of Him to them, and by the Father's gift 
 of them unto Him. He is, as the Head of his whole church both in 
 earth and jjeaven, their One Eternal Head ; and God hath given them in 
 Him, eternal life. It is in Him, by the Father's free gift. It is in Him 
 for all his members. It is by His union unto them, and by His com- 
 munion with them. He so imparts the same unto their minds, as that they 
 are made truly alive to God, through the grace and influence of the Holy 
 Ghost : And this is the record, that God hath given to us eternal life, 
 and this life is in his Son. It is given to us, the elect of God ; yet 
 it is not in us, whatsoever we may think of it; for we have it not in- 
 dependently. It is a supernatural gift. It is wholly super-creation 
 grace. It was bestowed on the elect of God. It was bestowed upon 
 them in Christ. They have it in Him, by means of their eternal union unto 
 his Person : and it is in consequence of His union to their persons, and Per- 
 sonal communion with them, that the same is manifested unto them, and 
 they have the fruits and effects of the same in their own minds, lives, and 
 conversations : God hath given to us eternal life, and this life is in his 
 Son. It is the gift of the Divine Father. It is his gift which he hath 
 bestowed upon us: even us; who were the objects and subjects of his 
 love from eternity. As his love to us was free ; it originated from the 
 sovereign good pleasure of his will; so this gift of eternal life, was the 
 fruit of his everlasting love, and proceeded from his own good will to us 
 in Christ. As he never loved us, nor took any view of ws out of Christ, 
 so He never did bestow any blessing upon us, but in Him. It is ex- 
 pressly said, that He, as " the God and Father of our Lord Jesus Christ, 
 hath blessed us with all spiritual blessings in heavenly places, (or, things') 
 in Christ." Eph. i. 3. And in our text, it is said, God hath given to us 
 eternal life, and this life is in his So7i. It is our blessedness, that it is 
 in Him for us — That it is wholly out of ourselves. We are entirely out 
 of ourselves in Him: it will be so to all eternity; for we, the us here 
 spoken of, never had, nor shall have any true being and existence but 
 what we have in Him, God-Man, either in earth, or heaven. And this 
 is wholly the fruit of God's everlasting love to us, He having given it to us, 
 and eternal life also. If the Lord is pleased to give us right, scriptural, 
 and spiritual views of the same, it will lead us, with holy astonishment, to 
 cry out at such an unspeakable display of grace, O the depth ! I can 
 speak but very feebly on this subject, and cast some glorious truths con- 
 nected with it together, hoping they may be improved by such of you, as 
 may be more enlightened into these great and glorious subjects ; which 
 form a part of, and are the record of God, which concerns our salvation, 
 and life everlasting. In the true contemplation on which, we are blessed 
 with the real enjoyment of life everlasting in our own minds. And this 
 is the record, that God hath given to us eternal life, and this life is in his 
 
1 JOHN V. 12. ^63 
 
 Son. May the Lord pardon my weakness and great deficiencies in 
 opening tliese truths, which contain the deep things of God, unto you. 
 May the Holy Ghost be pleased, as the Spirit of wisdom and revelation 
 to descend upon you; and lead you to the right understanding of our 
 Lord's words. He says to his Divine Father, And this is life eternal, 
 that ihey might know thee the only true God, and Jesus Christ, whom 
 thou hast sent. The Lord grant this for his holy Name's sake. Amen. 
 
 SERMON LXXXIV. 
 
 He that hath the Son hath life ; and he that hath not the Son of God 
 hath not life. — 1 John v. 12. 
 
 In these words the apostle comes to a most positive decision, and by it, 
 as I conceive, concludes a subject of the greatest importance — Such an 
 one as contains the whole Bible in miniature : for most assuredly, the 
 Messiahship of Christ, the eternity of His Person, and Sonship, His co- 
 equality with the Father, His being as it respects his Personal distinction 
 from the Father and the Spirit, the Son of the living God; this, with the 
 testimony of the Divine Majesty of the Father, must of necessity be ac- 
 knowledged by all saints to be, the first and most important truth in the 
 revelation, which the Lord God hath been pleased to make known to us 
 therein. It is very common with me to express myself thus — That the 
 doctrine of the Trinity is the foundation of all contained in the scriptures 
 — That it concerns us, in every part and particular of our salvation — 
 That without a scriptural acquaintance with the same, we are destitute of 
 the very supports necessary to found our faith on. And in whom is the 
 whole of this glorious mystery realized, so as that we might now, and 
 evermore receive the same into our spiritual minds, to our present and 
 eternal comfort, but in the Person of Christ, who is both God and 
 Man ? In whom, and by whom this great truth concerning the dis- 
 tinction of the Persons in the Essence is declared. Our Lord Jesus 
 Christ is not a Person in the Self-Existing Incomprehensible Essence, as 
 God-Man, He is truly and Personally in the Essence, what the Father 
 and the Spirit are — God Essentially. He is as to his Personal dis- 
 tinction, the Son of the living God. And in grace which we can never 
 fully comprehend, it pleased the Father, Himself, and Spirit, that He 
 should be God-Man. He shines forth thus in Heaven, before his 
 Father, and the Eternal Spirit. He shines forth thus in the sight of elect 
 angels, and elect saints in glory. He shines forth thus in the scriptures 
 of Truth. And it is his being the only begotten Son of God, is the 
 foundation of this glory. No marvel then, that the true knowledge of 
 Him, should be eternal life : which He himself declares it is : " This 
 is," (says He to the Divine Father) " life eternal, that they might know 
 thee the only true God, and Jesus Christ, whom thou hast sent." John 
 
264 1 JOHN V. 12. 
 
 xvii. 3. In the past verses, of the which my present text is the close, 
 i we have had the testimony of the scriptures in the prophecies, the attesta- 
 tion of our apostle, the record of the Three in Heaven, and the witness of 
 the three in earth, all mentioned, and all uniting in declaring our Lord 
 Jesus Christ to be the true Messiah — the Son of God — the alone Saviour. 
 At the close of which, the apostle added, If ice receive the witness of 
 men, the tvitness of God is greater : for this is the ivitiiess of (iod ichich 
 he hath testified of his Son. He that believeth on the Son of Hod hath 
 the witness in himself: he that believeth not God hath made him a liar ; 
 because he believeth not the record that God gave of his Son. To which 
 he subjoins. And this is the record, that God hath given to us etertuil 
 life, and this life is in his Son. He that hath the Son hath life ; and he 
 that hath not the Son of God hath not life. Thus the whole of the con- 
 text is fully laid before you. I am the more particularly concerned so to 
 do at this time, because, as I think, these great things are here finished, 
 and the very essence of all the Epistle also : for what follows to the end 
 of this chapter, is but advices to the saints, and encouragements to 
 prayer, to persevering in the faith, with solemn declarations from the 
 apostle, that they, as himself also, knew that they were of God ; that 
 the whole world out of Christ were in the arms of the wicked one. He, 
 and those which he includes in the word we knew that Christ was come 
 in the flesh : then he closes with these words, Little children, keep your- 
 selves from idols. Amen. Thus you have the outline of the remaining 
 part of this chapter. 
 
 The words of my text, which are these. He that hath the Son hath life ; 
 and he that hath not the Son of God hath not life, and which stand in close 
 connection with the former, are very conclusive. They are of themselves 
 so decisive, there needs no long comment on them. It would be well 
 with us, if we exercised our minds more upon them, than we commonly 
 do : it being the grand criterion now, and which will for ever be the great 
 distinction, not only between professor and profane, but also between 
 one professor and another. It is awfully striking, how short, and close 
 those real distinctions are, which the scriptures abound with, by the 
 which they most expressly point out the true saints, from all others. It 
 is done here in two very short sentences. He that hath the Son hath 
 life. Such an one is in the actual possession of the same : this is solemnly 
 affirmed. And he that hath not the Son of God hath not life : this is as 
 positively declared as the former : and it is most truly solemn. It is not 
 to say how sincere, or what good desires, no, nor how far the natural 
 efforts of even a religious mind, in the way of natural religion may go, 
 He that hath not the Son of God hath not life. In my present attempt 
 to open, and explain the text, I will set forth before you the following 
 particulars. 
 / 1. What we are to understand by the term. He that hath the Son. 
 
 As also what He hath the possession of, or is possessed with, that hath 
 the Son ; and how this is manifested. It is here declared by the apostle, 
 and that most positively. He that hath the Son hath life. There is no 
 having the one, but the other also, must be the effect which follows upon 
 it, and this as inseparably as light flows from the sun. He that hath the 
 Son hath life. 
 
 2. What is contained, and implied by the apostle, in these terms — 
 not having the Son of God. As also what he saith of such — They have 
 
1 JOHN V. 12. 265 
 
 not life. What that life is, which they are destitute of, shall be de- 
 clared : in so doing, the second part of the text will be opened. May 
 the whole be agreeable with the written word, and under the light and 
 teachings of the Lord the Spirit. He that hath not the Son of God 
 hath not life. I am as it respects the subject before us, to begin thus — 
 to shew 
 
 1. What we are to understand by the term. He that hath the Son: 
 and also what he hath the possession of, or is possessed with, that hath 
 the Son, and how this is manifested : it being here declared, and that 
 most solemnly and positively, by the apostle, He that hath the Son hath 
 life. There is no having the Son, but life must follow on it ; so that the 
 one is an immutable evidence of the other. I thought it best to arrange 
 all these particulars under one general head ; as thereby the whole may 
 at once be presented to view, whilst it is designed by me, to bring them 
 all so distinctly before you, as that none of them may escape your notice; 
 as I look on what is declared here. He that hath the Son hath life, to be 
 of the utmost importance. 
 
 It must be, that the connection of these words with those which 
 went before them, be attended unto : because much depends on the same, 
 as it respects casting light on these now before us. The past verse was 
 as follows : And this is the record, that God hath given to us eternal 
 life, and this life is in his Son. Our text is, He that hath the Son hath 
 life. If we put both these verses together, it is most easy to perceive, 
 that to receive the record of God concerning his Son, and salvation by 
 Him ; this is to receive the subject into the mind : which cannot be, but 
 the Son of God and eternal life in Him, must be received also. It there- 
 fore most naturally and necessarily follows upon this, that he who hath 
 received the true knowledge of Christ into his mind, from the word, and 
 by the Spirit, hath the Son, in the sense and meaning of the apostle. So 
 that it most evidently follows upon this, that he that hath the Son hath 
 life. I think none of you who have spiritual minds, but must see the 
 truth and propriety of all this : and I also conceive you cannot for one 
 moment resist the light of the same. As I take this for granted, I will 
 endeavour therefore, to express and declare, what we are to understand 
 by the term, or expression here before us. He that hath the Son. I can 
 conceive and think of this no otherwise than as follows — ^That it is ex- 
 pressive of the knowledge of Christ : by the which I mean, the know- 
 ledge of his Person, and of his salvation, agreeable unto the revelation 
 and record of the same, in the word of Truth : the true and spiritual ap- 
 prehension of which, can only be conveyed to the spiritual mind, from 
 the word, and by the Spirit. It is wholly from the revelation of the 
 same in the gospel, and by the inspiration of the Spirit of the living God, 
 any one hath the true knowledge of Christ, and the gospel. This is most 
 consonant with, and it is also suited to the former words in the 11th 
 verse, and it fully agrees with the genuine experience of believers, so 
 that none of them will deny the same. I cannot know Christ without 
 the word. It is by and with it, through the operation of the Holy Ghost, 
 that I have the spiritual knowledge and apprehension of Christ in my 
 mind : by the which I receive Him into my heart, so as that He may 
 dwell and abide in me for ever. It is by faith He dwelleth in me. And 
 it is by his word, He makes known in and unto my mind, what He is 
 to me ; and it is by the same, that He imparts to me that knowledge of his 
 Vol. II. 2 u 
 
^66 1 JOHN V. 12. 
 
 Person, love, blood and righteousness, and of the present, and everlasting 
 virtue and efficacy of the same, in my mind, as contains in it everlasting 
 life — As gives me inwardly and spiritually, a foretaste of that eternal 
 life, which I am to partake of and enjoy, when I see Him face to face, in 
 the open vision of His Person in glory. And all this, as agreeable with 
 the record given concerning Him in the word of the gospel. So that the 
 term, or expression before us. He that hath the Son hath life, must con- 
 sist in this — That we receiving into our minds, the record which God hath 
 given of Him, and his salvation, in the true, blessed, holy, and everlasting 
 Gospel, in the which is contained, a free gift and grant of grace, by which 
 the whole of Christ, and his great salvation, is made over unto us ; in the 
 true knowledge whereof, eternal life is contained — This received into our 
 minds, is life eternal. This is just what the apostle saith, He that hath 
 the Son hath life. 
 
 I will now proceed to speak of what he, who hath the Son, hath 
 the possession of: or, in other words, what he is possessed of. Our text 
 says. He that hath the Son hath life. It is he, who hath received the 
 true knowledge of Christ, and the record and witness of God, which He 
 hath testified of his Son, from the scriptures, into his mind, whom I 
 am to speak of: and of that which he is possessed of. This is de- 
 clared by the apostle, and that most positively and expressly in the 
 words before us, to be life. He that hath the Son hath life. This most 
 assuredly is very expressive, that the true knowledge of Christ is life: 
 which is what our Lord himself asserted, when he said, '* And this is life 
 eternal, that they might know thee the only true God, and Jesus Christ, 
 whom thou hast sent." John xvii. 3. And it is also equal with what the 
 apostle uttered in the former verse, when he said, And this is the'record, 
 that God hath given to vs eternal life, and this life is in his Son : then 
 follows. He that hath the Son hath life. This life consists in being truly 
 and spiritually possessed with the true knowledge of Christ, and of the 
 Father's everlasting love to us in Him : and also of all the blessings of 
 grace and glory; so as to have the real existence of them in our renewed 
 minds. It is from hence, under these important realities, as they are set 
 home on our minds, by the finger and Spirit of the living God, that we 
 have actual communion with Christ, and with the Father in Him, In 
 the true knowledge of Christ, we are possessed by Him. And the man in 
 Christ, in the true knowledge of Him, hath a most blessed possession of 
 Him. He in the same, enjoys the blessedness of personal communion 
 with Him : and this blessedness he cannot utter. The outward mani- 
 festation of all we know of Christ, and which I am now to speak of, is by 
 outward declarations of what we know, of what we believe, of what we 
 see, both in Christ, and his great salvation. He is most supremely high 
 in our esteem. His Person is our glory. His love is our heaven. His 
 finished salvation is our delight. He is our joy and crown. Therefore 
 to praise the Lord, and speak good of his Name, this is the way, whereby 
 we manifest, that we have spiritual and eternal life in us. We cannot 
 know Christ, but we shall be spiritual : for we cannot know Him, before 
 we have received spiritual life from Him. We cannot have received 
 spiritual life from Him, but we shall have the acts and exercises of 
 the same drawn forth by the Eternal Spirit towards Him. So that 
 whilst we have eternal life in Christ, by the grant and gift of the Divine 
 Father, and this life is not in us, but in his Son, yet he putting forth. 
 
1 JOHN V. 12. ^6T 
 
 as our living- Head, this life in us, as his quickened members, it is here- 
 by that we are quickened up unto everlasting life. And our cleaving 
 with full purpose of heart unto Him, our renouncing all but Him, and 
 resting wholly and alone on Him, for life and salvation, are the best 
 proof and manifestation we can give, of our knowing Him, of our being 
 in Him, and of our having actual communion with Him. And this is so 
 true and natural an effect of our knowing Him, that it follows upon it, 
 and this as truly and inseparably as light flows from the sun. Thus, He 
 that hath the Son hath life. Christ is the fountain of all spiritual, and 
 eternal life. It is in us, only by a communication. There is no life in 
 any of our gifts. No; nor in any of our graces. It is Christ that puts 
 life into them, and draws them forth into act and exercise. The apostle 
 most certainly means in these words, to cast down all but Christ. So it 
 is, we none of us esteem and value the knowledge of Christ sufficiently. 
 We come up too little to this subject; so that we are all of us, little 
 children, and but babes in Christ. The truth is, this subject is altogether 
 supernatural and divine: it cannot be brought into our minds, but by 
 revelation, and the inspiration of the Holy Ghost. And the same Holy 
 Ghost who gives this knowledge, of the Person, and salvation of the Son 
 of God, must keep up the subject in our minds, and our minds unto 
 the same, or we shall sink under it, and drop off from the contemplations 
 thereof: yet the knowledge of Christ, is the first lesson in Christianity. 
 Our increasing herein, is the only proof we have, or that we can give to 
 others, of our progress in the same. And it is only in our true increase 
 herein, that we can have real communion with Christ, and increase with 
 the increase of God. He that hath the Son hath life. This is positive : 
 it is so pronounced by the apostle. And as that which the whole church 
 were concerned in ; therefore this truth is not to be departed from. The 
 knowledge of Christ is not produced in us, by any grace we may act, and 
 exercise ; neither is it promoted, increased, or by any means strengthened, 
 thereby : but the knowledge of Christ strengthens inwardly and spi- 
 ritually the whole work of God within us, and excites and draws forth 
 every grace wrought in our new nature by the Holy Ghost, into act and 
 exercise, at proper times and seasons ; He that hath the Son hath life, 
 now, this moment, and for evermore. And where it is, and by whom- 
 soever possessed, it will spring up, and issue in life eternal: none can 
 hinder this. Our Lord saith, " He that believeth on me hath everlasting 
 life." .John vi. 47. And He speaking of his beloved ones, says, "My 
 sheep hear my voice, and I know them, and they follow me: And I give 
 unto them eternal life." John x. 27, 28. I pass on to my next par- 
 ticular ; which is this ; 
 
 2. To shew what is implied by the apostle, in these terms — not 
 having the Son of God. As also what he saith of such— They have not 
 life. What thatlife is, which they are destitute of, this shall be declared. 
 In so doing, the remainder of the text will be opened. May this be 
 agreeable with the word. He that hath not the Son of God hath not 
 life. This is as positive an assertion as the former part of the text, and it 
 shews the importance of that which is contained in the declaration. He 
 that hath the Son hath life ; and he that hath not the Son of God hath 
 not life. 
 
 As to the terms, or expressions, he that hath not the Son of God; 
 this most certainly must be explained thus — That not to have the Son of 
 
268 1 JOHN V. 12. 
 
 God, must contain and imply an ignorance of Him : so as that the tfue 
 knowledge of Him, not shining and reflecting itself on the mind, the 
 person is destitute of that knowledge of Him, in and bv the which, ever- 
 lasting life is conveyed and enjoyed. Not having the Son of God, is here 
 put by way of distinction to the having the same. As you may see for 
 yourselves, by reading the whole verse, which runs thus : He that hath 
 the Son hath life ; and he that hath not the Son of God hath not life. 
 Now to whom do these words, this part of the verse which we are now 
 upon, belong? It is most certain, all sinners, be they who, let them be 
 diversified as they may, by outward acts and circumstances, are as such, 
 destitute of the true and saving knowledge of Christ : yet I do not con- 
 ceive the apostle hath his eye on them thus generally. I conceive he 
 would that his words here, and his meaning also, should be understood 
 to be designed to express the state and case of such as were hearers of 
 the gospel, yet had not the true knowledge of the same. For as his 
 former words were expressive and declarative of such as had life. He that 
 hath the Son hath life : so these are expressive and declarative of such 
 as had not life. And as the former were described by having the Son — 
 which must be understood of the knowledge of Christ, as these are de- 
 scribed by not having the Son of God ; so this expression can imply 
 nothing but this, that such persons were destitute of spiritual life. De- 
 claring positively, in opposition to the former, and he that hath not the 
 Son of God hath not life. To be destitute of the true knowledge of 
 Christ, is too often the case of such as are under a profession of Him, 
 and his gospel. It may be said of some of them, they are more con- 
 cerned about inward grace and experience, as they so call it, than they 
 are in any measure and degree, to know and apprehend the Lord Jesus 
 Christ, as He is set forth in the scriptures of Truth : indeed the whole 
 difference the apostle here makes between one and the other, is this ; the 
 one knew Christ, the other did not. Nor can I in the least doubt, or 
 call it for one moment into question, but that what he here says upon 
 this, must be right ; as also of what he says of one and the other — That 
 the one of these hath life : the other hath not. He that hath the Son 
 hath life ; and he that hath not the Son of God hath not life. You aud 
 I, men and brethren, are brought to the knowledge of Christ, or we are 
 not. You cannot believe in Christ, if you have not the knowledge of 
 Him, You can no farther believe in Him, nor trust in Him than as you 
 have that true knowledge. A speculative, notional knowledge of Him, 
 differs essentially from a supernatural, spiritual, gospel knowledge of 
 Him : enough hath been in this Sermon delivered on this subject, that I 
 need add no more unto it. As a true knowledge of Christ produceth 
 life in the mind of such as are the subjects of the same, so he that hath 
 not the Son of God, hath not this life in him. So says the text. He 
 that hath not the Son of God hath not life. 
 
 I would here briefly enquire "what that life is, which these have not. 
 They have no spiritual life : neither have they a supernatural life. No ; 
 nor have they, everlasting or eternal life. What life have these then ? 
 seeing there are numbers of them, who are devout, religious, blameless 
 ones. Why all the life any of these have, is only old-Adam life improved 
 upon : and that upon a variety of religious principles suited unto it; yet 
 it goes not beyond the bounds of nature : the refinements, elevations and 
 ecstacies of the same. Some persons under the hearing of the true 
 
1 JOHN V. 12. 269 
 
 gospel, are led to make a profession of the truths, doctrines, worship, 
 and ordinances thereof; yet have not with all this, the true knowledge of 
 Christ. This sometimes is very discoverable ; inasmuch as self is ma- 
 nifested to be the predominant spirit in them : and their aim and end, 
 even in that which they say and profess concerning the Lord Jesus Christ, 
 is but to exalt themselves. Now the life of all, let their personal and par- 
 ticular profession be what it may, who have not the true knowledge of 
 Christ, is so various, that in some it is all made up of religious acts, a 
 living on their own performances : in some it consists in living to them- 
 selves, and aiming to be so devout and circumspect as that thereby they 
 may have no doubt of going to heaven. All these persons must be en- 
 tirely ignorant of the gospel of the blessed God. I do not want to speak 
 it, merely for the sake of speaking; but it appears to me to be an awful 
 truth, that in the present day, some actually undermine the true 
 gospel, by preaching so much about the people, of what they are, or of 
 what it is conceived they should be. The ignorance and legality of the 
 mind, until created anew in Christ, and enlightened by the Holy Spirit, 
 is inconceivable. Such is the deception of it, that one of a legal turn will 
 so manage the gospel, and its ordinances, as to become the more legal by 
 them. Few suspect their own legality; yet none of them can hide it: 
 for this reason, because, he that hath not the Son of God hath not life. 
 All are destitute of the true knowledge of Christ, who have not received 
 the record of God concerning his Son, and the witness which he hath 
 testified of Him, in the everlasting gospel of his grace. There cannot be a 
 living on Christ, by such as have not received Him, and in whose hearts he 
 is not formed, as the One Hope of eternal glory. So that the life such an one 
 has, who has not the knowledge of the Son of God, is only a life, which it 
 may be, is made up in the apprehension of being possessed of such and such 
 inward graces — Of being found in the practice of such and such duties 
 — Of being wholly devoted unto, and swallowed up in acts of devotion, 
 and natural religion. All which acts are natural; they are not super- 
 natural. So that what the apostle pronounces so positively, as the truth 
 concerning him who hath not the Son of God, that is, who hath not the 
 knoivledge of the Son of God, is the truth of the case : he that hath not 
 the Son of God hath not life. 
 
 The true knowledge of the Son of God, produces a supernatural life. 
 It is the death of legality and carnal reasonings. It takes off from all 
 dependence and confidence in the fliesh. The true knowledge of the Son 
 of God, takes us off our own centre ; and we are led to centre in Him : 
 and we are truly glad, that our spiritual being and existence is entirely 
 out of ourselves, in the Lord Jesus Christ : and that our eternal life is in 
 Him, and the whole of our salvation, our heaven and glory. It is the 
 joy and rejoicing of a man in Christ, who hath the true knowledge of the 
 Son of God, that he hath his all in the Lord Christ: who by living and 
 dwelling in him, is pleased to give the believer the enjoyment in his own 
 soul, of the real blessings and benefits contained in this. May the Lord 
 the Spirit, if he please, bless what hath been set before you, so as that 
 you may receive profit from the same. May the words of our text in 
 both its branches, negative and positive, be often in our view, as they 
 are vastly important. He that hath the Son hath life ; and he that 
 hath not the Son of God hath not life. May it be given us to prove 
 continually to ourselves and others, that we know Christ, and'that He is 
 
270 1 JOHN T. 13. 
 
 our eternal life, by living on Him, to his praise and glory. Paul says, 
 "the life which I now live in the flesh I live by the faith of the Son of 
 God, who loved me, and gave himself for me." Gal. ii. 20. May we do 
 likewise. The Lord grant it for his great Name's sake. Amen. 
 
 SERMON LXXXV. 
 
 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 John v. 13. 
 
 In these words which are now before us, we have the apostle expressing 
 his one great end and design in his writiilg this Epistle : as also to whom 
 it was sent — unto those that believe on the name of the Son of God. 
 The other apostles, in their Epistles, observe the method of directing 
 their Epistles at the beginning : here it is quite otherwise. The great 
 subject of this, is also here expressed : and also, what the fruit and effect 
 which it was to produce : so that in the words before us, we have the 
 brief summary of the whole contained in it, expressed and set before us. 
 All which will most clearly appear, if they are opened as they ought to 
 be : 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. To the intent we may 
 have the subject comprehended, and set forth, so far as my ability at 
 present is capable of, I will cast the division of my text into the following 
 form and order : by considering 
 
 1. What the apostle saith, as also what is implied, and referred 
 unto in these words. These things have I written unto you. 
 
 2. To whom this is addressed : it is thus expressed — These things 
 have I written unto you that believe on the name of the Son of God: it is 
 to believers in Christ Jesus : it is unto you that believe on the name of 
 the Son of God. 
 
 3. The end proposed by the apostle, in his writing these things unto 
 them, which was this — That the things written might be realized in them 
 by it: so as that they thereby might receive and enjoy the benefit of the 
 same : That ye may know that ye have eternal life. 
 
 4. What the knowledge of this, was to produce in them, and that in 
 a way of continuance, and progression : That ye may believe on the 
 name of the Son of God : that is, that they might go on, in the free and 
 full exercise of their faith, on the Name, Person, Righteousness, Pro- 
 pitiation, Intercession and Advocacy of the Lord Jesus Christ, and of the 
 Father's record of the same, until they should be raised up, to see Christ 
 face to face in his kingdom of glory. There was to be no stop put to the 
 exercise of their renewed minds on these subjects, until they had dropped 
 
1 JOHN V. 13. 271 
 
 their bodies, and were immortalized in their souls, and crowned with 
 glory everlasting'. I will here recite my text, that you may at one view 
 see for yourselves, under the division given you of its various parts, a 
 clear, general, and full outline of the same : These things have I written 
 unto you that believe on the name of the Son of God; that ye may 
 knoiv that ye have eternal life, and that ye may believe on the name of 
 the Son of God. I am, beloved, to set before you, 
 
 1. What the apostle saith, as also what is implied, and referred unto 
 in these words, These things have I written unto you. 
 
 He must mean, most undoubtedly, what is contained in the whole of 
 this Epistle ; and imply also, and refer to what went immediately before, 
 in the verses which preceded our text. I will aim to take in both. We 
 must of necessity take in the Epistle; in it he had set before them, the 
 Person of Christ, in his eternity and ancient glories, as God-Man — The 
 true Messiah — The Saviour of his church and people. He was in his 
 Person, as One in the Incomprehensible Essence, The Word of life — 
 That eternal life, which was tvith the Father : and who as God-Man, 
 was manifested in the fulness of time, in his open incarnation, and during 
 his incarnate state. The apostles, Peter, James, and John, had the fullest 
 manifestation of Him in his Personal Glory, so that they might be wit- 
 nesses of the same : this sight they had when they were with Him on the 
 holy mount, so as that they "were eye-witnesses of his majesty." 2 Pet. 
 i. 16. They " beheld his glory, the glory as of the only begotten of the 
 Father." John i. 14. Our apostle in the words before us — These things 
 have I written unto you, may well be understood, as including, and re- 
 ferring to, all he had before expressed, concerning Christ as the Son of 
 God — Of what he had expressed concerning his Mediation — Of the virtue 
 and efficacy of his most precious bloodshedding, and everlastingly 
 efficacious sacrifice : the whole of which he had expressed for the con- 
 solation of all the called people of God, who had fellowship with the 
 Father and the Son — That the blood of Jesus Christ the Son of God, was 
 their eternal purification from all sin before the Lord — That whilst they 
 have the whole body of sin, in its inherency in their fallen natures, yet 
 the blood of Jesus Christ, the So7i of God, cleanseth from all sin. The 
 apostle gives these persons to whom he wrote to know, that this Lord 
 Jesus Christ was with his Father, and before Him in His office as 
 Mediator, the Propitiation, the Righteousness, the Intercessor and Advo- 
 cate of his people — That He was most truly engaged on their behalf. 
 Certainly these subjects as they are the foundation of this Epistle, must 
 of necessity be implied, and referred unto in this expression. These things 
 have I ivritten unto you: as also what he had further expressed, con- 
 cerning the Father's love manifested in adoption. How in consequence 
 of the same, when Christ should appear, we, as the sons of God, and 
 members of Christ, should be like Him, by seeing Him as He is. He 
 had declared the Son of God xuas manifested, that he might destroy the 
 works of the devil. He had given such an account of the love of God, 
 as to draw the whole into one grand ybcws, and he sets the same forth in 
 the great and glorious manifestation of the same in the Father's gift of 
 Christ — In his giving Him, and sending Him into our world to be the 
 Saviour, and propitiation for our sins. This is altogether great, glorious, 
 and divine. So that if we take in these subjects, all of which had been 
 expressed by the apostle, it seems that these must be included, and 
 
272 1 JOHN V. 13. 
 
 referred unto by him, when he here says, These things have I written 
 unto you. It was John himself who wrote these things, yet he modestly 
 conceals his name ; just as he does in his gospel : " he that saw it bear 
 record, and his record is true : and he knoweth that he saith true, that 
 ye might believe." ch. xix. 35. And again after our Lord's resurrec- 
 tion, he styles himself, "that disciple whom Jesus loved." ch. xxi. 7. 
 The persons who first received this Epistle, knew from whom it came; 
 and also why he did not prefix his name unto it. They also knew, and 
 received it, as being written under the immediate direction and influence 
 of the Spirit of God. It might be owing to the persecutions of that pre- 
 sent time, which might be increased by the antichrists and false teachers 
 at that time, that he concealed his name. We may be assured- of this, 
 that it was not that he was ashamed of the truths which he had written. 
 This cannot by any means be admitted of. 
 
 We will now take a view of our text, These things have I written 
 unto you, as standing in close connection with the foregoing verses, as it 
 may be conceived the words of our text may have reference unto the 
 same. In the Bible which is before me, our text, which is the close of 
 the section, directs me for the commencement of it to the 9th verse of this 
 5th chapter. I will give you the whole of the same. For this is the 
 witness of God which he hath testified of his Son. He that believeth on 
 the Son of God hath the witness in himself: he that believeth not God 
 hath made him a liar ; because he believeth not the record that God gave 
 of his Son. And this is the record, that God hath given to us eternal 
 life, and this life is in his Son, He that hath the Son hath life ; and he 
 that hath not the Son of God hath riot life. 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. Not in the least, as setting aside the apostle's including and 
 referring to the subject-matter, contained in and throughout the whole 
 of this most truly excellent Epistle; it appears to me, he does in a very 
 particular manner refer unto this context : and more, and most especially 
 unto this part of the same — And this is the record, that God hath 
 given to us eternal life, and this life is in his Son. He that hath the 
 Son hath life ; and he that hath not the Son of God hath not life. It is 
 by our receiving, and giving full credit to the record of God, concerning 
 Christ, and salvation, that we receive the same into our minds, and 
 together with it, life everlasting. Hereby it is we know, that God hath 
 given to us eternal life, and this life is in his Son. It is from hence that 
 it follows. He that hath the Son hath life ; and he that hath not the Son 
 of God hath not life : to the which the apostle adds, 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. Whilst according to what I have set before you, I 
 am for including the sum and substance of the whole Epistle, as in- 
 cluded and referred unto by him, in these words, These things have I 
 written unto you : yet to my present view and apprehension, the apostle 
 hath a more especial reference to the immediate context. The reason 
 with me for thus conceiving is this — Our text being the close of the same. 
 I am for including the sum and substance of the whole Epistle, and the 
 context also, in these words, as that thereby we shall lose nothing : These 
 things have I written unto you that believe on the name of the Son of 
 
I JOHN' V. l;5. 273 
 
 God ; that ye may knoiv that ye have eternal life, and that ye may be- 
 lieve on the name of the Son of God. There could neither be believing 
 on the name of the Son of God, nor the knowledge of having eternal life 
 in Him, without the record of God ; in the which all this was recorded : 
 nor could we have any true knowledge and enjoyment of the same, but 
 by receiving the testimony which God gave of all this to us in the me- 
 morial of it in the everlasting gospel : the whole of which serves to en- 
 courage faith and hope in the same. I proceed to my next particular ; 
 
 2. To take notice as set before you, the persons to whom the apostle 
 addresseth all this which is expressed, included, and referred unto in the 
 words before us. He thus speaks; These things have I written unto 
 you that believe on the name of the Son of God. Thus he most par- 
 ticularly distinguishes them from all others : they are openly and fully 
 declared by him, those who had the knowledge of the Son of God : and 
 who had eternal life in their souls. They had it in Christ their Head : it 
 was the gift of sovereign, free favour and everlasting love. These per- 
 sons had the true knowledge of Christ. They had everlasting life in 
 their souls ; as the very blessed fruit and effect of Christ's being in them ; 
 and of his having given them, from the scriptures of Truth, and from and 
 by the inspiration of the Holy Ghost, the true knowledge of Himself, and 
 great Salvation. To these the apostle says. These things have I icritten 
 unto you that believe on the name of the Son of God. 
 
