A practicall commentary, or an exposition with observations, reasons, and vses upon the first Epistle generall of John by ... John Cotton ...

Doct. Sincere obedience to the Word of Christ, is both a certain and evident sign of our blessed Estate in Christ.

Hereby, that is by keeping his Commandments, we know that we are in Christ.

Quest. 1 What is it to be in Christ?

Ans. We are said to be in Christ, in Scripture-phrase by three degrees.

1 They are said to be in Christ, that do submit themselves to the ordinan∣ces of God, hear the Word, receive the Sacrament, use prayer and other good duties, and live unblameably before his people, 1 Cor. 7.39. where he gives li∣berty to any Christian woman that makes profession of Religion, if her Hus∣band be dead, to marry with whom she will, but in the Lord, and 1 Tim. 5.11. he forbids Timothy to receive younger widdows; because when they begin to wax wanton against Christ, they will marry; this is not here meant, though it be a part of it.

2 There is a further being in Christ by a participation of some Graces, though not sanctifying Graces; yet such as may fit them for many Christian Offices, as may fit for Magistry, as Jehu, Ministry, as Judas, Joh. 15.2. Every branch that beareth not fruit in me, he taketh away; as who should say there may be a branch in Christ, and yet bring forth no fruit, but no man can bee thus in Christ, but he must suck some sap and juice from Christ; but this is not here meant of common Graces, as Jehues zeal, Felix his trembling, Herods joy, &c.

3 Men are said to be in Christ, when they participate of such Graces as ac∣company salvation; such as make them true Members of Christ, as Faith, and Humility, and Hope, and Patience; and of such St. John here speaks, by such fruits we know that we are in Christ.

And thus we are said to be in Christ, partly from all eternity, in the purpose of God, Ephes. 1.4. not actually, but vertually, non actuali inexistentia, sed vir∣tuali continentia, God looked at us as Members, in time to be in Christ, and notwithstanding this decree, yet these may not live in obedience to any Com∣mandment, have as yet no Fellowship with Christ.

2 There is another being in Christ, which is actuall, namely, of such, who

being called out of the estate of Nature, bring forth the fruits of new obe∣dience, Rom. 16.7. who were in Christ before me, not elected before him, but called before him, he was a Persecutor when they were Professors; thus we are said to be in Christ, when by faith we lay hold on him, John 1.12.

Q. 2. What is it to know we are in Christ?

A. It is more than opinion, or thinking so, for we are never said in any speech to know that which we only think to be so, no man knows this to be gold or silver, if he but think it to be so. No man grounds his knowledge upon con∣jecture, and indeed opinion flows from contingencie, it may be so, or other∣wise, but Knowledge is on sure grounds; what then, is it Faith? No, they go together, yet they differ much, there is as much difference between them as be∣tween hearing and seeing, Faith comes by hearing, when we assent to any thing upon Divine testimony, as if God hath given us some word, we believe it, but if we see a thing by sense, or by experience, or by some certain Arguments of Gods dealing with us, that we do not now only believe it from Gods Word, but we plainly see it by experience in our hearts from some love of God, from some obedience and humility, &c. if we have found our consciences pacified af∣ter much horrour: Again, we finde that our hearts have been proud and un∣clean, but now down falls pride and uncleannesse, and we begin to conform our selves to Gods will, now we know that Christ is in us, or else we could not have turned our selves to any good thing.

Q. 3. What is the reason that such obedience is a certain sign and evidence of our good estate in Christ, that we know that we are in Christ?

Reas. 1. From the wonderful insufficiency of our natures to keep any Com∣mandment of God without this, 2 Cor. 3.5. Matth. 12.34, 35. Rom. 3.12. we of our selves are altogether fruitlesse in the works of righteousnesse, till Christs love dwell in us, Ezek. 36.25. to 27. How come men to keep Gods Law but from the Spirit of God which dwels in them? Look on men in the state of Nature, and their fairest fruits are but the Vines of Sodom, and Grapes of Gomorrah, Deut. 32.32, 33. they seem as fair as any, but their clusters are bitter, and so the best fruits of all Natural men are bitter, our very Honey is like Gall, and Wormwood, and our best actions full of corruption and bit∣ter, so that if a man finde his Grapes savoury, his words, thoughts, and acti∣ons gracious and sweet, so that now he is fruitful in obedience, it is an evi∣dent sign we are in Christ, else we could not be enabled to any thing which is good.

