this respect what Christ said concerning those words he uttered at the raising of Lazarus because of the people that stand by I said it and concerning that voyce from heaven it came not for me but for your sakes the same may be asserted concerning the Apostolical Testimony it was not as if Christ needed it but because we need it for our confirmation and consolation I end this with a double Item To the Ministers of the Gospel that we remember this is our duty as well as it was the Apostles to bear witness to Christ to be an eye witness of Christ risen was indeed peculiar to the Apostles and therefore that St. Paul might be an Apostle Christ was pleased to manifest himself visibly to him but to bear witness to Christ is that which all Ministers are obliged to and therefore to labour that we approve our selves true and faithful witnesses asserting only and wholly the truth of the Gospel It is required in a steward saith the Apostle that he be found faithful no less in a witness Ministers are both Gods stewards and Christs witnesses oh let them discharge their duty with fidelity To the people that they receive with faith what the Apostles and Ministers of Christ attest with truth that as there is fidelitas in teste so there may be fides in auditore these faithfull witnesses may finde believing cares What great reason there is of believing these witnesses wil afterwards appear let it suffice us to know for the present that he who hath appointed them to bear witness expecteth we should embrace it And so much the rather ought this duty to be performed by the people because as we do testari so likewise obtestari protestari for that sometimes is the notion of this word and is so construed here by Cassian we so bear witness to the truth as that we protest against all those who receive not our Testimony we testifie not only for the strengthning of faith in the weak but for the affrighting of them who are obstinate in their infidelity since as we now bear witnesse to you so we shall one day bear witnesse against such and that Testimony which cannot now prevaile for your conversion shall at last come in as an evidence to your condemnation and so much for the first terme 2. The next expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice repeated but Englished by two several words we shew and we declare it is that which intimateth what kind of bearing witness the Apostle here intended There are indeed several ways of bearing witnesse to Christ to wit by suffering especialâ—y death it self for to such the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied for Christs cause and the Gospels by leading lives answerable to the Christian profession by openly publishing the truth of Christ all of these waies the Apostles did bear witness to Christ the most of them suffering death actually except this Apostle who yet was banished no doubt was ready to have dyed had he been called to it for the name of Iesus nor were any of them wanting by the Holiness and uprightness of their conversations to attest and credi their doctrins but that way of bearing witnes which here is meant appeareth by the subjoyning of this phrase to be the promulging of the Evangelicall truths concerning the Messiah to which those other wayes are necessary appendixes that as we preach we should live and be ready to justifie the truth of what we preach with the losse even of our lives if the providence of God and malice of men put us upon it That then which we have here to take notice of is the readiness of these Apostles to shew and declare the misteries of salvation to the people indeed this was the chief part of their work being therefore compared to lights and Embassadours the nature of light is to discover the business of an Ambassadour is to impart his message and accordingly the work of an Apostle is to reveale the Gospel Indeed for this very end the life was manifested to them that they might manifest it to others Christ made knowne himselfe to them that they might make him knowne to others and it is that which is Gods ayme in what soever knowledge he bestoweth upon any of us He hath given light to the Sun that it should be communicated to the World water to the ocean that it should feed the rivers and talents to Ministers Christians not that they should hide them in a napkin but imploy them for the enriching of their brethâ—en and therefore if we heare a veni et vide come and see we must expect to heare another voyce abi et narra go and tell and declare it The truth is this is the temper of a religious heart Jeremy saith of himselfe I was weary with forbearing and David I have not hid thy righteousnesse nor concealed thy truth from the great congregation and the Apostles we cannot but speake Spirituall knowledge in the Christian soul is like new wine in the vessel which must have a vent or the oyntment in the right hand which cannot but bewray it self The zeale that is in a faithfull ministers nay in every godly man for the advancing of Gods glory edifying others propagating religion burneth so strongly that it cannot but flame forth in shewing what he knoweth to others oh let every one of us to whom any divine illumination is imparted fulfill Gods designe testify the truth of grace in our hearts by endeavouring to teach and instruct our brethren But this is not all we are to consider in this expression the Greeke word is a compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bring a message 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as from another so Beza glosseth upon the word here we declare as being sent by God to publish this erran and that which hereby is intimated to us is that these holy Apostles did not run before they were sent but had a mission and commission to show and declare the things of the Gospel Indeed St. Paul puts the question and by it no doubt intendeth a negation how shall they preach except they be sent and the Author to the Hebrews is express no man taketh this honour upon him except he be called of God as was Aaron These Apostles were in an immediate and extraordinary way sent by Christ himself the successors of the Apostles were separated and sent by them and all the true Ministers of Christ have been are and shall be sent by their successors until the end of the world to declare this message I would to God this were more seriously pondered on in this licentious age wherein so many presumptuously undertake to preach the Gospel without a call Gregory Nazianzen speaking in his own defence saith he came to this work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of himself but being called
why hast thou forsaken me and therefore the Prophet Isay foretelling his passion mentioneth his soule which was made an offering for sin in a word not onely his bloud and body and soule but his whole person is to be included the passion being expiatory as you shall hear more fully anon in that it was the passion of such a person and therefore it is often said he gave up himselfe and more appositely to our present purpose is that of the Auther to the Hebrews by himselfe he purged our sins 2. For the Resolution of the 2. question be pleased to take notice 1. That the cleansing of our sins is attributed in scripture to God to Christ to faith and all of them have a reall and severall influence upon this benefit the principall efficient of this cleansing is God to whom therefore it is attributed in the 9 verse the instrument receiving the benefit is faith and therefore it is said to be through faith the meritorious cause deserving this benefit at the hands of God for us is Christs bloud indeed Socinus asserts with a nihil verius that God and Christ act in the same way of efficiency onely with this difference God is the principall and Christ the organicall cause and so God forgiveth by Christ but whilst he onely asserts but doth not prove it we may as confidently deny as he affirmeth especially when the scriptures expresse that not per but propter Christum by but for Christ we are forgiven so our translators render the sence of St Paules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ sake and our Apostle in the twelfth verse of the next chapter saith our sins are forgiven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his name sake 2. More particularly Christs bloud is the meritorious cause of cleansing us from sin inasmuch as he thereby took our sins upon himselfe This is the truth which the Apostle Peter manifestly asserts where he saith he bore our sins on his own body on the tree and presently addeth by whose stripes we are healed Healing cleansing are paralel phrases our sins being the diseases of our souls of these sicknesses we are healed of these sins we are cleansed by Christs bearâ—ng them on his body which because it was done on high upon the tree the Apostle useth not barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth sursum tulit not onely he bore but he carryed up whereby the sence is not diminished but augmented as having in it a fit allusion to the sacrifices which were