 This is then the title which the apostle gives to saints : they are be- 
 lievers on the name of the Son of God. His Person was their rock. 
 His Salvation their glory. His victories over sin, the devil, world, death 
 and the grave, the matter of their joy and praise. They being believers 
 on the Son of God ; it was this which drew out the heart of the apostle 
 unto them. It was on this very account, he had set before them the 
 great things of God : such as in an especial manner concerned Christ 
 himself — The Father's love to Him, and to them in Him : as also of 
 this great grace, to the which they were advanced by their knowledge 
 of Christ, even to the dignity of being iiianifested to be the children of 
 God. They were the sons of God, by their union and relationship to 
 the Person of Christ, God-Man. From this flowed forth this inestimable 
 blessing; they were admitted into fellowship ivith the Father, and with 
 his Son Jesus Christ. All which were blessings wholly super-creational ; 
 they were wholly supernatural and divine; which they could not have 
 had the least perception of, nor any communion with the Eternal Three 
 in them, nor the least enjoyment of the same, if they had not been made 
 partakers of a supernatural, spiritual, and heavenly birth. It was with 
 an intent to draw out, and to draw forth their spiritual minds, into fresh 
 exercises of faith towards God the Father, and his beloved Son, that 
 the record of God had been set before them, with their state in Ciirist — 
 what they had in Him — what they were as his members — how they were 
 fully distinguished from all others. This was evidenced by their having 
 spiritual life in their souls ; so as that they, in their exercises of faith, 
 and in their personal communion with God, lived a life of faith upon the 
 Son of God, and communion with Him. This was wholly a supernatural 
 act ; it proceeded from a supernatural life, which was the fruit of eternal 
 election in Christ; by the which these persons had being and well-being 
 in Christ, before the foundation of the world : out of the Father's ever- 
 lasting love in Christ, he is pleased to express and make known to the 
 Vol. it. 2 k • 
 
274 1 JOHN V. 13, 
 
 brethren and sisters of Christ, individually, the same ; hence their being; 
 brought to believe on the Son of God, is the fruit of this. Their true 
 apprehensions of Christ, and of the record of God concerning his Son, as 
 declared and set before them, are all of grace, as truly as their salvation 
 is. Their believing is an outward discovery of tlieir having received the 
 knowledge of Christ, and his finished work into their minds, and that He 
 dwells in their hearts. Now it is to such, the apostle here addresseth 
 himself: These things have I ivritten unto you that believe on the name 
 of the Son of God. This should be attended unto, and it becomes us to 
 take notice of it : for it is not to all who profess Christ, and the gospel ; 
 neither is it to all who are professors, nor is it to all who are under any 
 kind of profession of Christ, and of what may be said to concern Him, 
 and liis Truth and ordinances the apostle is here speaking. No ; it is 
 not. It is to such, and but to such, as believed on the name of the 
 only begotten Son of God. 
 
 Out of these words, I conceive, we cannot but observe, that Christ is 
 the immediate object of our faith ; His salvation is the subject of it; 
 His word, the only ground and warrant for our believing the record of 
 God which is the everlasting gospel ; contains all this. Therein the sub- 
 stance of all this is registered, and the whole subject revealed, and testi- 
 fied of. And faith hath Christ in the whole, clear, and full manifestation 
 of Him, as set forth in the gospel, and testified of by the Father, and the 
 Spirit, as the sole and entire object and subject for it to be engaged and 
 exercised on. And faith's utmost extension is to the Person of Christ as 
 the Son of God. These things have I written unto you that believe on 
 the name of the Son of God. Our apostle towards the close of his 
 gospel says, " But these are written," (that is, all contained in his 
 gospel concerning Christ,) " that ye might believe that Jesus is the 
 Christ, the Son of God ; and that believing ye might have life through 
 his name." John xx. 31 : which is very similar to the words before us: 
 These things have I rvritfen unto you that believe on the name of the 
 Son of God ; that ye may knoiu that ye have eternal life, and that ye 
 may believe on the name of the Son of God. To believe that Jesus is 
 the Anointed One : that He is the Christ of God : that He is One in 
 Godhead, Personally distinct from the Father and the Spirit, yet equally 
 and coessentially One with them in the same Essential Nature, or God- 
 head, is most assuredly that doctrine of the everlasting gospel, which 
 contains the essence of all the truth contained in the same. Look at the 
 words of our text ; you will lose nothing by it: it is for the substance 
 thereof, the very same as contained in what hath been quoted from the 
 gospel written by our apostle : if there be any difference it only consists 
 in this, that we have here the title which belongs to believers in Christ : 
 These things have I wi'itten unto you that believe on the name of the 
 Son of 'God. I might here say, that tlie apostle here gives the best defini- 
 tion of believers, which can be given of them. If it be therefore asked. 
 Who are believers? The reply to such a question, would be to put 
 another, and then make a positive reply. Tlie question is this. Dost 
 thou believe on the Son of GodP It is a scriptural one ; it was put by 
 Christ himself, to the man whose eyes He had opened ; this you have, 
 John ix, 35. If you answer this affirmatively, you are a believer ; for 
 this is what the apostle entitles those whom he here addresses. It is he 
 who believes, it is such as believe in the name of the only begotten Son 
 
1 .loiiN V. 13. 275 
 
 of God, vvlio is a believer, who are saints : this is agreeable with wliat our 
 apostle says in the following words, when speaking- of our Lord m his in- 
 carnate state, he says of Him, " He came unto his own, and i)is own re- 
 ceived him not. But as many as received him, to them gave he power" 
 (or, as it is in tlie margin, the right, ov privilege) "to become the sons 
 of God, even to them that believe on his name : Which were born, not of 
 blood, nor of tlie will of the flesh, nor of the will of man, but of God." 
 John i. 11 — 13. If believing on the Son of God, is the one grand 
 fundamental act, and principle of Christianity, so as that the saints of 
 God, are thus entitled, yoic that believe on the name or the So7i of God, 
 then it would be well to attend very closely unto tins. It is you who 
 believe on the Son of God for life and salvation, are believers in Christ 
 Jesus, and have, as that which follows upon believing, everlasting life in 
 your souls. It is you who believe in the name of the Son of God, are 
 saints and faithful brethren in Christ Jesus. The apostle addresses 
 these, you that believe on the .name of the Son of God : which most 
 certainly implies, that Christ is the object and subject on whom their 
 minds and thoughts are exercised ; and that the whole of their spirituality 
 flows from their communion with the Lord Jesus Christ ; who dwells in 
 them by his word and Spirit, and they dwell in Him by the same. It 
 w^ould be well with us, if we were more and better acquainted with the 
 truth of this : as it would lead us, and that from the word itself, to con- 
 ceive rightly, that all spirituality, holiness, and every grace, flow into our 
 renewed minds, and are realized in us, and by us, and reflected by our 
 lives and conversations on others, as our minds are so particularly exer- 
 cised on the Lord Jesus Christ, in a way of immediate acts of believing 
 on Him. These are the persons then, who have the knowledge of the 
 Son of God, who have eternal life in Him, their living Head, who are 
 thus addressed in the words of the apostle, as you that believe on the 7iame 
 of the Son of God. So much hath been said, in the course of these lectures, 
 on the immediate subject of believing, that for this reason I shall sav 
 nothing more here, lest I only repeat what I conceive is more properly 
 ranged in those Sermons where it is to be found, than it would be here. 
 I therefore say, that such, as through the knowledge of Christ, have ever- 
 lasting life in their souls, are those who are here addressed : of whom the 
 apostle speaking of them individually says, He that hath the Son hath 
 life. And addressing these collectively, he says, 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. I will now proceed to my next 
 particular, 
 
 3. To set before you the end proposed by the apostle in what he 
 wrote unto these saints. Which Avas, that the things might be realized 
 in them thereby, and that they might know they had, and were the par- 
 takers of eternal life. These things have I written unto you that believe on 
 the name of the Son of God ; that ye 7nay know that ye have eternal life. 
 
 It is unto you, that believe on the name of the Soti of God, that the 
 everlasting love of the Father hath been manifested. It is in you, and 
 unto you, the Son of God hath been revealed. It is in you, the Holy 
 Ghost hath displayed his omnipotent power and grace. He hath done 
 this, and He performed this, when it pleased Him to take of the things 
 of Christ, and made discoveries of these to your minds. It is the office 
 of the Holy Ghost to glorify and exalt the Person, love, blood and 
 
276 1 joiix V. 13. 
 
 rig"hteousriess of the Son of God, in tlie hearts and minds of the reg:ene- 
 rate. It is He who sheds abroad his love in the hearts of behevers. Now 
 of all such, it may most assuredly be said, these have eternal life. And 
 to give them such confirminf^ testimonies of the same, as tiie scriptures 
 aflbrd, is at times to do that, in a ministerial way, which is of essential 
 seivice to them. And this is v/hat the apostle had in view, and it was 
 his end, in writing as he had done in this Epistle — to benefit the saints 
 thereby. Thene 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. It is 
 to these, as heirs of God, and joint-heirs with Christ, the wirole of that 
 which the apostle delivered, in the context to our present verse, belongs. 
 The grand subject of this whole Epistle concerns those who had eternal 
 life in them. To give them scriptural and right views and apprehensions 
 of the same ; this he is here labouring for. It is true he had not so im- 
 mediately expressed himself before ; yet he had been aiming to bring it 
 to this point. There is an emphasis laid on this expression in the text — 
 that believe. They were not persons newly brought to believe : they 
 were SVich as had proved the reality of their believing on the name of the 
 Son of God, by their continuance and perseverance in the faith. There- 
 fore they were the very proper persons to receive and digest, what he had 
 been setting before them, in the various parts of, and all throughout this 
 Epistle. As the persons who believed on the Name of the Son of God, 
 had eternal life, so the apostle would they should know this for them- 
 selves. He well knew their every spiritual act of faith, was a proof of 
 this — That the actual communion they were admitted to have, and hold 
 with tlie Father, and with his Son Jesus Christ, through the grace of the 
 Holy Ghost, was an evidence of the same : yet he knowing of what be- 
 nefit it would be, if they were confirmed in the truth of this, he therefore 
 says. These things have I written unto you that believe on the name of 
 the Son of God; that ye may knoiv that ye have eternal life. They 
 might have most blessed knowledge, and full evidence of the truth of this, 
 in their own souls, yet the apostle might write thus to shew what his heart 
 was towards them. It may be well looked upon, that this very Epistle, was 
 designed to produce in the minds of real saints, a gospel assurance of 
 what they are in Christ — That their state in Christ is immutable — That it 
 is tlieir blessedness to live in the belief of what they are in Christ — To 
 believe fully and freely that the Father hath accepted them in the Be- 
 loved. One grand subject of this very Epistle, which is communion with 
 the Persons in God, is best improved in a believing mind — is best en- 
 couraged, and maintained, by a real knowledge that such an one hath 
 eternal life in Him. And true spiritual discourses on the subject of per- 
 sonal communion w-ith the Three in Jehovah, agreeable to the revelation 
 they have been pleased to make known of themselves in the Person of 
 ("Ihrist, God-Man, to us, are of vast importance to promote our desires 
 after their most gracious presence, in intimate and personal communion 
 with them. So also particular converse on these subjects, believers with 
 believers, is of great spiritual advantage : it often serves to increase 
 the spirituality of our minds. The aposile had a full knowledge of this : 
 he therefore makes use of it, by saying. These things have I written unto 
 you that believe on the yiame of the Son of God; that ye may knoxo that 
 ye have eternal life. That ye may know that ye have eternal life : and 
 have the clearest and fullest proof of this in your own minds, you possibly 
 
1 JOHN- V. 13. 277 
 
 can this side heaven. So that the apostle was no friend to doubts and 
 fears : neither would he by any means nourish suspicions and complaints 
 in the children of the Most High. The greatness and generosity of his 
 mind is not to be overlooked. He wanted all the saints to be as perfectly 
 happy in the Lord as himself. Therefore he keeps no one of the Lord's 
 secrets to himself, but gives as full account of them as he could : and he 
 declares his end in so doing — That they might know they had eternal 
 life in their own souls, and this by the knowledge of the Son of God : it 
 was hereby fully proved, he that hath the Son, hath life ; which for the 
 nature of it, is the very same, Christ himself is the fountain and subject 
 of; it is also of the same kind, though not to the same degree, the saints 
 in glory possess. The apostle Peter says, "The God of all grace, who 
 hath called us unto his eternal glory by Christ Jesus." 1 Epis. v, 10. 
 But I must proceed to my last particidar, which is to shew and set be- 
 fore you 
 
 4. What the knowledge of their having eternal life in them, was to 
 produce, and that in away of continuation, and progression. This, as 
 expressed in my text, was that they might go on, believing on the name 
 of the Son of God. 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 viay believe on the name of the Son of God. The true 
 knowledge of Christ, received through the gospel into the mind, produces 
 the fullest assurance thereof, as also of His Salvation, so as to give to 
 such as have the same, full evidence that Christ is their's, and that they 
 are His. As the Holy Ghost gave them the knowledge, experience, and 
 enjoyment of this in believing on the name of the Son of God, so they 
 cannot enjoy the same, but as they are kept alive in their minds to all 
 this : nor is there other than one way whereby this can be, and that is by 
 believing. And there is no new faith in Christ : neither is there any new 
 thing to be believed of Him, than there was, when we first believed on 
 Him. It may be our minds may be opened to behold more of His 
 beauty and glory, yet He is the same He was. So is his Salvation also. 
 So is his love to us — His delight in us — His thoughts concerning us : so 
 also is our interest in Him. If therefore we have believed in Christ, we 
 are to exercise the same faith on Him, towards Him, and concernincr 
 Him, over and over again. This is the same the apostle expresseth in 
 the words before us. This he says to such as believed on the name of the 
 Son of God : it is to such as had eternal life ; and he aims that they 
 might know for themselves the truth of this. Even to these, he proposes 
 their continuance in the faith : in the exercise of their faith ; and that on 
 the name of the Son of God : this would be full proof of their havin'>* 
 eternal life. It is here to be observed, the object of faith is invariably 
 one : so faith, as it hath its true object in view, is likewise always 
 one. The apostle wrote to those who believed on the Son of God, and 
 he also writes concerning their continuation and progression in the same 
 faith : this is so clear from the words themselves, as that he who runs may 
 read. I will therefore as a proof of this, set the whole text before you, 
 These things have I written unto you that believe on the name of the 
 Son of God; that ye may knoia that ye have eternal life, and that ye 
 may believe on the name of the Son of God. What more clear and 
 proper inference can be drawn from these words, than what follows? It 
 was to those who believed on Christ, the apostle wrote. It was evident 
 
278 1 JOHN V. 14. 
 
 to him, from their believing on the Son of God, they had eternal life in 
 their souls. It was that they might know tliis, he wrote unto them. It 
 was that they might give continual proof of this, that he would have them 
 constantly persevere in their exercises of faith on the Lord Jesus Christ; 
 ^s hereby, their minds being fixed on the object of their faith, Christ the 
 Son of God, they would have full evidence that in the true knowledge of 
 Him, eternal life consisted. Thus I have endeavoured to set before you, 
 in my very feeble manner, the subject the apostle John presents us with, 
 in these words. These things have I icritten %mto you that believe on the 
 name of the Son of God; that ye may knoiv that ye have eternal life, 
 and that ye may believe on the name of the Son of God. I would add, 
 in the faith the apostle is here speaking of, the whole of our spiritual life, 
 as it respects the acts and graces of it, consists : so that in truth, we have 
 no more spiritual life, than we have faith on the Son of God. He is our 
 life. We apprehend Him in believing : and we receive all our life spi- 
 ritual and eternal from Him in this time state, through the channel of 
 faith : and we shall enjoy it in glory in Him, and from Him, by spiritual 
 sense and vision. The Lord bless his Truth. Amen. 
 
 SERMON LXXXVI. 
 
 And this is the confidence that we have in him, that, if we ask any thing 
 according to his will, he hear eth us : — 1 Joim v. 14. 
 
 As every thing had been delivered by the apostle, which was calculated 
 to fill the minds of those who believed on the name of the only begotten 
 Son of God, with everlasting consolation and good hope through grace ; 
 so he proceeds to express the confidence believers have, and ought to ex- 
 ercise and express towards our Lord Jesus Christ : and this in a very 
 special way and manner, in their personal accesses and callings upon 
 him. They in the true knowledge of Him, know that He is their present, 
 and everlasting Friend — That he will never leave them ; nor turn away 
 his face from them. This persuasion concerning Him, is fixed in their 
 minds ; so that they have the fullest confidence in Him. As he cannot 
 love them beyond what he doth, nor give a greater testimony of the same, 
 than he hath already done, by his laying down his life for them ; neither 
 can he say to their minds concerning this, more than what he hath done 
 in his holy word, and the exceeding great and precious promises con- 
 tained in it ; they therefore have this confidence in Him, that ask what 
 they will, so it be agreeable to his word, which is their directory in 
 prayer, they have His ear and heart, and he Vi^ill not deny them the re- 
 quest of their lips : And this is the confidence that ice have in him, that, if 
 we ask any thing according to his ivill, he heareth us. A most encouraging 
 declaration : may the Lord the Spirit be pleased to enable me to open, 
 
1 JOHN V. 14. 279 
 
 and set forth tliat which is contained in it, to the real profit and advan- 
 tag-e of all your minds. This I shall aim at in these following particulars. 
 
 1 . I will notice and point out the him here spoken of. It is Christ : 
 this appears from the former verse, in the which He is mentioned as the 
 Son of God, whom the saints believed on for eternal life. I will also 
 speak of the ground believers have for confidence in Him — How this 
 should be expressed by them, and exercised in their addresses unto Him : 
 This is the coiifidence that we have in him, that, if we ask any thing 
 according to his will, he heareth us. 
 
 2. The matter of our prayers: what they should consist of. As 
 also what should be our directory : our prayers are to be according to 
 His will. It shall therefore be enquired into, how we may know his 
 will ? For says our text, this is the confidence that we have in him, 
 that, if loe ask any thing according to his will, he heareth us. It must 
 be observed, as we go through this particular, it is if we ask any thing 
 according to his will, he heareth us. It is not, if we ask any thing ac- 
 cording to our own wills. No; it is, zy we GS^ any thing according to 
 his will. It is this is a ground of our confidence, and it is from hence 
 we are persuaded that he heareth us. 
 
 3. The great encouragement we have in the words before us, that 
 we shall be both heard and answered, as it respects our prayers : And 
 this is the confidence that we have in him, that, if we ask any thing ac- 
 cording to his will, he heareth us. I conceive in opening these parti- 
 culars, we shall have the full scope, and sense of the words, so far as it 
 may be expected of me. I will now enter on each of these particulars : 
 to begin with the first of them, in the which I shall aim 
 
 1. To notice and point out the him here spoken of: who is Christ; 
 even Him, in whom, and on whom the saints believed for eternal life. 
 That this may clearly appear, I must have recourse to the former verse, 
 which reads thus. 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. Then follow 
 the words of our present text. And this is the confidence that we have in 
 him, that, if we ask any thing according to his will, he heareth us. 
 
 Nothing can be more self-evident, than that it is our Lord Jesus 
 Christ, the Son of God, who is the Person here spoken of under the 
 terms oi him, and he, in these words which are now before us. As we 
 have been brought by the word, and Spirit to the true knowledge of 
 Him, so we have been led to believe on Him for life and everlasting sal- 
 vation : this hath made way for us to exercise confidence in Him, which 
 we by no means are ashamed of. As we stand in continual need of Him, 
 so our faith consists in a continual coming unto Him. And this is kept 
 up and maintained in us, by the proofs and evidences we have had, and 
 still have, of his entire friendship, and the continuation of the same to us. 
 As the Son of God, Jesus Christ, is our object and subject, so in pro- 
 portion to our knowledge of Him, we increase in our dependence on 
 Him, and we have increasing confidence in Him : nor can we ever have 
 too great confidence, nor trust too much in Him. It is in so doing, we 
 glorify Him : nor can we glorify Him any other way ; for all the obedi- 
 ence we can render unto Him, is the obedience of faith. So that it is 
 only in proportion to our confidence in Him, that we can walk before 
 Him in an acceptable manner, in the paths of holy obedience to his re- 
 
280 1 joHx V. 14. 
 
 vealed and holy will of command, in his precepts and ordinances. As 
 true prayer is one of the greatest ordinances, except it be that of spiritual 
 meditation, so by it we do in an especial manner, pour out, and express 
 before the Lord our confidence in Him. The Divine Nature is the 
 foundation of all worship. The ^^Persons in the Godhead, are each of 
 them the objects of worship : they are so in the Person of Christ, and 
 also as the alone Mediator. It is in Him alone we can approach the 
 Divine Majesty in the Person of the Father: and this is through the 
 Spirit. We have this most clearly and fully expressed in these words; 
 •* For through him we both have access by one Spirit unto the Father." 
 Eph. ii. 18. As Christ the Mediator, the Son of God, who is co-equal 
 and co-essential with the Father and the Spirit in the Self-Existing in- 
 comprehensible Essence, is the Person who is immediately spoken of in 
 my text ; and this. He being the immediate object and subject of our 
 faith, on whom we believe for everlasting life; so I will set before you 
 the ground believers have for confidence in Him. That they have con- 
 fidence in Him, is expressed in these words before us: I am to speak of 
 the reasons they have for the same. Our Lord is the friend of his people. 
 He may well be considered as well suited unto, and fully answering the 
 description which Solomon gives of a friend, as one who loveth at all 
 times, and sticketh closer than a brother. Jesus Christ hath loved his 
 people before the world was. He undertook their cause, and engaged be- 
 fore all time, to raise them up above and beyond all the ruins of the fall : 
 to make this good. He becamei ncarnate, and in the fulness of time, He 
 lived for them, He died for them. He was buried for them, He arose 
 from death to life everlasting for them, He entered into heaven, and He 
 saith to them, because I live, ye shall live also. This then is a most 
 certain ground for their confidence in Him. He cannot love them, 
 beyond what He doth. He can never give a greater proof and evidence 
 of his love, than that which He hath already given them ; for He 
 hath borne their sins. He hath carried their sorrows. He hath washed 
 them in his own most precious blood. He is the Lord their Righteous- 
 ness. Our Lord Jesus Christ cannot love his people, beyond what 
 He doth. He cannot demonstrate the same beyond that He hath done. 
 He can give his people more clear and full apprehensions of the 
 same ; this may be expected in a time state, and also in the state of 
 glory ; but as it respects Himself, he can never increase in his love to 
 them : and this the everlasting Gospel, and its ordinances, Baptism and 
 the Supper, rightly understood, are full proofs of. 
 
 The promises of our Lord Jesus Christ, which concern and belong 
 to all his members, are warrants and ground for our confidence in Him, 
 and expectations from Him. There is no sin, wound, want, sorrow, 
 case, circumstance, which the children of God, the brethren and sisters 
 of Christ can be in, either in life, or in the very article of death, but are 
 provided for, in the all-sufficient fulness of the Lord Jesus Christ. Nor 
 is this kept concealed from them : no, it is all set before them, in the ex- 
 ceeding great and precious promises, which are recorded in the written 
 word : and in them we may see the very heart of Christ towards us, now 
 that he is in his kingdom of glory. When it pleases the Lord the Spirit 
 to "-ive us right apprehensions of the same, and our ears are open and at- 
 tentive to the voice of Christ in them, it is thereby we so receive them 
 into our minds and hearts, as to receive the real good and benefit con- 
 
1 Mma V. 14. •2-'^l 
 
 lained in them: and were it so, that we were always thus living, we 
 should find we were no losers by the want of Christ's bodily presence with 
 us ; because he opens his whole heart unto us, in his word of grace. The 
 promises are suited to all that we are the subjects of. They contain a 
 salve for every sore — A supply for every want — Health and cure for every 
 wound. We are exactly suited to what is contained in them, and they 
 hold forth to us the all-sufficiency of Christ in his infinite fulness of 
 grace and mercy : the whole of which it pleased our Lord Jesus Christ 
 to express to his beloved Paul in these words, My grace is sufficient for 
 thee. The true knowledge of the Person of Christ as Immannel, Cod 
 wit/i us — of the love wherewith he hath loved us— of the great Salvation 
 which He hath obtained for us — and of his most gracious words, by the 
 which He addresseth us, in his promises of grace, which contain all things 
 necessary for life and godliness ; hereby it is, we grow into an holy 
 fellowship with our Lord : we become so acquainted with Him, as to 
 have holy confidence in Him. We all find that suspicion is the bane of 
 friendship: we cannot be guilty of a greater evil than to entertain any 
 suspicion of Christ: as there cannot be the least shadow of excuse for 
 the same, so it is very injurious to our own souls. For so long as this is 
 the case, we cannot hold communion with our Lord : He can with us ; 
 but we cannot, so long as this is the case, with Him. Now as the whole 
 gospel when received, cannot but beget true confidence of heart in our 
 Lord Jesus Christ, so the apostle says, we have confidence in Him ; and 
 he points out and expresses how we exercise the same, in our approaclies 
 unto Him. In the which this is also contained and implied — liow this is 
 to be expressed by us, and exercised by us, in our accesses to the Lord 
 Jesus. And this is the conjidence that we have in him, that, if we ask 
 any thing according to his ivill, he heareth us. This is most blessed in- 
 deed ! To have the eye of Christ upon us — The ear of Christ open to us 
 — To have confidence in Him — To have free access to his Thron'^ of 
 grace, and full assurance it is but to ask, and have; what can exceed 
 this ? Surely it cannot be exceeded ! All this, Christ by his own words, 
 M'hich our apostle with his own ears, heard drop Irom his sacred lips, 
 gave warrant for : He said, " And whatsoever ye shall ask in my name, 
 that will I do, that the Father may be glorified in the Son. If ye shall 
 ask any thing in my name, I will do it." John xiv. 13, 14. And here 
 the apostle, as having his Lord's words in remembrance, says, And this 
 i.v the confidence that we have in him, that, if we ask any thing accord- 
 ing to his will, he heareth us. The interest the Lord Jesus Christ hath 
 in us, and the good word which he hath given us in the word of his grace, 
 are so many grounds to encourage us, to come to Him continually ; ex- 
 pecting to receive from Him mercy and grace to help us in every time 
 of need. I proceed and go on to my next particular, 
 
 2. To speak of the matter of our prayers; what they should consist 
 «)f : as also what should be our directory. Our prayers are to be accord- 
 ing to the Lord's will : This is the cotifidence that we have in him, that, 
 if we ask any thing according to his will, he heareth us. I am to speak 
 concerning the matter of our prayers ; what they should consist of. 
 
 The matter for prayer, most certainly, cannot but arise from a real, 
 inward sight and sense of what we are: and also from the necessity we 
 feel of applying to the Lord Jesus Christ for succour and relief: His pro- 
 mises afford us matter for prayer; we can want nothing beyond what is 
 
 Vol. II. o 
 
282 1 JOHN V. 14. 
 
 contained in them. Nor can we ask for the fulfilment of tliem, as suited 
 to our personal cases, wants, and wounds, but the good contained in 
 them will be granted us : /ind tins is the confidence that ice have in him, 
 that, if tve ask any thing according to his wilt, he heareth us. The 
 word of God should be our directory in prayer. And it is as an act, the 
 spiritual desire of the mind, which, under the influence of the Holy 
 Ghost, is expressed, sometimes mentally, sometimes vocally; at other 
 times it is ejaculatory, and at other times in meditations, and in simple 
 free accesses and outgoings after the Lord. If these things are duly con- 
 sidered, it will most clearly appear, tliat true spiritual prayer, is founded 
 on a real knowledge of Christ, and of our own present feelings, frames, 
 cases, and experiences : all wliich we are led into the increasing knowledge 
 of, by the inward teachings of the Holy Spirit. So that it is easy to 
 pray, and we should find it so, were it not that we are so ignorant of our 
 wants, and so full of legality and unbelief. Whilst we all of us, it may 
 be, are for running down all forms of prayer, yet there are but few who 
 are saved from very great formality in our prayers; hence it comes to 
 pass that we seldom have real spiritual intercourse with the Lord in 
 prayer. As we consider the word of God for our directory in prayer, we find 
 in the Old Testament, all the prayers contained therein, founded on the 
 doctrine of the revelation of tlie Divine Essence, in the distinction of the 
 Divine Persons, and agreeable with their covenant offices, and economy 
 of grace, and the faith expressed and exercised in them, is founded 
 thereupon. In the New Testament, all the apostolic prayers, are 
 founded likewise on the same glorious covenant engagements of the Holy 
 Trinity, only expressed suited to the fulfilment of the same, in the Per- 
 son, incarnation, life, sacrifice, resurrection, ascension, coronation, inter- 
 cession and advocacy of our Lord Jesus Christ ; who having finished His 
 work, is now in heaven, living after the power of an endless life, as the 
 Representative and Priest of his people. In the prayers recorded in both 
 Testaments, they are very short, but vastly comprehensive : and they are 
 all so founded on the revealed will of God, that those who offered them, 
 could not doubt of being heard, and answered : which was exactly 
 agreeable to these words of grace ; " Then shalt thou call, and the Lord 
 shall answer; thou shalt cry, and he shall say, Here I am." Isai. Iviii. 9. 
 These are most gracious words ! — All-sufficient to encourage us to pray 
 in prayer and in the Holy Ghost — To call upon the God and Father of 
 our Lord Jesus Christ — To present our persons before Him, in the Per- 
 son, blood and righteousness of his beloved Son. And He says to us, 
 Here I am, what is your request? What would ye that I should do 
 unto you? What shall I give you? What shall I at this very time 
 bestow upon you? That which keeps many of us from this holy, free, 
 blessed, and most spiritual intercourse with the Lord in prayer, is our 
 own formality. We look to ourselves and not to the Lord. We think 
 about ourselves, and that which we would wish ourselves to be, and not 
 to what we are in the Person, and work of Christ. We are for dressing 
 ourselves that we may go to court: and oftentimes in so doing, we lose 
 the opportunity of enjoying our Lord's presence. There is nothing like 
 gospel simplicity — To go to Christ, and God in Him, just as we are. Let 
 the temper, frame, feeling, and corruption of the mind be what, and as 
 it may, we cannot do better than call upon the Name of the Lord, and 
 make use of Christ: He saith, I will surely have mercy upon him, saith 
 
I .loHN V. 14. 283 
 
 the Lord. Jer. xxxi. 20 : / am the Lord that healeth ther. Exod. 
 XV. 26 : / loill heal their backsliding ; I will love them freely : for 
 mine anger is turned aicay from him. Hos. xiv. 4. Tliis is also ex- 
 pressed in such words as these by our apostle — //' any man sin, we have 
 an advocate with the Father^ Jesus Christ the righteous : and he is the 
 propitiation for our sins. 
 
 I would here ask, what is it to make use of Christ? I reply, to be- 
 lieve on Him — To exercise our spiritual minds on Him — To receive Him 
 into our hearts — And to be continually resting on Him alone, and cen- 
 tering in Him : and this is tlie very essence of prayer. It is real blessed- 
 ness to have confidence in Christ — To have free access to Him, at all 
 limes, as the matter requires — To keep no part of our case, griefs, sins, 
 or corruptions to ourselves : but to express the whole before Him — To 
 cast all our cares and concerns upon Him — To be careful for nothing, 
 but in every thing by prayer and supplication, with tlianksgiving, to be 
 making known our requests unto God ; and in so doing, to mark how the 
 Lord is pleased to deal with us in all this. It becomes us to take notice 
 whether the Lord is with us in prayer — If he comes in upon our minds 
 with his gracious and life-giving presence — If he grants us audience — If 
 his ear be open to the voice of our cry : or — If tlie wliole is so rejected, 
 that we find nothing but bare words in our performance. Whilst the 
 Lord God, cannot break his word, nor alter the thing which is gone out 
 of his mouth ; yet He will shew his sovereignty towards us, in the exercise 
 of the good pleasure of liis will towards us: so that sometimes He is 
 pleased to grant his saint immediate audience, saying, Here lam: and 
 He gives evidence by his spiritual presence with the mind, that his ears 
 are open to hear the petitions of his people. By the which they may be 
 well assured He will grant their requests; because, what they have been 
 requesting is according to his will : This is the confidence that tee have in 
 him, that, if we ask any thing according to his will, he hcarcth us. This 
 is most expressly agreeable with what our Lord saith, " Verily, verily, I 
 say unto you. Whatsoever ye shall ask the Father in my name, he will 
 give it vou." John xvi. 23. Nothing can be more encouraging: it is 
 the very ground of confidence. We should never approach and draw 
 nigh to God in prayer, without having our eye upon this good word, 
 which if He hath caused us to hope in, we should look upon it as a token 
 for good. It becomes us to seek audience with God — To gain the ear 
 of God — To leave all we ask for vvitli Him : yet the Lord will sometimes 
 exercise his sovereignty, by not admitting us to be so free, and importu- 
 nate with Him, one time as another. I know what it is at times to have 
 audience with God. I esteem this grace beyond expression. I know at 
 times what it hath been, and is, to have the ear of God : this I value at 
 a very high rate: I want no more; for then, leaving v/hat I have been 
 supplicating the Divine Majesty for, I leave the same with Him ; nothing 
 doubting but the same will be attended unto by Him, as shall be for my 
 good, and His glory. To sum up this present subject: It is the true 
 knowledge of ourselves, fits us for Christ : and the true knowledge of 
 Christ, fits us to go to Him. And the matter of all our prayers, and that 
 which they consist in, is our acknowledgments of our nothingness — of 
 Christ's all-sufficiency — In a total renunciation of ourselves, and in 
 trusting in Christ. His Person and finished work, are the foundation of 
 all our faith and confidence in Him. Our expectation of being heard in 
 
284 1 JOMX V, 14. 
 
 our access to Him, is founded on the word of Truth. His most gracious 
 ])roi"nises contained in the same, are onr directory : and that saint prays 
 best, who makes the least account of his prayers; who, renouncing him- 
 self wholly and altogether, looks immediately to Christ, as so to converse 
 with Christ as to be most intimately and spiritually engaged with Him : 
 and this is prayer. It is because it is so, that many of us cannot but con- 
 i'ess, we enjoy more of Christ, and real communion with Him, in ejacula- 
 tory prayer, and meditation, than we commonly do in some more par- 
 ticular acts of devotion. The one is without form, or order, it being the 
 free outgoings of our hearts towards the Lord ; whilst the other we are 
 more particular about, and think more of: in the former, in the free 
 accesses of our minds in ejaculation and meditation, we have many a 
 time, some blessed communion v;ith our Lord, whilst in our more set 
 prayers we are not always so favoured. And this is the confidence that 
 ive have in him, that, if we ask any tiling according to his tcill, he 
 heareth us. And this brings me to my last particular : 
 
 3. To declare and set before you, the great encouragement, we have 
 in the words before us, that we shall be both heard and answered, as it 
 respects our prayers, offered up by us to our most adorable Lord : IViat, 
 if ice ask any thing according to his will, he heareth us. 
 
