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
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
we shall drink deep of the river of pleasure Now we have onely the first fruits hereafter our joy shall be as the joy of harvest Finally now the joy of the Lord enters into us but then it is we shall enter into the joy of the Lord and be as it were swallowed up in the boundless ocean of that joy the truth is according to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our exultation answereth our participation because this fellowship cannot be perfect till we come to heaven where we shall fully enjoy sanctity and immortality with God and Christ for ever therefore then and not till then shall this be verified our joy shall be filled And now to tell you how full that joy shall be I want words St. Peter speaking of our joy which we have in believing calls it unspeakable and full of glory indeed sentire est cordis dicere non est oris the heart feeleth what the tongue cannot express but oh then how glorious and not onely unspeakable but unconceivable shall that joy be in seeing Surely as when Christ miraculated wine he filled the vessels to the brim so shall he fill the vessels of our souls in that day with the water of joy to the very brim so as there shall not be the least deficiency but an abundance yea a superabundance both over and everflowing to make glad the inhabitants of that heavenly City to all eternity What then is the inference which we are to draw from hence but that we learn what joy to seek after namely that which is full and wherein to that end to place it namely in fellowship with God and Christ. Beloved it is a false slander an odious calumny which by black mouths is belched forth against Christianity as if it were an enemy to all joy whereas it doth not extirpate but ordinate our joy teaching us to place it on the right object you are mistaken when you think that we would rob you of your comfort and spoile your mirth no brethren our aim in indeavouring to bring you to God and Christ is to use Seneca's phrase upon better grounds that you might never want mirth or according to St. Pauls expression that you may rejoyce evermore Indeed this is our scope to confine your carnall joy or rather refine it that it may be pure spirituall and heavenly Oh that you would at last be wise and fix your joy in the right center by elevating it to the things above how should you say with that penitent Father Far be it Lord far be it from the heart of thy servant that I should account my self happy by any earthly joy that is the joy which is not given to the wicked but onely to them who serve thee whose joy thou thy self art and that is the blessed life to rejoyce of thee in thee for thee that is it and no other or in words not much unlike those of St. Paul God forbid that we should rejoyce in any thing save in fellowship with the Father and his Son Iesus Christ. 2. Refer this clause to the former part of this verse and then the truth which is manifestly implyed is that those things which the holy men of God did write are able to give fulness of joy This is the doctrine which I shall endeavour to illustrate both generally of all the holy writings and particularly of the Apostolical writings 1. There is fulness of joy to be had in the holy Scriptures this was that which David experienced and therefore affirmeth concerning himself that the words of God were sweet to his taste and he rejoyced in them as one that found a great spoyle and that holy man Ambrose upon those words breaketh forth into these expressions I have great cause to rejoyce for I have found the spoyles for which I have not laboured I have found the Pentateuch of Moses the writings of the Prophets I have found Christ the wonderfull Counseller and Paul the prudent builder for this reason no doubt it is that the word of God contained in the Scripture is compared to light and wine and honey and milk all which are of a pleasing and exhilarating nature indeed the holy Scriptures are a tree of life whereof every leaf is healing or according to St. Chrysostom a pleasant garden wherein every flower yields a fragrant smell or to use St. Ambrose his comparison a feast in which every book is a dainty dish affording both sweet and wholesome nutriment No wonder if St. Paul speaking of the Scriptures maketh mention of the patienâ—e and hope and comfort of the Scriptures there being no such ground of hope and patience and therefore no such comfort to be found elsewhere as in these sacred books 2. As this is true in general of all parcels of holy writ so more especially of the Apostolical writings to this purpose St. Cyril mystically interpreting those words of the Prophet Micah that every man should sit under his vine and under his figtree observeth that wine is an embleme of joy the figtree of sweetness and by both is shadowed that joy whâ—ch the Evangelâ—cal doctrine should produce in those who sit under the preaching of it indeed those doctrines which reveal God and Christ satisfaction to God by Christ reconciliation to God in Christ can only give solid comfort to the soule since God out of Christ is a consuming sire onely in Christ he is a reviving Sun out of Christ he is a sin-revenging onely in Christ a sin-forgiving God now these doctrines are no where made known but in holy writ and they are most clearly delivered in the Apostolical writings what Moses and Esay and Ieremy spake obscurely that Paul and Peter and Iohn declare plainly and therefore though we find joy in those yet by these our joy is filled It is not unworthy our obsetvation in the Text that this clause These things we write stands in the middle between our fellowspip is with the Father and