lift up upon the Altar It is very considerable in this respect that the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the latine tollo signifie both ferre and auferre to bear and to take away and both these are used concerning Christ in this particular the one by the prophet Isay where he saith he bore our griefes the other by Iohn Baptist when he saith he taketh away the sins of the world and most aptly because he taketh away the sinne from us by taking it upon himselfe To unbowel this precious truth know 1. That Christ bleeding and dying on the Crosse stood in our stead and suffered in our room to this purpose are those expressions where Christ is said to suffer for us to die for the people for so much the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth as when St. Paul wisheth to be an anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or instead of his brethren and when the Apostles are said to be Ambassadors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is in Christs stead more clearly to this intent is that phrase of the Evangelist where Christ is said to give his life a ransom for many the preposition being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which alwayes implyeth a commutation and when it is applyed to persons signifieth the comming of one into the room of another so Archelaus is said to raign in Judea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the rooom of his father Herod Yea that this sence is intended where spoken of Christs sufferings appeares by St. Pauls question is Paul crucified for you for if it were onely meant for your good Paul might have been crucified for them as he tells the Colossians I rejoyce in my sufferings for you and therefore crucified for you must be as much as in your stead which neither Paul nor any other could be 2. That Christ standing in our stead death was inflicted on him by God for our sins this no doubt is the genuine meaning of those Scriptures where he is said to be wounded for our transgressions and bruised for our iniquities and again he was delivered for our offences he died for our sins That these phrases cannot properly note the final cause appeareth in that the end of his death is not our sins but what is directly contrary to our sins the destruction of them who ever said that Physick was taken for death that is the avoyding death but for the disease the disease being that which necessitateth to Physick besides to instance yet nearer when we say a man died for theft for murder or treason what else do we mean but that those crimes were the deserving cause which brought him to his end Thus Christ died for our sins our sins bringing him to his Cross to his grave in this sense no doubt it is that the Apostle saith he that is God made him to be sin for us to wit at least so farre as to be made a sacrifice for our sins when yet he sin-namely in himself and look as the beast in the law was slain and sacrificed in the room and for the sin of the person that brought it so was Christ crucified in our stead because of our sin 3. That Christ bleeding and dying for our sins suffered that punishment which was due to us It was the commination of God to Adam Thou shalt dye the death Death then was the punishment due to him and all his posterity for sin and this death which we must have undergone in our own persons is inflicted upon Christ. To this purpose it is that Christ is said by the Apostle to be made a curse when this but when he hung upon the tree for cursed is every one that hangeth upon the tree so that the curse which the law pronounceth against uâ— was laid on him if it be said that the curse and death which was due to us was eternal whereas Christs was temporary I answer that duration is but a circumstance to the thing and the reason why on us it must have been eternal is because our punishment could no other way be infinite which yet is required for the satisfaction of an infinite offended justice whereas the case is farre different in respect of Christ as will appear presently 4. That Christ having suffered
1. Some interpreters make faithful and just to be synonima's therefore he is faithful and just because it is just he should be faithful in this respect the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth truth is by the Septuagint translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnesse nor is it without reason because it is a righteous thing to be true before a man maketh a promise he is free to make it or not but when he hath made it he is not free to keep it or not by promise a man becometh a debtor and for one to pay his debt is no more then just Indeed this is not exactly true in regard of God because we never so fully perform the condition but it is justly lyable to exception yet after a sort it is that which he accounts himself engaged to in point of justice to perform all his promises and therefore though it is meer mercy which maketh it is justice which fulfilleth the promise This interpretation Socinus layeth hold on hereby to evade the doctrine of satisfaction which this word according to its proper sense doth clearly â—avour But the designe of the Holy Ghost being in these words to strengthen our weak faith in beleeving the pardon of sin I conceive we shall do best to expound the words in that way which may most â—onduce to this end and that is as affording not only a single but a double prop to our faith from a double attribute in God and therefore I waâ—e this interpretation 2. Others there are who distinguishing these two understand by justice mercy so Grotius here saith I interpret just to be good gentle and Illyricus observeth that righteousnesse is sometimes taken for benignity and clemency in this respect iâ— is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth mercy is sometimes by the Sepâ—uagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnes agreeable hereunto the Greâ—k word for almes is by the Syriach rendred righteousness the merciful mans bounty is by the Psalmist and St. Paul called righteousnesse yea upon this account mercy and righteousnesse gracious and righteous are joyned together and David promiseth if God would deliver him from blood guiltinesse he would sing aloud of his righteousnesse And now according to this interpretation we see another impulsive cause of forgivenesse namely the grace mercy clemency of God Among others there are two Greek words by which pardon is set forth that excellently confirm this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former by St. Paul which comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to forgive freely and intimateth free grace to be the spring of pardon the latter by the Authour to the Hebrews in that quotation of the Prophet I will be merciful to their sins and their transgressions which is by shewing mercy to the sinner in the forgivenesse of his sins so that we may hence learn to what we are to ascribe the pardon of our sins meerly the good will and grace and mercy of God Indeed we shall still find all those benefits especially spiritual which we receive attributed to mercy the regeneration of our nature according to his mercy he hath begottâ—n us the salvation of our soules according to his mercy he saved us and the remission of our sins through the tender mercy of our God oh let us admire the bowels of love the riches of grace the treasures of mercy which are manifested in pardoning and cleansing our sins 3. But though this interpretation may be received yet since it is a good rule in expounding Scripture to keep to the proper meaning of the words if there be not very good reason to the contrary and there being no reason why we should here recede from I have chosen rather to adhere to the litterall sence of the word Iust. For though it be true that 1. The commission of sin deserveth punishment and therefore justice which giveth every one their due calls for the punishing not the remitting of sin and 2. The confession of sin cannot as hath been before asserted deserve pardon because it is no proportionable compensation of the offence Upon which grounds it appeareth that this justice which forgiveth cannot be in respect of us yet it still is a truth in regard of Christ God is just to forgive so that a Gualtâ—r well he cannot but forgive unlesse he will be unjust to his own Son and inasmuch as our Apostle in the foregoing verse save one expressely attributes this cleansing to Christs blood this interpretation of justice is doubtlesse most genuine and congruous To clear briefly and perspicuously this sweet truth of pardoning justice be pleased to know that 1. The mâ—ledictory sentence of death denounced by the law against sinners was inflicted by God upon Christ this is that which the Prophet Esay positively asserts where he saith the chastisement that is the punishment called a chastisement because inflicted by a father and onely for a time of our peace was upon him and again he was oppressed and he was afflicted which according to the genuine sence of the original is better rendred