 If it be asked, How are we to know the will of Christ, concerning us, 
 and also what his will is, as it concerns our calling on his most holy 
 Name, in prayer, supplication, and praise? I answer, we may know the 
 ■will of Christ concerning us, by his providential dealings with us, and 
 the stations and circumstances of life in the which He hath placed us. 
 We may know what his will is, respecting what we should have con- 
 fidence in Him for, and also what y^e should ask Him to bestow upon us, 
 from his holy and revealed will, set before us and expressed unto us, in 
 the written word. What Ave are, in our circumstances in life, we should 
 be perfectly content with : nor should we try by any means, except we 
 have the warrant of the Lord's word, to alter, and get out of the state in 
 which he hath placed us. Our frames and experiences, cannot but be 
 similar to our personal situation in life. It is by it we only can be 
 affected : and our trials, and sorrows will spring up in our minds, and be 
 drawn forth accordingly; so that we should make use of the same as 
 matter for our own ])rayers, and pray accordingly. As it respects know- 
 ing the will of Christ, regarding what we should have confidence in Him, 
 and pray unto Him for; this we cannot but know, if we attend to what 
 he hath spoken unto us in the word of Truth : in the which all our wants 
 are set forth, and so fully expressed, that we who are the subjects, whose 
 cases are so clearly and fully expressed, can never utter them so fully, as 
 is already done for us : we have great reason to bless the Lord for this. 
 So also as it respects the all-sufficiency of the Lord Jesus Christ to supply 
 us, to the very uttermost extent of all our necessities, it is so exactly and 
 completely set forth in the promises: some of which concern this life, as 
 others do the life which is to come; some of these are spiritual, some of 
 them are tempora:, some of them are eternal : and these are all in 
 Christ, yea, and Amen. A true understanding of them, with a spiri- 
 tual perception of the good contained in them, together with a right 
 apprehension of the same, furnishes with proper matter for prayer, 
 supplication, and praise: and we pray according to Christ's will, when 
 we pray according to these. And we may know that we ask in prayer 
 
1 JOHX Y. 14. 285 
 
 those tilings which are according to his luill, when we pray for those 
 things which the Lord hath expressed in his exceeding great and precious 
 promises, to be the good pleasure of his will to bestow on his beloved 
 ones. And this is the confidence that ive have in him, that, if we ask 
 any thing according to his ivill, he heareth us. Our prayers founded on 
 His promises, have the very grace of prayer; and our looking to the 
 Lord for the grace, strength, or what we stand in personal want of, and 
 that because the Lord hath promised the same, this is faith exercised on 
 Christ for his hearing and answering our petitions ; and these are our en- 
 couragements. The will of Christ is set before us in his promise : it is 
 suited to every state and case, to every misery and sorrow we can be in, 
 or have the feeling of. The promise is as immutable as Christ : it is His 
 expressing what his own heart is to us. And a true view of our own per- 
 sonal cases, and a clear view of the suitability of the promises to the 
 same, are the right view of the subject ; which when we see the truth of, 
 we cannot but find every encouragement thereby. We want very great 
 encouragements from the Lord himself, so as that our faith and con- 
 fidence in Him may be kept up, maintained, and that we may act ac- 
 cordingly : and what is contained in the words before us, is most divinely 
 calculated to answer this end and purpose. We should come before 
 Him in the full assurance of faith, which consists in believing the dignity 
 of his Person, and the everlasting eflficacy and perfection of his sacrifice, 
 by the which he hath put away sin, and brought in everlasting righteous- 
 ness. The full belief of and reliance upon the truth of this, constitutes 
 the full assurance of faith : so as that we may enter into the Holiest of 
 All by the blood of Jesus: by the shedding of which, the everlasting 
 covenant is most fully confirmed. We then may well have this con- 
 fidence in our most blessed Jesus, that we are so interested in Him, and 
 He is so interested in us, that if we ask any thing according to his will, he 
 heareth us. Surely we cannot have any thing beyond the knowledge 
 and belief of this, to encourage us in our expectation of being heard and 
 answered, in our supplications and accesses to the throne of the heavenly 
 grace. May the Lord the Holy Ghost be most graciously pleased to 
 realize in us these truths which have been delivered. May He also be 
 pleased, to bring us into the true experience and practice of the same. 
 I now recommend what hath been delivered to the consideration of my 
 hearers, and readers ; and will reserve what may belong to the remainder 
 of this subject, and only resume it in the next Sermon. May the Lord 
 himself bless his Truth to you, and to all his people so far as seemeth 
 good in his sight, and for his glory. Amen. 
 
286 ] JOHN V. 15. 
 
 SERMON LXXXVII. 
 
 And if we know that he hear us, whatsoever we ask, we know that we 
 have the petitions that we desired oj" him. — 1 John v. 15. 
 
 These words are the continuation of the former, and are not to be sepa- 
 rated from them, unless it be for the sake of a farther improvement on 
 the subject. This is of vast importance ; yet it is wholly practical : not 
 but this is built upon the doctrine which went before; or it would want 
 a foundation. To have confidence in Christ, can only be from our 
 having the true and scriptural knowledge of Him. Tliis confidence is 
 very particularly expressed in Him, and is so as evidenced in our hope 
 and expectations from Him, in his hearing- our prayers. We are very 
 greatly concerned in this; for if we know theit he heareth us, we are then 
 fully persuaded our petitions will be accepted, and will be answered 
 by him, so as that we shall have clear and certain evidences thereof. I 
 will now unite the past, and the present text together, that you may see 
 the truth of these general observations. And this is the confidence that 
 we have in him, that, if we ask any thing according to his will, he hear- 
 eth tts : And if we know that he hear us, whatsoever we ask, we 
 know that we have the petitions that we desired of him. In the words 
 which are now before us, and as connected with the former, we have the 
 following particulars. 
 
 1. What the effect is, which is wrought in us, upon the knowledge 
 we have of the Lord's hearing us. It is this — we know he hath returned, 
 doth, and will return answers to our prayers: And if we know that he 
 hear us, whatsoever we ask, we know that we have the petitions that we 
 desired of him. 
 
 2. I will enquire into, and give an account how we may know the 
 Lord doth hear and answer us. And if we know that he hear us, what- 
 soever we ask, we know that lue have the petitions that we desired of 
 him. 
 
 3. The assurance which may be inferred from the knowledge we 
 have, that the Lord doth hear us in prayer is this, that, whatsoever tve 
 ask, we shall receive. And if we know that he liear us, lohat soever we 
 ask, we know that we have the petitions that we desired of him. And 
 
 Lastly, I will attempt to give you the full and clear evidence of all 
 this ; And if we know that he hear us, whatsoever we ask, lue know that 
 we have the petitions that we desired of him. May the Lord help me 
 to give a clear definition of the text, of the whole and every part of it, so 
 as that a word of it may not be lost; and that the full explanation of the 
 same may be to your advantage. Therefore be not offended, if the text 
 itself should be often introduced; and that, more than the division of it 
 may seem to require. I am 
 
 1. To shew, what that effect is, which is wrought in us, upon the 
 knowledge we have of the Lord's hearing us : it is this — we know he hath 
 returned, doth, and will return answers to onr prayers. This is thus ex- 
 
1 JOHN V. 15. 287 
 
 pressed in the words before us — Ajid if we know that he hear us, what- 
 soever we ask, we know that ive have the petitions that we desired of 
 him. 
 
 Christ is the Person spoken of under the term he. Believers in Him 
 are here spoken of under ihe term we : these are considered as those who 
 pray unto Him. And these, as sure as they obtain His ear, are sure they 
 have his heart ; so that whatsoever they ask, they know that they shall 
 receive the request of their lips, the desire of their minds. And they 
 seeing this evidenced by the realization of this, are fully confirmed in 
 this truth, that God is a God hearing, and a God answering prayer. We 
 knoiv that ive have the petitions that we desired of him. 1 believe and 
 am confident you will find tliis to be a very good outline and sketch of 
 the words before us ; and that, as tliey stand in connection with the 
 former: which, as this hath been before observed, I shall not repeat it 
 here. Christ is the Person whom his people, the we in our text, have an 
 immediate access unto. It is He whom they call upon in prayer: not 
 as some conceive, who think there must thereby be an omission of the 
 Father and the Spirit. No ; it is not so : but the access of saints, whilst 
 it is to the Father and the Spirit, yet it is always in the Person, and 
 mediation of Christ; and sometimes it is more immediately unto Christ, 
 the Mediator, Saviour, Advocate, and Intercessor. Yet neither the 
 Father or Holy Ghost is excluded. They are included, yet they are not 
 always mentioned. They are not, here. As it is Christ to whom we 
 come, so we having confidence in Him, we present our petitions before 
 Him : this is in obedience to his command — Ask, and it shall be given 
 you; seek, and ye shall find ; knock, and it shall he opened unto you. 
 For every one that asketh receiveth ; and he that seeketh findeth ; and 
 to him that knocketh it shall he opened. Such words as these, pro- 
 nounced by our Lord, are encouragements unto us to come to Him, and 
 offer up our petitions before, and unto Him. If he is pleased to grant 
 us audience and hearing, it is from Him a token of good unto us. One 
 evidence of his giving us audience with his Majesty, is the importunity he 
 is pleased to fill our minds with, so as that we really pray in the Spirit, 
 and with the understanding also: we are engaged in faith, and in the 
 Holy Ghost : so as that we are] carried above, and beyond the elevation 
 of our natural spirits, into a supernatural elevation of mind towards the 
 Lord, agreeable to our supernatural knowledge of Christ, and the things 
 of Christ. When we are thus engaged in prayer, we find we are now 
 praying in an acceptable time, and in an acceptable manner: this gene- 
 rally increases our confidence in the Lord, and very particularly in the 
 expectation of the answer to those petitions put up at such a season ; 
 which cannot but be esteemed a high season unto us : because the Spirit 
 of grace and supplications is poured out upon us, and the love of the 
 Father is shed abroad, and sensibly felt and enjoyed in our hearts ; our 
 Lord saying, as it were. Ask ivhat I shall give thee. It is sometimes 
 even thus with the Lord's people, at his Throne, as it respects the sub- 
 stance of what hath been expressed. Prayer consists wholly and alto- 
 gether in spiritual simplicity : it is a pouring out of the heart before the 
 Lord. It is a free access to Christ. It is speaking unto Him. It is ex- 
 pressing our desires before Him. It is speaking to Him as our best 
 friend. And blessed be his most holy Name, we need not fear of ex- 
 pressing before Him, all our desires, with the whole of our cases, both 
 
288 1 JOHN V. Ik 
 
 temporal and spiritual, as it will remain with him : nor will he ever dis- 
 close the same, or turn it against us to our confusion. And this is the 
 coiifidence that ive have in him, that, if ice ask any thing according to 
 his will, he heareth us. And if we know that he hear us, whatsoever we 
 ask, we know that we have the petitions that we desired of him. 
 
 The inhere, is not put to raise any doubt in our minds concerning 
 the subject before us : it is rather an inference drawn from the former 
 verse, and it amounts to this — That seeing we have confidence, that 
 whatsover we ask Christ for, agreeable to his will, he will give it us : 
 then we knowing the truth of this, and that he heareth us, we know that 
 •we have the petitions that we desired of him. This seems to me, to be a 
 very genuine interpretation of the passage. And it is also agreeable 
 ■with what our Lord speaks in these words, which are recorded in the 'ind 
 chdL^ier oi the Song of Solomon, v. 14: "O my dove, that art in the 
 clefts of the rock, in the secret places of the stairs, let me see thy coun- 
 tenance, let me hear thy voice; for sweet is thy voice, and thy counte- 
 nance is comely," Our Lord loves to see his people before Him : they are 
 always acceptable unto Him, He loves to hear their voice in prayer 
 and praise. He calls upon them for this. He expresseth his delight 
 herein. Let me see thy countenance, let me hear thy voice ; for sweet is 
 thy voice, and thy countenance is comely. The Lord's people cannot 
 pray in vain. This is most fully expressed in our text. For if, or, in- 
 asmuch as, we know that he hear us, whatsoever we ask, ice know that we 
 have the petitions that we desired of him. Prayer is the desire of the 
 spiritual mind. The petitions put up are many and various : they are 
 intensive, they are extensive ; yet we know, saith the apostle, whatsoever 
 we ask, we know that we are heard, and answered in. We see and enjoy 
 the answer to our prayers. We know, it is self-evident unto us, that we 
 have the petitions that we desired of Him : this is great encouragement 
 to the Lord's people to continue in prayer and supplication — To expect 
 to be heard and answered: it should put them upon looking out for 
 answers to their prayers. I have as fully expressed my views of the text, 
 in this general way, as my slender ability will admit. Therefore adding 
 no more to this first head of discourse, I will proceed to the next par- 
 ticular proposed, which was this : 
 
 2. To enquire into, and give an account, how we may know the 
 Lord doth hear, and answer us : And if we know that he hear us, tvhat- 
 soever we ask, we know that we have the petitions that we desired of him. 
 
 It being my design to render the present snbject as simple as 
 possible, whilst I would shew the same to be vastly interesting to us all, 
 I shall therefore aim to set before you, how absolutely necessary it is, 
 that all discouragements should be removed from our minds, arising from 
 any considerations concerning ourselves. Some of these are as follows. 
 It is sometimes conceived by us, we do not know what it is to pray : we 
 go on in the exercise of what we call prayer; but such is our deadness 
 and formality in it, we are wholly displeased with ourselves for the same ; 
 so that we think it would be better if we were to drop it entirely. I be- 
 lieve this is that which, at times, passes in the mind : which, were the 
 whole of it a truth, should only send us to our Lord, with this petition ; 
 Lord teach us how to pray, and what to pray for. It may be, a sight 
 and view of our own meanness, and nothingness, may at times be in our 
 apprehension a great bar; yet it is not in our own names, persons, and 
 
1 JOHN V. 15. 289 
 
 worthiness we come before the Lord in prayer. No ; it is in tlie Name, 
 Person, and wortliiness of tlie Son of God, on whom we believe for 
 eternal life. Under the ceremonial law, it was the Lord's command, that 
 Aaron the high priest, who was the representative of all tlie people, 
 should have on his foreliead, a plate, or as we so say, a crown of gold, 
 with this inscription on it, Holiness to the Lord : or, The Holy One 
 of Jehovah. The command was, " And it shall be upon Aaron's fore- 
 head, that Aaron may bear the iniquity of the holy things, which the 
 children of Israel shall hallow in all their holy gifts ; and it shall be 
 always upon his forehead, that they may be accepted before the Lord." 
 Exod. xxviii. 38. As this was typical of Christ; and He being the Sun 
 of God, and our great High Priest who is passed into the heavens ; and 
 in whom we are accepted, and represented ; so we are to have our 
 minds exercised on the dignity of his Person, and his worthiness : which, 
 when we have, it removes all thought of what we are in ourselves, from 
 us. It is in his Person we are accepted. It is in Him, as our Holiness, 
 our Righteousness, our Purifier, the Father beholds us. And these views 
 should be ours, at all times, in our accesses unto the Lord : this would 
 remove all discouragements arising in us, on account of our meanness, 
 and nothingness. 
 
 It is a truth, that in us dwelleth nothing that is good— -.that we have 
 a whole body of corruption inherent in our fallen nature — that some- 
 times we fall thereby. This we sometimes exercise our thoughts too 
 much on, so as to make use of it to keep us from the exercise of prayer ; 
 whereas there is nothing it can suggest to our minds to prevent us there- 
 from. All the saints have been, and all are alike with us herein : if it 
 breaks out at any time in us, it did, and doth also in them. Tlie apostle 
 James tells us, Elias, or Elijah, that great prophet, was a man subject 
 to like passions as we are ; yet this did not prevent his prayers from 
 being heard and answered. And he prayed in prayer, or, " he prayed 
 earnestly that it might not rain : and it rained not on the earth by the 
 space of three years and six months. And he prayed again, and the 
 heaven gave rain, and the earth brought forth her fruit." chap. v. 17, 
 It is evident from the scriptures, that there is nothing, you, I, or any of 
 the saints are or may be the subjects of, should be any discouragement 
 to us to pray, or lead us to neglect this exercise, or our looking out and 
 watching unto prayer; and makmg use of every tiling which befals us, 
 and every occasion, and opportunity of pouring out our hearts before our 
 Lord Jesus Christ as the case calls for and requires. I hope I have ex- 
 pressed, by Avay of removing all discouragements from our minds, that 
 which is sufficient to answer this design, with the light and blessing of 
 the Holy Spirit accompanying the same. I would here observe, prayer, 
 be it mentally, or vocally expressed, is not the more or less prayer, be 
 it long, or short. The apostle Paul seems to be a man in Christ, swal- 
 lowed up in prayer. He prayed for the churches of Christ. He prayed 
 for particular churches. He prayed for saints by name. How are we to 
 understand this? Most assuredly as he expresseth it; but surely as the 
 apostle had daily on him, the care of all the churches, and was em- 
 ployed in travelling, in preaching, in writing, and visiting, at times, par- 
 ticular saints, how could he find time for all this? My friends, I cannot 
 but conceive his prayers were very comprehensive, and very short — Tliat 
 it was at times just like this; Lord, there is such a church, such a 
 Vol. II. 2 p 
 
290 1 JOHN V. 15. 
 
 minister, such a saint, whose cases are so and so : be thou graciously 
 pleased to remember them, and be to them as their cases require. Mr. 
 Romaine tells of one Mr. Henry Dorney, a man who carried on large 
 concerns, and was an eminent believer, in Gloucestershire, who was much 
 in prayer; and was always very short ; who on all emergencies, when 
 things went wrong, called his family, and friends also, who were with 
 him in his house, to prayer, out of the customary time ; yet he was very 
 concise in the same. But I am to enquire into, and give an account, 
 how we may know, the Lord doth hear and answer us. The apostle 
 says in our text. And if we know that he hear us, ivhatsoever ice ask, we 
 know that tee have the petitions that we desired ofhi?n. 
 
 The enquiry proposed is of great importance: if a scriptural answer 
 be returned, it will without all doubt be satisfactory to the mind. It is 
 the Lord the Spirit alone can guide me through the subject : may it 
 please Him so to do. It is the course of the believer, to walk with God 
 in a way of believing : this is kept up by way of holy intercourse on 
 either side ; in the which the believer cannot but be exercised in prayer, 
 under which term, I include all outgoings of the spiritual mind towards 
 the Lord. There are seasons, when the mind is led into very great 
 familiarity with Christ: the heart is freely and fully opened unto Him : 
 some special blessings are requested from Him. These are sometimes for 
 ourselves — sometimes for the church in general — sometimes for such 
 saints and persons, as we are more particularly interested in : in all 
 these, we are at times left to our natural affections, and find we have 
 been too much taken up in this. At other seasons, the Spirit of God 
 possessing our minds, and engaging them with great importunity, we are 
 led to converses with our heavenly Father in Christ Jesus, in an extra- 
 ordinary and supernatural vvfay ; so as that we are insensibly to ourselves, 
 led to pray for those very things which it is according to the will of God 
 to bestow on us, and others. I do for myself look upon it as a token 
 for good, when it pleaseth the Lord to prepare the heart for prayer ; when 
 He indites the matter for us, when He assists us in otfering up the same ; 
 and wlien He leads us to leave our wills to be readily resigned to the 
 Lord's most holy, immutable, and sovereign will. Beloved, we all find 
 a vast difference in our prayers, and addresses to the Lord, one time from 
 another. If we ask, how is it so? why the reason is this — we sometimes 
 pray in the Spirit, and with the understanding also; at other times we 
 pray only naturally, and as the fruit and effect of a mere natural devo- 
 tion, and of our making conscience of the dictates of the same : which I 
 conceive differs from that which is supernatural ; and is most clearly evi- 
 dent to all the renewed, or new-born people of God. Believers on the 
 Son of God, ill their walk with God, and before Him unto all well- 
 pleasing, cannot but acknowledge that there are seasons, when they are 
 filled with the Spirit. They are at times so filled with such spiritual, 
 inward apprehensions of Christ, and of the Father's love to them in Him, 
 as therein and thereby to have real inward communion with the Father 
 and the Son through the Spirit : it is then they are led to make some 
 particular requests, both for themselves, and others ; and this may give 
 us some fartlicr light into the subject before us. We knoiv that we have 
 the petitions that we desired of him. We leave our requests with the 
 Divine Majesty ; He giving us great freedom in our accesses and ad- 
 dresses unto Him, we are thereby assured we have had his ear. This 
 
1 JOHN V. 15. 291 
 
 being evident to us, we expect to receive from Him, gracious answers : 
 this we expect the evidence of, by his granting our petitions that we- 
 desire of Him, and as this is opened unto us in after evidences and ex- 
 periences, and the same is also realized in our minds by the testimony of 
 the Holy Ghost: and thus we are fully persuaded the Lord halh heard 
 our prayers; that He hath been gracious to the voice of our cry; and 
 hath bestowed on us, and others, the things we have desired and re- 
 quested Him for. That God doth hear, and answer the prayers of his 
 people, the scriptures most fully attest : they bear testimony of the same, 
 with abundant evidences thereof. Answers to praver are connected 
 with it: this appears from what the Lord himself expresses in the follow- 
 ing passages. " Call upon me in the day of trouble : I will deliver thee, 
 and thou shalt glorify me." Ps. 1. 15. " He shall call upon me, and I 
 will answer him." Ps. xci. 15. "Then shalt thou call, and the Lord 
 shall answer; thou shalt cry, and he shall say. Here I am." Isai. Iviii. 
 9. Nor can we give a more scriptural account, how we know, and may 
 know for ourselves, that God hath heard, and doth hear and answer 
 our prayers, than that which hath been given ; at least it so appears 
 unto me. 
 
 I confess I have often been surprised, at that which I call mental or 
 inward prayer : no doubt but I have my formality and legality, as others 
 also have; so as that there is an overlooking inward prayer, as not to 
 treat it as a real and actual conversing vvitli the Lord ; and this, because 
 it is the free eftbrts of the mind, without the formality in words, we con- 
 ceive it proper to clothe it with in our more particular accesses unto 
 Him. Yet, beloved, I say for myself^ I have often been astonished, 
 how the Lord hath given evidences, of his most special notice to the 
 same ; and proved it in me, and unto me, that this is prayer, over and over 
 again, by his granting me the desires of my heart; so that it has led me 
 most highly to value this way of conversing with Christ. The wise man 
 saith, the desire of the righteous shall he granted: and I have found it 
 so. Therefore I subscribe and set my seal to this, it being the Truth of 
 God. And if we here were to ask, Whai is prayer ? Is it not the desires 
 of the mind ? Surely it must be, it is even so. When therefore we are 
 admitted to have audience with God, to converse with Him, to express 
 our desires before our Lord Jesus Christ, to offer up our requests unto 
 Him, let us not forget that his ear is open to the voice of our cry : neither 
 let us forget the words of otir present text ; And if we know that he hear 
 us, whatsoever we ask, we know that we have the jJetitions that we de- 
 sired of him. I proceed to my next particular: 
 
 3. To point out the assurance, which may be inferred from the 
 Lord's hearing and answering prayer: which is tliis. If we know that he 
 hear us, we know, that zvhatsoever ive ask, we shall receive. And if wc 
 knoiv that he hear us, whatsoever we ask, we know that we have the 
 petitions that we desired of hi/n. 
 
 These words belong to all the saints, zvho believe on the name of the 
 Son of God. It is to such only that the same belong: and they suit 
 those in the school of Christ, who are on the lowest, as they do those 
 who are on the highest form. They concern all who are brought to 
 know the Lord, and serve to increase their confidence in our Lord Jesus 
 Christ. Whilst the knowledge of Christ goes before all this, yet free 
 accesses unto Him, and real communion with Him, both in prayer ant! 
 
29-2 1 joiiK V. 15. 
 
 praise, and in receiving' most gracious answers to tliese, cannot fail, in 
 the hand of the Lord the Spirit, of bein^ gTeat means of strengthening 
 and confirming our confidence in our most dear and precious Lord Jesus 
 Christ: of wlioni tlie apostle saith, And this is the confidence that we 
 have in hlin, that, if we ask any thing according to his tvi/l, he heareth 
 us. And if we knoiv that he hear us, ivhatsoever we ask, we know tliat 
 we have the petitions that u>e desired of him. These verses united 
 together, give great assurance to all who believe in the name of ihe Son 
 of God, that tlieir pravers will be both heard, and answered. The true 
 knowledge of Christ, is the ground of all our confidence in Him. We 
 have such apprehensions of his love to us, care of us, and close attention 
 unto us, created in our minds from the word and by the Spirit, as en- 
 gage us to seek liis face. We, knowing Him, are led to delight ourselves 
 in Him, and stay ourselves on Him, the God of Truth. As we cannot 
 but be continually coming before Him, to make known our requests to 
 Him, so there are innumerable inferences to be derived therefrom, which 
 may be drawn to confirm our belief of this, that he doth hear and answer 
 our petitions. We cannot know Him but by his word, and this is full of 
 Him, and of what his heart is to us. We can converse with Him no 
 otherwise than by faith : this can only be exercised in our thinking on 
 Him, trusting in Him, praying to Him, and calling upon Him. He never 
 said unto the seed of Jacob, Seek ye me in vain. No; we never call 
 upon the Lord with our whole heart, and seek Him with our whole desire, 
 but He is present with us; and gives evidence that He rejoices in us and 
 over us to do us good. If we assent to this, then the conclusion to be 
 drawn is this, that whatsoever we ask, ive know that tee have the peti- 
 tions that ice desired of hirn. It must be so, if the Lord hears our 
 prayer: the true knowledge of this, our assent and consent to the same, 
 is faith ; it is the very fruit and effect of it. We believe we are heard, 
 therefore we believe we are answered. Our faith is fixed on Christ ; His 
 word is the foundation of it. He says, "I say unto you, What things 
 soever ye desire, when ye pray, believe that ye receive them, and ye shall 
 haVe them." Mark xi. 24. And again he says, " And all things, what- 
 soever ye shall ask in prayer believing, ye shall receive." Matt. xxi. 22. 
 Beloved, it is not that every thing expressed by us, any of us, is answered. 
 No ; this is not the case : the Lord looks at the substance, and that 
 which we aim at in it : not on every thing we express therein. He hears 
 and answers the petitions of his people, but not every thing contained in 
 them. As it may serve to quicken your minds, I am therefore disposed 
 to relate the following most striking and remarkable evidence, both of 
 the free access which the Lord admits some of his saints to have with 
 Him, and also of his ready and gracious answers which He sometimes 
 gives to them even whilst they are praying. I have read concerning 3Ir. 
 Benjamin Reach, a Baptist minister, who was sick and nigh unto death : 
 ** he was given over by the physician, and his family had all taken their 
 leave of him. A Baptist brother-minister, being left alone with him, 
 went to prayer. He obtained the ear of God, and his request also : and 
 rising from his knees he addressed the person whom he had been praying 
 for, thus; * Brotlier Reach, I shall go to heaven before you, and you 
 will live fifteen years longer.' And so it came to pass." Surely this was 
 a most remarkable and full proof of what the Lord expresses in these 
 words, " Before they call, I will answer; and while they are yet speak- 
 
1 JOHN V. 15. 293 
 
 ino;, I will hear." Isai. Ixv. 24. From wlience, as also from innume- 
 rable passa;j^es oftlie inspired volume, the utmost assurance of the Lord's 
 hearing and answering the prayers of his saints may be gathered : and of 
 the knowledge whicli the saints have had, and may have, that the Lord 
 dotli hear their prayers and give them most gracious answers to the same ; 
 which is the very doctrine in the words before us. And if ice know that 
 he hear us, ivhaisoever ice ask, ice know that we have the j)et'itions that 
 we desired of him. As I hope in going through the former particulars, 
 you may have received satisfaction, in the very interesting points which 
 have been proposed and set before you, so I will proceed to my last par- 
 ticular. In the which 
 
 4. I will endeavour to give you the full and clear evidence of all 
 the former, as it respects the substance of the same; And if we know 
 that he hear us, ivhatsoever we ask, ive know that we have the ■petitions 
 that we desired of him. 
 
 There are seasons in the cases and experiences of saints, when the 
 Lord by working inwardly on their minds, calls upon them for prayer, 
 which is an acknowledgment that without Him they can do nothing. As 
 one once said, " a free-wilier upon his knees — why this is self-contradic- 
 tion and the greatest of all absurdities — To call upon God to do that for 
 him which he can do for himself; nay, according to his own creed the 
 Lord cannot do, or bestow any thing upon him without the concurrence 
 of his own free-will." Prayer is an act of faith, in and by which we re- 
 nounce all dependence on ourselves, and confess that our help standeth 
 in the Name of the Lord who made heaven and earth. As the Lord 
 Jesus Christ gives us the greatest encouragements to pray to Him, and 
 to call upon the Divine Father in acts of spiritual worship, so he must 
 also bestow on us the Spirit of grace and supplications: without which 
 we cannot pray in faith and in the Holy Ghost. I conceive the spirit of 
 prayer is verv greatly lost; even by such as know the Lord ; for some of 
 these in what they call prayer, and when they are exercised in the same, 
 what is there in it? Why, if the ear tries words as the mouth tasteth 
 meat, there is nothing but this in the whole performance — A detail of 
 Truth : a recapitulation of all the doctrines of the gospel, liut is this 
 prayer? I say no ; this cannot be prayer: it is more like preaching. 
 Others, all which they look on as prayer, and what they express in the 
 ears of others in their devotions, is all praise and blessing. Is this 
 prayer? No; it is not: it may most justly be brought in, when we 
 approach the Lord ; and doubtless both praise and blessing should ac- 
 company our addresses to the Divine Majesty ; yet it is not that act of 
 worship which is implied by the v^oxd. prayer. You will, it may be, ask, 
 What then is prayer? or what does prayer consist in ? I reply. It is the 
 simple act of the mind, going out after the Lord : it consists in speaking 
 out and expressing our case — in imploring the Lord for help and succour 
 — for mercy and grace according to our present cases, wants, wounds, 
 griefs and miseries. I conceive it is most beautifully expressed thus. 
 "Lord, thou hast heard the desire of the humble: thou wilt prepare 
 their heart, thou wilt cause thine ear to hear." Ps. x. 17. James tells 
 us, " The effectual fervent prayer of a righteous man availeth much." 
 In the margin it is. The inwrought prayer. It is the Holy Ghost is 
 the Author of this inward prayer. He indites it. He works it in the 
 mind. He 2:ives the matter and manner. He enables the saint to offer 
 
294 1 JOHN V. 15. 
 
 it up with holy fervour and energy: this is prayer; and then it is we 
 pray in the Holy Ghost; and then we always are answered. Yea, and 
 this is so evident, that we clearly apprehend and we have full assurance 
 that we have had real access to Christ — that He was graciously 
 pleased to hear us — that we have the petitions that we desired of 
 him. And the apprehension of the same, fills the mind with un- 
 speakable joy. It is also a motive unto, and an encouragement for 
 our faith to make frequent visits to the throne of grace ; that we may 
 become more and better acquainted with our Lord. And what can ad- 
 vance this better, than being often in his company, conversing with Him, 
 asking questions of Him, pouring out our hearts before him, receiving 
 gracious instructions and answers from Him — This is to have real com- 
 munion with Him. It is in this holy freedom, we fully perceive in our 
 own souls, and know in our own minds that he hears us ; which of itself 
 begets the assurance which the apostle here speaks of, in the text. A7id 
 if we know that he hear us, whatsoever ive ask, ive know that we have 
 the petitions that we desired of him. 
 