his Son Iesus Christ and that your joy might be full as having indeed an influence on both and by effecting the one it produceth the other these things which the Apostles write reveale God and Christ and the way of fellowship with them and by bringing us to this fellowship they convey unto us this fulnesse of joy and comfort To apply this in some short confectaries 1. How injurious is the superstition of the Papists and that both to the Scriptures themselves and to the people 1. To the Scriptures in that they deny to them a perfect sufficiency containing all things necessary to salvation and that for this reason that thâ—y might advance the esteem of their unwritten Traditions indeed such traditions as are not fictitious but real not particular but universal and clearly appear to be sâ— we reject not but withall we assert there are no such traditions delivering any thing necessary to
this tend those expressions of Moses He is a God of truth and without iniquity just and right is he and of David he is my rock and there is no unrighteousness in him and again Thou art not a God that hath pleasure in wickedness neither shall evil dwell with thee Indeed the Gods of the Heathen were such as had been impure filthy men and therefore as one of themselves argueth no Gods but the true God cannot be charged with any iniquity nay as Carthusian enlargeth it because it may be said of the Angels that stand and the Saints that are glorified they have no darkness of sin at all in them in God there is not so much as a defectibility or mutability which yet is in the Creatures if considered in themselves because of their dependency though the reducing of it into act is impossible in regard of their plenary confirmation in the state of bliss God then as Aquinas excellently is a pure a most pure act without the least potentialitie and so this in the highest sense agreeth to him and to him onely he is light and in him is no darkness at all 2. These words are true of God not onely formally but causally in himself but in regard of his influence and that in both the clauses 1. God is light that is according to St. Iames expression The Father of lights so that whatever light there is in any Creature it is but a ray a beam of his excellency That distinction of a threefold kinde of light is very considerable to this purpose there is lux light Illuminata non illuminans enlightned and not enlightning to wit the air Illuminata illuminans enlightned and enlightning such is the moon Illuminans non illuminata enlightning but not enlightned and this is the Sun It is that which may fitly be applyed here all Christians are lights as the air Ministers are lights as the moon but onely God is light as the Sun to wit receiving no light from any other and communicating to others what light they have and this exposition Zanchy conceiveth most sutable to the Apostles meaning in this place making the paralell to run thus Look as the lâ—ght where it ariseth and displayeth its beams expels darkness with all the effects of it and maketh all to be clear and lightsome so doth God to all them who have fellowship with him impart the light of his grace so that they can no longer walk in the darkness of sin and though I conceive that the Apostles aim is chiefly to describe the purity of Gods nature in himselfe and thereby the repugnancy of walking in darknesse and consonancy of walking in the light to him both because this carrieth in it a full sense correspondent to the Apostles intention and also because the phrases of no darkness in him and afterwards his being in the light do intimate that these words are to be understood rather subjectivè then effectivè of what God is in himself then what he doth to us yet withall I cannot but acknowledge this construction to be both pious and ingenuous 2. And accordingly the sense of the other clause in him is no darkness at all amounts to this that he is not cannot be the cause of any darkness It is true God is said in Scripture to create darknesse as well as to form light but that is the darkness of calamity not of iniquity it is true God hath an hand even in the darkness of sin so far as to limit it how far it shall spread and no farther as to permit that it shall be suffer men to walk in it as judicially to withhold the light of his grace from them who love darkness rather then light whereby they plunge themselves into greater darkness Finally so as to bring light out of the darkness good out of evill and make all the darkness of sin tend accidentally to illustrate the glory of his own wisdom justice and mercy but still farre be it from him to be any way an impelling cause of any wickedness Indeed these two do one necessarily flow from the other There is no darkness in therefore none can be from him nil dat quod non habet is a known rule in Phylosophy no cause can communicate to another what it hath not in it self surely then God having no darkness in himselfe cannot be any cause of it in us Besides he is an hater an avenger of darkness and it cannot consist with his justice to be a punisher of it were he himself the Authour In a word It is impossible that the same cause should directly produce contrary effects can the same fountain send forth sweet and bitter fresh and salt water no more can God who is light and the natural cause of light be the author of darkness To draw to an end in a word of application 1. Our Apostle here implicitely teacheth us by what means we may come to know something of God indeed those three ways which the Schools mention of knowing God per viam causalitatis eminentiae remotionis by way of efficiency eminency and remotion are all to be found in this Scripture We know God by way of causality when