it was exacted to wit the punishment of our sin and he was afflicted or he answered to wit to the demand of the penalty It may be here enquired how it can stand with Godâ— justice â—o inflâ—ct punishment upon the guiltles and if this doubt be not cleared we shall stumble at the threshold and the foundation of this pardoning justice will be layed in injustice and truly when we find God saying the soul which sinneth shall die and asserting those who condemne the righteous as an abomination to him it is hard to imagin how he can himself justly punish the innocent for the nocent To remove this scruple consider 1. That God did inflict death on Christ is undeniable and who may question the justice of his actions when as things are therefore just because he wills them to be done whose will is the supream rule of justice 2. There cannot be a more necessitating reason of Gods afflâ—cting Christ by death then this so that if it be not just for God to inflict it upon him on this ground it is much lesse upon any other That Christ should die for the confirmation of his doctrine was needless it was done sufficiently by miracles To make way by death to his glory was not necessary he might have been translated as were Enoch and Eliah To dye only as an example of patience and fortitude to his followers is a far less cogent cause then to dye as an example of Gods justice and severity against sin nor need he have died for that end since the death of any of his Apostles might have been exemplary in that kind Finally had he died only for the declaration of Gods immense love to us and not for the demonstration of his severe justice against sin whilest he had been so
the invisible things of his power and God-head are seen in this visible fabrick but this is onely of his attributes as a picture discovereth the art but not the Person of the Painter There was indeed some manifestation of God to the Patriarchs of old and as is probably conceived it was the Son of God which did appear unto them yea and that in an humane shape for one of those three men that came to Abraham is not irrationally thought to be the second person in the Trinity but still those apparitions were but at sometimes and to some few persons and indeed were but as Irenaeus calleth them praeludia verae incarnationis forerunners of his incarnation and as it were the dawning of the day wherein the Sun of righteousness did arise Indeed so clearly did the Deity manifest it self in Christ incarnate that when Philip desireth him to shew him the Father Christ tells him he that hath seen me haâ—h seen the Father Thus as the candle giveth its light through the lanthorn and the face is seen through the vail so did the God-head manifest it self through our flesh But perhaps you will say how can this be that the Deity should be manifested in flesh whatsoever is a medium of discovering any thing must be somewhat proportionable to that it discovereth Now Flesh and God are at a distance nor is there any proportion between them but beloved St. Paul speaking of this calls it a great mysterie and therefore if we cannot see how it should be let that content us Besides it cannot be denyed but that the assumption of our flesh was in respect of the Deity not a manifestation but an obscuration and therefore it is said of him by St. Paul he emptyed himself he humbled himself when he took on him our nature but yet still in respect of us it was a manifestation To clear this briefly and yet fully you must know That objects of excelling brightness are best manifested through allaying mediums thus the Sun being in it self so transcendently lightsome cannot be looked on by us as it shineth in its own lustre but best conveyeth its light to us through the clouds and hence it is that whilest the clouds obscure they make the sun beams to us more obvious the same is the case in this present matter Gods face in it self is so bright that we cannot see it and live which made the Israelâ—tes desire that God would no more speak to them by himself but by Moses whereas in the face of Iesus Christ through the cloud as it were of our humanity God is become familiar with men and we partake of the light of the knowledge of the glory of God as St. Paul speaketh 1. To apply this here is matter of 1. Exultation and that upon several grounds 1. Because it is spoken of as a thing already accomplished it is not the life may be or shall be but was manifested this manifestation was that which the Saints of the Old Testament waited for and rejoyced in the very expectance for so it is said by Christ concerning Abraham He saw my day and rejoyced much more cause have we to rejoyce in the reall performance 2. When we look upon the impulsive cause of this manifestation which was no other than free love and mercy Revelatio deitatis revelatio charitatis in the appearing of our Saviour Christ there was an appearing of the Grace of God in the manifestation of this eternal life was a manifestation of immense love to the sonnes of men and therefore saith Athanasius our Saviour gave a great experiment of his singular affection in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in himself invisible he was pleased to manifest himself as the eternal word to us 3. And yet lastly considering this manifestation in the effect whereby it appeareth that as he was manifested to us so likewise for us even our Redemption The Pagans when any great works are done beyond the common course of nature ascribe it to the apparition of some deity the Son of God appeareth to do a great work such as not all the creatures in heaven or earth could possibly have effected this life was manifested yea and he was manifested that we might have life through him Why art thou strange poor trembling soul and standest afar off from him who draweth so nigh to thee the blessed God was willing to manifest the riches of his love and that all terror might be prevented he appeareth as a man God is come down and that not in a flaming fire roaring thunder warlike armour but cloathed with the garment of flesh thus whilest he vaileth his greatness he unvaileth his goodness and therfore say not Who shall go up to heaven to bring down this life to us or down into the deep to fetch it thence it is nigh us even manifesting it self in yea conveying it self to us by our flesh 2. Excitation to endeavour that as this life was manifested to and for so it may be in us Those words in the Canticles Set me as a seal upon thy heart and a signet upon thy arm are by the Antients understood as the words of Christ to his Spouse thereby stirring her up to pious affections and religious actions in quibus figura Dei Christus luceat by which Christ may shine forth and it may appear that this life liveth in her That expression of St. Paul holding forth the word of life is by some referred to Christ whom we must hold forth to the world by pious exemplary conversations that so as he was pleased to manifest himself in our nature we may manifest him in our lives I end this first generall which is the Messiahs character who is the object of the Gospel He is the â—ord let us give â—are to him He is the life let us seek it from him He is the eternal life with the Father let us adore him He was in due time manifested let us acknowledge him And to this word of life who being from eternity with the Father was thus pleased to manifest himself let us give in heart in word in life faith and affection praise and thanksgiving obedience and subjection to all eternity Amen THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 1. That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life SUch is the transcendent worth of Christ the word that no words can declare it of the word of life that no tongue can set it forth to the life of the life manifested that no expressions can manifest it and yet even in these very characters much of the excellency of Christ is delineated before us so that what the Psalmist said of Ierusalem Glorious things are spoken of thee oh thou City of God I may say of Christ as he is here