 Our prayers are so many petitions to our Lord. Our desire is. He 
 would be pleased to take notice of them. When it pleaseth Him so to 
 do, and we receive from Him that which we desired of Him, then it is 
 very evident what we sought him for, be it on our own behalf, or that of 
 others, was acceptable in his sight, or we should not have obtained our 
 suit. It would be well with the people of God, in all their accesses to 
 Christ, be it mentally, vocally, in private, in the family, in the church, 
 or be it social prayer, to aim at having and holding communion with our 
 Lord in the same. And as this blessing of communion is not always 
 granted, I have learnt in my own experience, and I act accordingly, if I 
 find no freedom and intercourse, to be very short, and not to prolong the 
 ordinance of prayer, when I do not find myself under the influences of the 
 Holy Ghost. I have been a great gainer by being shut up in my frames, 
 feelings, and even in outgoings towards the Lord, at the throne ; for 
 whilst it hath not stopped the mouth in prayer, yet it hath increased the 
 importunity of the mind, and given me to know, I can no more pray 
 than I can make a world, by any natural power of mind. It hath also 
 done this for me ; I hereby discover, that there are seasons, both in pri- 
 vate and public, when it is only words which I express : which makes me 
 most heartily ashamed of the same before the Lord. Now I account in my 
 own mind, all this, painful as it is, a real blessing : because hereby I am 
 led to renounce myself before the Lord, to be but dust and ashes. I know it 
 good to come to Christ in prayer, and leave out self, whilst at the same 
 time, what I approached the Lord for, is so kept up in the memory, as to 
 proceed with the petitions I came before Him to present, and also to be 
 importunate with Him, to grant me, in communion with Himself, the de- 
 sires of my heart. Beloved, the accesses of the mind of saints, and their 
 free intercourse with the Lord Jesus Christ, as recorded in the scriptures, 
 are very encouraging. The Lord saith, " Call unto me, and I will 
 answer thee." Jer. xxxiii. 3 ; and He doth so. There is a clause in the 
 prayer which Solomon put up at the dedication of the Temple which I am 
 very fond of: the words are, " And let these my words, wherewith I have 
 made supplication before the Lord, be nigh unto the Lord our God day 
 and night, that he maintain the cause of his servant, and the cause 
 of his people Israel at all times, as the matter shall require." 1 Kings 
 
1 JOHN V. 16. " 295 
 
 viii. 59. It is the latter clause I have my eye upon ; As the matter shall 
 require — That he maintain the cause of his servant, and the cause of his 
 people Israel at all times, as the matter shall require. I want to attain 
 this blessed art, of going to Christ in prayer and expressing myself before 
 Him, exactly and precisely according to what I am just then the sub- 
 ject of; and to exercise faith and confidence in Him accordingly ; and to 
 consider Him as most exactly suited to me, in my present case, and frame, 
 and feeling, want and necessity, be it what it may. Thus I want more 
 immediately the exercise of my mind to be continually going out in 
 prayer to Christ, this way ; and to apprehend also how the heart of 
 Christ is affected towards me, in the very case I have to express. I have 
 not attained it but in a very small measure and degree : I have the idea 
 of it, as also of the real benefit and blessing which would follow, con- 
 tinually, the practice of it: yet I have not attained the same. I am 
 aiming at it ; and the very desire and effort of the spiritual mind, towards 
 it, I really find it to be grace. So that I sometimes think, there is more 
 grace expressed in our spiritual desires, than there is in our spiritual at- 
 tainments. May the Lord bless, if he pleases, what I have been aiming 
 to set before you, for your spiritual encouragement. Amen. 
 
 SERMON LXXXVIII. 
 
 If any man see his brother sin a sin which is not unto death, he shall 
 ask, and he shall give him life for them that sin not unto death. 
 There is a sin unto death : I do not say that he shall pray for it. 
 — 1 John v. 16. 
 
 These words contain a direction how we should act toward a brother in 
 Christ. As we have confidence in Christ, and that with regard to the 
 petitions we present unto Him, that whatsoever we ask according to his 
 will he heareth us, and we know if he hear us, whatsoever we ask, we 
 know that we liave the petitions that we desired of Him ; so the apostle 
 is here expressing the good efiect our praying for the brotherhood may 
 have on them. The whole church of believers in Christ make but one 
 body : they have all union and communion with Him their Head : 
 they have all union and communion with each other in the faith. 
 This is Christ's will concerning them ; this is the case considered as the 
 church of Christ. And this the first believers in our Lord, after his 
 ascension into heaven, so manifested, that it is said of them, that they 
 were of one heart and of one soul. It is recorded in human writings, 
 that heathens taking notice of this, said, " see how these christians love 
 one another." There are a variety of ways, in and by which the saints 
 of God, express their love to each other for Christ's sake. I conceive real 
 
296 1 JOHN V, 16. 
 
 prayer for each other must be one general way, by the which may be ex- 
 pressed and exercised their real love to Christ, and to each other for his 
 sake ; and that so particularly, as it cannot be in any other way : for it 
 will not suit us in the present state to be too communicative to each 
 other, about ourselves, and what passes in our minds, lest by this very 
 means Satan gain advantage over us; and lest by it we shoukl conceive 
 wrongly of each otlier. Yet before the Lord, and when engaged with 
 Him, and that on the behalf of his beloved, we can express ourselves, con- 
 cerning each other, as it would not be convenient so to do in each other's 
 hearing. I should value the prayers of real saints on my own behalf: 
 yea, I should look on it as a great expression of Christ's love to me, to 
 be set on their hearts ; yet I would not give thanks for any of their 
 prayers, I mean their secret ones, unless they prayed for me by name ; 
 and considered me the subject of a body of sin and death : and as such, 
 that it was wholly impossible but this would so break out and manifest 
 itself, as that I must to myself, and also to them, appear as if I were 
 wholly chafF: as this would lead to the offering up such petitions for 
 me, as would suit the case exactly ; and this, under the direction of the 
 Holy Spirit, would be so diversified, that my case would always, for the 
 substance of the same, betaken notice of, and comprehended in their 
 requests for me. There is in the true church of Christ, and amongst the 
 real people of God, some sinful cases: and these befal the saints; and 
 they, and their cases are not to be overlooked, neither are we to treat 
 them with contempt. As their fallen nature is the subject of all con- 
 tained in Adam's fall, so there is no sin but fallen nature is inclined unto. 
 The Lord hath set bounds to our sinnings, so as that we cannot go beyond 
 the limits of the same: yet, there is but one sin, the elect of God may 
 not fall by ; and that is the sin against the Holy Ghost, So that in a 
 state of unregeneration, or in the course of a time state, the elect of God, 
 considered in the whole body of them, are guilty of all sorts and kinds 
 of sin : one in one way, and another in another, and this according to 
 their various and particular constitutions. Some sin most grievously in 
 their natural state : and some fall inio acts of sin, of various sorts after 
 they are converted to the Lord. This hath been my case ; I have lived a 
 greater length of time since I knew the Lord : I have sinned more men- 
 tally, than in act; yet sin is sin : it is as truly so in thought as in deed, 
 and all sin must first begin there. It may be we may see a brother sin : 
 or by hearsay be informed of it : What is to be done for him ? Are we 
 on this at once to fall reproving him for the same ? Are we not to cast 
 him immediately out of our prayers ? No ; we are neither to do the one 
 nor the other. We are to look on him as a brother still : yea, as a 
 brother in Christ. The advice the apostle gives us, by way of direction 
 in this case, is as follows. If any man see his brother sin a sin which 
 is not unto death, he shall ask, and he shall give him life for them that 
 sin not unto death. There is a sin tmto death : I do not say that he 
 shall pray for it. In opening and explaining these words, I will propose 
 the following order : hoping thereby to compress the whole substance of 
 them, so as to give you the clear and express meaning of each particular 
 contained in them. I will begin thus: 
 
 1. To set before you the case here expressed by the apostle ; If any 
 man see his brother sin a sin which is not unto death. This most 
 assuredly implies, a brother in Christ may sin. He is a brother still. 
 
1 jonx V. IG. -297 
 
 He stands in the same relationship to Christ, and the saints, which he did 
 before. 
 
 2. What is to be done for the sinning brother, and on his behalf, by 
 him who hath seen, or heard that a brother hath sinned ? Ue shall pray 
 for him. If any man see his brother sin a sin which is not unto death, 
 he shall ask, and lie shall (jive him life for them that sin not unto death : 
 this limitation shall be taken notice of. 
 
 3. A solemn assertion of the apostle: There is a sin unto death: 
 what this sin is, will be briefly declared. 
 
 4. The prohibition not to pray for such ; / do not saij that he shall 
 praxj for it . I hope in going over these particulars, we shall have true 
 satisfaction of what is expressed by the apostle in the words now be- 
 fore us. 
 
 1. I am to set before you tlie case here expressed by the apostle ; If 
 any man see his brother sin a sin which is not unto death : which most 
 assuredly implies, a brother in Christ may sin : yet be it so, lie is a 
 brother in Christ still. He stands in the same relationship to Christ, 
 and saints, which he did before. 
 
 The beginning of the sentence before us, is very like the same, in 
 the which the apostle expresses himself in the 1st verse of the 2nd chap- 
 ter of this Epistle. " My little children, these things write I unto you, 
 that ye sin not. And if any man sin, we have an advocate." And here 
 it is, If any man see his brother sin. It cannot be any man, as if it 
 were all men universally. Christ is not an Advocate but for his own. 
 Therefore, as Mr. Romaine used to say, it is the us, whom the blood of 
 Jesus Christ the Son of God cleanseth from all sin ; tliey are the persons 
 included in the terms, if any man sin. Sin is of a damnable nature: 
 and all who commit sin and die in their sins, will be damned for the 
 same. So here. If any man see his brother sin a sin. This must also 
 be confined to the saints and beloved of God. It is equal to what the 
 apostle James on the same subject, expresseth thus—" Brethren, if any 
 of you do err from the truth, and one convert him; Let him know, that 
 he which converteth a sinner from the error of his way shall save a soul 
 from death, and shall hide a multitude of sins." ch. v. 19, 20. The 
 saints of God have sin in them. It may be expected they will in various 
 instances fall by it : some secretly ; some so as for it to be known. This 
 is the case before us ; nor should the people of God be too much sur- 
 prised on account of it. If any man see his brother sin. This cannot 
 but imply it is an outward act of sin. What this may consist in is not 
 expressed : nor needed it to be. Every one of us has his own personal, 
 peculiar, and constitutional sin : and it is only that, we can fall by. 
 And so it comes to pass, that none of us, no, not if any of you are saints 
 of the highest magnitude in the church of Christ, are so saved from our 
 constitutional sin, as, it may be, we conceive. We are saved from the 
 dominion of sin. We are neither in a sinful state ; nor are we under the 
 reign and power of sin ; yet as we are not saved from the inbeing of sin, 
 so neither are we saved from actual sins. So that at times we are in 
 sinful cases, and our case is sinful : yet we are not at the same time in a 
 sinful state, we having been brought out from .thence, by the grace and 
 power of the Holy Ghost, in his act of regeneration within us, and upon 
 us. A brother in Christ may sin ; yet he does not cease to be our 
 brother. He stands in the same relationship to Christ, and saints, which 
 Vol. ir. 2 q 
 
'29R 1 JOHN- V. 16. 
 
 lie did before: and if our Lord Jesus Christ is an Intercessor and Advo- 
 cate for his people, so then- sins do not put a stop to the same : so far 
 from this, that our apostle saith. If any man sin, we have an advocate 
 with the Father, Jesus Christ the righteous: And he is the propitiation 
 for our sins. Surely then it well becomes us, to pray one for another, 
 wiien we hear, and are witnesses of each other's infirmities. This most 
 evidently is the doctrine of the apostle here in the text now before us. 
 If any man see his brother sin a sin which is not unto death, he shall 
 risk, and he shall give him life for them that sin not unto death. 
 
 It cannot but grieve the holy brethren, when any of them so fall by 
 sin, as to be guilty of the commission of the same. It may be, nay, it 
 cannot but be the case of some who are real saints, so to fall by sin, as 
 thereby to dishonour Christ, his cause, and people : yet, even admit of 
 this, still, it is by no means acting like believers in Christ, to reject any 
 one in such a state, as a brother in Christ on this account. We should 
 not expose such an one ; neither should we join others, saying. Report, 
 and we will report it. We know not what awaits us. Our brother is 
 fallen to-day : it may be we shall fall to-morrow. 1 never found myself 
 severe towards a brother in Christ, fallen through the influence and pre- 
 valency of ind\Yelling sin, but I have soon after fallen myself into my 
 own besetting sin. There is no circumstance, or case, a regenerated 
 saint can be in, which draws out my heart, and bowels of compassion 
 towards him, as when I hear, and know his sinful cases; as I know by 
 inward experience, what such does, and must, and cannot but feel. As 
 I can conceive that which passeth in their minds, I am peculiarly tender 
 towards such. I would by no means add to their griefs, by speaking to 
 them of their particular case, yet at the same time, if they were disposed 
 to open the whole to me, I would do all I could, to encourage their faith 
 and hope in the Lord Jesus Christ, who saith, / am the Lord that healeth 
 thee. It may be you will condemn this in me: be it so; yet I am sure 
 that this is the true spirit of the gospel : our text is full proof of this. 
 Beloved, if what hath taken place in a brother, by means of his having 
 fallen into sin, makes no alteration in his state before God : If he stands 
 in the same relation to Christ, and to saints also, as he did before, why 
 then should I not treat him as a brother, although he hath sinned ? and it 
 is so and so with him ? It may be you will object, and say. It seems to 
 us it would be to make light of sin : it appears to us, as if you would en- 
 courage and embolden such an one in his sin, and encourage him in the 
 commission of the same. I say, my friends, this be far from me. The 
 Lord himself forbid I should, in any way, or by any means give counte- 
 nance to sin, or encouragement to commit it. The Lord God of his infinite 
 mercy forbid this : may I not say your thoughts are altogether wrong on 
 this subject. I am speaking of a brother in Christ : it may be you are 
 involving together with this, all outward professors; I am not. You 
 will ask, where, and how will you draw the line of distinction, and how 
 will you know the one from the other? I reply, thus, Such as are only 
 outward professors, they, as considered as such, are not born of the 
 Spirit: it is only such as are born again, which I look on as belonging 
 to the brotherhood. It is therefore one that is new-born, whom I call 
 a brother in Christ. You will say, how do you define such an one ? 
 And how do you know him from all others? To this I reply, he is one 
 who is brought to u saving, gospel knowledge of the Person, and Salva- 
 
1 JOHN V. IG. 299 
 
 tion of tlie Lord Jesus Christ, and the sublime truths of the everlasting 
 gospel : this is my definition of a brother in Christ. And the only evi- 
 dence, I have, or can have of him as such, must be by the account 
 which he gives me, concerning his knowledge of Christ; as also how he 
 was brought to the knowledge of Him : and also of the fellowship which 
 he hath with the Father, and the Son, through the Spirit. This is the 
 one only way, I should myself propose, to have the true knowledge of a 
 brother in Christ. And suppose I am out in the individual person to 
 whom I may apply all this, yet I am not out in the definition of him, be 
 he who he n)ay — that such an one as all this belongs unto, is a real 
 brother in Christ. As my love to a brother in Christ, will at times lead 
 me to long to have holy fellowship with him, to wish his spiritual welfare, to 
 pray for him, to cover and hide his infirmities, and so, if he is fallen, and 
 hath committed sin, to make his case my own : and I cannot but apply 
 myself to Christ on his behalf. Beloved, I here ask you, is not this most 
 exactly suited to the words before us — If any man see his brother sin a 
 sin which is not unto death, he shall ask, and he shall rjive him life for 
 them that sin not unto death. This is not confined to the pastors, 
 elders, deacons, and members of a church. No ; it is here expressed, as 
 that grace, which is to be exercised by one individual saint, and brother 
 in Christ towards another ; without any consideration of sustaining any 
 office in the church. If any man see his brother sin a sin, let him act 
 so and so on his behalf: most certainly this is the genuine meaning of 
 the words. I proceed with the subject. And I am 
 
 2. To enquire and set before vou, what is to be done by a brother in 
 Christ, on the behalf of one which bath sinned a sin. He is to pray for 
 him: this must be suited to the case: the address is to be to Christ. 
 There is an assurance it will be ansv»ered ; so that life will be granted to 
 the person who hath sinned. What this life is, and who is the giver of 
 it, shall according to the best light and judgment I have of the scripture 
 before us, he given. And all ih's shall be included under this present head 
 of discourse, hoping it will be the better understood, and be tl'e more ac- 
 ceptable unto you. If any man see his brother sin a sin lohich is not 
 unto death, he shall ask, and he shall qive him life for them thai sin 
 not unto death. There is a sin imto death : I do not say that he shall 
 pray for it. The sin unto death is the unpardouable sin, or, the sin 
 against the Holy Ghost. Tiiis will be opened and spoken of under our 
 next head of discourse; so that no notice will be taken of it here. 
 
 As our Lord Jesus Christ hea''S us, when we pray to him on our 
 own account, so he also hears us, on the behalf of others. Nothing 
 ought to break in, and interrupt the love of one brother in Christ to 
 another. Whatsoever befals each other in this p'-esent time state, should be 
 the means of exciting it, and be as a suita!)le reason and motive, to draw 
 it forth into fresh act and exercise. Nothing is in its own nature more 
 likely to stop the mutual intercourse of one brother in Christ, to another, 
 than the knowledge they may have of each other's infirmities : hence it 
 is absolutely necessary for our own peace, and the harmony of the 
 brethren, to keep our particular infirmities to ourselves; yet this cannot 
 always be done. There are some matters which may befal us, which 
 cannot be concealed ; and it may be necessary in some certain cases, 
 and with regard to some particular circumstances, to unfold and express 
 to others in the Lord, how matters are with us, both as it respects our 
 
;3O0 1 JOHN V. in. 
 
 inward and personal corruptions, as also concerning- the state of our 
 minds, under some peculiar temptations. Yet this requires great prudence 
 and caution ; neither are all, who are the called of God in Christ Jesus, 
 suited to be admitted into such intimate fellowship with their fellow- 
 saints, in every particular case and circumstance; which some indi- 
 viduals may know, and by their true judgment of the same, be the 
 better directed how to pray for such and such. The worst case 
 which can possibly befal us, as saints, is that of a sinful one. The 
 sighs and inward sorrows of the regenerated mind, on account of 
 the indwelling of sin, and the out-breakings of the same, be it either 
 in thought, in word, or deed, exceed all expression. Paul cried out 
 on such accounts, O wretched man that I am ! so do all the Lord's 
 called people ; yet some more, others less. Some of them are most 
 remarkably kept, from the out-breaking of their inward sinfulness ; 
 whilst others of them, are scarce ever able to overcome themselves, but 
 are again and again overcome : this leads us to our present subject. 
 The brother who hath not sinned, it is because he hath not been over- 
 come by his own inward corruptions. The brother who hath sinned, it is 
 because he hath been overcome by his inward and inherent sinfulness : 
 this being the case, he is the proper subject for the exercise of pity and 
 compassion. Who can act thus towards him, but a brother in Christ? 
 This is the very person who is spoken of in the text, and he is called 
 upon so to do — If any man see his brother sin a sin which is not unto 
 death, he shall ask, and he shall give him life for them that sin not 
 unto death. If the one brother in Christ, had not seen and known, 
 that a brother in Christ had fallen into sin, and that at present his case 
 was a sinful one, there had been no use of this direction, how he should 
 act toward, and on the behalf of such an one, as is contained in the words 
 before us. If the brother in Christ, is to ask the Lord in prayer, on the 
 behalf of a brotlier, who hath brought himself into a sinful case, wliat is 
 this but to pray for him ? And most assuredly his request is to be suit- 
 able, and suited to the sinful case of the brother, that hath sinned. The 
 petitioner is to make his brother's case his own ; so as in a particular way 
 and manner to address the Lord on the behalf of his brother, who hath 
 sinned: entreating the Lord Jesus Christ to break forth towards him, 
 to shine within him, and upon him, in the display of his rich grace and 
 mercy ; and thus to heal the backslider, and save him from further back- 
 slidings — To receive him graciously — To love him freely; and thus to 
 restore comfort unto him, and to Ijis mourners. This is the manner 
 and the method, for the substance of it, in which the brother in Christ, 
 interests himself, on the behalf of his brother who hath sinned : praying 
 the Lord Jesus Christ to manifest himself to him, just as he did to Peter 
 when he was left to deny his Lord ; yet as the Lord turned and looked 
 upon him, so the brother in Christ, requests the same grace, as to the 
 substance of it, may be expressed and displayed on this brother in Christ, 
 "who hath sinned a sin which is not unto death. All sin deserves eternal 
 death. Christ hath borne all the sins of his people, in his own body on 
 the tree. He hath also sustained the whole curse due unto the same: 
 an irrevocable act of pardon is pronounced upon the r>oting of this. 
 The Divine Father saith to all the elect of Adam's postenty, your sins, 
 and your iniquities will I remember no more. The saints cannot sin a 
 sin that is unto death, because Christ hath died for them. Not but 
 
1 joriN V. in. 301 
 
 their sins, and every act and what is contained in their sin and sinfulness 
 deserve damnation, as truly as sin can in any sense, or any consideration 
 deserve the same. It is the bloodshedding, sacrifice, and death of 
 Christ is their discharge therefrom. I would liereask, whom is the brother 
 in Christ to address, and what is lie to ask for, on the behalf of the 
 brother who hath sinned ? 1 answer, he is to address Christ, and to re- 
 quest his manifestative favour and pardon. Why do you so say? I 
 rep'y, for the following reasons — Because Christ is the Person spoken of 
 in the past verses : and also because it is said in the words before us, the 
 brother in Christ shall obtain this blessing, that he shall give kirn life for 
 them that sin not unto death. I will here join the two former verses, 
 that you may see Christ is the Person who is to be addressed on the be- 
 half of the brother, who hath sinned a sin which is not unto death. And 
 this is the confidence that we have in him, or concerning him, tliat, if 
 ive ask any thing according to his will, lie heareth us : And if ive know 
 that he hear us, whatsoever we ask, ice knoiv that we have the petitions 
 that we desired of him. If any man see his brother sin a sin -which is 
 not unto death, he shall ask, and he shall give him life for them that 
 sin not unto death. I think it most clearly appears from reading these 
 three verses, Christ is the Person who is to be addressed : it being from 
 him, all pardon comes : He having shed his blood for the remission of 
 our sins. The brother in Christ, addresseth Him, who is the Advocate 
 of his sinning people, on the behalf of a brother whose case is a sinful 
 one : entreating the Lord to shine in upon his mind afresh, with a present 
 sense and manifestation of his love, grace, and pardoning mercy. In 
 answer to his prayer, the Lord doth : hereby the fallen brother is restored 
 to such a sense and enjoyment tliereof, that it re-animates spiritual life in 
 him, so as from a real sense of Christ's pardoning mercy, he rejoices in 
 the same. Thus the one asks; and the other receives life: which alone 
 comes from Christ, it is the fruit of his royal grace. 
 
 But may it not here be asked. Is it not the man who sees his brother 
 sin a sin tohich is not unto death, who seeks to the Lord Jesus Christ for 
 the pardon of it, and that He would be pleased to manifest the same, to 
 the brother who hath committed sin ; may it not be said of him, that he 
 shall ask, and he shall give him life for them that sin not unto death P 
 I confess I think so : and that this is equal with the words of the other 
 apostle who says, Let him know, that he ivhich converteth the sinner 
 from the error of Ids way shall save a soul from death, and shall hide 
 a multitude of sins. It seems to me, these verses are so related one to 
 the other, that they serve to explain each other. If this be granted, then 
 I should understand the words of our text thus : If any inan see his 
 brother sin a sin which is not unto death, he shall ask, and he shall give 
 him life for them that sin not unto death — So as to apply the giving of 
 life, to the brother in Christ who has been interceding with Christ, on 
 the behalf of a brother who has sinned : and this is to be understood as 
 tlie fruit and effect of his prayers, on the behalf of him for whom he 
 has been praying. This life then must consist in a restoration to his 
 former state of holy walking with God : and it must be of the same nature 
 with saving a soul from death, and hiding a multitude of sins, as ex- 
 pressed in the other text which hath been quoted from James. If any 
 man see his brother sin a sin ivhich is not unto death, he shall ask, and he 
 shall give him life for them that sin not unto death. There is this certain 
 
302 1 JOHN v. 16. 
 
 limitation to praying for a brother in Christ : he is one that sins not unto 
 death. Therefore whilst the text is very expressive of the good effects 
 our prayers may have on others, and how we may obtain blessing-s for 
 them from Christ, yet the life received, and the grace manifested, seem 
 to be predicated of the person, and here ascribed unto him, who thus per- 
 forms this christian act on the behalf of his brother, although it must all 
 in the ultimate view of it, wholly belong and be attributed unto our Lord 
 Jesus Christ. As the apostle says, There is a sin unto death : I do not 
 say that he shall pray for it, so I will now consider this part of the 
 subject before me. 
 
 3. This most solemn assertion of the apostle: There is a sin unto 
 death: what this sin is, shall be briefly declared. 
 
 The sin unto death being unpardonable; what can be more likely 
 to be included in this term, than the sin against the Holy Ghost? I 
 confess I think this is what the apostle here means. And if so, then it 
 follows it was committed by some, who M'ere under a profession, or, 
 who had been under a profession of Christ in the apostle's day. It also 
 seems that such were the effects which followed the commission of it, as 
 it might be known by saints, who were, and who were not guilty of the 
 same. Why should the apostle say, if it was not so, such should not be 
 prayed for, as he here doth, if there was not some outward self-evident 
 proof, that such and such were guilty of this great transgression ; which 
 must have tended unto, and could not but end in a total apostacy from 
 Christ, and a renunciation of his most blessed gospel. When I was on 
 the 7th and 8th verses of the 3rd chapter of this Epistle, I opened and 
 shewed what the sin against the Holy Ghost, which is here styled a sin 
 unto death was: as also I then declared, and also now declare it to be 
 my opinion, that it is impossible it ever m.ore can be committed. I refer 
 you to that Sermon for all I have said, or can say upon this subject. It 
 is here styled a ^i/i unto death; for this reason, because eternal dam- 
 nation is connected with the commission of it : such cannot escape the 
 damnation of hell : our Lord having said, " 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." Matt. rSx. 31, 32. 
 This is the sin unto death, and I have fully and freely said wliat I have 
 conceived of the same from the scriptures of Truth, in the Sermon on 
 these words in the 3rd cha])ter of this Epistle ; "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 God was manifested, 
 that he might destroy the works of the devil." To this Sermon I refer 
 you, and proceed to my last particular, which is this; that we are not to 
 pray for such : therefore I am here, 
 
 4. To set before you the prohibition of the apostle, that we are not 
 to pray for such : / do not say that he shall pray for it. 
 
 Christ hath declared it to be unpardonable. The saints of God 
 cannot therefore commit it : their sins, past, present, and to come, are 
 freely forgiven them, for the Lord's great Name's sake. The blood of Jesus 
 Christ the Son of God cleanseth them from all sin : if any of them sin, 
 
1 JOHN V. 17. 303 
 
 they have Christ for their Advocate with the Father. If one brother in 
 Christ see his brother sin a sin which is not unto death, he may pray for 
 him. He ought so to do. tie is commanded to ask of Christ, on his 
 behalf, a display of His glorious grace, in the free and manifestative 
 expressions of his loving-kindness unto him ; but no such prayer, no, nor 
 any prayer is to be offered for him who hath sinned the sin unto death. 
 There is a sin unto death : I do not say that he shaft pray for it. The 
 assertion is solemn and most truly awful : to be brief on it; the sin unto 
 death must consist, in the nature of it, in a total apostacy. The child of 
 God, may again and again, be in a sinful case: yet he can never totally 
 apostatize from the Lord : that is our mercy. This being the case, let 
 neither pastors, elders, churches, nor any of the saints, treat unkindly 
 such of the brethren whose cases are sinful, who are, and may be found 
 amongst them. Rather let them take the following advice from the 
 apostle Paul, and practise the same. He says, " Brethren, if a man be 
 overtaken in a fault, ye which are spiritual, restore such an one in the 
 spirit of meekness ; considering thyself, lest thou also be tempted. Bear 
 ye one another's burdens, and so fulfil the law of Christ." Gal. vi. 1, 2. 
 Our apostle saith. If any man see his brother sin a sin which is not unto 
 death, he shall ask, and he shall give him life for them that sin not unto 
 death. The apostle James saith to the same effect. " Brethren, if any 
 of you do err from the truth, and one convert him; Let him know, that 
 he which converteth the sinner from the error of his way shall save a soul 
 from death, and shall hide a multitude of sins." To which Peter sets 
 his seal ; saying, " And above all things have fervent charity among 
 yourselves : for charity shall cover the multitude of sins." The Lonl 
 bless his Truth. Amen. 
 
 SERMON LXXXIX. 
 
 AH unrighteousness is sin : and there is a sin not unto death. 
 
 1 John v. 17. 
 
 As the apostle had spoken in the former verse, concerning the case of a 
 brother in Christ who had sinned ; how he was still to be considered as 
 a brother: so that such a brother in Christ as knew his sin, was to pray 
 for him, and be the meaus of giving him life, by his interceding with our 
 Lord Jesus Christ on his behalf, he not having sinned a sin which is unto 
 death : the apostle, lest any should conceive as if sin committed by any 
 in Christ was not sin, comes in here with this assertion ; saying, All un- 
 righteousness is si7i. Yet at the same time he most solemnly asserts this 
 truth, even the same which he had given evidence of before, that there is 
 a sin not unto death. Therefore such as were not guilty of the sin unto 
 death, were to be prayed for, even when they had sinned: this is most 
 
304 1 JOHN V. 17. 
 
 certainly the apostle's doctrine. To prove it, I will recite the former 
 words, and join them with the present, that their connection may the 
 more evidently appear. If any man see his brother sin a sin ivhich is 
 not unto death, he shall ask, and he shall give him life for them that 
 sin not unto death. There is a sin unto death : I do not say that he 
 shall pray for it. All unrighteousness is sin : and there is a sin not 
 unto death. And therefore a brother who is fallen into any sin, except it be 
 tlie sin unto death, is to be pitied and prayed for. He who is fallen into 
 the sin unto death, is not to be prayed for. To the end therefore that 
 real saints might not sink into themselves, and be swallowed up of over- 
 much sorrow, through Satan's suggestions, when they, any of them, were 
 fallen into the commission of sin, and under any of his temptations, be 
 led to conceive in their minds, they had been guilty of the unpardonable 
 sin, the apostle comes in here, by way of support and consolation. Saints 
 are not sinless : therefore they are not in such a state as to be incapable 
 of sinning. They will be impeccable in the state of glory, but not in the 
 state of grace. They are now in Christ, without all sin, as considered in 
 Him : their sins have all been transferred from their persons, unto the 
 Person of Christ, and he hath put them away by the sacrifice of Himself. 
 And whilst they are in such a state, as that there is not one single con- 
 demnation in the court of heaven against them, and the blood of Christ 
 is their eternal purity, and his righteousness their everlasting perfection, 
 and their persons accepted in the Person of the Beloved, the God-Man; 
 yet all this, and their true knowledge of all this, and their communion 
 with Father, Son, and Spirit, in the right knowledge and spiritual appre- 
 hension of all this, do not free them from being the subjects of sin : yea, 
 of the whole body of it, with all contained in the same. Therefore they 
 are in danger of falling into some acts of sin, so long as they are in 
 their present bodies, and in this present world : and All unrighteousness 
 is sin ; let it be in whatsoever form or act it may. The saints cannot but 
 acknowledge this : and that in many things we offend all of us ; and as 
 to mental sin, and heart-wanderings from the Lord, who can tell how oft 
 he ofFendeth ? and even in thought, word, and deed, who can by any 
 means fully comprehend, what sin he is the subject of, which escapes his 
 notice continually; hence it was absolutely necessary for the apostle to 
 guard the saints, by the true knowledge of the subject, on all sides : that 
 we might not look on sin, as if there was no evil in it, and so make 
 nothing of our falls into it: nor be too much distressed by any sinful 
 case, which might at any time be ours, so as for us to overcharge our- 
 selves, as if we were guilty of the sin against the Holy Ghost. But that 
 preserving this in our minds, that there is a sin which is not unto death, 
 and that we are the subjects in which sin is, and are liable to fall into sin 
 by various causes ; so also he sets before us what sin is; which when we 
 consider it as he expresseth the same, we cannot but avoid it, and trem- 
 ble at the very thought of falling by it. And when our case is sinful, 
 the apostle would not have us sink too much under it : for it is not un- 
 pardonable. I think this the outline of our present text; All unright- 
 eousness is sin ; and there is a szn not unto death. The words contain 
 these two particulars : 
 
 1. Thdit All unrighteousness is sin. Under the term unrighteous- 
 ness, is, as I conceive, comprehended the whole contained in sin. How 
 the expression is suited to this, I will aim to shew : as also the com- 
 
1 JOHN V. 17. 305 
 
 prehensiveness of this expression : and likewise that as all sin is con- 
 demned by the law ; so the gospel, which is the only remedy for a sinner, 
 from the gnilt of sin, and the curse of the law, gives not the least en- 
 couragement to sin, or sinning : and that such as think so, have not the 
 knoioledge of God. When I have gone through this, and cleared up the 
 same unto you : then I will 
 
 2. Open this part of the text, and set forth this declaration of the 
 apostle, and there is a sin not unto death : and also g-ive the apostle's 
 reasons for this assertion ; and the use we are to make of the same. 
 May the Lord himself guide me through these particulars, in perfect 
 agreement with his most holy Truth, so as neither to turn to the right 
 hand, nor to tiie left. May it be even so. Amen. I now begin ; and 
 
 1. I am to set before you, that All unrighteousness is sin : and that 
 under this term, unrighteousness, as I conceive, is comprehended the 
 whole contained in sin : then I am to shew, how the expression is suited 
 unto this. As also the comprehensiveness of this expression; and like- 
 wise that as all sin is condemned by the law, and the commission of the 
 same forbidden, upon pain of eternal damnation ; so the gospel, which is, 
 and contains the only remedy for a sinner, from the guilt of sin, and the 
 curse of the law, gives not the least encouragement to sin, or sinning-: 
 and that such as conceive and think so, have not the knoioledge of God: 
 each of these particulars I am to work upon, and set before you under 
 this present head of discourse — All %inrighteousness is sin. 
 