2 Were it not for the love of Christ that constraineth us, we should never be willing to deny our selves; Do you see a man willing to submit himself to Christ, to his Ordinances, it could not be but by the love of Christ, that con∣strains us to deny our selves.

Ʋse 1 Of refutation of that Popish Error, that think it impossible that any should know his estate in Christ, or that he shall be saved; it is one of their Canons. Why doth the Apostle speak to little Children Babes in Christ thus, they may know that they are in Christ, and that by keeping his Command∣ments in sincerity, if it were impossible to be known? for them therefore to conclude an impossibility for a man to know that he is in Christ, is against the Doctrin of the Apostles, and against Christ,; if (I say) any man preach another Gospel than this that St. John delivered, let him bee accursed Gal. 6.7.

Aquinas concludes, that we cannot know we are in the state of grace, cer∣tainly, but upon conjecture, which implies a contradiction, for opinion is contingentium, scientia necessariorum & certorum, yet he makes some Objecti∣ons against himself.

Obj. Is it not said, Gen. 22.12. Now I know that thou fearest me, &c. that is, as he expounds it, Cognovi, i. e. Cognoscere te feci, I have made thee to know that thou fearest me, therefore saith he, he might know that he was in the

state of Grace, because he was willing to deny his dearest Son for Christ. He answers, it may be it was special Revelation, but it was not special Revelation, to resolve to kill his Son at Gods command, he knew his own heart well enough.

Obj. 2. 1 Cor. 2.12. Now we have received not the Spirit of the World but the Spirit of God, that we might know the things that are given us of God; so then saith he, if we may know things that are given us by the Spirit of God, then it is more than conjecture, it is a certain Knowledge. His answer to this is, it is spoken of a state of Glory but it is manifest to be meant of a state in this life; for he speaks of Princes that persecuted the truth, and that they knew not these things, but we know it by the Spirit of God.

Obj. 3. If men may discern they are in darknesse, when they are in dark∣nesse; much more may we know we are in light, when we are in light, of the two, it is the easier: now he that is in the state of darknesse, knows it, Ephes. 5.13. Gal. 5.19. the works of the flesh are manifest.

4 He saith those things which are in a man essentially, he knows they are in him: now Graces are essential in a regenerate man, that is, the essence of them is there, therefore he may know that Repentance and Faith, &c. is there: if they be there, what is in a man, is known to be in him: if he have a judgment, he knows he hath it: if he hath a will, he knows he wills: so if a man hath Graces in him, he may know that he hath them, as a Woman with child, doth know that she is with child, Gal. 4.1. and takes it not upon others report, but upon her own sure Knowledge: so if Christ be conceived in us, the stirring motions of Gods Graces be in us, we may know it, thus Aquinas confutes him∣self.

Ʋse 2 Refutation of an unjust complaint they do make against us, they say that we discourage men from good works, this complaint is unjust, for though we do not say they justifie us, yet thereby we know that we are justified, and that is no small encouragement; my good works do not justifie me, but yet they justifie my justification, nay further, we say to them that they discourage men from good works, who say, when a man hath done what he can, and full∣filled the whole law, yet he cannot certainly know that he is in Christ; and so what profit will it be for a man to take pains, and do much, and suffer much, and yet knows not whether God loves him or not? but we on the contrary say, if a man walk in a constant course of obedience to Gods Commandments, he may thereby know that he is in Christ, and this must needs be an encourage∣ment to good works.

Ʋse 3 For tryal, 1 Whether we keep Gods Commandments.

2 Whether we be in Christ or no.

1 Wouldest thou know whether thou keepest Gods Commandments as thou shouldest? dost thou keep them as thy Way, as thy Treasure? &c. if thou dost, I declare to thee, thou art in Christ, and thou either dost, or shalt know Christ. And if thou wouldest know whether thou be in Christ, why, thou maist know it, if thou keep Gods Commandments.

Ʋse 4 Of Consolation, to every such soul as keeps Gods Commandments; there is a double benefit to such.

1 Thou art in Christ, 2 Thou knowest thou art in Christ, and this is full∣nesse of joy; for if thou be in Christ, thou hast no condemnation belonging to thee, Rom 8.1. and thou maist also know it; how ill then do they deal with their own souls, who know they are in Christ, and yet every discouragement puts them off from comfort? it is a shame that Christians that have such a pri∣viledge as to be in Christ, and know it, should be so discouraged; therefore those that would keep a continual festival unto Christ, let them get into Christ, and learn to know that they are in Christ, and this may be a comfort unto them against all discouragements.