manifestly intendeth the grave and its forerunner death the last but not the least nay the greatest of all temporal evils When the prophet Isaiah mentioneth One that feareth the Lord and obeyeth his voyce walking in darknesse and seeing no light no doubt he is principally to be understood of the darkness of spiritual desertion when God withholdeth the light of his countenance from the soul. Finally when we frequently read in the New Testament of utter darkness the mist of darkness blackness of darkness what else do those phrases mean but the damneds everlasting misery in being wholly deprived of the beatifical vision 3. Of iniquity in this respect it is that the power of sin ruling in mens hearts is called the power of darkness and the works of sin which they act in their lives are called the works of darkness especially flagitious enormities such as rioting and drunkenness chambring and wantonness strife and envying which are enumerated by the Apostle as the works of darkness If you ask in which of these acceptions it is here to be construed some Interpreters answer in two of them namely for ignorance and iniquity but doubtless more sutably the latter is to be understood namely sin and wickedness and chiefly gross notorious sins because the Apostle speaketh of the conversation the darkness of ignorance is that in which men are said to sit but that in which they walk is most congruously construed to be the darkness of sin And indeed so truly nay fully doth this term of darkness agree to sin that it taketh in all the other acceptions under some notion or other each of which may serve as a several reason why this appellation of darkness is given to it 1. Sin hath relation to the darkness of nature as a concomitant which it most delights in most sins are such as flie the light and love to be covered over with nights canopy St. Paul saith of drunkards that they are drunk in the night and Solomon of the young man that he goeth to the harlots house in the evening in the black and dark night and Iob of the adulterer the thief the murderer that they rebell against the light and the morning is to them even as the shadow of death To this purpose it is that Clemens Alexandrinus observeth of the Carpocratians that they appointed their meetings in the night Indeed the night being a cover to wickedness maketh men secure and shameless in committing it no marvell if they make choice of that time and there works are therefore deservedly called the works of darkness because acted in the night 2. Sin hath relation to the darkness of ignorance both as an effect and as a cause in which respect it is called by wickedness 1. No sin is committed but the Iudgement is first infatuated and therefore it is the wisemans question Do not they erre that devise mischief and the Phylosophers assertion every offender erreth there is upon the heart of every sinner atra nubes caeca nox to use the Poets expression a black cloud a dark night which causeth him to wander and the blindness of our mind is that which misguideth our feet in which respect sin is an effect 2. The commission of sin as it hardneth the heart so it blindeth the minde what mists and fogs and clouds are to the aire that are corrupt affections and flagitious actions to the soul darkning and obscuring whatever light of knowledg shineth in it in this notion we may very well understand that of the wise man when he saith the way of the wicked is as darkness the darkness of ignorance increasing upon men as they go on in sinfull wayes and in this respect sin is as a cause and because sins are caused by and withall are the causes of darkness and ignorance in the mind very fitly is this brand of darkness set upon it 3. Sin hath reference to the darkness of misery as a cause and that in its full latitude Wherefore doth the lâ—ving man complain saith the Church in respect of temporal afflictions man suffereth for the punishment of his sin all the miseries of life yea death it self being the bitter fruits of sin for so the Apostle saith expressely death entred into the world by sin It is the interposition of sin between God and us that eclipseth his loving kindness towards us so saith the Prophet Isay Your iniquities have separated between you and your God and your sins have hid his face from you finally it is wickednâ—ss that brings eternall wrâ—tchedness that being the doom denounced by our blessed Saviour against the wicked servant Cast him into utter darkness there shall be weeping and gnashâ—ng of teeth so that in this respect is sin most justly called darkness because it brings so great a darkness of sorrow and calamity upon the sinner And thus I have given a dispatch to the first of these metaphors 2. The other of walking is no less considerable a word that is very frequently used in Scripture and that to signifie in generall a course of life Indeed what is our life but a walk and all the actions of our life as so many steps and as walking in a way leadeth to some place or other so doth the course of every mans life tend to some end either of felicity or misery To this purpose is that metaphor of sowing which we so often meet with in holy writ because sowing bringeth forth some harvest or other according to the seed that is sown And I would to God that all men might hence learn so to look upon themselves as sowers as travellers therefore to make choice of their seed and take heed to their wayes more particularly this word is used both in respect of a good and an evill course of life and an instance of both we have in this and the next verse there it is applyed to a godly and here to a wâ—cked conversation That then which we are now to inquire into is what this phrase of walking imports concerning a state of sinfull living the answer to which will appear by taking notice of three properties in the motion of walking as being motus voluntarius continuus progressivus a voluntary constant and a progressive motion 1. Walking is a voluntary motion it is one thing to be drawn and another thing to goe the one is an act of violence the other of voluntariness walking is a free willing act so willing that it is an act of choice and is never done but upon a preceding delâ—berate resolution nor is it onely voluntary but delightful running is painful but walking a pleasant motion and it is a great deal of content and pleasure men take in walking All this representeth the temper of wicked men who not onely act sin but affect it a good man may be sometimes drawn into sin but bad men walk in it yea as Solomons expression is They leave the
path of uprightness to walk in the way of darkness Hence it is that as it there followeth they rejoyce to do evil and the wayes of sin are pleasant to them for this reason no doubt it is that the acting of sin is compared to eating and drinking and sleeping as well as to walking nor doth the hungry man take more delight in eating the thirsty in drinking the weary in sleeping than the wicked man doth in sinning 2. Walking is a continued motion an iteration of many steps one after another this intimateth the most characterizing property of a wicked man he is one who repeateth and multiplyeth sinfull actions the cup of iniquity is never from his mouth his imaginations are onely evill and that continually the special bent of his heart and the generall current of his life is vile and wicked I have spread out my hands all the day saith Almighty God unto a rebellious people which walketh in a way that is not good the length of Gods patience argueth the continuance of their provocations and to note this it is expressed by the phrase of walking It is one thing for a man to fall and another to lie one thing to step and another to walke in any way The Moralist saith truly una actio non denominat any one evill action denominateth a man a sinner but not wicked men good men may sometimes step into an evill way he only is to be adjudged bad who frequently reneweth his sins and maketh it his constant practise to do iniquitie 3. Walking is a progressive motion wherein we set one foote before another and so are still going forward till wee come to our journies end And this is a fit embleme of a wicked disposition which still addeth sin to sin and groweth from bad to worse The Prophet Jeremy saith of the wicked they proceed from evil to evil and againe they weary themselves to commit iniquity they walke so long till they are weary And when they are weary they will not give over walking St. Paul saith concerning Hereticks they waxe worse and worse deceiving and being deceived indeed wicked men never come to their maximum quod sic in sinfull growths sin like the sea never will set bounds to it selfe This darke walke is a descent wherein men go lower and lower never staying of themselves till they come to the bottome And as in walking a man is every step further of the terme from which and neerer to the terme to which hee moueth So sinners every day go further and further off from God and draw neerer and neerer to the suburbs of Hell By this time I doubt not but the meaning of this clause appeareth and if we looke upon those whom our Apostle may be probably supposed here principally to intend to wit the Gnosticks we shall finde this fully verified concerning them They were a sort of people that did constantly wallowe in notorious wickednesse and counted it pleasure to live in all manner of impiety Epiphanius writing of them saith it loathed him to delineate what darknesse of wickednesse they lived in and I tremble to mention what he there relateth concerning their impure and flagitious practices in which respect it was that as both he and St. Austin observe they were among other names called Borboritae the signification of that name being fully verified in them who were a Generation of filthy unclean persons And as this was in a very high degree to be charged upon them So is it more or lesse true of all wicked and ungodly persons Wickednesse is their way darknesse is their walke in which they willingly give thâ—mselves up to a course of sin in some