 Under the term oi unrighteousness, is included the whole contained 
 in sin ; and it may be very properly so conceived ; for what is sin, but 
 iinrighteousness? Is it not the trangression of God's most holy law? 
 Does it not consist in not giving to the law, that obedience it 
 calls for and requires? Most undoubtedly it is even so. Then under 
 this very term of unrighteousness, the nature of sin, tlie guilt and 
 filth of the same, the demerit of it, and the curse due unto it, may 
 be considered as contained, and as vastly comprehensive, as suited 
 to this subject. Our apostle says, " Whosoever committeth sin trans- 
 gresseth also the law: for sin is the transgression of the law," chap, 
 iii. 4. The first who ever broke God's law was the wicked one, 
 called the devil. The next, were the angels who revolted with him, 
 and who brake the same holy law of God, and are called his angels, by 
 our Lord, in these words which are one day to be pronounced on all the 
 sinners of mankind, who shall live and die in their sins; " Depart from 
 me, ye cursed, into everlasting fire, prepared for the devil and his angels." 
 Matt. XXV. 41. The old serpent called the devil, overcame the first man 
 and woman, so that they broke the holy law of God. And all mankind 
 being- in the first man, arid he being their head and root from whom they 
 were all to proceed ; by his breaking the law, and the corruption of his 
 nature by the fall ; all sinned in him, and as such we are all trans- 
 gressors ; and are rebels and law-breakers : " All have sinned, and come 
 short of the glory of God. Therefore by the deeds of the law there shall 
 no flesh be justified in his sight." Rom. iii. 23, 20. As sin is un- 
 righteousness, it being an unrighteous act, so All unrighteousness is sin, 
 in every act and instance of it: let it be in thought, in word, in work, in 
 will, in afl^ection, in inclination, in desire; it is sin : it is in the lowest 
 as well as in the highest instance of it, exceeding- sinful : it is damnable. 
 God in his holy law, declares and pronounces his curse against it. Our 
 
 Vol.. 11 2 R 
 
306 I joiiN V. 17. 
 
 apostle says, All unrighteousness is sin. The term unrighteousness, as 
 it is suited to express wl;at sin is, so it comprehends all contained in this 
 evil, sin; which consists m taking off the heart wholly from the Lord, in 
 the trano^ression of God's holy law, in corrupting the whole will, so that 
 the sinner is a rebel against the Most High God. And the whole mind, 
 body and soul, are so totally corrupted and ruined, that no words can 
 express, nor mind conceive, the evils that it hath introduced into our 
 nature, under the which sinners and saints groan : it is impossible we 
 should express them fully. As by the term unrighteousness, sin is very 
 comprehensively expressed by the apostle in the words before us. All un- 
 righteousness is sin, so the nature of sin, the guilt, impurity, and demerit 
 of it, may most clearly be understood. The nature of sin, what is it? 
 What does it consist in ? I reply, in this — it is a contrariety to the 
 Nature, Holiness, Truth, and Perfections of God. The law of God is the 
 will of God. To transgress it, therefore, is to be a rebel and traitor. 
 The guilt of this transgression, and the full effect of it, are in the mind. 
 The sinner is the subject of the inward guilt brought upon him by trans- 
 gression : this hath brought with it such an impurity into the con- 
 science, or mind, as there is no freedom from by any act we can perform. 
 The demerit of sin is eternal damnation, which is the most just and 
 righteous displeasure of God against sin. As all sin, and every act of 
 the same, is condemned by God's most holy law, so the gospel of our 
 Lord and Saviour Jesus Christ, contains an account of the only salva- 
 tion provided for sinful men. God's law is holy, and his gospel is holy. 
 Paul says, the law is holy, and just, and good : so are all the acts of 
 God's will in Christ, respecting salvation by Him, as it is revealed and 
 made known by the everlasting gospel of the blessed God. It is the 
 gospel is the only remedy for a sinner ; and it is a complete one, as it 
 contains this in the same — That Jesus Christ came into the world to save 
 sinners — That He hath obeyed the whole law — That He hath stood in the 
 place, room, and stead of his people, the just for the unjust, to bring us 
 unto God — That He bore the sins of his people in his own body, and 
 hath put them away by the sacrifice of himself ; and that his blood, now 
 and evermore, cleanseth from all sin. It is by the spiritual and right 
 apprehension of the same, that we are saved in our own minds, from the 
 sense, guilt, filth, and burden of our own personal sins: so as to rejoice 
 in God through our Lord Jesus Christ, who gave Himself for us, and 
 hath made full atonement, which when it is given us to receive the re- 
 vealed account of, into our minds, then we have peace with God through 
 his Son, Jesus Christ our Lord. 
 
 The saints whom the apostle is here speaking unto, they were 
 believers on the Son of God : they lived by the faith of the Son of God ; 
 yet they were not incapable of falling partially into sin. They knew the 
 efScacy of the death of Christ in their own souls ; yet they well knew 
 that what the Lord Jesus Christ had done and suffered, had made no 
 alteration in sin. The nature of it was as damnable, as defiling, as 
 odious in the sight of God as ever. I would here observe, if there are 
 uny persons who sit under the true preaching of the Lord Jesus Christ, 
 and conceive that sin in the nature of it is changed, they err. No ; 
 neither the love of the Father to our persons in Christ before the world 
 began ; nor the acceptableness of the Person of Christ, nor his obedience 
 and sacrifice, by the which he hath magnified the law and made it ever- 
 
1 JOHN V. 17. 307 
 
 lastingly honourable: nor liis agonies, blood-sweat and passion, bath 
 taken away any part of the nature, guilt, filth, and demerit of sin. This 
 evil is what it ever was. Our Lord hath given full evidence of the ex- 
 ceeding evil contained in the same : this appears in that nothing short of 
 his own Personal obedience to the law, and fulfilling it, by yielding en- 
 tire and complete obedience to the same, covdd answer the demands 
 thereof: nothing short of the Father's making Him sin by imputation, 
 and inflicting on Him, the whole curse due to the sins of the whole elec- 
 tion of grace, could answer the demands of infinite justice. And as by 
 the gospel, we are led to understand, that Christ gave himself for his 
 church, He substituted his Person for our persons, He gave his soul for 
 our souls. His blood for our bloods, His life for our lives, and redeemed 
 us from the curse of the law, by His being made a curse for us, so hereby 
 we see the holiness of the Divine Nature as fully displayed in the revela- 
 tion of God's grace, made known by the glorious gospel of the blessed 
 God; so as it outshines, the display of the holiness of God's will made 
 manifest in the law. There is no connivance at any sin, nor the least 
 relaxation from holy duties, nor any thing in the whole system of grace 
 to give countenance to the commission of the least unrighteousness: so 
 tiiat no one can have a right apprehension, and true knowledge of the 
 Gospel, and be a Baxterian, a Neonomian, an Arminian, nor Anti- 
 nomian: as these are all mistaken, both with regard to the doctrines of 
 the gospel, and also with regard to the grace of the gospel. It may 
 be, that to prevent any, who might be but under a bare profession of the 
 gospel, then, and all who ever shall be brought under the confession of 
 its truths and ordinances to the end of time, from conceiving, they might 
 commit sin, and it would not be of any injury to them, nor the cause of 
 God either, seeing the Gospel is a glorious record of the grace, of Father, 
 Son, and Holy Ghost, towards a world of sinners, saved in the Lord 
 with an everlasting salvation, it is that the apostle expressed himself 
 thus : All unrighteousness is sin. And, " the wrath of God is revealed 
 from heaven against all ungodliness and unrighteousness of men." 
 Rom. i. 18. 
 
 In the Person of Christ, in the holiness, purity, and perfection of 
 Christ, in the obedience of Christ to the law for his people, in his bearing 
 their sins, in his carrying their sorrows, in his agony and bloody-sweat, 
 in his sustaining the curse by being made a curse for us, in his derelic- 
 tion on the cross — we have a full view of God's holiness and hatred of sin : 
 of his infinite hatred and indignation against it. So thdt a poor sinner 
 brought by the teachings of the Holy Ghost to the knowledge of Christ, 
 and salvation by him, cannot be thus favoured, and love sin. He can- 
 not live in sin, no ; nor can he practise it. The love of Christ constrains 
 him, to love Christ, and live to his glory : the wounds which Christ re- 
 ceived in His soul and body, to heal him, forbid his living in any knuwn 
 sin ; the knowledge that Christ himself bare our sins in his own bodv on 
 the tree, contains this doctrine herein, which produceth this effect on 
 true believers in Him, and it is, that we, being dead to sins, should 
 live unto righteousness : by whose stripes ye were healed. The apostle 
 Paul saith, "For the love of Christ constraineth us; because we thus 
 judge, that if one died for all, then were all dead : And that he died for 
 all, that they which live should not henceforth live unto themselves, but 
 unto him which died for them, and rose again." 2 Cor. v. 14, 1.';. The 
 
308 1 JOHN V. 17. 
 
 same apostle writing to Titus, saith, " For the grace of God that bring- 
 eth salvation hath appeared to all men, Teaching us that, denying un- 
 godliness and worldly lusts, we should live soberly, righteously, and 
 godly, in this present world ; Looking for that blessed hope, and the glo- 
 rious appearing of the great God and our Saviour Jesus Christ; Who 
 gave himself for us, that he might redeem us from all iniquity, and purify 
 unto Jiimself a peculiar people, zealous of good works." chap, ii. 11 
 ■ — 14. It is the true knowledge of Christ, and right apprehensions of 
 the doctrines of grace, which produce all this in us, and also discover the 
 same in our lives and conversations. I hope I have gone through the 
 outline which was proposed under this first head, and shewn, that All un- 
 righteousness is sin. It is so in saints as truly as it is in sinners. God 
 hates sin in the one, as truly as he doth in the other; yet the one is not 
 cut ofl^" from God, whilst the other will be for ever: the reason is not 
 because the sinfulness of the one is not as truly detestable as the other: 
 no ; that is not the cause ; but the persons of the one were chosen in 
 Christ before the foundation of the world : the others were not. And the 
 sins of the former were put away by Christ ; the others were not ; the one 
 are washed in the blood of Christ, and his righteousness is imputed to 
 them ; it is not so with the others ; they are in their sins, and will be 
 condemned for the same : in all which there is a vast and glorious evi- 
 dence of Divine sovereignty; such as we may admire, whilst we cannot 
 fathom ; vet there is the utmost propriety in the divine conduct of 
 Jehovah : there is no unrighteousness in God. His acts are founded in 
 justice, judgment, and equity; whilst they are beyond our apprehen- 
 sions, and are for us to adore Him for, not to attempt In the least to 
 search into them. I will proceed to the 
 
 2nd Part of my text, and attempt to set forth this declaration of the 
 apostle, mid there is a sin not unto death : which seems thus expressed, 
 that he might give them support, so as that what he had said before, 
 might not be misunderstood. 
 
 If all unrighteousness is sin, and there is not a man in Christ, no, 
 not one of these, although he be in a justified state, that liveth and 
 sinneth not, it might be that some of the saints, who had been in sinful 
 cases, might be too much cast down. Even, if it be supposed this was 
 not the case, and they were too well acquainted with the Truth as it is 
 in Jesus, to have any controversy in their minds concerning what the 
 amount and nature of their sins were ; yet it could not but be satisfactory 
 to them, to know the vast ditterence at the worst, which was between 
 their sin, and the sin of apostates. Now it is this M'hich the apostle, 
 most certainly, distinguishes upon in his here saying, All unrighteousness 
 is sin : and there is a sin not unto death. Every act of sin is in its own 
 nature damnable. It is so, as it respects the sin and sinfulness of such 
 as are born of God, as really as it is the truth of such as are not born 
 again. The everlasting love of God in Christ, to the elect in Him, 
 makes no alteration in the nature of sin. The substitution of the Person 
 of Christ, makes an exchange of his Person, in the room and stead of his 
 people ; yet this does not make their sin and sinfulness what it was not. 
 It is by the whole of it, being removed from them, and laid upon Christ, 
 that they are without all sin, as it respects the non-imputation of it, and 
 that they are freely pardoned and acquitted from all their transgressions. 
 Whilst this proves how highly acceptable their persons are in Christ; 
 
1 JOHN V. 17. 309 
 
 yet it does not prove their sin and sinfulness were ever so before the Lord. 
 No ; it is an everlasting evidence to the contrary. Their regeneration 
 by the Spirit, and being in a state of grace, this does not make their sin 
 and sinfulness less hateful in the sight of God: neither does this; no, 
 nor even their knowledge of Christ, and personal communion with Him, 
 extract sin out of their fallen nature, nor hinder them from being sen- 
 siblv affected at times, with their actual commission of sin. It is an im- 
 mutable truth, that it is well with them, and they are only safe, when, and 
 whilst they are looking off themselves, and their sins altogether, and so 
 looking unto Christ, and believing the virtue and efficacy of his blood 
 and righteousness, as to be wholly swallowed up in this subject. But 
 this is not at all times the case with them ; therefore they want to know 
 this distinction, and what is contained in the same, which the apostle 
 here makes, in his saying, and there is a sin not unto death. I would 
 here recite the former verse, as it stands connected with this and will 
 cast farther light upon the same. If any man see his brother sin a sin 
 which is not unto death, he shall ask, and he shall give him life for 
 thetn that sin not unto death. There is a sin tinto death : I do not say 
 that he shall pray for it. All unrighteousness is sin : and there is a sin 
 not unto death. As we read both verses, I think it most clearly appears, 
 the apostle aims to relieve the minds of saints, and more and most es- 
 pecially such of them, as had been and now were in some sinful cases. 
 And as he had spoken of a sin unto death, how could he more effectually 
 do this, than by giving them to know, they had not been, neither could 
 they be guilty of this. All sin is sin : yet there is a sin not unto death : 
 which is as it were giving them to understand, their sins were not only 
 washed out by the most precious blood of Christ, and freely pardoned, 
 but as it was impossible for them to fall into any one single sinful case, 
 but the same was pardonable ; so he would they should be relieved in 
 their own minds from the consideration of this. They lived in an age of 
 apostacy, when the worst of crimes were committed by such wretches : 
 who, turning the doctrines of grace into lasciviousness, and denying the 
 only Lord God, and our Lord Jesus Christ ; were guilty of the sin unto 
 death. When the saints were, and it is even so to this present time, in 
 sinful cases, Satan would present before them the falls and sins of others, 
 and suggest to them their cases were similar, and that such were never 
 restored : therefore he would not have them expect to be restored from 
 their falls ; seeing, they may think and say as they please, yet certain it 
 is, many have fallen, and their profession and case, and sin, been very 
 like theirs, who were never raised up again. This is the devil's logic, 
 and he reasons thus, with many of the saints, when their cases are sinful. 
 Whilst, as I conceive, the apostle well knowing how likely they were to 
 be too much distressed hereby, says. All unrighteousness is sin, and 
 there is a sin not unto death : he would not have them entertain such 
 apprehensions of what might and could not but befal them, over and 
 over, in their passing through this present time state, as that the same 
 should abate their confidence in God, or so interrupt their communion 
 with the Three in Jehovali, as to render them without full evidence of 
 their everlasting love to them ; of their interest in them ; of their care for 
 them ; of their delight in them. And that these persons, who are here 
 spoken unto by the apostle, should not on any occasion, or by any 
 means, have the least doubt of this, our apostle here speaks by way of 
 
310 1 J0H\ V. 17. 
 
 relieving their minds. He would not that they should over-rate their own 
 cases ; nor make more of their sinful cases, than the truth would admit 
 of. True it was, they might have sinned : if so, their case must conse- 
 quently be a sinful one : this must be admitted of; yet they were not in 
 a sinful state. Their case most probably had been the same again and 
 again. We are not willing to acknowledge it, we who are saints, yet so 
 it is — our whole experience consists, in falls, and recoveries out of them 
 by grace. And it is a very peculiar relief to our minds, at various sea- 
 sons, and under various sinnings, and circumstances, to be informed, it 
 is the very same with all the holy brethren. I think the subject now be- 
 fore us is the very same which the apostle expresseth in these words ; 
 " There hath no temptation taken you but such as is common to man : 
 but God is faithful, who will not suffer you to be tempted above that ye 
 are able; but will with the temptation also make a way to escape, that 
 ye may be able to bear it." 1 Cor. x. 13. 
 
 All the saints hate sin with an invincible hatred : yea, they also hate 
 themselves for it, when they fall by it; let it be even the sin of their con- 
 stitution, they can with truth say, each individual of them for themselves, 
 the evil which I would not, that I do. Therefore if any think that saints 
 as saints, love sin ; that they indulge themselves, and are well pleased 
 they are again and again in a smful case ; it must be said, that these err, 
 not knowing the scriptures, neither the power of God. The real saint 
 finds hell in sin, and sin, hell. He may be overcome by it, but he 
 shall never be finally overcome with it. He shall never sin beyond 
 the bounds of free grace. He shall never sin that sin against the 
 Holy Ghost, which is here styled, the sin unto death. And that the 
 child of God never can, is most confidently asserted in the words 
 which follow our present text; which we shall soon enter upon. All 
 sins, as well before conversion, as those which are committed- after, are 
 all within the limits of a full, royal, and gracious free-grace pardon. 
 This is expressed by our apostle in the words before us, and there is a 
 sin not unto death. Beloved, I have done my best in opening the text, 
 and giving the best interpretation of the same. You may depend on it, 
 we must not exclude sin from believers, for then we shall really injure 
 them ; as much, in a sense, as if we denied, that all their sins were 
 so taken off them and removed from them to the Person of Christ, as 
 that hereby they have no sin imputed unto them. The one is the subject 
 for faith to be exercised on, the other for sanctified and spiritual sense. 
 The Lord give you a right apprehension of this, and bless you with the 
 true knowledge of the same. Amen. 
 
1 JOIN V. IS. 311 
 
 SERMON XC. 
 
 We know that whosoever is horn of God sinneth not ; but he that is be- 
 gotten of God keepeth himself, and that wicked one toucheth him not. 
 — 1 John v. 18. 
 
 These words appear to me, to be a continuation of the former subject, 
 that the people of God are so preserved, that they neither are, nor can 
 be guilty of the sin unto death. No doubt but there were certain proofs, 
 and evidences which followed upon the commission of the unpardonable 
 sin, so as that such and such were to be known. And sins which were 
 not unto death, but were pardonable through the most precious blood- 
 shedding- of our most precious Lord and Saviour, were so distinct from 
 the other, that it might be most easily discerned. Yet the real saint, 
 when his case was a sinful one, might, as we still find such as have been 
 left to themselves, frequently do, fear lest their guilt should be of the 
 same nature and kind with the other. Therefore the apostle aims at the 
 settlement of their minds, and the ease of their consciences in that which 
 he here delivers unto them : by directing them how to act if they saw a 
 brother, or sister, who had fallen by transgression. He would have such 
 as were acquainted that such an one had sinned a sin which is not unto 
 death, to pray on his behalf; as hereby the Lord would most assuredly 
 manifest his pardoning mercy to the brother in Christ, who had sinned. 
 The apostle then that he might be rightly understood, distinguishetb 
 between the sin unto death, and that which is not so : saying. There is a 
 sin unto death : and whoever had committed it, was not to be prayed 
 for. Which is I think, an evidence, that such carried about with them, 
 the evident marks of their being reprobates, and that they were eternally 
 rejected of the Lord. As the apostle knew real saints had all sin in 
 them, and lest from his expression on both these subjects any undue 
 use might be made of the same, he adds, as by way of explanation, ^11 
 unrighteousness is sin : then he distinguishes the sin which is not unto 
 death, from all others. By death, eternal damnation is designed. He 
 refers to the sin against the Holy Ghost: what this sin is, and consists 
 in, hath been expressed in the course of this lecture; to the which I 
 again refer, as I did in ray Sermon on the 16th verse of this present 
 chapter. I have suggested, it cannot be committed in our day, in the 
 Sermon delivered on the 7th and 8th verses of the 3rd chapter of this 
 Epistle: Dr. Zi(/^(/oof thinks so also, as he also does concerning the 
 profanation of the Lord's Supper, in the manner in the which some of 
 the Corinthians did ; so as for the apostle to say unto them, " Wherefore 
 whosoever shall eat this bread, and drink this cup of the Lord, un- 
 worthily, shall be guilty of the body and blood of the Lord, For he that 
 eateth and drinketh unworthily, eateth and drinketh damnation to him- 
 self, not discerning the Lord's body." 1 Cor. xi, 27, 29. 1 am of the 
 same opinion ; but then it is to be observed, I lay the stress on the cor- 
 
312 1 JoHit V. 18. 
 
 rupting the institution, not on an unworthy approach to it. Our Lord Jesus 
 Christ saith, " Verily I say unto you, All sins shall be forgiven unto the 
 sons of men, and blasphemies wherewith soever they shall blaspheme: 
 IJut he that shall blaspheme against the Holy Ghost hath never forgive- 
 ness, but is in danger of eternal damnation : Because they said. He hath 
 an unclean spirit." Mark iii. 28 — 30. Our apostle had, doubtless, 
 these words in his eye, and he writes accordingly : it being this sin which 
 is the only one that, as to the commission of evil, distinguishes the elect 
 and the reprobate. And as regeneration separates the one from the 
 other, therefore the apostle here says, We know that whosoever is born of 
 God sinneth not; but he that is begotten of God keepeth himself, and 
 that wicked one toucheth him not. That, if the Lord please, we may 
 have all contained in these words before us, and that if the Lord will, we 
 may also have the right apprehension of the same, I will treat them in 
 the following order ; 
 
 1. By considering what the apostle here saith of himself under the 
 term We : this is to be our beginning, therefore I will set this before you. 
 He expresseth himself thus. We know that whosoever is lorn of God 
 sinneth not. What he here declares, I shall attempt to explain from 
 other passages in this same Epistle : hoping thereby to explain my text, 
 without embarrassing the minds of any of the people of God. And also 
 to the credit of the apostle, proving that he is not here contradicting 
 himself: so far is this from it, that what he here says, according to his 
 own meaning, contains in the assertion immutable Truth. We know 
 that lohosoever is born of God sinneth not. 
 
 2. I will explain what the apostle expresses, concerning one born of 
 God, in these words, and his description of such an one ; But he that is 
 begotten of God keepeth himself ; and that wicked one toucheth him not. 
 How the person born of God, keepeth himself, from whom he keepeth 
 himself, and who that wicked one is, from whom he keepeth himself; as 
 also how he is hereby preserved, so as that wicked one toucheth him 
 not, shall be shewed aud set before you, so far as the Lord shall enable 
 me. Likewise in what sense we are to understand, that the wicked one 
 toucheth him not. I shall aim to digest all these particulars, under this 
 second head : thus comprising and compressing the same, without giving 
 any further divisions. May the Lord be with me in explaining the 
 whole: even so, O Lord Jesus Christ. Amen. I am 
 
 L To set this declaration and assertion of the apostle before you; 
 which is this : We know that xuhosoever is born of God sinneth not. 
 
 In this plural term, the apostle comprehendeth both himself and 
 saints, dLS saints : and declares he, and they, knew this to be a truth 
 which could not by any means be controverted. Ail the people of God, 
 as truly as himself, knew this : and would be most free and also one and 
 the same, in the right acknowledgment of this — That, whosoever is born 
 of God sinneth not. Much depends here, on the expressions used. He 
 had just before spoken of a brother in Christ, who seeth his brother sin a 
 sin which is not unto death. He had spoken of him, as one who was to 
 be prayed for. He had spoken of a sin unto death, for which no prayer 
 was to'be offered for the forgiveness of the same. Sin is one thing : and 
 the expression sinneth is another. Aud he having been before speaking 
 of the sin unto death, what can be more just and proper, than to apply 
 the same, to that sin. Especially as the apostle asserts for himself. 
 
1 joMN V, 18. 313 
 
 and others also, saying, Wc know that whosoever is horn of God sinncth 
 not. He does not say, the new-born doth not commit sin. He acknow- 
 ledgeth this, and speaks to tliem concerning their Advocate, saying, " If 
 any man sin, we have an advocate with the Father," &c. chap. ii. 1. 
 I conceive, as all sin is in the saints, as it respects their old-Adam nature 
 by the fall, so all sort of sin breaks forth in them, take t!ie whole elec- 
 tion of grace, in the various individuals of them, either before they are 
 regenerated, or afterv/ards. Yea, one of great understanding in the 
 word of God, and in the comprehension of Truth, hath said, he knows of 
 no promise in the Bible, v/hich secures the saints from the possibility of 
 falling into any sin, except, and exclusive of the sin against the Holy 
 Ghost, which is the sin unto death, which the apostle liath been mention- 
 ing in the context ; and for such, any one who had committed it, no 
 prayer was to be offered. We know that whosoever is born of God 
 sinneth not. This is a comfortable truth, if it could be established. You 
 will say, the apostle also declares. If we say that we have no sin, we 
 deceive ourselves, and the truth is not in us. If we say that we have 
 not sinned, we make hhn a liar. And here he says, Vie know that who- 
 soever is born of God sinneth not. Does he no'i lay the whole stress of 
 this upon the new-birth, and is not this the whole amount of it — That 
 there is no sin in our new nature. And it is impossible there should be : 
 therefore as it cannot sin, is not this that which the apostle means wlien 
 he saith in the words before us, We know that whosoever is horn of God 
 sinneth not. May not this be thus applied? I reply, this cannot be the 
 full explanation of this assertion ; yet it is a truth that the new-born, have 
 a new nature, or spiritual birth, in the which there is no sin : nor v.ill there 
 be. No; let whatsoever may befal such; even when they fa!!, it is by 
 means of their old fallen nature. The new nature sinneth not. Tlie 
 old nature is all sin. There is nothing but sin in it; yet this is not the 
 subject which the apostle is here upon. But it is of such as are born 
 again that he speaks : of them he affirms, both in his own name, and 
 with the united suffrage of all saints. We knoiu that whosoever is born of 
 God sinneth not. 
 
 It may not be amiss, to explain the words before us, by other sen- 
 tences in this same Epistle, which are expressed similar to these. In the 
 3rd chapter of this Epistle we read the following words. " And ye 
 know that he was manifested to take away our sins; and in him is no 
 sin. Whosoever abideth in him sinneth not : whosoever sinneth hath not 
 seen him, neither known him." v. 5, 6. Again, verse 8, vv-e read, " He 
 that committeth sin is of the devil." Again, verse 9, we liave the apostle 
 declaring, " 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." 
 Let us connect all these with the words before us, as they are thus ex- 
 pressed : We know that whosoever is born of God sinneth not. I 
 would ask, are not all these cited verses, very suited to each other ? Do 
 they not in looking at them, seem to bear the same meaning? If so, I 
 would then ask, how are we to understand their true meaning, seeing the 
 apostle before had affirmed we were not without sin ? Yea, if the great- 
 est believers in the Lord Jesus Christ, such as had the most exalted com- 
 munion with the Father and the Son, even if we the apostles of the Lord 
 and Saviour say, " we have no sin, we deceive ourselves, and the truth 
 is not iu us." He goes further. " If we say that we have not sinned, 
 Vol. II. 2 s 
 
314 1 JOHN V. 18. 
 
 we make him a liar, and his word is not in us." chap. i. S, 10. In the 
 next chapter he says, " If any man sin, we have an advocate." In the 
 two foregoing; verses to our very present text, he says, " If any man see 
 his brother sin a sin which is not unto death, he shall ask, and he shall 
 give him life for them that sin not unto death. There is a sin unto 
 death : I do not say that he shall pray for it. All unrighteousness is 
 sin : and there is a sin not unto death." Then he adds, We know that 
 whosoever is born of God sinneth not. I therefore ask, how are all these 
 to be reconciled ? so as that we neither contradict the apostle ; nor make 
 him contradict himself: nor by any misinterpretation of these passages 
 wound any of the Lord's people, by insisting on it, that if they sin, and 
 thereby their case is a sinful case, any of these passages stand out against 
 them ? I reply, it appears to me, that the word committeth, a word 
 wliicli is used to express the devil's continuation in sin, might serve as a 
 key to open all those cited scriptures, and our text also: which if it 
 doth, then the apostle hath his eye in all these passages, upon the sin 
 against the Holy Ghost. I ground my own apprehension of this, on 
 these words; "He that committeth sin is of the devil; for the devil 
 sinneth from the beginning." chap. iii. 8. Now such as sin against 
 the Holy Ghost, are in the very same state with the devil, as it respects 
 their hatred and enmity to Christ. They hate him with an invincible 
 hatred. His Person as the Son of God ; His manifestation in the flesh; 
 His Messiahship and Saviourship ; His power and Godhead ; such most 
 heartily despise : and their sin is unpardonable. The elect of God are 
 so kept, as that they cannot thus sin. All other sins they may. It is 
 impossible to read of the various acts of sinning mentioned of the elect 
 in the scriptures of Truth, as chargeable on them, either in their state of 
 unregeneracy, or after they were translated out of the same, and not ac- 
 knowledge this. I mean, that as the whole body of the elect, in their 
 various individuals, are the subjects in Avhom sin is, so there are all sorts 
 of sin into the which they actually fall, either whilst in the state of nature, 
 or in the state of grace: except decidedly, the sin against the Holy 
 Ghost, which the apostle distinguisheth from all others, bv entitling it, 
 the sin unto death. Beloved, I do most sincerely beg your attention 
 here. I do not mean that every one of the elect, whilst in their state of 
 sin, falls into the commission of every sin. No; this is not the truth; 
 but one is left to this sin, and another to another : so that there is no sin, 
 as it respects the act of it, but the elect of God, have, either before or 
 after conversion, left to themselves, committed. What may most truly 
 be styled constitutional sm, and which all the holy brethren individually 
 for themselves have, this according to the temperature of their bodies, 
 and the frame of their minds, will break forth again and again, to their 
 extreme grief and mortification. It will be even so, with the most holy 
 saint that will ever be found in the church of Christ militant here upon 
 earth. So that when the apostle saith. He that committeth sin is of 
 the devil, he most certainly must mean those who sin the devil's sin ; in 
 renouncing and rejecting the Lord Jesus Christ altogether : who can l)e 
 that murderer, of whom the apostle says. Whosoever hateth his brother 
 is a murderer : and ye know that no murderer hath eternal life aJnding 
 hi him, but one of those persons who had committed the unpardonable 
 sin ? Surely the want of that due respect and affection from one brother 
 fn Christ to another, cannot amount to so high a charge. If it be asked. 
 
1 joMN V. 18. 315 
 
 why is such an one styled a brother, and said to hate his brother? I 
 answer, because he professed the same faith, until lie became an apostate: 
 upon wliich he liated him who continued in the faith of Christ, and upon 
 that very account : for the which cause of so hating he is styled a murderer. 
 But it may be you ask, If the elect of God cannot commit the sin unto 
 death, why doth the apostle speak of it, saying, whosoever is born of 
 God shine th not; but he tliat is becjotten of God keepetli himself, and 
 that wicked one toucheth him not. Why does he write so ? His reason, 
 beloved, for so doing was tiiis — The sin against the Holy Ghost, was 
 frequently committed in the apostle's day : it could not be committed 
 but by those who had made, or still continued to make some profession 
 of Christ : it consisted in the final issue of it, in a total apostacy ; and in 
 a renunciation of Christ altogether. So that such, before it came to 
 this, and whilst it was only breaking out by little and little, might be so 
 far known from real saints; hence by way of distinction it is, the apostle 
 saith. Whosoever abidetli in him sinneth not: whosoever simieth hath 
 not seen him, neither known him. He that committeth sin is of the 
 devil. Whosoever is born of God doth not commit sin. He that loveth_ 
 not his brother abide th in death. Whosoever hateth his brother is a 
 murderer: and ye know that no murderer hath eternal life abiding hi 
 him, IVe know that whosoever is horn of God sinneth not. And I ask 
 you, brethren, and before I proceed any further, wliat think ye of such 
 an interpretation of this subject, and of tlius aiming to cast light upon 
 those scriptures which have been cited ? There is nothing forced out of 
 its place: the connection speaks for itself: as thus conceived of, the 
 apostle is perfectly consistent with himself; there is no jar: it is all 
 equal and alike. I would also ask you, if what the apostle says in the 
 words of our text, as well as those quoted, can be understood, and rightly 
 explained any other way ? We know that ivhosoever is born of God 
 sinneth not; but he that is begotten of God keepeth himself, and that 
 wicked one toucheth him not. Surely this is the very close and explana- 
 tion of the whole ; and it reflects great light on those passages which 
 have been quoted from the 3rd chapter. As what the apostle has said in the 
 words of our text contains in it immutable truth, and as I conceive I have 
 said all which is necessary, and which may be considered as absolutely 
 belonging to this first head of discourse on the words before me; so I 
 therefore proceed to my next. In which 
 
 2. I propose and will endeavour to explain, what the apostle ex- 
 presses concerning one born of God; and his description of such an 
 one in these words — Bat he that is begotten of God keepet/i himself, 
 and that wicked 07ie toucheth him not. lam to explain also, how the 
 person born of God keepeth himself: as also, from whom he keepeth him- 
 self: and who that wicked oneis, from whom he keepeth himself: likewise, 
 how he is hereby preserved, so as that wicked one toucheth him not. All 
 this I am now to set before you ; so far as the Lord shall enable me : as 
 also in wliat sense we are to understand, that the wicked one toucheth 
 him not. We knoiu that whosoever is born of God sinneth not ; but he 
 that is begotten of God keepeth himself, and that wicked one toucheth 
 him not. To give the explanation of one that is born of God ; and that, 
 so as to convey the sense and meaning of the apostle in these words, he 
 that is begotten of God : it will afterwards follow — the account which he 
 
316 1 JOHN V. 18. 
 
 gives of him. But we will open the sense and meaning, which the 
 apostle's words convey concerning him that is born of God. 
 