kind or other To apply this what other use should wâ—e make of this part then that which the Chuâ—ch exhorteth to let us search and try our waâ—es And oh that every one of us would deale impartialy with our selves passe a right censure upon our owne condition according to this discription It is a sad truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man will acknowledge himselfe wicked though he be so We willingly accuse our selves to be sinners but we would excuse our selves from being wicked But alas what will it availe us not to thinke our selves so if yet in truth we be so Oh therefore let us bring our selves to the test and faithfully examine whither we do not walke in darkenesse Set thy selfe oh sinner in the presence of God and aske thy conscience this question inâ— perhaps oh sinner thou doest not walke in chambering and wantones I but doest thou not walke in strife and envying Is there not some deed of darkenes or other to which thou art addicted with which thou art enamoured and from which thou wilt not be diverted And now if upon dilligent enquiry thy conscience accuse thee and thine owne heart condemne thee oh then be further and that even from this very expression convinced of thy deplorable and miserable estate lugere say Etymologists is quasi luce egere surely we have great reason to mourne over our selves because we walke in darkenes One of the plagues of AEgypt was a thicke darkâ—nes it is the plague of all wicked men oh that they were sensible of it And if you please a little further to trace the metaphor you shall finde this phrase of walking in darknes to denote as well the calamity as the iniquâ—ty of transgressours There are three no lesse sad then common attendants on walking in darknes casus error terror falling wandring trembling all which are in a spirituall sence sadly true of ungodly sinners 1. Darknesse is casus inductiva apt to cause stumbling and falling these two are joyned together by the psalmist in his curse let their way be darke and slippery in the darke men stumble at every stonâ— fall into many a pit so that many have lost their limbs nay lives by walking in darknesse thus do wicked men by walking in sin wound their consciences hazard their soules whilst their table becommeth a snare everything they enjoy a stumbling block and they are continually ready to fall into the pit of perdition 2. Darknes is erroris productiva apt to make men wander and lose their way how many hath the night inclosed within some desolate wood exposed to cold and raine upon some spacious heath whilest missing the right path they have not knowne whither to go thus do wicked men walking in the darke misse their way to blisse and wander up and downe in folly in this respect the Psalmist saith of them they are all gon out of the way and the Prophet compareth them to stray sheepe 3. Darknes is timoris incussiva that which maketh men prone to feares and terrors in the darke a man is in continuall feare of some danger or other to befall him because he cannot see his way nay he is apt to fall into pannick feares whilest every bush is in his fancy a
assertion the blood of Jesus Christ his sonne cleanseth from all sin In its connexion with the preceding parte of the verse intimated in that coniunctive particle and. 1. The plaine position of this clause is the bloud of Iesus Christ cleanseth from all sin insignis hic locus to use Calvins expression an elegant and excellent sentence wherein every word hath its weight so that we might finde in it as many parts as words If you please to allude to a known and apt metaphor here is observable the Phisitian the patients of that Physitian the disease of those patients the physicke for that disease the operation of that physick and the efficacy of that operation 1. The Physitian is Iesus Christ the son of God one who being the son of God must needs be able and skilfull since he is the Christ he wants not a call to the office as he is Iesus he cannot but be ready willing to the worke who can desire a better who would seeke after another Physitian then him in whom skill and will ability and authority do meete 2. The patients of this Physitian are expressed in the pronoune us conceive it by way of exclusion us not the Angells he is pleased to have no pitty on their misery nor to vouchsafe them any remedy by way of inclusion us Apostles as well as others none but stand in need of this Physitian and they most need him who thinke they have least 3. The disease of these patients is sin a disease both hereditary as to the root of it which together with our nature we receave from our parents and likewise contracted by our selves upon our selves in the dayly eruption of this corruption by thoughts words and workes A disease that maketh the patient sick dangerously desperatly sicke even to the death yea such as must inevitably have brought upon us not only the first but the second death had not this Physitian interposed and undertaken the cure 4. The physick which this Physitian administreth to the patient for the cure of his disease is blood and which is the wonder his owne blood Indeed the cause so stood that as none but this Physitian so nor he but by his blood could effect this cure and behold he is content to part with his owne blood for our sakes 5. The operation of this physick is by cleansing indeed such is the excellency of Christs blood that it is both a purge and a cordiall strengthening and cleansing none like this to comfort our hearts none like this to purge out the ill humors of our sins whereby our spirituall health is restored 6. Lastly the efficacy of its operation which appeareth by a double extent 1. The one in regard of the disease it cleanseth from all sin that is whatsoever can be called sin of what kâ—nd nature degree soever it be since the cure of no dâ—sease can be impossible to him that can do all things 2. The other in respect of the permanency of this physicks vertue implyed in the present tence of the verbe this blood never loosing its efficacy cleansing not onely when shed but indeed both before and after so that the patriarchs and Prophets before Christ the Apostles who were contemporary with Christ nay all Christians after him to the end of the world may truly take up this saying the blood of Christ cleanseth us from all sin But that I may rather breake then crumble this bread of life be pleased only to take notice of two generall parts in this clause namely The effect or benefit it selfe in those words cleanseth from all sin The cause and spring of this benefit in those words the blood of Jesus Christ his son of the first breifly of the latter more largely 1. The benefit it selfe is cleansing from all sin for the undeâ—standing of which we must know that in sin there are two things considerable to wit macula and reatus the staine whereby it defileth our natures and the guilt by which it defileth our persons according to these two there is a double cleansing the one of sanctification the other of justâ—fication nor is it my distinction but St. Pauls where having mentioned walking as the genus he presently distinguisheth it into its species sanctifying and justifying The one by subduing the dominion of sin gradually abateth and in due time shall by an expulsion of the being wholly take away the staine of sin upon our natures the other so taketh away the guilt of sin that the person is not in Gods Sight and account oblâ—ged to suffer the punâ—shment due to it If you aske which of these is here understood I answer in a large sence we may comprehend both it being true that the blood of Christ hath in it self a moral efficacy to perswade and withall hath purchased the spirit of Christ to be annexed to it which is the efficient cause of the cleansing of sanctification in which respects our dying to sin and redeeming us from all iniquity are set down as ends yea effects of Christs death but withall in a proper sense we are here to understand the cleansing of justification partly because the walking in the light before mentioned includeth in it the purity of sanctification and partly because this cleansing is here promâ—sed as a priviledge to be conferred upon them that walk in the lâ—ght To this purpose it is rationally observed that 1. Where cleansing from sin is required as a duty to be done by us it is to be understood necessarily of cleansing by sanctification so in that of the Prophet wash you make you clean of the Apostle S. Paul let us cleanse our selves S. James cleanse your hands and the like 2. Where cleansing from sin is prayed for as a mercy of which we stand in need it extends to both as appears in Davids penitential Psalm where he beggeth of God washing cleansing purging and creating in him a clean heart since though the former principally refer to the cleansing of justification yet the latter manifestly relateth to that of Sanctification 3. Where cleansing is promised as a benefit to be bestowed upon us if it is not only yet primarily to be interpreted of cleansing by justification of this nature are those Evangelical promises we read of in the Prophesyes of Jeremy and Ezechiel and thus I conceive we are to interpret both the ninth and this present verse According to this construction the blessing here assured is that which is elsewhere called remâ—ssion and forgiveness of sins why it is expressed by this metaphor of cleansing shall be God willing more fully illustrated in the handling of the ninth verse Let it suffice for the present that we have found out the genuine meaning of it and so pass we on to 2. That which is the chief intendment of this clause the cause and spring of this benefit the blood of Jesus Christ his Son This phrase of cleansing is both a metaphorical and