 To be born of God, implies a spiritual and supernatural birth, pro- 
 duced sooner or later, in all the children of God. And God himself is 
 the sole Author of this : therefore such and such as are the subjects of 
 regeneration are said to be born of God. As all the acts of grace 
 towards, within and upon the elect, are common to each of the Divine 
 Persons, so they are predicated of, and applied to each of them; yet 
 they are sometiraes more particularly applied to one, and sometimes 
 to another. This is to shew the entire concurrence of each of the co- 
 equal and co-eternal Persons in the Unity of the One incomprehensible 
 Essence in every act of theirs in grace, mercy, love, and salvation 
 towards the elect. To be born of God is to be renewed in our minds — 
 to have life spiritual and eternal in our souls: and we having a nev/ spi- 
 ritual birth, are translated out of the state of sin, into the kingdom of 
 God's dear Son. This being the case, it follows that this new-birth 
 being evidenced in and by our believing on the Son of God, it may be 
 truly said of such a person, or collectively of such persons, he, they, are 
 begotten o'i God ; as it here is. The words of the apostle are an affirma- 
 tion of the truth — We know that whosoever is horn of God sinneth not ; 
 but he that is begotten of God keepeth himself. It most assuredly 
 follows, that the new-born may be known — that they by fellow-saints 
 are known : they were so to the apostle, and to the saints in that day : yea, 
 they were so known, as what they were kept from, as that of the un- 
 pardonable sin, and how they were kept from the same, was a clear case 
 to the apostle, and also with those v.'hom he includes in the term We. 
 And the whole emphasis of their being kept, is laid upon their being 
 born of God, and on their being begotten of God. Read these words, 
 and let me again recite them, and say you if it be not so : We know that 
 whosoever is born of God sinneth not ; but he that is begotten of God 
 keepeth himself The new-born are preserved from total and final 
 apostacy. They cannot commit the sin against the Holy Ghost — The 
 sin unto death — The sin which is not to be jjardoned : for the which there 
 is no forgiveness. This hath been so freely and fully spoken of, under 
 the former particular, that most assuredly there can be no necessity to 
 repeat it here. Therefore as he that is born of God, is hereby manifested 
 to be the child of God, and cannot but delight in God, and walk before 
 "bim unto all well-pleasing; so he that is begotten of God, by his 
 word, and by his Spirit, unto u lively hope by the resurrection of Jesus 
 Christ from the dead — this is the account the apostle gives of him in the 
 ■words before us ; he keepeth himself. 
 
 Now I conceive, we should consider what is implied in the expres- 
 sion, he keepeth hi?nself: as it first sounds forth as if the man, by virtue 
 of his new-birth, was all-sufficient to keep himself from evil. This cannot 
 be the case, it being declared in the holy word as the prerogative of God, 
 and not of us, to keep ourselves from evil. It is the Lord is the keeper 
 of his people: therefore it is declared, "The Lord shall preserve thee 
 from all evi! : he shall oreservc t'ay soul." Ps. cxxi. 7. "He will keep 
 the feet of his saints." 1 Sam. ii. 9. Here are absolute declarations; 
 not confined to the will of the creature, but expressive of the will of God 
 owards his people in Christ Jesus. Now if it be enquired into, what is 
 
1 JOHN V. 18. 317 
 
 contained in tliis expression in my text concerning the new-born, that, 
 he keepeth Imnself; this most certainly must be connected with the 
 former verses; and if so, must imply his keeping himself from the doc- 
 trine of antichrists, the false prophets, and their adherents ; so as 
 neither to give heed to them nor their pernicious ways. Surely this may 
 be considered as that which is here referred unto by the apostle in this 
 expression, he keepeth himself. This keeping himself, I therefore should 
 understand, of gjiving up all connection with those who denied that 
 Christ Jesus was the true and only Messiah, that He was the Christ of 
 God, the Son of God, that He was in the Divine Nature, God over all 
 blessed for ever. Amen. Now the person born of God would not 
 then, neither will such an one now, have fellowship with such unfruitful 
 workers of darkness, nor will such have fellowship with them either in 
 their anti-scriptural doctrines, lest they should thereby deny their Lord, 
 and thereby dishonour him, who hath saved them with an everlasting 
 Salvation in his own Person, and by his most precious blood and righteous- 
 ness. 
 
 This leads me to express further, what the person, of whom the 
 apostle here speaks, keeps himself from — he keepeth himself, from that 
 wicked one. It shall be shewed how he keepeth himself from him ; as 
 also how he is hereby preserved, so as that wicked one toucheth him not : 
 and in what sense we are to understand that that wicked one toucheth 
 him not. We know that whosoever is born of God sinneth not ; but he 
 that is begotten of God keepeth himself, and that wicked one toucheth 
 him not. Tiie keeping from such as corrupt the doctrine of Christ and 
 worship of Christ, is what the person born again is very careful to do : 
 in the apostle's view, it was the case. Hereby the saint, John is here 
 speaking of, kept himself from the nicked one, who is here expressed by 
 the term that wicked one ; even the devil, who is before in this Epistle 
 called the wicked one, ch. ii. 14. And in ch. iii. 12, he is there styled, 
 that ivicked one. And Cain who slew /ibelhh brother, is said to be of 
 him : for which reason 1 attribute what is said concerning him that 
 hateth his brother — that he is a murderer ; to such, as notwithstanding 
 their profession, sinned the sin unto death. In the words before us, the 
 apostle speaks of this enemy under one of the former titles — that wicked 
 one. Now as it is affirmed how he that is born of God sinneth not, but 
 he that is begotten of God keepeth himself, so here the question is, how 
 he keepeth himself from this wicked one the devil. I conceive this must 
 be so confined to the suliject before us, as to be considered as it par- 
 ticularly concerns falling by any of his false suggestions and cursed in- 
 sinuations, to commit the sin unto death: and so I understand what 
 follows, and that wicked one toucheth him not : that is, that the devil 
 cannot by all his wiles prevail. — So as ever to overcome the person born 
 of God, and begotten of God, to become an apostate — To renounce 
 Christ, and the gospel. In these particulars the believer in Jesus is in- 
 vincible : the wicked one can never touch him here. His perseverance 
 in the true knowledge, faith, profession, and confession of the doctrine 
 of the Holy Trinity, of the Person of Christ, of His true and proj)er God- 
 head, of the Person, co-equality, and Essential Divinity of the Holy 
 Ghost, as One v/ith the Father and the Son, in the incomprehensible 
 Essence, these are such fundamental truths of the everlasting gospel, as 
 are neither given up, nor dropped at any time, no, nor on any occasion, 
 
318 1 JOJix V. H). 
 
 by such as are hoin of God, and hcgolten of God. It is by the con- 
 tinual abiding of these eternal verities in the mind, and the continual 
 walking in the true knowledge, confession, and belief of them, that he 
 that is born of God, and begotten of God keepeth himself, and that 
 wicked one toucheth him not. He being thus defended by his knowledge 
 and belief of the Truth, it is out of the power of that wicked one to touch 
 him, so as to draw him into his snare, so as for him to sin the sin unto 
 death. 
 
 My beloved, I have done my best in opening the subject contained 
 in the verse before us. You have heard me often in going through these 
 lectures, express the necessity of considering the times, state of the 
 church, and sins, heresies, and aposlacy which were the character of 
 that closing day of the apostolical ministry. Therefore you should bear 
 this in mind, when I am on the sin against the Holy Ghost, that this is 
 what the apostle in several places in this Epistle, and also in the words 
 before us, which we have been aiming rightly to understand, affirms, 
 saints, all the new-born keep themselves from ; and in which the wicked 
 one is so withstood, as that he toucheth them not: he therefore cannot 
 in this overcome ; neither can they as born of God, and begotten of God 
 fall thereby. And now I leave what hath been declared on this subject 
 to your consideration, and for your judgment to be exercised on the 
 same. May the Lord the Spirit give you His own light, mind and will, 
 on this, and every part of His sacred word of Truth, as seemeth Him 
 good. It is with his Majesty to give light and understanding. May it 
 please Him to give this to you, to me, to all his ministers, churches, and 
 people: then the minds of all his saints will be more and more enlarged 
 in the true knowledge of what is contained in the Holy Scriptures. The 
 Lord grant it may be so. Amen. 
 
 SERMON XCI. 
 
 And we know that we are of God, and the whole ivorld lieth in 
 wickedness. — 1 John v. 19. 
 
 As the whole of this Epistle was designed to settle the minds of saints, in 
 true and right apprehensions of Christ, of their state and interest in Hira, 
 and to brins- them to an exercise of their faith and confidence in Him ; 
 so the apostle again and again, uses the term ive, including himself and 
 all the apostles and saints in this same expression, which he might well 
 do seeing they were equally and alike instated in the same Jesus, in the 
 same salvation, and in all the blessings and benefits thereof. I apprehend 
 the beginning of the context, with which our text stands united, is at verse 
 14: and in and throughout the same, we have these words we and ns 
 Very frequently, over and over ngain. That you may Jiave the clear 
 
I JOHN V. 19. 319 
 
 evidence of it, I will recite the whole thereof to the words before us. 
 And this is the conjidcnce that tvc have in him, that, if we ask any thing 
 according to his will, he hearcth us : And if we know that he hear us, 
 tvhatsoever wc ask, we knoiv that we have the petitions that we desired 
 of him. Tf anil man see his brother sin a sin which is not unto death, he 
 shall ask, and he shall give him life for them that sin not unto death. 
 There is a sin unto death : I do not say that he shall pray for it. All 
 unrighteousness is sin : and there is a sin not unto death. We know that 
 whosoever is born of God sinneth not ; but he that is begotten of God 
 keepcth himself, and that wicked one toucheth him not. And we know 
 that we are of God, and the whole tvorld lieth in wickedness. As the 
 new-birth, the being- borii of God, and begotten of God, is security from 
 the unpardonable sin, so a:^ that such as are born again cannot commit it, 
 so the saints in whose name, as well as in his own, the apostle is here 
 speaking, knew that they v/ere of God ; which implies, they had the in- 
 ward testimony of the same, or they could not have spoken, or been so 
 confident of it. It was therefore that their lives and conversations 
 differed from all others : and this being the cause, the fruits and effects 
 could not but follow. Hence it was known by all the community of 
 saints, that whosoever is born of God sinneth not, the sin unto death. 
 Such an one keepeth himself, out of the way, and paths of error ; he 
 gives no ear to false doctrine; nor to the devil: he resists him : this is 
 one means whereby he overcomes him. The new-born hold fast the 
 faithful word ; by taking liold of Christ as their shield to guard and 
 defend themselves against all the fiery darts of the wicked ; they draw 
 forth also the sword of the Spirit, which is the word of God ; these are 
 the weapons of their warfare : in the true and proper use of the same, the 
 new-born keepeth himself, so as that he cannot fall into the sin unto 
 death, and that wicked one toucheth him not. And we know that we 
 are of God, and the whole world lieth in wickedness. Here are two 
 solemn, and immutable truths contained in these words : the one respects 
 the saints : the other, the whole world. I will aim to open and set forth 
 the truths contained in them, under the following particulars. 
 
 1. What the apostle here asserts of himself, and all the new-born, 
 which is this : They knew they were of God: under this head, shall be 
 expressed how they knew this: as also the blessed fruits and effects of 
 this in their own souls. The new-born are made partakers of the divine 
 nature : how this is to be understood shall be explained. The new crea- 
 tion, or new creature hath its spiritual faculties and senses: such as 
 seeing, feeling, hearing, smelling, and tasting. How these are exercised 
 shall also be set before you : it is in the exercise of these on the Person 
 of our Lord Jesus Christ and his salvation, as also on the love of our 
 heavenly Father in Him, that we have an outgoing of heart, and real 
 communion with the Father and the Son, through the grace of the Holy 
 Spirit. 1 will aim to speak to each of these particulars, under this first 
 general head, and I conceive this will be to go through the whole sum- 
 mary of the same ; as contained in these words. And we kyioiv that we 
 are of God. 
 
 2. I will consider what is expressed concerning the world out of 
 Clirist : And the whole tvorld lieth in luickedness. Here the extensive- 
 ness of the expression shall be noticed : it is not a part of the world ; or, 
 some individuals in it: no; the words are, the whole world lieth in 
 
320 1 JOHN V. 19. 
 
 wickedness. Some read it thus, the ivhole world lieth in the arms of the 
 wicked one. The ivicked one is the devil. The whole world are in his 
 arms: they are fast inclosed in the same: yea, they think themselves 
 very secure. This most tremendous state and case shall be touched on ; 
 and that will be all, as I am not fond of preaching hell and damnation. 
 Having given you the outline of those subjects I intend to bring forward, 
 I now set about executing my plan. May the Lord himself be with me 
 of a truth. I am 
 
 1. To observe and set out before you, what the apostle here asserts, 
 of himself, and for all the new-born ; which is this : And ive know that 
 we are of God. They knew the same also; for that is included in the 
 plural expressions made use of in the words before us. It is a positive 
 expressed : it was uttered by one, whose knowledge of the truths of God 
 and the state and case of saints was true, he being so filled with the Holy 
 Ghost, with divine knowledge, gifts, and graces, as that with respect to 
 him, as an apostle, he was infallible, in what he wrote unto the church, 
 under the guidance of the Holy Ghost : And we know that we are of God. 
 
 As this assertion was true, I would ask. How was this known ? On 
 what foundation does the truth of this stand ? How did the apostle know 
 this ? I answer. It could only be known, even by these persons, from the 
 word, and by the Spirit of God : who by witnessing to their spirits that 
 they were the sons of God, and by sealing home on their minds the truth 
 of the same, and they receiving His testimony of Jesus, and of the 
 Father's love to them in Him, and the Holy Spirit shedding abroad a 
 sense of the same in their hearts ; it must be hereby, the saints knew they 
 were the Lord's. And as the apostle had heard and known, from their 
 own account and that of others, how Christ had been revealed from the 
 word and Spirit unto them, and was formed in them, and of their con- 
 fession and profession of Him, and his salvation ; that all this was alto- 
 gether suited w ith the word of grace, and that their experience of the 
 same in and within their own minds was so exactly correspondent with 
 all this, as the wax is to the seal, this must have been his ground for this 
 assertion. He could know nothing hereof any other way ; unless we 
 conceive it might be wholly by the inspiration of the Holy Ghost. That 
 he and they knew they were of God, that they were born of God, and be- 
 gotten again of God, was so clearly understood both by him, and them, 
 that he says without any if ov and in the same, we know that we are of 
 God. Surely this knowledge must have produced in their souls, the 
 most blessed fruits and effects. Their knowing Christ, was to them life 
 everlasting: if they had not been born a^^ain, they could not have re- 
 ceived the true knowledge of Him. If they had not been blessed with 
 the supernatural knowledge of Him, they could not have had everlasting 
 life in their souls, neither could they have believed on Him, for life ever- 
 lasting; nor could they have had soul delight and satisfaction in Him; 
 neither could they have had any inward communion with Him. It was 
 what they knew of Christ made him precious to them. It was this led 
 them most highly to prize and esteem Him. These effects were hereby 
 produced in them : they loved Him : they v.ere iiappy in Him : they had 
 communion with Him : He was their All. 
 
 This leads me on still further into the subject — To observe, that as 
 the apostle says of himself, and those whom he is here addressing. And 
 we know that toe arc of Cod, which includes the former verse, in the 
 
1 JOHN V. 19. 321 
 
 which he had said, fVe knoiv that zvhosoever is born of (iod sinnetk 
 not ; but he that is heyotten of God kecpeth himself, and that wicked 
 one fouchefh him not, tha.1 such, as are born of God, are partakers of 
 the divine nature : which is a most exalted expression : it is expressive 
 of the new-birth : this is in us : it is not in Christ for us : it is produced 
 by the Spirit of the living God within us ; so as that our souls are the 
 subjects hereof : not by nature, but wholly by grace. " According as his 
 divine power hath given unto us all things that pertain unto life and god- 
 liness, through the knowledge of him that liath called us to glory and 
 virtue : Whereby are given unto us exceeding great and prucious pro- 
 mises: that by tliese ye might be partakers of tiie divine nature, having 
 escaped the corruption that is in the world througli lust." 2 Pet. i. 3, 4. 
 To understand arigiit from the scriptures of Truth, concerning our being 
 partakers of the divine nature, which expression is only made use of by 
 Peter; we are to know, that we have in the act of tlie Holy Ghost, in 
 regeneration, a nature wrought in our souls, which is altogether holy, 
 spiritual, and divine : it is suited to all in God, or that we shall ever 
 know and enjoy of Him in all his Persons and perfections, of his love, 
 grace and mercy, of his blessedness and gloiy, either in earth or heaven. 
 It is so suited to conceive aright of God, and of all which we shall ever 
 be admitted to know of Him, in a way of real communion with Him, and 
 of real communications from Him, that it is upon that very account 
 styled the divine nature. It is not that we are made partakers of God- 
 head, or of the Divine Nature, or Essence. No; this cannot be; but 
 we are made partakers of a divine, holy, supernatural nature, or new- 
 birth ; which holy nature will always escape the corruption in the world : 
 it being impossible, it should be tainted through the lust of the flesh, or 
 the vile suggestions of the wicked one. For the wicked one toucheth it 
 not, neither can it sin, because it is born of God — In the new nature re- 
 ceived in regeneration, we have the very same principles of spiritual life 
 and holiness, which are in our Lord Jesus Christ, our Head : it flows 
 from his fulness : and of his fulness we receive, and grace for grace. 
 He is the inexhaustible fountain. Nothing can be added to Him, as 
 God-Man, Mediator, Head, Saviour, and our Father and Friend. We 
 receive our all from Him: are one in Him, and with Him : and all we 
 need to nourish up our souls unto everlasting life is in Him. We are 
 dependent on Him, moment by moment for every supply of grace and 
 strength, to nourish up the inward man unto life eternal. 
 
 The new creature, by which Paul expresses the new-birth, or those 
 who are new-born, hath spiritual faculties ; by the which Christ is appre- 
 hended, enjoyed — His Person is seen — His salvation is embraced — His 
 love is enjoyed — His mercy esteemed. The senses of the new-born, are 
 divinely quickened and animated, and also drawn forth into act and exer- 
 cise, by the power and operation of the Holy Ghost, on the new nature im- 
 planted in the regenerate : and it is hereby, that we have real and actual 
 communion with Christ, and with the Father in Him. We taste his love : 
 we say of it. Thy love is better than wine : yea. Thy lovingkindness is 
 better than life, is the very language of our minds. We see Christ in 
 the glass of the gospel, through faith receive Him into our minds, and 
 say of Him, that He is altogether lovely. We feel spiritual satiety in 
 Christ. Saints renewed in the spirit of their minds, feel a divine satis- 
 j faction and satiety in Christ, and in their salvation in Him : and in the 
 Vol. II. 2 t 
 
322 1 JOHN V. 19. 
 
 spiritual appreliensions of their state in Him, and also in the blessing;!? 
 and blessedness which they have in Him. They smell an odour and 
 fragrancy in the Name, Person, in the righteousness, sacrifice, and in- 
 tercession, yea, in the word and promises of Christ; whicii causes them 
 to say of Him, that his name is as ointment poured forth. They have 
 ears to hear his blessed voice, saying unto them, Thou art all fair, my 
 love ; there is no spot in thee. Now as the new-birth is witliin us, so 
 the faculties of it, and senses also, are inherent in the same : they are 
 abiding in it: they cannot be separated from it: tliey will therefore re- 
 main in the regenerated mind all through life. They will not cease in 
 the article of death : they will constitute the spiritual mind in heaven 
 throughout the ages of eternity. Now the work and act of the Holy 
 Ghost, in the saints, in regeneration, is one eternal act: the soul be- 
 gotten of God, will have communications from God : all which will be 
 out of the fulness of Christ: this will be evidenced to saints, by the 
 gracious influences and testimony of the Holy and blessed Spirit, who 
 dwells in the saints, and seals them up unto the day of eternal redemp- 
 tion. There are who deny the inherency of all these spiritual faculties in 
 the soul. It is allowed by some, that the Holy Ghost works in the soul, 
 and makes known Christ; yet say they, there is nothing wrought in 
 the mind. If it be so, it may be asked. On what doth the Holy Ghost 
 work, if so be there are no spiritual principles in the mind, on which he 
 is most graciously pleased to operate ? Whilst the Holy Ghost dwells in 
 every one born again, yet he hath produced in such all the seeds of spi- 
 ritual life, the abiding principles of grace and holiness in the new creature 
 ■which he produces in regeneration, so that the person new-born, hath 
 the same divine and holy principles that are in Christ .Jesus, and there- 
 fore the same mind is in him, which was also in Christ Jesus; and the 
 apostle saith, " we have the mind of Christ." 1 Cor. ii. 16 : and " he 
 that is joined unto the Lord is one spirit." 1 Cor. vi. 17. It is this new 
 creation, produced in regeneration, which the Holy Ghost works upon. 
 He draws forth what he hath implanted. He makes the same manifest 
 by influencing the believer to trust in Christ — ^To put on Christ — To 
 walk in communion with Him — To walk before Him; and thus going on 
 perfecting holiness in the fear of God. These are my views of the sub- 
 ject; and these do appear to me truly scriptural. Now we know that 
 we are of God, because we so truly take in the knowledge of the Lord 
 Jesus Christ, and the everlasting love of the Father to us in his dear Son, 
 through the liglit and testimony of the Holy Ghost, into our minds, 
 through the medium of these spiritual faculties, and actually enjoy the 
 same by the exercise of our spiritual senses, and have hereby real com- 
 munion with the Tiiree in Jehovah. A7id we know that we are of God : 
 so says the apostle. Theie is the full assurance of it given us, in the 
 revelation which God hath made to our minds, of his Son Jesus Christ, 
 in the everlasting Gospel; and which the Holy Ghost hath realized in 
 our minds, so that Christ is formed in us. The Father having hereby 
 revealed liis Son in us. Christ is our Head, Mediator, and Salvation. 
 He is all this in his own Person. He is all this by the Divine constitu- 
 tion and appointment of the Father. "Of him are ye in Christ Jesus, 
 who of God is made unto us wisdom, and righteousness, and sanctifica- 
 tion, and redemption." 1 Cor. i. 30. All this Christ is unto us. He 
 is made all this to our persons, by the Father. The Holy Ghost bears 
 
1 JOHN V. 19. 323 
 
 liis testimony to tlie truth of this, in the scripture which hath been 
 quoted. In and by means of regeneration, and spiritual life communi- 
 cated unto us thereby, we are enli2;htened by the Holy Spirit to understand 
 this. Hereby we are led, under the influences of the Holy Spirit, to receive 
 these truths into our minds, to believe them in our hearts : and in these 
 exercises we liave a real knowledge of the Person of Christ — Of the love 
 of Christ — Of the salvation of Ciirist — Of our personal interest in Christ : 
 and that all this is the gift and fruit of God's everlasting love, and the 
 good pleasure of his will towards us, in Clirist Jesus our Lord. And the 
 Holy Ghost keeping up, and maintaining these supernatural subjects in 
 our renewed mind, it is hereljv that we go on, and continue in believing 
 in Christ, for our whole salvation. And our faith being most exactly 
 suited to apprehend Christ, and Christ being so most exactly suited 
 to it, as the eye is to the ol)iect, and the object to the eye, it is 
 hereby Christ is in us. He dwells in us. He is our meat ; our drink ; 
 our holiness ; our righteousness ; our purity ; our salvation ; our 
 strength; our portion; our treasure; our inheritance; onr heaven; 
 our All. He is now all this to us apprehensively. He is all this now to 
 us manifestatively and influentially. He is all this now unto us com- 
 municatively. So as that hereby he dwells in us, and makes his abode 
 in us. He was all this to us from everlasting, by the immutable good 
 pleasure of the Father's will. He was all this to us, in his own Person, 
 incarnation and finished work. He and it were placed to our account ; we 
 were his, and He was ours before the world began. He was manifested 
 in tlie flesh, and bore our sins, and carried our sorrows long before we 
 were in this world : yet, as there was a period fixed on in the counsel and 
 covenant of Peace, when He was to be made sin, and a curse; so there 
 is a fixation in the Divine will, when all this is made and shall be made 
 known to each and every individual of the elect ; which are the seed of 
 Christ, the travail of his soul. 
 
 Whilst it must have been very satisfactory to the persons who be- 
 lieved on the name of the Son of God, to whom the apostle wrote, for 
 him to say, including himself with them, And we know that we are of 
 God, I cannot but consider this as spoken by way of discrimination, as 
 separating these from those of the antichristian party. We may con- 
 clude from hence, it was the apostle's delight, to confirm the saints in 
 their most holy faith. I might here quote these words of his to prove 
 this : he says, verse 13th. — "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." 
 This Jesus the Son of God, hath saved us : we liave this confidence con- 
 cerning Him, that He will hear our pravers — That he will answer our 
 petitions : and that on our own behalf, and also for others : A nd we know 
 that we are of God : and this is our consolation: we have been kept 
 from the false christs, and the false prophets, and from those who openly 
 deny the Essential Godhead of our Lord, which may be full evidence to 
 you, as well as unto me, saith the apostle, that we are of God, seeing he 
 hath kept us from renouncing his Truth, or rejecting any part of the same. 
 Beloved, we may receive this instruction also from these words before us, 
 And IOC knoiu that we are of Go:/, bv an abidance in the true doctrine of 
 Christ. This is no inconsiderable evidence that we are right with God. 
 The present day and times, are very awful : the truths of th.e everlasting 
 
324 1 JOHN V. U). 
 
 gospel are but poorly treated. It is somehow or other, the stale of the 
 churches, to be very cool and indifferent about the essential Truths. I 
 lament it: yet if I say to the Lord Jesus Christ in prayer, Lord God, 
 cease I beseech thee, from suspending the out-pouring of thy Holv 
 Spirit: Alas ! By ivlwm shall Jacob arise ? foi- he is small ; I confess 
 I perceive no answer from God. What the Lord expresseth in these 
 words, seems to be descriptive of our present limes, and that as it respects 
 the outward visible church of Christ with us and amongst us — " I have 
 written to him the great things of my law, but they were counted as a 
 strange thing." Hos. viii. 12. The discontents evidenced from one jjfo- 
 fessor to another; the various divisions and dissensions in churches, the 
 natural religion to the neglect of that which is altogether supernatural, 
 "which is so constantly preached, and which almost universally prevails 
 at this very time throughout the whole British United Kingdom and em- 
 pire, lead me to think on these words, " Woe also to them when I depart 
 from them !" Hos. ix. 12. They seem to me as expressive of and very 
 applicable to a church state : which may cease, and be disronlinued ; 
 and this on account of the formality, corruption of doctrine and worship 
 by those who are the members of the same. To be kept therefore in the 
 Truth is a great blessing : it being an outward evidence ive are of God. 
 It must have been very satisfactory to the saints, to whom the apostle is 
 here writing, for him to set his apostolical seal to this truth, and tve know 
 that we are of God f But how far above and beyond this, must it be, 
 for the Holy Ghost to set His own seal on our hearts, confirming us, in 
 our knowledge that we are o/ Go(^.' We are informed by the apostle 
 Paul that the foundation of God standeth sure. It is neither who loves 
 the Truth, or who rejects it, can either strengthen, or weaken the founda- 
 tion : "Shun profane and vain babblings: for they will increase unto 
 more ungodliness. And their word will eat as doth a canker," or ga7i- 
 grene : "of whom is Hymenceus and Philetus ; Who concerning the 
 truth have erred, saying that the resurrection is past already; and over- 
 throw the faith of some." What then ? let it be so, who is going to be 
 injured by all this? Not the saints, and children of God. No; it is 
 outward carnal professors, who never knew the Truth as it is in Jesus. 
 The apostle therefore adds, " Nevertheless the foundation of God stand- 
 elh sure, having this seal. The Lord knoweth them that are his. And, 
 Let every one that nameth the name of (yhrist depart from iniquity." 2 
 Tim. ii. 16 — 19. The foundation here, is God's act of eternal election : 
 this is sure: the persons chosen, were in Christ before the foundation of 
 the world. Christ stood responsible for all their sins ; He became their 
 Surety ; and on the footing of the same became incarnate in the fulness 
 of lime, and put away sin by the sacrifice of Himself: the Holy Ghost 
 effectually calls, and brings each of them, out of the kingdom of darkness 
 into the kingdom of God's dear Son. It pleases the Holy Ghost, when 
 he is pleased to give them full assurance of their being the Lord's, to set 
 on the broad seal of Jieaven to assure them that they are the Lord's : 
 which seal hath this inscription on it — The Lord knoweth them that are 
 Ms: which being set on upon the regenerated mind, leaves this impres- 
 sion — The Lord knoweth thee to he His. It is hereby we have indubi- 
 table certainty, that you, I, and each believer, individually, know that we 
 are the Lord's. This is our being sealed unto the day of redemption : 
 that is, from the grave of death : when the body being raised, the Saviour, 
 
I .loiix V, 19. '.V25 
 
 the Lord Jesus Christ, shall change our vile body, that it ?nay be 
 fashioned like unto his glorious body, according to the working whereby 
 he is able even to subdue all things unto himself. Phil. iii. 20, 21. I 
 M'ill now enter on my next particular : in the which 
 
 2. It Avas proposed to consider, what is expressed concerning the 
 luorld out of Christ : vviiich is this — Atid the tvhole world lieth in laicked- 
 ness. The extensiveness of the expression shall be considered : it is not 
 a part of tlie world ; or, some individuals in it : no ; the words are, the 
 whole world lieth in wickedness. Some read it thus, the whole 7Vorld 
 lieth in the arms of the loicked one. The ivicked one, is the devil. 
 The whole world are in his arms : they are inclosed in the same : yet they 
 think themselves very secure. This most tremendous state, and case, 
 shall be touched on : and that will be all, as I am not fond of preaching; 
 hell, and damnation. And we know that we are of God, and the tvhole 
 world lieth in luickedness. 
 
 I would observe, the tvorld out of Christ, is the whole of Adam's 
 posterity, who were not in Christ before the foundation of the world : or, 
 in other words, all, and every individual of ^rf««rs descendants, "whose 
 names are not written in the book of life of the Lamb slain from the 
 foundation of the world." Rev. xiii. 8. The elect were chosen in Christ, 
 in the pure mass of creatureship, in a Head, for the enjoyment of God 
 in a state of everlasting glory, and this from before the foundation of the 
 world. The rest of the creation were left in their pure creation state : 
 with a sufficiency of power to abide in it. One observes, " God, by- 
 passing by these, did not lay them under a necessity of being damned 
 by forcing them to sin ; nor did he infuse into them vicious principles, lo 
 make them sin, and fall." I will go on to quote more from this worthy. 
 " It was the will of God, to give his law, as the rule of the creature's 
 obedience, and place innocent Adam under it, as a public head, and 
 representative of all mankind. As such he stood, as such he fell. Now 
 the fall of man, or of Adam, so far concerns all his posterity that it 
 renders them guilty, but yet God doth not until they are personally 
 filthy. There is, therefore, no room left for them to say, Avhat, must we 
 go to hell for another's sin ? No, no. They have sin enough in them- 
 selves to sink them deep into the gulph of misery. Let us on the other 
 hand consider the Sublapsarian scheme, which teaches, that God passeth 
 by none but such as he looks upon as sinners. He beholds their sin in 
 all its aggravating circumstances, and from this consideration he assigns 
 them over to everlasting destruction, whilst he is pleased to shew grace 
 and pity to some whom he designs to be monuments of his favour and 
 compassion. This is the Sublapsarian scheme of election and reproba- 
 tion. It asserts reprobation, or a passing by the creature as impotent, 
 when it was in a state of incapacity, and could not help itself; whereas, 
 to be cast off, in such a helpless and impotent condition, must inevitably 
 prove the everlasting destruction of all those whom God hath thus passed 
 by. From whence it follows, that all those who hold the doctrine of 
 election and reprobation, as under the fall, do absolutely assert a pre- 
 ordination of those who are passed by to damnation. According to the 
 scheme, the elect themselves must be considered, as sinful, in God's 
 election, for that they were elected in Christ, is evident, and will be agreed 
 by all who hold the doctrine of election, and consequently Christ the 
 Head, who was Purity itself, had an impure body, in God's election. 
 
326 1 JOHN V. 19. 
 
 Give me leave to say, that the Sublapsarian scheme strikes at the Divine 
 Independency, since it leadsthegreat God out of himself into a sink of sin 
 and misery, to fetch reasons of his dealing's towards the children of men : 
 and also to make all the Doctrines of the everlasting Gospel to stand upon 
 a false and rotten bottom. If election is founded upon the fall, and all 
 the other doctrines of the Gospel are founded thereon, and are the con- 
 sequences of election, then the whole scheme of grace and salvation is 
 founded upon the fall; which sufficiently proves, that Grace and Glory 
 stand upon a rotten foundation, since the fall of man, and not the Lord 
 Jesus Christ, is the foundation of the elect's grace and glory." As I 
 never met with anything so concise upon these subjects, I could not but 
 quote it; as I think it casts great light both on the Sujnalapsarian, and 
 Sublapsarian schemes. 
 
 I now go on with shewing \\o\w the whole tuorld, out of Christ, lieth 
 in wickedness. This being set in opposition to the former assertion. And 
 ive knmv that we are of God, shews that those who are not of God, are 
 out of Christ : therefore it must include and involve the whole bulk of 
 them ; consequently it follows it must be these of whom the apostle is 
 speaking, when he here says, Jnd the ivhole tuorld lieth in wickedness. 
 This is a very extensive expression : it reaches to all men ; to all persons 
 and conditions of men : no circumstances and cases they may possibly be 
 in, alter the truth of the apostle's assertion concerning them. They may 
 be professors of Christ : they may be natural religious persons : ihey 
 mav be moral: they may be immoral : they may be profane : they may 
 be full of all uncleanness ; yet, they being in their fallen state, and left 
 to their own freewill, none of these are in Christ: they do not belong 
 unto Him : they are entitled the world. And to express how far the 
 assertion extends itself, it is the ivhole world. But here a question may 
 be asked ; Are all the individuals of the human race, equally guilty, 
 polluted, and sinful? Are they all and each of them equally guilty of 
 the same crimes ? The reply to the first of these questions is as follows : 
 as fallen in Adam their head of nature, and as considered in him as their 
 fallen head, they are all equal and alike : not one more polluted, guilty, 
 and unclean, than the other. This is the testimony of the Lord God in 
 the scriptures concerning them — " For all have sinned, and come short 
 of the glory of God." " By one man sin entered into the world, and 
 death by sin ; and so death passed upon all men," in ivhom, or, " for 
 that all have sinned." Rom. iii. 23 ; ch. v. 12. As to the second ques- 
 tion ; they are not all of them equally guilty of the same crimes. The 
 greatest evil in sin lies in its taking off the heart of the sinner entirely 
 from God. Whilst it was by the first man's actual transgression, he ruined 
 the whole human race, and it is upon the footing of our creation-union in 
 him, we as represented by him as our federal head, are in our natures 
 corrupted and defiled ; we being in him when he fell; so the devil, he it 
 was, who by the subtilty which he made use of by means of the serpent, 
 deceived our first parents, and all their posterity : and vi^hilst the con- 
 tagion hath polluted all flesh, and all sinners have alike the same disposi- 
 tion to sin, yet they are not all alike disposed to one and the same way 
 of sinning. It is this which distinguishes one of the sinners of mankind 
 from another. And as it respects outward acts of sin, one may be said 
 to commit more sins than another; yet all the world out of Christ, be 
 they religious or irreligious, be they decent, or profane, their state is one 
 
1 JOHN V. 19. 327 
 
 and the same. They are in their sins: they are under the guilt and 
 power of sin : they are in a sinful state : they are in the arms of the 
 wicked one. The whole world lieth in the arms of the wicked one. He 
 surrounds them : he embraces them : he seeks out pleasures for them : 
 lie so accommodates them, that there is not one sinful desire in their minds, 
 but he finds out that which will most exactly suit them : he proposes it, 
 and works secretly and with energy on their sinful wills and corrupt 
 passions to fall in with the same : then he lulls them in his arms : he 
 embraces them, and casts their minds into such a state of insensibility, 
 that they fall fast asleep in his embrace; so that it may be said, they are 
 in his arms, and lie in him, without the least apprehension of the danger 
 they are in of hell, and eternal damnation. This is the case of every in- 
 dividual out of Christ. The ivhole icorld lieth i7i wickedness. It must 
 be so, for there is more wickedness committed by sinners in this world, 
 than can possibly be committed by the damned in hell, .The words of 
 our text, are by some read thus ; the whole world lieth in the arms of 
 the loicked one : this is most awful and striking ! Could they be in a 
 worse case in hell ? I really think not. The wicked one is the devil. 
 He is the wicked one indeed ; who hath so corrupted his mind by sin- 
 ning, as that he is the verv essence of sin : no words can describe it. He is 
 the implacable enemy of God and man. He hates Christ with an invincible 
 hatred. Hence he will even contrive so to corrupt the minds of such as 
 are hearers of the gospel, and those who are of a religious turn, as to find 
 out something which he will palm on them, as the very gospel, and by 
 which he will most awfully deceive them. 1 would touch a little on this 
 most tremendous case and state, which the apostle expresseth in these 
 words, and the whole world lieth in wickedness. Surely this case and 
 state must be beyond our utmost conception. To be without God in the 
 world ; to be walking according to the course of this world, according 
 to the prince of the power of the air : to have him working with energy 
 within and upon the mind and body also ; what, except it be to be in hell, 
 and damned, what can exceed this? If I am to make a reply, I answer, 
 nothing can : the whole icorld lieth in wickedness. Sinners cannot be 
 more completely in the arms of the wicked one, than they are. And he, 
 as the strong man armed, hath all sorts of weapons wherewith he keeps 
 the world in his arms so secure, as that they cannot stir one inch from 
 him : neither can they, by any power of their own, if they were so dis- 
 posed, get out of his dominion and influence over them. What will be 
 the final issue of this ? eternal death. And what will this consist in? 
 the destruction of the well-being of every faculty, sense, and member of 
 body and soul. Hell, eternal death and damnation will follow, upon 
 Christ's pronouncing the following sentence, and the devil and his angels 
 will be involved in the same, and included in it — Depart from me, ye 
 cursed, into everlasting fire, prepared for the devil and his angels. 
 This most tremendous sentence will be uttered on the whole world that 
 lieth in the arms of the wicked one; upon him, and his angels also. May 
 we be led to look to Jesus. Amen. 
 
328 1 JOHN V. 20. 
 
 SERMON XCII. 
 
 And we know that the So7i of God is come, and hath given vs an under- 
 standing, that we may know him that is trite, and we are in him that 
 is true, even in his Son Jesus Christ. This is the true God, and 
 eternal life. — 1 John v, 20. 
 
 These words are vastly comprehensive : they contain the substance of 
 this whole Epistle: they are pronounced by the apostle, as including in 
 them immutable Truth : as he himself, and those who believed on the 
 name of the Son of God, had the fullest and most satisfactory evidence 
 of the same. And in them is a full confutation of the heresy and error 
 of the then present times in which the apostle lived and wrote this 
 Epistle ; which consisted, in a renunciation of the Person, Godhead, and 
 Messiahship of our Lord Jesus Christ. These truths by the antichrists 
 in that day, were openly and most blasphemously denied : these words 
 therefore, are a full confutation of these errors and heresies. It is in 
 these words of the apostle, most fully and gloriously declared, that the 
 Son of God is come in the flesh. The apostle, and all such as were born 
 ao-ain and begotten of God, had full assurance and evidence of this : 
 they had received this most precious truth, with the mystery and grace 
 contained in the same, into their minds : they had through the witness 
 and testimony of the Holy Ghost, the most clear and realizing evidence 
 of the same : hereby they knew they were in Christ, whom they 
 confessed to be the true God, and eternal life. This most certainly 
 is the real and very outline of the words before us: And we know that 
 the Son of God is come, and hath given us an understanding, that we 
 may know him that is true, and we are in him that is true, even in his 
 So7i Jesus Christ. This is the true God, and eternal life. In my 
 opening and setting before you the particular subjects contained in the 
 words before us, I will consider them in the following order. 
 
 1. This solemn assertion of the apostle, expressed thus, And we 
 know that the Son of God is come. This I shall set forth in the first 
 sense, as peculiar to the apostles : and in a secondary sense, how it 
 may be applicable to us, as saints ; who receive all the knowledge of 
 Christ which we have, from their testimony, and know the truth and 
 efficacy of the same in our own souls, by the inspiration of the Holy 
 Ghost. 
 
 2. I will shew how others are brought to the knowledge of this most 
 important truth also ; even such as had not seen Christ in the flesh : this 
 in the words before us, is thus expressed — And hath given us an under- 
 standing that we may know him that is true. Him that is true : He is 
 the Son of God; the true Messiah ; the Lord Jesus Christ ; the Son of 
 the Father, in truth and love. 
 
 3. I will endeavour to express the blessedness of this knowledge; 
 and the effect which accompanies the same, which is this — A real appre- 
 
1 JOHN- V. ■20. 3-29 
 
 heusion, and confiJeiico, that we are in Christ ; which is thus expressed, 
 and confessed, And ive arc in him that is true, even in his Son Jpsus 
 Christ. And 
 
 4. This most adorable Person is declared to be, the true God, and 
 eternal life. These are the subjects which are particularly to be set be- 
 fore you, in tlie course of this present Sermon : which of itself, if properly 
 executed, will contain a whole body of divinity. The words of the text, 
 without any comment on the same, most assuredly must be allowed to 
 contain the substance, kernel, and marrow of the Gospel. It is a most 
 wonderful closure to this Epistle, which contains a full and free account 
 of the grace bestowed on and blessedness of such, as have fellowship 
 with the Father and the Sf)n, tlirough the indwelling of the Eternal 
 Spirit; and through his most gracious influences, and anointings, and 
 operations within them, and upon them. May the Lord himself be with 
 nie of a truth, and lead me so through each of these particulars as pro- 
 posed, that His own glorious grace may be magnified thereby, and your 
 minds farther enlightened and edified. I will now enter on my text as 
 follows : 
 
 1. To consider this solemn assertion of the apostle, which he thus 
 expresses, And ive know that the Son of God is come. This I shall set 
 forth as peculiar in the first place to the apostles ; and afterwards as it 
 may be applicable to us as saints, who receive all the knowledge of Christ 
 which we have, from their testimony, and know the truth and efficacy of 
 the same in our own souls, by the inspiration of the Holy Ghost. 
 
 In the knowledge that the Son of God is come, must of necessity be 
 implied, that the Son of God was to come : which will of necessity lead 
 us back to the first promise of Christ immediately upon the fall, which 
 was the open commencement of grace. He was then declared to be the 
 Seed of the woman, who should bruise the head of the old serpent called 
 the devil. He was after this declared to be the Seed of Ahram, in whom 
 all the nations of the earth were to be blessed. After this Jacob spake of 
 Him as the Shiloh to whom the gathering of the jieople was to be. He 
 was then prophecied of, as descending from the tribe of Jiidah. He is 
 after this spoken of, as a Branch out of the stock of Jesse : as the Son 
 of David ; unto whom God had sworn with an oath, that of the fruit of 
 his loins, according to the flesh, he would raise up Christ to sit on his 
 throne, sec Acts ii. 30. The sacred memorials of Christ, together with 
 the prophecies which went before concerning Him, were so many evi- 
 dences to Old Testament saints, of the incarnation of the Lord and 
 Saviour. The prophet Isaiah, as if he had actually lived to see all this 
 realized, broke forth, and said, *' 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, Counseller, The mighty God, The everlasting 
 Father, The Prince of Peace." chap. ix. 6. Our apostle lived at the 
 very period of time, when all this was accomplished ; when the Son of 
 God became incarnate. He had the honour of seeing Immanuel — God 
 manifest in the flesh — of conversing with Him. He was admitted into 
 His most gracious presence. He, Avith his brother James, and Peter, 
 saw Him on the mount of transfiguration. He was with them, an eye- 
 witness of his Majesty. He beheld his glory, the glory as of the only 
 begotten of the Father. At which time " Christ received from God-the 
 Father honour and glory, when there came such a voice to him from the 
 Vol ir. 2 v 
 
330 1 JOHN V. 20. 
 
 excellent glory, This is my beloved Son, in whom I am well pleased." 'i 
 Peter i. 17. John was a witness of the Personal Glory of Christ. He 
 was fully assured that the majesty and glory which shone forth in Christ, 
 on the holy mount, could be resident in none other but in Him, who was 
 the only begotten Son of God. It was a peculiar privilege and blessing 
 which John, together with the rest of the apostles had bestowed on them, 
 to see Christ in the flesh — To behold Him transfigured on the holy mount. 
 This great mystery, God manifest in the flesh, was hereby so realized to 
 liim, and James and Peter, who were admitted to this sight, both in- 
 wardly to their minds, and outwardly to their corporeal senses, that they 
 were hereby properly qualified, when the Holy Ghost came upon them, as 
 he did on the day of Pentecost, to bear their testimony to the Person, Deity, 
 and Messiahship of Christ. The apostle John might therefore say, as he 
 doth in the words before us, Ayid we knoiu that the Son of God is come, 
 
 I conceive in this tve, we are here to include all the apostles. I 
 would dwell a little on this subject; and this, as it Vk'as peculiar unto them. 
 To see Him in our nature, of whom all the prophets spake, from the 
 foundation of the world ! — To see Him of whom Moses wrote and spake ! 
 ■ — To see Him who was the sole and entire glory of all the types, figures, 
 symbols, and sacrifices ! — To see Him Who was shadowed forth by the 
 Tabernacle first, and the Temple of Solomon afterwards ! — To see Him in 
 our world who was the antitypical Temple, who shone forth in the Holy 
 of Holies, in vision, to the open view of the prophet Isaiah, who said, 
 mine eijes have seen the King, the Lord of hosts ! — To see Him face to 
 face, in the form and fashion as a man ; and at the same time to know 
 Him to be the Christ, the Son of the living God ! This must have con- 
 tained in it, inexpressible blessedness. It could not but be, that to John, 
 and those whom he includes in the word i<;e, it must have been perfectly 
 convincing, that this most wonderful and most adorable Person was He 
 who was the True Messiah, the Son of God. I would here observe, John 
 and his fellow-apostles, had such knowledge and enjoyment of the Person, 
 love, incarnation, righteousness, sacrifice, death, burial, resurrection, and 
 ascension of the Lord Jesus Christ, as may well be allowed far to exceed 
 all the apprehension of all the saints beside; in some certain sense, and 
 in some certain degree. Yet Christ is as truly received into the mind, of 
 all those who are born of God, and such as are real saints, as really and 
 as truly, as He was into theirs ; but not so fully, and to so great a 
 degree. They had an outward knowledge of Christ which we have not; 
 yet we receiving their testimony concerning his Person, life, actions, 
 miracles, and sermons, have real intuitive perceptions, and apprehensions 
 of the same, in our spiritual understandings. So that whilst it might be 
 said by the apostle, including such as were apostles with himself, we 
 know thai the Son of God is come ; it may in a secondary sense be ap- 
 plicable unto us: seeing we, as saints, receive all the knowledge of 
 Christ which we have, from their testimony ; and know the truth and 
 efficacy of the same, in our own souls, by the inspiration of the Holy 
 Ghost. And we knoxv that the Son of God is come. From whence did 
 he come? I answer, from heaven, from the bosom of the Father. How 
 did he come into our world? By his incarnation. What did he come 
 for? To save his people from their sins. How did he accomplish this ? 
 By bearing their sins in his own body on the tree, and making his soul 
 an offering for sin, and sustaining the very curse of God due to their 
 
1 JOHN V. 20. 331 
 
 transgressions. He came, " to finish the transgression, and to make an 
 end of sins, and to make reconciliation for iniquity, and to bring in ever- 
 lasting righteousness." see Dan. ix. 24. As the apostle says, And ice 
 know that the Son of God is come ; so I proceed to shew 
 
 2. How others are brought to tiie knowledge of this most important 
 truth also : even such as had not seen Christ in the flesh. TJiis in the 
 words before us, is thus expressed — And hath given us an understand- 
 ing, that we may knoxo him that is true. 
 
 In regeneration the Holy Ghost is pleased to give us, a new 
 understanding . This is wholly spiritual, and suited to receive the true 
 scriptural knowledge of Christ: and we receiving the knowledge of 
 Christ into our new and spiritual understandings, the Holy Spirit is 
 most graciously pleased to realize the same in us : and this most solemn 
 and positive assertion of the apostle, And we know that the Son of God 
 is come, and hath given us an understanding, that we may knoiv him that 
 is true, most exactly and admirably well suits the subject in this part of 
 it now before us. And the declaration of the apostle, and our knowledge 
 of the same, are of the utmost importance unto us. The whole Bible 
 rests entirely upon the truth here declared. He who was to come into 
 our world, was the Son of God. It is here declared by the apostle, that 
 the Son of God is come. This was one of the most important truths the 
 apostles had to bear testimony unto: in this was contained the fall ac- 
 complishment of all written in the scriptures, concerning the Messiah^ 
 and his Saviourship ; so that these words, we knotv that the Son of God 
 is come, are the apostle's seal, and solemn attestation, to this great and 
 fundamental truth. Beloved, how you and I are brought to the know- 
 ledge and belief of this very same truth, is the present subject before us. 
 It is not in the same way the apostles were ; that is, we are not admitted 
 to a corporeal sight of Christ. The incarnation of Christ, the work of 
 Christ, are past. The way they knew Him, and his salvation, difl^ers 
 from the way in which we know Him : especially as it respects the out- 
 ward circumstances of the same. They had seen Christ in the flesh : we 
 had not. They received their knowledge of Him, in and by their per- 
 sonal converses with Him. The Holy Ghost gave them the true, spi- 
 ritual, and right apprehensions of Christ, as he brought all things to 
 their remeinhrance , whatsoever he had said unto them. Their know- 
 ledge of Christ, and their interviews with Christ in the state of his 
 humiliation, were the ground and foundation of their knowledge of the 
 whole mystery of his grace, and salvation. On this the Spirit wrought 
 in their minds, and gave them the inward apprehension of the super- 
 natural glories, worth, work, perfection and salvation of the Lord. Now 
 we are led into the knowledge of the same Christ thus — We have not 
 seen Christ iti the flesh as they did. Yet their testimony of what they 
 saw and heard of Him, being recorded by them in their writings, it is by 
 them, as the Holy Spirit is most graciously pleased to give us the true 
 understanding of the same, that we know Christ as truly as they did. 
 We are hereby led to believe on Christ for salvation, as they also did : 
 hereby we are made as real partakers of Christ as they were; and have 
 as true communion with Him, and as real communications from Him 
 as they had ; yet not so fully : that it is even so, these words, as I appre- 
 hend them, bear witness : And we know that the Son of God is corne, 
 and hath given us an understanding, that we may know him that is true. 
 
332 1 JOHN- V. 20. 
 
 Here are the words ice and us in the text : if we apply the tve to the 
 apostles, and the us to tlie saints who lived then; yet certain it is they 
 had not seen, at least for the most part of them, Christ in tlie flesh : most 
 certain, however, it is, they are here included with the apostles them- 
 selves, in the blessedness of knowing Christ. Without this they had not 
 been born ag-ain. They could not have believed on the Name of the 
 only begotten Son of God. They could not have had communion with 
 Him. If we attend to these words of our Lord, the matter will be very 
 clear and plain: He says to his Divine Father in the I7th chapter of 
 John, V. 20, " Neither pray I for these alone, but for them also which 
 shall believe on me through their word." The church and houshold of 
 (jlod are said to be " built upon the foundation of the apostles and pro- 
 phets, JesusChristhimselfbeingthechief corner stone." Eph. ii.20. Surely 
 this must imply, that the doctrine of the apostles, concerning our Lord 
 Jesus Christ, respecting his Person, Godhead, Messiahship, and Salva- 
 tion, is the means by which the Holy Ghost brings those which belong to 
 the election of grace, to know and believe on Christ for salvation and all 
 the blessings of life everlasting. It is, then, by the Son of God giving us 
 an understanding, that we receive the true knowledge of Him. And this 
 He hath done : and this must be a nev/ and spiritual one ; as the faculty 
 must be suited to the object and subject known. How else shall we 
 either apprehend or receive the object and subject into our minds? It 
 cannot be, except the medium by which we receive the knowledge of the 
 Son of God, is suited thereunto. And ice know that the Son of God is 
 come, and hath givicn us an understanding, that we may know him that 
 is true. Our knowledge of Christ is in the reality of it, the same 
 with the apostles' : it is seated in our understandings : it is here the true 
 knowledge which we have of Christ exists ; and the true knowledge of 
 Christ sanctifies the will : it influences our affections: it raises up our 
 minds to a spiritual fixation on Christ Jesus; as the Rock of ages — The 
 Rock of salvation — The Rock of strength — The Rock on which the elect 
 church is built, and against which the gates of hell shall not prevail. 
 Christ is our spiritual and eternal life. We receive life from Him in our 
 regeneration : this life is manifested when we believe on him : every act 
 of spiritual life consists in continued acts of believing. Yet it is not our 
 believing on Christ : no ; nor our living a life of faith on the Son of God, 
 and in full assurance that He loved us, and gave Himself for us, nor our 
 having communion with our most precious Lord in all this, is our life in 
 Christ. These are but the effects of life : even of that life which we have 
 in Christ. Yet they are so many most glorious effects produced in us 
 and by us, by Christ's indwelling in us. This is most blessedly ex- 
 pressed by the apostle Paul in these words, •' Christ liveth in me : and 
 the life which I now live in the flesh I live by the faith of the Son of 
 God, who loved me, and gave himself for me." Gal ii. 20. It is the 
 knowledge of God and his Son Jesus Christ, which is life eternal. We 
 have the true apprehension of this here in our present state; and shall 
 be taken to heaven, that there we may be more perfected in this knowledge. 
 I conceive our knowledge of Christ in glory, will be to us above all our en- 
 joyments there : as all our communion with Christ in glory, will flow into 
 our souls through our knowledge of Him. So that it is hereby, and herefrom 
 we shall in our every faculty of understanding, will, memory, and affec- 
 tions, be filled with all the fulness of God. But to return to our text, /Ind 
 
1 JOHN V. 30. 333 
 
 hath i^icen us on undcrstanclin^, that we may know him that is true. 
 Who is this ? The Son of God. '/'he ti'nc Messiah. The Lord Jesus 
 Christ. He is the Sun of the Father, in truth and love. Tiiis most un- 
 doubtedly is thus expressed, in direct contradiction to tlie false pro- 
 fessors, and profession, to the false doctrine, and antichrists of that day — 
 to the false prophets, and their doctrines also. Let us review the whole 
 of the former part of our text, and see if it be not a reasonable inference 
 and conclusion drawn from the same. And ive knoio that the Son of God 
 is come, and hath given us an understanding, that we may know him 
 that is trrie. 
 
 Sirs, it is an inestimable blessing to have the true knowledge of 
 Christ. We cannot acquire it by all our efforts put together : it is a gift 
 which Cometh from the Lord : it is a supernatural gift, which is only be- 
 stowed on the elect ; by it we are admitted into the secrets of the Most 
 High. We a;;e wholly passive in the reception of it: the Son of God 
 bestows it on us: so it is expressed here, /ind tve know that the Son of 
 God is come, and hath given us an understanding, that ice may know 
 him that is true. Unless as connected vvith the Son of God, we are to 
 include the Divine Father also : which I confess I am inclined to do; 
 and that for this reason — Because as we read on, the apostle saith, and 
 tve are in him that is true, even in his Son Jesus Christ. And it is the 
 Father who reveals his Son in us: as it is Christ who makes himself 
 known to us: as it is the Holy Ghost who takes of the things of Christ, 
 and by the same. He glorifies and exalts the Lord Jesus in us. So that 
 we are indebted to each of the Divine Persons, for the true knowledge of 
 Christ: it being, as truly as salvation is, the free gift of sovereign, elec- 
 tion, immutable grace: it is one of the choicest blessings of everlasting 
 love. Let the giving us an understanding be applied to the Son of God, 
 or to the Divine Father, yet the subject comes all to one point in this 
 particular, that the Lord hath given us an understanding, that we may 
 know him that is true. This is the Son of God himself, that we know ; 
 and a new understanding hath been given us, that we might know Him. 
 And He is true. He is what He declared himself to be — what the 
 apostles declared of Him — what the Father and the Spirit have declared 
 of Him, and concerning Him, throughout the whole inspired volume; 
 even that He is immutably and unchangeably true. And what is the 
 substance of all this? I reply, it is. He is the Son of God. He is the 
 true Messiah. He is the Christ of God. He is the Lord Jesus Christ, 
 the Son of the Father in truth and love. The whole scripture de- 
 clares Him to be all this: it is a revelation of Him, in the which the 
 whole of this is recorded. And all this Christ is. And when we have 
 an understanding given us to know Him, then we most freely confess our 
 belief of Him, in all these particulars, so far as it is called for from us. 
 It is from the scriptures we know Him to be all this, and what He is. 
 It is through the inspiration of the Holy Ghost, we receive the substance 
 of all contained herein, into our hearts. In the truth of this, the Father 
 gives us the knowledge of Him, as his Son — As our Head — our Life — our 
 Salvation — our Portion — our Treasure — our Fulness — our Perfection — 
 our Inheritance— our All. He hath given us an understanding, that we 
 may knoiv him that is true. I will pass on to my next particular : which 
 is, 
 
 3. To shew, and endeavour to express the blessedness of this know- 
 
334 1 JOHN V. 20. 
 
 ledge, and the effect which accompanies the same : which is this — A real 
 apprehension and confidence, that we are i/t Christ; which in the words 
 before us, is thus expressed, and confessed. And ive arc in him that is 
 true, even in his Son Jesus Christ. 
 
 No words on earth, nor praises in heaven can ever express the 
 blessedness contained in what the apostle is here setting before us. I will 
 first take up these words, And we are in him that is true, and unite them 
 with the former part of the verse. And we know that the Son of God is 
 come, and hath given us an understanding , that we may know him that 
 is true, and we are in him that is true. It is here to be observed, that 
 the knowledge of the Son of God, the giving us an understanding , that 
 we may know him that is true, goes before our knowing our interest in 
 Him. The cause must precede the effect which it produces. Our know- 
 ledge of Christ, as that which produces in us everlasting life, must be 
 before we can have the experience, that we are possessed of life ever- 
 lasting in OLir own souls ; for Christ himself saith. Verily, verily, I say 
 unto you, He that believeth on me hath everlasting life. But we must 
 have the knowledge of Him, before we can believe on Him : it being the 
 true knowledge of Christ, which produces faith in Him. It is so in all 
 the blessedness which is contained in the knowledge we have, of our 
 union to his Person ; our interest in his salvation ; and in our real and 
 personal communion with Him. As we have the scriptural knowledge of 
 the Son of God, this lays the foundation of the knowledge we have of 
 our interest in Him. This is not built upon any precarious foundation : 
 this cannot be, because the love of the Father, the Person of his Son, the 
 covenant acts which obtained between them from everlasting, the trans- 
 actions betwixt them in the fulness of time, with the clear and full revela- 
 lation of the same in the everlasting gospel, are the foundation of all 
 true faith and hope in God. It is in agreement with the same, that we 
 are brought, any of us, to the true knowledge of Christ, and that we are 
 in Him ; and it is from hence we know our personal interest in Him. 
 The words before us express the truth of this, that we are in Him that is 
 true, and also that we have the knowledge of this. He hath given us an 
 understanding, that ive may know him that is true, and we are in him 
 that is true. It is too common with us to be more concerned to know 
 our interest in Christ, than we are to know his interest in us. We 
 too much overlook what is contained in the true knowledge of 
 Christ. Most assuredly it is the knowledge of what Christ is in 
 his own Person, as God-Man, is that which alone should have the 
 first, and highest place in our minds: then what He is as the glorious 
 Mediator, Head, and Saviour, may well be considered by us: then the 
 blessedness which must be contained in His union to his church, and 
 His communion with his church : and then it follows, that as our eternal 
 life IS in Him, so it constitutes a great part of our happiness, to know 
 that we are one with Him. The blessedness of being in Christ, can 
 never be fully comprehended. No; not even in the fullest enjoyment 
 which the saints will ever have of it when they see Christ by sense and 
 vision. To have no existence but in Christ, to have being and well- 
 being in Christ, and to enjoy to the very perfection of all this, in our 
 minds, by being for ever with the Lord, this is blessedness inexpressible. 
 It exceeds now, and will do so in glory, our uttermost conceptions. It 
 is the fruit of the Father's everlasting love to us in Christ, from ever- 
 
1 JOHN V. 20. 335 
 
 lasting^. As the knowledge of Christ goes before our knowledge of our 
 personal interest in Him, so we have the aspirations of the apostle Pauls 
 mind on this subject, expressed by himself thus : " 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 Christ, the righteousness which is of God by faith." 
 Phil, iii. 8, 9. I remember being once in company, and the death of 
 Christ was the subject ; and it was expressed how acceptable the subject 
 had been on the day which was then passed. I took the liberty of pro- 
 posing this question — Pray, Madam, which are you most taken with, the 
 death of C'hrist, or your interest in it ? the reply was. With my interest in 
 it. I said, I thought so : yet so am not I. Not to lessen the due import- 
 ance, and inexpressible grace of interest in Christ, yet, most assuredly, 
 there is more in the death of Christ, than is in the salvation of the whole 
 election of grace. If it be not so, our Lord cannot be what He is re- 
 vealed to be in the scriptures: and if His Person, blood and righteous- 
 ness, do not exceed in worth, in perfection, in value and good, the whole 
 contained in the persons, sins, and emptiness of his people, we are most 
 wretchedly off. Beloved, Christ's Person, as God-Man, Head, and Me- 
 diator, exceeds all the worth of the persons of the elect, even considering 
 them as the beloved of God. Let their souls in value be what they may, 
 this can bear no comparison with the most precious blood of Christ. 
 The Death of Christ must therefore be a greater subject, than the very 
 salvation of the elect which hath been finished thereby. So on the very 
 same consideration, the knowledge of Christ, must exceed our belief of 
 our interest in Him. Nor can we have the true knowledge of the one 
 without the other : indeed high estimation in the spiritual mind of the 
 death of Christ, is undoubted evidence of the soul's interest therein. I 
 fear there is a great deal of self-deceit and flattery with many, who will, 
 who do assert they know Christ died for them ; persuading themselves so, 
 under natural influence — ^That they are Christ's — That they know they 
 have an interest in Him. I have no doubt but some keep up this in their 
 very dying moments, in the very case and frame in the which all this is 
 most awful delusion. Beloved, I do not mean to suggest, that the real 
 believer does not know, from the word and Spirit, his interest in Christ : 
 no ; if I meant so, the words before me, would be point blank against 
 me, it being declared in them, that those who believe in the name of the 
 only begotten Son of God, have the knowledge of this : and also that this 
 is brought into the mind in a way of believing. And we know that the 
 Son of God is come, and hath given us an understanding, that tve may 
 know him that is true, and we are in him that is true, even in his Son 
 Jesus Christ. 
 
 The true knowledge of the Son of God, contains in it, all blessings, 
 and blessedness : that which accompanies this is, a real apprehension, 
 and confidence that we are in Christ ; because what we know of Him, 
 no natural mind or thoughts can reach — The glories of his Person attract 
 us — His love inflames us — His salvation suits us — We are lifted by it 
 out of ourselves — We behold the glory of God in the face of Jesus 
 Christ — We have an inward sense of all this, so as that we cannot but 
 say, individually for ourselves, Whom have I, Jesus, in heaven but 
 
336 1 JOHN V. 20. 
 
 thee P and there is none upon earth that I desire beside thee. As VvC are 
 led, from tlie word and by the Holy Ghost, into the true knowledge of 
 Christ and his salvation, as made known in the revelation of grace, and 
 the grant of the same, and the record which the ever-blessed Trinity have 
 made thereof in the everlasting gospel, we read very clearly Christ's in- 
 terest in us, and our interest in Him : wliich answers to that which 
 is here expressed to us in these words, and hath given us an under- 
 standing, that we may know him thai is true, and we are in him 
 that is true, even in his Son Jesus Christ. To apprehend my in- 
 terest in Christ, arising from his interest in me; and to understand 
 from the scriptures of Truth that Christ's interest in me, is founded upon 
 his union to my person, and that this is the fruit of the Father's ever- 
 lasting love ; and under the testimony of the Holy Ghost, bearing his 
 witness for Christ, and testimony to my spirit, that Christ is mine, and 
 that I am His ; this is the only sure and safe way of my knowing, and 
 believing that I am in Christ. And hereby I am saved from the natural 
 deceit of my own mind: whereas, any other way of believing, and pro- 
 fessing interest in the Son of God is, to say the least of it, very pre- 
 carious, and uncertain. Surely it must be the peculiar royalty of the 
 Holy Spirit, in the economy of the covenant, established in the mind and 
 will of God before all worlds, to ascertain this great point in the be- 
 liever's mind — that lie is one with Christ, and personally interested in 
 Him. And ice are in him that is true, even in his Son Jesus Christ — In 
 ■whom we were chosen from everlasting — In whom we were blessed, ac- 
 cepted, and predestinated to the adoption of children — In whom we were 
 redeemed — By whom we have been preserved, and called — In whom we 
 have everlasting life, righteousness, and purity — In whom we are eter- 
 nally complete. We are saved in Him with an everlasting salvation. 
 And ice know that the Son of God is come, and hath given us an under- 
 standing, that we may know him that is true, and ice are in him that is 
 true, even in his Son Jesus Christ. Then God cannot express greater 
 love towards us : neither can we be more secure in Christ, than we are, 
 by being in Him. Nor can we ever enjoy, or be partakers of greater 
 blessedness, than what is contained in this. To have an understanding- 
 given us, to know Him that is true, and that to this very end, that we 
 may know we are in Him that is true ; even to know and enjoy the bless- 
 edness and blessings contained herein — there is nothing in earth, or 
 heaven can exceed this. May the Lord give us the realizing evidence of 
 the same in our own minds, from his word, and by his Spirit. I come 
 
 4. To observe, this most adorable Person, the Sou of God, the true 
 Messiah, the Lord Jesus Christ, the Son of the Father in Truth and love, 
 is the True God, and Eternal Life. And we know that the Son of God 
 is come, and hath given us an understanding, thai we may know him that 
 is true, and we are in him that is true, even in his Son Jesus Christ. 
 This is the true God, and eternal life. This is the apostle's seal to the 
 true, and proper, and Essential Godhead of our Lord Jesus Christ : 
 which in the scriptures of the Old Testament, so clearly shines forth, as 
 that he who runs may read : and which by the writers of the New Tes- 
 tament is thus fully declared, as He therein is called The great God. 
 The living God. The true God. The only ivise God. And Paul de- 
 clares him to be, over all, God blessed for ever : and he sets his Amen 
 unto it. He also says, that in Him dwelleth all the fulness of the God- 
 
1 JOHN V. 21. 337 
 
 head, see Tit. ii. 13: Heb. iii. 12: our text: Jude 25: Rom. ix. 5: 
 Col. ii. 9. This is the calory of the gospel, and of every truth and doc- 
 trine contained in it — That Cin-ist is God — True and very God — One in 
 the same incomprehensible Godliead with the Father and the Spirit — 
 The Creator of all worlds, beings, and things — Tiie upholder of all 
 things visible and invisible — Tiie only Saviour: even He who says of, 
 and from Himself, " I, even I, am the Lord; and beside me there is no 
 saviour," Isai. xliii. 11. May the Lord set his own seal to this truth on 
 our hearts. Our Jesus is tlie true God. lie is Eternal Life. It is his 
 Godhead stamps the whole of his work with dignity, majesty, perfection, 
 and efficacy. May his Truth at all times dwell richly in us: and may 
 He dwell by his Truth in us, as the true God, and everlasting life : yea, 
 as eternal life. He is the true God and eternal life. May we con- 
 tinually live in the belief of this. Amen. 
 