a legall word and in both it represents this blood of Christ. 1. As it is a metaphoricall word What water is in the corporal that is this blood of Christ in the spiritual cleansing blood in a natural way is not cleansing but defilâ—ng and besmearing and yet what water doth to material that this blood doth to the immaterial cleansing in this respect it is that as men use to wash themselves in water so Christ is said to wash us in his blood to this the promise in Ezechiel properly alludeth where God saith I will sprinkle clean water upon you and for this end certainly Christ instituted water as the element in the holy Sacrament of Baptism that he might thereby signifie the cleansing efficacy of his blood 2. As it is a legall word What the blood of beasts in the law did tipically that the blood of Christ doth really to wit cleanse from sin The Authour to the Hebrews observeth that almost all things in the law were purified with blood and without shedding of blood there was no remâ—ssion thus in the ceremonies for legal uncleanness there was for the most part blood used and in their sacrifices for expiation of moral uncleaness there was shedding of blood to both which the Apostle alludeth when he speaketh of the blood of Bulls and Goats and the ashes of an heyfer the blood of Bulls and Goats being shed in their sin-offerings and the ashes of a slain heyfer used in cleansing those that touched a dead body And surely what were all these cleansings by blood but types and figures of the cleansing by Christs blood for which cause the Apostle manifestly calls these purifyings patterns of the heavenly things indeed as the same holy writer saith it is not possible that the blood of Bulls and Goats should take away sin so that when expiation of sin is attributed to them it is only to be understood in a tipical and sacramental sense as they were shadows figures representations of this blood whereof my Text speaketh and therefore it is they all vanished and were abrogated from the time of the shedding of this blood in which they had their accomplâ—shment and by which this admirable effect was really and fully performed the cleansing from all sin For the better understanding of this precious truth give me leave briefly to resolve these three Queries What we are here to understand by the blood of Christ. What kind of causality this blood hath to the cleansing from sin Whence it is that this blood hath this causalâ—ty and when I have thus opened the vein of this clause I shall the better let out the blood contained it for your spiritual refreshment 1. In answer to the first of these you must know that this blood of Christ is here to be taken both metonymically and synechdochically 1. Metonymically Socinus making use of this trope understandeth by Christs blood Gods new Covenant in which this benefit is promised a sence which if admitted yet according to a right construction will nothing advance his design It is true he maketh it a metonymy of the adjunct as if the covenant were called Christs blood onely because it is confirmed by it but when St. Paul telleth us in general that all the promises are in him yea is well as Amen made as made good yea when our blessed Saviour in particular calleth it the blood of the new Testament or Covenant because it was shed not so much for confirming the covenant wherein remâ—ssion of sins is promised us for the remission that is obtaining the remission of sins which is promised in that covenant it plainly appeareth that if by blood we will understand the covenant it must be a metonymy not so much of the adjunct as of the cause so it amounts to thus much that the remission of sin which is promised in the new covenant is procured by the blood of Christ which is as much as the orthodox doctrin asserts But the right metonymy here necessarily to be taken notice of is by the blood to understand the death of Christ and this of the cause for the effect because by the violent effusion of his blood his death was effected The better to clear this take notice that the blood of Christ was shed according to St. Bernard who supposeth they drew blood from his cheeks when they smote him seven but rather six several times Soon after his birth when at his câ—rcumcâ—sion they took away the foreskâ—n of his flesh a little before his death in the garden when he was cast into that bloody sweat in his scourging when they plowed his back with whips and made long furrows on his shoulders upon his coronation when they platted his head with a crown of thorns at his death on the Cross in the piercing of his feet and hands with nayls after his death when his side was opened with a spear blood and water gushing forth and truly though none of these times his blood was shed in vain yet it is the blood of the Cross when together with his blood he powred out his life that was the offering for sin in which respect it is expressely so called by St. Paul It is indeed by some asserted that one drop of his blood by reason of the hypostatical union might have sufficed for the redemption of the world but that must be taken cum grano salis since supposing at least Gods decree it was no less blood then his life-blood that could avail to the accomplishing this expiation 2. Synecdochically Socinâ—anizing Vorstius making use of this trope extends the synecdoche to that which he cals the whole oblation of Christ and so comprehendeth not only his antecedent obedience but his subsequent glory to wit of his resurrection ascension session and intercession But inasmuch as the authour to the Hebrews expressely saith that when he had purged our sins he sate down at the right hand of God and again he entred into the holy place having obtained eternal redemption for us yea our blessed Saviour himself being ready to up the Ghost cried it is finished I shall not noubt to assert but that what concerned the acquisition of this great benefit was then fully performed though the resurrection with the consequents of it were needful for the effectual application of it to us This Synecdoche therefore is to be extended onely to his passion one part put for the whole of his sufferings and so we are to construe it not onely of his blood but his body since as the one was shed the other was crucified and as here his bloud cleanseth from sin so in St. Peter he is said to beare our sins on his body yea St. Paul ascribeth our reconciliation both to his bloud and to his body nor yet onely of his body and bloud but his soule also in which suffering a subtraction of the Divine vision he cryed out upon the Crosse My God my God
loving to us he had been little other then cruâ—l to Christ There wanâ—ed not other wayes to declare his tender affection to mankind but there was no other way to declare his impartial justice against sin so that since the inflicting of death on Christ as a punishment carrieth with it a more urging inducement then any other cause assigned and since the lesse cause there is of inflicting death upon any the greater must needs be the injustice in the inflicter it evidently followeth that there is nothing can so much clear the justice of God in this act as that which the Orthodox asserts to be the cause of it his undergoing the penalty due to our sins 3. But further Christ becoming man is joyned to us in nature and undertaking in our behalf is conjoyned to us by suretiship and in sensu forensi a judicial construction one with us We see in humane Courts the Law taketh as much hold of the surety as of the debtor and why then should it be unjust for God to punish Christ engaging for our debt indeed upon this account the Messiah though innocent became after a sort guilty not as guilt noteth a due deserving of punishment in respect of sin either personally inherent or at least naturally imputed but onely so farre as it noteth an obligation to the punishment in a judicial way as being our surety in which respect that phrase of St. Paul is very apposite he was made sin for us 4. Lastly to put all out of doubt The undergoing this punishment was Christs voluntary Act who as he had power so he wanted not will to lay down his life He was not sent for this end without his own consent as God layed so he took our iniquities upon him the curse to which we were subject saith Theodorus he assumed upon himself of his own accord the death that was not due to him he underwent that we might not