 SERMON XCIII. 
 
 Little children, keep yourselves fro7n idols. Amen. — 1 .Joim v. 21. 
 
 Beloved, this being our last Sermon on this Epistle, and the text being 
 short, I conceive it will not be unacceptable to sum up, and give a brief 
 account of the various subjects contained in the same. In the 1st chap- 
 ter the apostle sets forth the Lord Jesus Christ, in the eternity and ex- 
 cellency of his Person : he styles Him the Word ivhich was from the 
 beginning : that eternal life ivhich ivas loith the Father. He speaks of 
 Him as He stands in relation to the Father, styling Him the Son of God. 
 So that included in this, and as connected with the same, follows an 
 account of that blessed communion saints have with the Father and 
 the Son through the Spirit. I would next observe that the apostle 
 makes, throughout the whole of this Epistle, a vast distinction be- 
 tween such as were born again, and such as were not: shewing how 
 the former were most divinely influenced by the truths of the everlasting 
 gospel, which they had both received and believed : and how others who 
 were but mere professors, not having received the same through the 
 channel of regeneration and faith, these truths were so far from being 
 operative within them ; that such were in great danger of falling by their 
 besetting sin, and returning to their former ways and courses, and also of 
 renouncing the faith : it being an apostatizing age. This was occasioned 
 by the many antichrists which were then newly sprung up ; all of whom 
 had been in the churches: so that they had been under the ordinances 
 of Baptism and the Lord's Supper, and church government. Yet these, 
 under the influence of their own inherent and corrupt passions, broke 
 violently off from the churches of the saints, with a design to scatter and 
 disperse the real saints of the Most High : and also that they might have 
 VoLii. 2x 
 
338 1 JOHN V. 21. 
 
 the greater opportunity of spreading their pernicious errors. These con- 
 sisted in denying Christ was come in the flesh — In corrupting the doc- 
 trines of the ever-blessed Trinity — In opposing this fundamental doctrine, 
 at it regarded the Person of the Messiah ; that He was the Son of God : 
 thus they denied his eternal power and Godhead. The apostle expresses, 
 how real saints were most safely and most divinely preserved from these 
 damnable errors, they having received an Unction from the Holy One. 
 He then exhorts them to abide in the doctrine and ordinances of Christ. 
 He gives an account of the three distinct ages of Christianity, in babes, 
 young men, aud fathers ; as also of that which was the most distinguish- 
 ing grace in each of these. If you read the 2nd chapter with care, you 
 will find this general account of it, to be an outline of the same : in it 
 is expressed, what was produced by the Holy Ghost, through the true 
 knowledge of the Father's love, and Son's salvation, in the minds, lives, 
 and conversations of such as had communion with the Father and the 
 Son ; and also how destitute those were of this, who were but bare pro- 
 fessors. His thus distinguishing between the one and the other, will be 
 the true standard for the church of Christ to judge its members by, down 
 to the very end of time. In the next chapter, the apostle, as it seems to 
 me, makes a distinct division of such as were of the antichristian party, 
 and those who were sound in the faith. It is such as turned apostates, 
 renounced Christ, and had joined the antichrists of that age, that he, as 
 I conceive, pronounces to have sinned the devil's sin, which he after- 
 wards styles, the sin unto death. He says, "he that committeth sin is 
 of the devil." chap. iii. 8 : such an one sinneth the sin against the Holy 
 Ghost, which sin is unto eternal death. Then, as I apprehend it, the 
 apostle distinguishes between the children of God, and such ; he lays a 
 great emphasis on the same ; he styles one, the children of God, the 
 other, the children of the devil. The one, the child of God, is born of 
 God, and loveth his brother : the other character is not born of God, and 
 hateth his brother: he is as Cain was, of that wicked one: he is in a 
 state of death : he hateth his brotlier : he is a murderer. The new-born 
 love the brethren ; they walk in the ways of righteousness ; they love in 
 deed and in truth. The apostle, in the 4th chapter, speaks of such as 
 were preachers, and distinguishes those who were on the Lord's side, and 
 those who were not. The antichrists, the false prophets, those who were 
 not of God, were such as denied the Deity of Christ — The Humanity of 
 Christ, and the Messiahship of Christ. Those who were the true minis- 
 ters of Christ, confessed his Incarnation; acknowledged him to be the 
 Son of God, and professed his Godhead. He then draws a line of dis- 
 tinction between the hearers of the true gospel and such as were of the 
 same Spirit with himself, and others, who were the deniers of Christ and 
 his Godhead, who were worldly men, and so were their hearers also. 
 The apostle distinguishes between preacher and preacher, expressing who 
 were sound, and who were unsound, thus — Every one that professed 
 Clirist was the true Messiah, he was a witness for Jesus : and every one 
 who denied Christ was come in the flesh, was an antichrist, and therefore 
 not to be attended unto ; but was wholly and entirely to be rejected. 
 He then draws a line of distinction, between the hearers of the true gos- 
 pel from the apostles and those who were of the same Spirit and with the 
 same Spirit he was possessed of, and the others who were deniers of 
 Christ and his Godhead. He says they were worldly men : they spake 
 
1 JOHN V. 21. 339 
 
 of the world: the world, says he, heareth them. As to such as knew 
 God, tliey were liearers of the true doctrine which the apostles taught: 
 and hereby was evidenced the Spirit of Truth and the spirit of error. 
 He then exhorts the saints to love one the other, from the consideration 
 of God's love to tlieni in Christ Jesus. He sets down this, and he de- 
 parts not from it — That keeping the commandments of God ; an absti- 
 nence from evil ; an invincible hatred to all sin, are the effects of having 
 the truths of the everlasting gospel dwelling in ns. He declares (chap, 
 third) that sin is the transgression of God's law : it is the work of the 
 devil — Such as commit it, are the children of the devil — Christ became 
 incarnate to destroy it — No evil can be like unto it, as it is an interrup- 
 tion to communion with God — Therefore saints on these considerations, 
 cannot but avoid it — To walk with God, as our Father in Christ Jesus, 
 is an evidence of our adoption into the family of God — It also is a 
 proof of the truth and sincerity of our faith — It is the very fruit and 
 effect of the same — So also is our love to the brethren — This should not 
 be merely verbal, it should be real and sincere, even to the laving down 
 our lives for the brethren, if the Lord calls us thereunto. This is the 
 substance of the third chapter: only I must add this to the same — That 
 the vast expressions of God's love to us, are motives for the drawing 
 out our expressions of love to Him : which we express in our love to the 
 saints for his sake. I believe we have now an outline of the subjects 
 contained in this chapter. In this 5th, which is the last chapter, we 
 have our love to the brethren set before us, as the fruit of our new-birth 
 into Christ — That it is an effect of God's love, in the which we keep his 
 commandments, which are not grievous to such as are born of God. 
 Such as overcome the false prophets and antichrists, are said to do so, 
 in and by believing that Jesus is the Son of God. Then an infallible 
 Scripture evidence is given of the Messialiship and Sonship of Christ. 
 An account is given of the six Witnesses, Three in heaven, and three in 
 earth; who unite in one and the same testimony concerning Christ's 
 Person, and Messiahship : and that there is eternal life in Him. From 
 hence it follows. He that hath the Son hath life ; and he that hath not 
 the Son of God hath not life. The apostle declares his end and design 
 of his writing this Epistle. Then he gives some very excellent advice. 
 He expresseth the state of the whole world out of Christ. He affirms, in 
 defiance to the antichrists of that present day— that the Son of God was 
 come — That He is the true God and eternal life: and closes the whole 
 with these words. Little children, keep yourselves from idols. Amen. 
 Having given you the general view of the subjects contained in each 
 chapter of this Epistle ; and having also, in these lectures, sermonized 
 the same ; all which now remains is, to open and explain these closing 
 ■words unto you. They are exhortatory : in the Avhich a great subject is 
 contained. They are an exhortation delivered by the apostle in a very 
 affectionate manner. It is very short, but very comprehensive. I will 
 consider it in the following order. 
 
 1. The affectionate manner in which the apostle delivers the same. 
 Little children. 
 
 2. The exhortation itself, Little children, keep yourselves from 
 idols: to the which he adds the word. Amen. In going through these, I 
 will consider the exhortation itself; and also what is contained in the 
 same. May the Lord grant us light, and his blessing to conduct us 
 
340 1 JOHN V. 21. 
 
 through the whole of this whicli hath been proposed, as the particular 
 subjects for our present contemplation. I now enter on the explanation 
 of these ; and will attempt to proceed, 
 
 I. To set before you the aflectionate manner, in which the apostle 
 here addresseth himself — Little children. 
 
 Tiiis mode of expression, this apostle seems most greatly to have de- 
 lighted in. The words are in this most affectionate manner used by him, 
 as an introduction to an exhortation wjiich he is about to deliver unto 
 them — Little chilcb-en, keep yourselves from idols. Amen. But it is 
 the address which is now before me, which I am to improve upon — • 
 Little children. This mode of address is almost peculiar to our apostle 
 John. He makes very continued use of it, so that it seems as if he 
 wished to be known, by his thus addressing himself to those he wrote 
 unto. We have. Little children over and over, in and throughout the 
 whole of this Epistle ; it is sometimes used by him as a general term for 
 all the saints, whom he addresseth : and sometimes he uses it by way of 
 distinguishing such as were but babes in Christ : and sometimes he adds 
 a word to this title, to signify, as it seems, his own personal interest in 
 some of these, as if they were seals to his own personal ministry : and it 
 sometimes flows from the apostle, as the free effusion of his own heart's 
 love, as if he knev/ no better way of expressing it. Here and there, it is 
 My little children, which seems to intend some very particular regard 
 and concern for them, m.ore and beyond what he had for others. But 
 let this question be asked, From whence came it originally, and how is it 
 that this apostle distinguishes it by his frequent repetitions? even more 
 than might have been expected ? The reply is this ; he had heard his 
 Lord and Master express himself in the same terms: it was thus on a 
 very solemn season : when being present with eleven of his disciples, 
 amongst which number John was one, the precious Saviour addressed 
 them thus. Little children, see John xiii. 33. This was a little before 
 his Passion. There was so much of Christ's heart in this expression, as 
 John could never forget : he therefore treasured up this very short word and 
 sentence which dropped from his most precious Lord, in his own memory : 
 and his heart having been warmed with it, he took a peculiar pleasure in 
 addressing the saints and beloved of the Lord, in the same manner, and 
 with the same words, with which his blessed Lord, had addressed all the 
 elect apostles : for Judas Iscariot was not at this time present. It gave 
 the apostle peculiar delight so to do. What mode of address, could 
 have conveyed to the persons addressed, more of the heart of the apostle 
 towards them ? We may most certainly say, none ; it is full of affec- 
 tion : there is the uttermost simplicity in it. As also it is a most en- 
 gaging way, to attract the spiritual mind : nothing can suit better, when 
 exliortations and cautions are to be administered; therefore he employs 
 it on all occasions, when these are the subjects before him. He employs 
 it on all these occasions, to the end that real saints may be engaged in 
 the practice of what they are exhorted unto. As for example, when he 
 would dissuade the saints from sin, he says, My little children, these 
 things write I unto you, that ye sin not. chap. ii. 1. When he would 
 give all those that he wrote this Epistle unto, a title, and by the same an 
 item of his utmost love for them, he then says, I lorite imto you, little 
 children, see v. 12. This he most assuredly took up from Christ him- 
 self; He having, as hath been before observed, addressed the eleven 
 
1 JOHN V. 21, 341 
 
 apostles witli these words, Little children. As this belonged unto them 
 all; and Christ at once distinguished them by, and gave them all this 
 title, so doth Jolm ; he saying unto them, / tvrite unto you, little 
 children, because your sins are forrjlven you for his name's sake. And 
 also when our apostle expresseth himself to such as we account the very 
 weakest in the school of Christ, and family of heaven, it is in the same 
 way, / tvrite unto you, little children, because ye have known the 
 Father, v. 13. So it also is, when the apostle gives the alarm, that it is 
 the last time, or hour of that state of the church in the which he lived 
 and the then present saints were in, which was evident by the many anti- 
 christs then in the world; he uses this term — Little children, it is the 
 last time : and as ye have heard that ayitichrist shall come, even now 
 are there many antichrists ; whereby we know that it is the last time. 
 V. 18. And thus at the conclusion of this same chapter, when he ex- 
 horts the saints to a continuation in the truths of Christ's gospel, and in 
 the ordinances of the same, he saith, A}id noio, little children, abide in 
 him ; that, when he shall appear, we viay have confidence , and not be 
 ashamed before him at his coming, v. 28. So in the 3rd chapter of 
 this Epistle, when he warns saints, that they be not deceived by false 
 teachers, he uses the same sweet address. Little children, let no man 
 deceive you. v. 7. Also when he would have them love one another in 
 deed and in truth, he expresseth himself in these sweet terms, My little 
 children, v. 18. Also when he speaks of true believers in Christ, that 
 they had overcome the false teachers, and doctrines, in that present day, 
 he uses the same expressions ; Ye are of God, little children, and have 
 overcome them : becaiise greater is he that is in you, than he that is in 
 the world, chap. iv. 4. And he closes this his Epistle, addressing all he 
 ■wrote unto, whom he had declared in the 13th verse of this his last cliap- 
 ter in it, to be believers in the Name of the Son of God, with this same 
 sweet expression. Little children. It most certainly implies, his most 
 peculiar affection for them, and regard unto them ; that he loved them 
 for the Lord's sake. The apostle seems to have taken up this expression, 
 little children, from Chiist Himself, so he could not but have found a 
 peculiar sweetness in the same : this, without all doubt, made him so 
 greatly delight in the use of it, as it naturally led him to think, on the 
 love of Christ towards all his saints. He viewed them all, as equally, 
 and individually precious in their Lord's sight — That they were the body 
 of Christ — The beloved of God — The sons and daughters of the Lord 
 God Almighty. The very term. Little children, could not but remind 
 him, of their union to Christ, of their communion with Christ — of their 
 being righteous in Him — holy in Him — that they were sinless in Him — 
 that they were pure in his most precious blood — that they were complete 
 in Christ — that they were accepted in Him — that they were represented 
 in Him, and by Him — that the saints had all one Father; one and the 
 same Saviour ; also one and the same Sanctifier — That they had one 
 and the same Leader, and Guide — one and the same everlasting home, 
 dwelling-place and habitation. Therefore the apostle could not but love 
 them, he being one of them. It was most truly pleasing to him to be of 
 any, of the least spiritual assistance unto them, to encourage their minds, 
 to guard them from erorr and heresies, to comfort their hearts. Thus to 
 serve them, was the very delight of his soul: his very heart was in all 
 this. That they might want no proof and evidence of this, nor the 
 
342 I JOHN V. 21. 
 
 church of Christ to the very close of time, he so often repeats this term, 
 Little children, 3Iy little children, and even closes this Epistle with the 
 same — My little children, or, Little children, keep yourselves from idols. 
 Amen. This brings me to my 
 
 2nd Particular: under which I will aim to attend to the exhorta- 
 tion itself; also to what is contained in the same: and v."ill notice the 
 word Amen, with which he seals all contained in the whole of this Epistle, 
 and this his exhortation. Little children, keep yourselves from idols. 
 Amen. — I will first consider these words as an exhortation : then what is 
 contained and expressed in it : and what may be understood by the 
 idols, regarding' which we are called upon so to act as to keep ourselves 
 from tlie same. 
 
 I would, First, attend to the words as an exhortation. As such, it 
 may be, we cannot have a better apprehension of them, than by looking 
 into the last chapter of the Epistle to the Hebrews : where the apostle 
 Pcml saith, v. 22, " And I beseech you, brethren, suffer the word of ex- 
 hortation : for I have written a letter unto you in few words :" which 
 may be considered as referring to all contained in that Epistle ; and if 
 so, it must hereby have been suggested unto them, that it would be of 
 great use and benefit to their minds, to pay strict attention unto all con- 
 tained in the same. If the words before us, Little children, keep 
 yourselves from idols. Amen: are to be viewed as an exhortation, 
 we might then consider the same, as referring to all those most im- 
 portant truths, which are contained in and throughout the whole of this 
 most sublime Epistle. Then it would follow, that the idols which saints 
 are to keep themselves from, must be those false doctrines and teachers, 
 ■which had been expressed and exposed in this Epistle. It must be ac- 
 knowledged, the words before us do not seem to have any connection 
 with the former verse ; neither with the other parts of this Epistle, in 
 any immediate manner : yet as they are the closing words, with which 
 the whole of it is finished, they most assuredly deserve our attention: 
 and what to call them, by way of distinguishment, except by the term 
 exhortation, I know not. I will therefore content myself with that form 
 of expression, and treat them as such. Little children, keep yourselves 
 from idols. Amen. As we consider these words as an exhortation, 
 they contain a general caution to all the saints, to keep themselves from 
 idols : that is, as I apprehend the same, from all sorts of will-worship, 
 and false doctrines of every sort. 
 
 I will aim. Secondly, to consider what is expressed and also con- 
 tained in these words, Little children, keep yourselves from idols. 
 Amen. We cannot but understand, that whatsoever is contrary to 
 sound doctrine, and contrary to the will of God respecting his worship, 
 must in the general sense and meaning of the same, be cumprized in the 
 term idols. If we thus understand the words, as the general meaning of 
 them, we shall not, in so doing, wholly miss the apostle's meaning. The 
 antichrists, false prophets, and heretics in that day, who depraved, and 
 withstood the doctrines of the Lord and Saviour, and corrupted his most 
 holy and instituted worship, by their profane mixtures, might most cer- 
 tainly deserve to be called idolaters. And the giving in to them, and 
 yielding to what they had to say, was to follow idols ; as their worship 
 might well be termed idolatry. The apostle therefore might well dissuade 
 the saints from having any fellowship with these, saying, Little children, 
 
1 JOHN V. 21. 343 
 
 keep yourselves from idols. It was worthy of the apostle, to express 
 himself ill this exhortation, and that by way of caution, even to saints as 
 such. We have Paul also, acting agreeably unto this : he addresses 
 himself to the saints at Corinth, thus : " Wherefore, my dearly beloved, 
 flee from idolatry :" see 1 Cor. x. 14. It is true, he introduces his ex- 
 hortation on a particular subject ; and it concerned such as were be- 
 lievers in the Lord Jesus Christ. It was not suited to their most holy 
 profession, that they should on any pretence whatsoever, eat and drink 
 in an idol temple, of what had been ofl'ered to idols. Nor would he 
 have them eat and drink with idolaters, any more than he would have 
 them to have fellowship with devils : for says he, "Ye cannot drink the 
 cup of the Lord, and the cup of devils : ye cannot be partakers of the 
 Lord's table, and of the table of devils." v. 21. That he might more 
 completely rouse their minds to the subject which he is setting before 
 them, he pats the following questions to these persons. " Do we provoke 
 the Lord to jealousy ? are we stronger than he?" v. 22. 
 
 I will now, so far as my light reaches, aim to express what those 
 idols are, which we are called upon to reject, and also how we are to 
 keep ourselves from them. I cannot but conceive, that the idols, the 
 apostle John is to be understood as speaking of, were the antichrists, 
 false prophets and teachers, of whom he had spoken in this Epistle. 
 They, and their followers and doctrines were accursed : for they denied 
 that Christ was the Son of God : they disowned Him as the true Messiah : 
 they rejected Him as the True (sod, and Eternal Life. He might there- 
 fore with the greatest propriety, give this general advice to all the saints. 
 Little children, keep yourselves from idols. Amen. And it will be 
 necessary, so long as there are Arians, Socinians, and Antitrinitarians 
 amongst us, to give the same caution to all the holy brethren : as all 
 these, let them otherwise be what they may, are idolaters. The Arian is 
 an idolater : so is the Socinian : so is the Antitrinitarian. The Arian 
 is an idolater by his denial of the Godhead of Christ — The Socinian, by 
 his denying Christ to be any thing otherwise than a mere man. He who 
 denies the doctrine of the Trinity, or is a depraver of the same, is an 
 idolater. All those who corrupt the scripture doctrine of the Trinity, de- 
 nying the Persons in the Godhead, and their Personal distinctions ; or 
 by interpretation of what they say on the subject, if contrary to the 
 revelation and statement of the same, as given us in the Scriptures of 
 Truth ; they are all idolaters : and as such they are to be avoided : their 
 blasphemies are to be rejected. We ought not to have, nor to hold any 
 communion with them : such we should so avoid, as not to eat Avith 
 them. These ought never to be admitted to the Lord's Table : such, the 
 saints, on no pretence whatsoever, should ever admit to church commu- 
 nion : neither should they ever be admitted with them to the Table of 
 the Lord. I do not mean that none of these, may be brought off their 
 errors : and that to a total renunciation of the same : there is nothing 
 impossible with God. But so long as they remain, and abide in such 
 doctrines, as set aside the Person, and Essential Godhead, and Salvation 
 of our Lord Jesus Christ, not an individual of them, ought by any means 
 to be attended on, by those who know the Lord : nor be admitted into 
 communion with any of the churches of the saints. These words there- 
 fore, Little children, keep yourselves from idols. Amen; may well be 
 considered as an address to all the churches of the saints : and they may 
 
344 1 JOHN V, 21. 
 
 well, with the utmost tenderness be exhorted in the words of our apostle 
 before us, Little children, keep yourselves from idols. Amen. And 
 surely, as the words going before were these, This is the true God, and 
 eternal life, even the Son of God, Jesus Christ, the exhortation may be 
 very properly applied to the shunning all idolaters ; as the apostle had 
 immediately said before, we know that the Son of God is come, and hath 
 given us an understanding , that we may know him that is true, and we 
 are in him that is true, even in his Son Jesus Christ. This is the true 
 God, and eternal life. He having eternal life essentially in Himself, and 
 the apostle coming in on this soleinn declaration — Little children, keep 
 yourselves from idols. A?nen : surely he can be no other than an idola- 
 ter, who denies the Godhead of Christ : and this all those must be, who 
 are open depravers of the doctrine of the holy, blessed, and glorious 
 Trinity — Of the Person, Godhead, and Salvation of our most precious 
 Lord Jesus Christ, under whatsoever pretence may be assigned for the 
 same. 
 
 I would now more particularly review the exhortation itself, with 
 that which is more particularly contained in the same, as immediately 
 suited unto us, on whom the ends of the world are come. The apostle 
 says to us. Little children, keep yourselves from idols. Amen. If we 
 explain this, the question must be, What those idols were which the 
 apostle exhorts us to keep ourselves from ; for I cannot think he means 
 outward idolatry : it does not enter into my mind to conceive, the saints 
 to whom this Epistle was sent, could be in danger of falling into this ; 
 neither are we. It is true, idolatry may be committed, and we may fall 
 into the same, by giving way to ourselves, and by an over and above 
 opinion of ourselves, and by entertaining too great an estimation of our- 
 selves : that this is idolatry in the sight of God, and that there is great 
 danger of falling hereby, I most readily grant and give in to all this. If 
 we say then, the world, the flesh, and the devil are our sworn enemies; 
 that they are continally withstanding us; that they are our most despe- 
 rate foes ; and that we are in continual danger from them ; and that 
 our being at times under their influence, taken up, carried away, and in- 
 toxicated with the things of time and sense, hath in the nature of the 
 same, that which alienates the heart and affections from God, and that 
 this cannot but be idolatry in the sight of God, I cannot but yield to this, 
 and confess it to be even so : and I must fall down before the Lord and 
 cry out guilty, guilty. I therefore conclude these are amongst the 
 number of idols which the apostle would have the saints keep themselves 
 from. Therefore he most kindly and with the uttermost affection warns 
 us of and cautions us against them, saying to us, as truly as he did unto 
 those whom he wrote unto. Little children, keep yourselves from idols. 
 Amen. Fornication, evil concupiscence, uncleanness, covetousness, and 
 every inordinate affection, is idolatry. These are therefore to be avoided, 
 resisted, and renounced : it is with these we commit idolatry, when 
 they captivate our hearts and affections : these therefore, in a very 
 special manner, are the idols, which the apostle would have the saints 
 keep themselves from. Whilst I cannot contradict this, but look on 
 the same as included and intended, and it seems very expressly and par- 
 ticularly to suit us: yet I would add to this; I rather think still, not to 
 omit any one thing which I have already set before you, that it is some- 
 thing distinct from this, which the apostle must here design, when he 
 
1 JOHN V. 21. 345 
 
 here says, Little children, keep yourselves from idols. A7nen. And 
 why may it not, in its utmost sense and meaning, be designed to be a 
 caution against a total apostacy from the outward profession of Christ? 
 Most certainly all which I have spoken in opening the words as an ex- 
 liortation, and setting forth what is contained in the same, shews they 
 have that in the nature of them which makes way for, and in any left of 
 God, must issue in this. It cannot be denied, that placing our minds 
 and affections on any object, or subject for delight, short of our Lord 
 Jesus Christ himself, is in the nature of it, idolatry. So, therefore, as it 
 respects what we style besetting sin, when we go to it for pleasure, and 
 fall willingly by it, this is to make an idol of the same : and as it were, 
 in effect to say, there is not a sufficiency in the Lord Jesus Christ, and 
 the Father's love in Him, to make us happy : yet we at the same time 
 are ready to say, it hath been shed abroad in our hearts by the Holy 
 Ghost. It is most solemnly awful, but true it is, and I should think the 
 same reaches unto, and is at times the case witli all the saints, that what 
 hath been suggested and expressed, is to be lamented by each and every 
 one of them. Yet I should conceive the apostle must rather have his eye 
 upon false doctrine, and will-worship : which, as it immediately strikes 
 at the honour and dignity of Christ, so it is very well expressed, by cau- 
 tioning saints to give no countenance unto the same; saying to one and 
 all of them, and all who were under the same profession of Truth with 
 them. Little children, keep yourselves from idols. Amen. An idol, in 
 the true and proper meaning of it, is any thing worshipped in the room 
 of the true God; and particularly an image of the true God — that is, a 
 false God. The apostle says to the church of Christ at Corinth, " Now 
 as touching things offered unto idols," (we know that an idol is 
 nothing) " we know that we all have knowledge. Knowledge pufFeth 
 up, but charity edifieth. And if any man think that he knoweth any 
 thing, he knoweth nothing yet as he ought to know. But if any man 
 love God, the same is known of him. As concerning therefore the eat- 
 ing of those things that are offered in sacrifice unto idols, we know that 
 an idol is nothing in the world, and that there is none other God but 
 one. For though there be that are called gods, whether in heaven or in 
 earth, (as there be gods many, and lords many,) But to us there is but 
 one God, the Father, of whom are all things, and we in him; and one 
 Lord Jesus Christ, by whom are all things, and we by him." 1 Cor. viii. 
 1 — 6. As this apostle, here speaking in the name of the whole church, 
 and his own, says, ive knoiu that an idol is nothing in the world, I should 
 conceive that our apostle John, when he says, keep yourselves from 
 idols, must mean, the errors, and damnable heresies in that day. He 
 saith, keep yourselves from idols: by which I apprehend we are to un- 
 derstand, that saints should not frequent the assemblies of those who are 
 not sound in the faith of the gospel — That there ought not to be any 
 association with such ; nor the least attention given unto them, nor unto 
 their errors, and heresies : being fully persuaded these must all have 
 originally sprung from the father of lies, the devil — That they are all di- 
 rectly, or indirectly, and in every sense, opposite to the Person, work, 
 offices, honour and glory of the Lord Jesus Christ. Therefore it would 
 not then, neither will it do in this present day, to cavil with such persons 
 Vol II. 2 v 
 
346 I JOHN V. 21, 
 
 who might, or may at any time bring; tliese errors and heresies into the 
 churches of the saints ; but they are to be openly renounced altogether : 
 and no peace is to be maintained tvith such : nor should any place be 
 found for them in any of the churches of Jesus Christ. This is our best 
 and only way to keep ourselves from idols ; from all false doctrine, will- 
 worship, and every other evil of this kind : and it is this, as I suppose, 
 the apostle is here speaking of; and is here directing saints how they 
 should keep themselves from the same : Little children, keep yourselves 
 from idols. Amen ; 
 
 Which word, Amen, with which the apostle concludes his exhorta- 
 tion and this Epistle, I will endeavour to say something of. It has been 
 frequently joined by me in my quoting the text, and that with express 
 design : therefore let it not be blotted out as too redundant : I conceive 
 it ought to be as it is, as containing the apostle's seal to the exhortation 
 to the whole Epistle : and as it were, a prayer subjoined to tliis exhorta- 
 tion ; as expressing his desire that the saints might observe, and obey the 
 instruction given them, and keep themselves from idols. The word 
 Amen ; we have it in the Old Testament, in the 5th chapter of Numbers ; 
 where it is mentioned for the first time. And we have it doubled : it is 
 in the case of the suspected wife, unto whom the Priest, according to the 
 Lord's command was to administer the bitter water : at which time he 
 was to express an execration ; and the woman was to say, Ajne7i, amen. 
 see verses 16 — 22. This was, as thus expressed, an oath: or, so let it 
 he ; or, so it shall be. In the 28th chapter of Jeremiah, v. 6, the pro- 
 phet said Amen to what the false prophet Hananiah had uttered, with 
 respect to the restoration of the people very soon from the yoke of the 
 king of Babylon : which, though Jeremiah knew it to be a lie, he said 
 Amen to, that all present might fully know and apprehend that he was 
 no enemy to the church nor state : he also explains the word Amen — So 
 be it. This word is made use of frequently in worshipping the Lord, in 
 The Book of Psalms : and it is frequently doubled, Ayncn, and Amen. 
 We have it in the New Testament : it is one of the Names of Christ — 
 " These things saith the Amen, the faithful and true witness, the begin- 
 ning of the creation of God." Rev. iii. 14. He is the God of Truth, 
 He is the very substance of all revealed Truth. He is the true Prophet. 
 All the promises are Yea, and Amen in Hiin. 2 Cor. i. 20. It is a word 
 frequently used in the worship of the Three in Jehovah, in The Book 
 of the Revelation. The whole testimony of God is established by his 
 word and oath : it is all sealed by the blood, and Spirit of Christ : there- 
 fore as the word Amen, hath in one part of its signification, and es- 
 pecially when doubled, that which approaches to the solemnity of an 
 oath, so I should like to consider it here, as used by the apostle — his 
 apostolical seal, confirming the truth of all contained in it. I con- 
 ceive this would cast glory and majesty on it. Some say, the word 
 Amen is the same in all languages. The Epistles are mostly closed with 
 it: so h The Book of the Revelation. Mr. Brown ssLys, " the meaning 
 of the word Ainen, is in its signification, true, faithful, certain. And 
 that our translation often renders it verily ; and that when it is verily, 
 verily , \i \\\ex\ resembles the form of an oath." We close our prayers, 
 and also when the benediction is pronounced, with it ; to express our 
 
1 JOHN V. 21. 347 
 
 desires, tliaf, \vc may be both lieard and answered by the Lord, in our 
 requests which have been put up unto him. I would only add, the 
 apostle's saying', Little children, keep yourselves from idols, and adding 
 liis Amen, is as a prayer on our behalf. I have now finished my lectures 
 and comment on this First Epistle of John. I leave the same to your 
 consideration. May the Lord's blessing now follow the reading the same. 
 May the apostle's words be retained by you — Little children, keep your- 
 selves from idols. Amen. 
 
 SAMUEL EYLES PIERCE. 
 
 April '23, 1819. 
 
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