undergo that death which was due to us saith S. Gregory he made himself a debtor for us who were debtors and therefore the creditor exacts it from him saith Arnoldus now Volenti non â—it injuria so the moralist most truly if another will voluntarily substitute himself in the room of a malefactor though the inferiour Judge who is bound by the law cannot yet the superiour Governour may without injustice accept of it When therefore God saith the soul that sinneth shall dye he only sets forth the ordinary course of his providence which impedeth not but that Christ being ready to dye in our stead who had sinned God being the supream Ruler and Judge might most justly inflict it on him 2. This punishment thus inflicted on Christ is a plenary satisfaction to Gods justice It is true this word satisfaction is not formally expressed in Scripture yet there are aequivalent phrases such among others is that phrase so often used of redeeming and as if the Holy Ghost would prevent that Socinian Exposition of redimere pro aliquâ— modo liberare redeeming as if it were onely in a large sence no more then delivering it is St. Pauls expresse phrase ye are bought with a price and that this price may appear to be of full value it is opposed to and advanced above corrupt gold and silver by the Apostle Peter nor is it any infringement to the merit of this price and worth of this satisfaction that the suffering of Christ was not every way the same that we should have undergone since it is all one whether the debt be payed in the same coyne or no so it be to the full value Christ suffered the punishment of our sins as Calovius well observeth though not Seâ—undum identitatem omnimodam yet per aequivalentiam the same in every respect yet aequivalent to it Indeed what satisfaction could justice demand more then infinite and the suffering of an infinite person could not be lesse whence followeth 3. In the last place that Gods justice being satisfied for our offences it cannot but remit those offences to us As the creditor cannot demand that of the debtor which the surety hath already payed so neiâ—her can God exact the punishment of us which Christ hath suffered and therefore it is just with him to forgive and cleanse us The case being thus cleared it will be altogether needless to enquire whether it had been injustice in God to forgive without satisfaction St. Austins determination is very solid there wanted not to God another possible way and if it were unjust it were impossible but this of satisfaction was most agreeable to divine wisdom before God did decree this way it might be free to have used it or not but in decreeing this seemed most convenient and after it became necessary so that there can be no remission without it and however it might not have been unjust with God to have forgiven without yet we are sure it is most just with him to forgive upon satisfaction There is onely one objection which remaineth to be answered and it is that which seemeth to carry a great deal of strength in it namely that forgiveness is a free act in God springing from grace and mercy and if it be of grace how can it be of justice that which is of grace is freely done and might justly have been otherwise that which is of justice there is a necessary obligation to the performance of it and what more opposite besides that which addeth the greater force to this argument is that remission and satisfaction are altogether inconsistent A man cannot be said to forgive that debt which he is fully payed so that plenary satisfaction leaveth no place for remission To remove this doubt you must know that things in their own nature opposite may according to different respects concur to the same work and therefore forgivenesse of sin may be an act both of mercy and justice in a several reference In respect of us it is an act of mercy meer mercy and therefore we are said by St. Paul to be justified freely in respect of Christ it is an act of justice and therefore he is said by the same Apostle in the same place to set forth Christ a propitiation to declare his righteousnesse In these different considerations it is that remission and satisfaction are consistent inasmuch as the satisfaction was by Christ not us and the remission is to us not Christ. For the further clearing of this answer be pleased to observe that 1. This satisfaction was neither performed nor procured by us we did not could not do it our selves we did not desire could not obtain it at the hands of Christ it was no other then God himself the injured person who provided and that no other then his own Son to perform this work if a creditor should of his own good will appoint his Son to pay the debt might he not be said to forgive the debtor and would it not be interpreted an act of benignity though
Who art thou then that sayest Christ dyed not for thee and will not be a propitiation for thy sins when the doore is open by God why should it be shut by thee when God is ready to receive thee why shouldest thou reject Christ and cast away thy self view the Text well and tell me if the whole world do not include thee surely omne totum continet suas partes omnis species sua individua every species includeth its individuals every whole its parts it is both Calvins and Gualters note upon the word world that it is so often repeated ne aliquem à Christi merito exclusum puâ—aremus so Gualter that we should not think any one excepted ne quis omnino arceri se putet modo â—idei viam teneat so Calvin lest any one should think himself excluded if he walk in the path of beleeving Beleeve it never any missed of propitiation for want of merit in Christ but of faith in themselves why should I give my self over when my Physician doth not so long as I am one of the whole world and my particular sins are not so great as the sins of the whole world I will not cast away all hopes of propitiation 3. Caution that we do not hence presume of a propitiation without application St. John saith he is the propitiation for our sins and for the sins of the whole world but we cannot inferre he is the propitiation for the sins of the whole world therefore he will be for ours though we live as we list Alas brethren you have already heard this propitiation as it is universal so it is conditional habet quidâ—m in se ut omnibus pro sit sed si non bibitur non medetur this cup of salvation hath that in it which can benefit all but if no drinking of it no healing by it If thou dost not beleeve saith St. Ambrose Christ did not descend for thee nor dye for thee to wit so as effectually to save thee and in another place more aptly to our present purpose if any one doth not beleeve he defraudeth himself of that benefit which is so generall indeed by reason of this condition it falls out that though Christ be a propitiation for the sins of the whole world yet it is not the whole world no nor the greater no nor an equall part of the world but a third a fourth part a remnant a little flock partake of this propitiation and therefore we have a great deal of reason to fear and tremble lest we miscarry and have no share in this propitiation which is so universal 4. Exhortation that since Christ is a propitiation for the whole world we labour to make sure our own share in this universal good it had been little comfort to St. Iohn that he could say Christ is the propitiation for the sins of the whole world if he could not have said he is the propitiation for our sins that known saying is in this case too often verified later dolus in universalibus men deceive themselves whilest they rest in generalities content not thy self to know that Christ hath dyed for the world but strive to be assured that thou shalt be saved by his death it will be a sad trouble at that day for thee to think I had a price in my hand but I made no use of it I might have obtained propitiation by Christ but I neglected it there was a remedy prepared but I contemned it And therefore let our great care be to gain an interest in assurance of this propâ—tiation to our own soules that what it is in it self it may be to us and it may be for our sins efficiently what it is sufficiently not for ours onely but for the sinnes of the whole world FINIS A TABLE of the materiall Truths in this Treatise A. ADvocate How affirmed of Christ how of the Holy Ghost 351. how Christs Advocateship differs from his Mediatorship 352. He the onely Advocate 363. wherein it consists 354. with whom he is an Advocate 356. what giveth efficacy to it 357 369. he is no Patron of sin though advocate for sinners 353. he is no Advocate for them that continue in sin 346.347 we must be advocates for Christ. 365 Afflictions compared to darknesse 151 152. Christians rejoyce in them 110. the Word of God comforts in them 118 for sin inflicted even on forgiven persons 294. Ambition spiritual commendable 192. Angels Christs death in some sense suffiâ—ient to redeem the fallen Angels 397. yet not applicable to them 400. Anger Gods how terrible 371. sin the cause of it 369 370. Antiquity a note of verity 80. what kind of Antiquity is so 81 82. Apostles the meannesse of their outward condition 133. their integrity and unblameableness 71. Christs witnesses 21. their continual converse with him 64 65 66. why needfull 67 68. B. BLood of Christ how taken in Scripture 205. how often shed 206. how it cleanseth from sin 207 208. C. CHildren Regenerate persons must be as such 327. they must reverence their parents 330. Christ. Why called the Word 37 38 39 40. The subject of the whole Scripture 42. how the life the eternal life 44 45 46 His eternal subsistence from the beginning 53 76. Truly man 68. God and man in one person 69 212. How he was visible 67. His excellent preaching 64. His unspeakable dignity 6â— His fitnesse for the work of our Redemption 54. promised before sent 43. our miserable condition without him 46 391. In what respects said to be righteoue 395. The onely Refuge of a wounded conscience 350. The Parable between him and the Mercy-Seat 375. His great love to sinners 215. No fellowshâ—p with God but through him 98. no salvation but through him 388. Christians their dignity 102. their charity in desiring others may partake with them 86 87.385 what is done to them reflects on Christ. 101. Christ to be manifested in their lives 60. Church the Christian in it self a great multitude 393.395 Civility how differenced from sanctity 182 183. Cleansing from sin twofold 27 28. the causes of it 208. Commandments of God joyned with promises 131. how conversant about things impossible 228. many think they keep them all 252. Communion with God and Christ and the Saints see fellowshâ—p Confession threefold 264. of sin necessary to remission and how 280 281 282. it brings glory to God 285. benefit to us 283. The devil an enemy to it 285. it must be particular 266 267 chiefly of our ouwn sins 269. to whom to be made 271 272. its antecedent ingredients consequent 273 274 275. to be performed by the Holiest 227. Conversion maketh an alteration 192 192. others must be desired by us 87. Conversation of Christians ought to be exemplary 179. Covenant of Grace double one general the other special 399. D. DArkness fourfold 150. Death of Christ in our stead for our sins our dischrge 209 210. what gave the merit to iâ— 213 214. no benefit by
it to wicked men 219. Deceive Man apt to deceive himself 246. the more need to wheare of it 253 254. there are many deceâ—vers 246. Despair Antidotes against it Christs blood two 216 217. his Avocateship 360 361. his propitiation 381. especially the undversality of it 400. despaire and presumpt on two dangeroâ—us rocks 344. E. EPistles their use 12. Exordium's the properties of them 18. Excuse men apt to make for their sins 268. by transferring the fault on others 269. the sins of the godly no excuse for the wicked 276 237. F. FAlls Saints nay fall grossely 347. fear of falling a preservative 348. Father when applied to God how taken 50. how God is our Father and how Christs 357. Fathers love to their children 333 357. Faith the Christians spiritual sense 74. the means of fellowship with God 85. it applieth but doth not appropriate Christ. 38 no salvation but by faith in Christ. 389 390. greatly oppugned by the devil 126. it is neither unmannerly nor uncharitable 386. the only instrument of pardon 281. Faithfulness Gods in performing his promises 310 311. ground of faith 313. mans required in imitation of Gods 312. Fellowship between Saints 83. with God and Christ wherein it consists 91 92 93. we may have it as well as the Apostles 84. how with the Father 94. how with Christ. 95 96 97. earnestly to be desired 109. the difficulty of attaining it 197. impossible to men continuing in their sins 167. Forgiveness of sin the nature of it 292 293. why called cleansing 296 297. Gods prerogative 304.305 306. Gods faithfulnesse obligeth him to it 312 314. It is just with God to forgive sin and how 316 317. mercy the impulsive cause in respect of us 315. it is onely of sin past 299. it s universal extent 300 301. how consistent with afflictions for sin 294 295. how differâ—nt from forbearing 293. earnestly to be longed after 298. mans required in imitation of Gods 308 309. Forsaking sin to be joyned with confession 275 276. The truest part of repentance 335. how far it is required 337. G. GEntiles as well as Jewes capable of the mâ—rit of Christs death 393 394. Gnosticks their impurity 167. their pretences of purity 245. God all good in him 111 112. why compared to light 137 138. how manifesting himself in the incarnation 58. no authour of sin 142 144. Gospel why called the Word of life 30 31. its excellency above the law 33.129 366. accidentally the savour of death 34. chiefly promissory 129. a doctrine of joy 115. its Antiquity 78 79. its doctrines made by wicked men incouragements to sin 340. whereas they are arguments against sin 341. though a refuge when we have sinned 366. Grace the difference between sincere and counterfeit grace 182 183. see holinesse H. HEathen their condition to be pitied 392. Hide our sins from God we cannot 265. Holiness Gods why compared to light 139 140. all holinesse from him 141.187 mans holinesse why resembled by light and by what light 181 182. how it fits for fellowship with God 198. Humility maketh men low-conceited of themselves 249. she remainders of sin in us should make us humble 238. Hypocrites the worst of sinners 148. sharply to be reproved 149. they are best conceited of themselves 148. they say they have no sin 244 245. they pretend to fellowship with God 163 164. the most miserable men 175. the contrariety of their conversation to their profession 172. I. IEsuites their Arrogancy in assuming that title to themselves 95. Ignorance compared to darknesse 151. affected damnable 170. Image of God what it is 92. Imitation of God required 189 190. Incarnation why called a manifestation 55 56. why the second person incarnate 57. Infidelity it maketh God a lyar 360. Infirmities to be altogether without them the priviledge of heaven 228 229.349 they accompany our best duties 234 235 236. they hinder not fellowship with God 218. they ought to be bewayled 350. but yet must not too much discourage us 239. John his humility 9. prudence 10. innocency 11. his first Epistle the scope of it 2 3 124 125. the comprehensiveness of it 4 5 6 7. why cvlled Cathalick 14 15 16. Joy it is that which all men seek after 106. Christianity doth not abolish it 113. the difference between worldly and spiritual joy 108 109 110. Spiritual joy is fixed on God and Christ. 107 111 it supports in all afflictions 110. Judge how Christ both Iudge and Advocate 352. we must nat judge according to outward shewes 165. our owne frailties should make us judge charitably of others 238 239 348. Justice of God appeareâ—h both in forgiving penitents and punishing of the impenitent 322 323. Justification and sanctification inseparable 290. Justiciaries their self-conceit 244.245 the causes of it 251 252. K. KNowledg not avayleable without practice 185 it must be communicated to others 24. of God how to be attained 143. of sin an antecedent to confession 273. L. LIfe Eternall to be sought after 4. how great the joy of it 112 113. in what respects through Christ. 45. Light threefold 180. Love of God to man threefold 377 378. Lie wicked men fasten on God 255. hypocrisie a reall lie 172 two things concurre to a lye 166.169 three sorts of lies 173. M. MEan things made choyce of to be Christs instruments and why 133.134 Mediatorship onely belonging to Christ. 98.99 how different from his Advocateship 352.353 Men ranked into two sorts 196. Metaphors must be familiar 135 136. Ministers must be sent 25. they must be assured of the truth of what they deliver 73. what they declare to others must be received from Christ. 132. they must give every one their due 137 138. their language must be plain 39. their aime is to beat down sin 338. they must use mildnesse in their instructions 333.334 fathers to the people and how 328. their great love to the people 331 332. their care of and joy in the peoples welfare 119 120 123. they must seek the peoples benefit 85 86. to be honoured and reverenced and obeyed 32 330 331 how far confession to be made to them 271. what their power in forgiving 307. Morality how different from Sanctity 182.183 N. NAme it is prudence sometimes to conceale it 10. O. OBedience the properties of it represented by walking 184. Omniscency Gods attribute 138. Originall sin remaining in the best 231 232. P. PApists we dare vie with them in the point of antiquity 82. Pardon of sin see forgivenesse Precepts See commandements Presumption the grounds of it 162. the difference between presumptuous sinners and weake Saints 262. Christs universall propitiation no just cause of it 401. Pride Spirituall what should abase it 103. Profession without practise a lye 170.173 the loose conversation of professors how great a dishonour to God Religion and injurie to themselves 174 175. Promises their worth 130. benefit 43 303. free and yet conditional 130. Punishment of the guiltlesse how consistent with Gods justice 316