we assert him the prime supreme universal cause of all good whatsoever we know him by way of eminency when we attribute to God whatsoever perfection or worth there is in any or all the creatures and that as being in him after a more eminent manner Finally we know God by way of remotion when we deny of him whatever imperfection and defect is observable in the creature A taste of all these our Apostle here giveth us since if we understand the words both formally and causally he proclaimeth him the cause of that light and beauty and excellency that is in us he attributeth to him that which is the most noble among inanimate creatures light and he removeth from him darknesse which is a defect and deformity 2. Learn we with this holy Apostle to have high and holy thoughts of God as most pure and free from all pollution Indeed there have not wanted such Sonnes of Belial who have charged God with sin as the Luciferians who blame God for dooming Lucifer to eternal darknes the Talmud which blasphemously forgeth the new moons as appointed for an expiation of a fault in the deity of taking away the light from the moon and giving it to the Sun and too many there have been who charge their own sins upon God as Plautus brings in a deboyst wretch pleading for himselfe dii voluerint and St. Augustine speaketh of some Jewes who would say when they had done any crime Deus voluit Oh let all such opinions be to us as they were to that Father detestable and abominable and as St. Basil adviseth though Gods counsels may many times seem strange to our reason yet let that axiom be firmly rooted in our minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
theef and the least noyse causeth a commotion in his brest Thus is it with wicked men many times they feare according to the Psalmists expression where no feare is though withall the truth is they have alwayes reall cause of feare in respect of the danger that deservedly hangs over their heads Indeed as men in the darke sometime not seeing Feare not the perill which they are very neere to So wicked men being secure are feareles and not considering what they deserve feare not till they come to feele but when once their sleepy conscience is awakened oh what horrid feares perplexing terrours invade them whilest the cloud of vengence is ready every moment to raine fire haile and brimstone upon them To end all what now remaineth but that this discourse of darknes serve as a light to discover to you where you are what you do and whither you are going That so being enlightened to see your utter darkenesse you may walke no further but with incessant cries beseech him who is the Father of lights that he would send his spirit to plucke you out of Sodom and by his mightie working deliver you from the power of darknes translate you into the kingdome of his deare sonne Amen THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 6. If we say we have fellowship with him and walk in darkness we lie and do not the truth THat Preface which I find in the beginning of one of Salvians books concerning Gods Government of the world I may here aptly make use of I suppose yea I am confident my discourse of this Scripture will be unwelcome to many auditors and that because it is a smart and sharp reprehension men naturally love to be tickled with applause not scratched with reproof we relish well the honey of commendation but know not how to digest the wormwood of increpation But beloved the diet which is not so toothsome may be wholesome that potion which is very bitter to the taste may prove healthful to the body and faithful rebukes though they be not so pleasing yet I am sure are profitable especially when they are seasonable and sutable such as this was to those in St. Iohns time and I would to God it were not as truly agreeing to many very many in our dayes who will be found one day among the number of those lyars If we say we have fellowship with him and walk in darknesse we lye and do not the truth Having already dispatched the impiety of those mens practice in that they walk in darkness that which followeth next in order is the eminency of their profession implyed in that supposition If we say we have fellowship with him for in this supposition there is a position couched namely That many who walk in darkness say they have fellowship with God For the better explication of which in its fullest latitude I shall briefly premise a double distinction and then pursue a double proposition The distinctions to be premised are of 1. A double Having this fellowship to wit in spe and in re in a confident expectation and in a reall possession 2. A double Saying we have it namely a saying within our selves and a saying to others that is inward in respect of our thought and opinion this outward in respect most properly of our words and not excluding gestures and all other wayes of external expression The propositions to be prosecuted are two 1. Many say they have fellowship with God in hope who yet walk in darkness they promise to themselves the future vision of Gods face whilest they go on in the wilfull breach of Gods Law This is that which they say in their hearts perswading themselves that their condition shall be happy though their conversation is wicked of such an one it is Moses speaketh who blesseth himself in his heart saying I shall have peace though I walk in the imaginations of my own heart This is that they say with their lips impudently laying as full claim to happiness as the uprightest and exactest Saint If you inquire whence this comes to pass I answer from the false reasonings which are in the minds of men concerning The freeness of Gods grace in electing The fulness of his mercy in forgiving The worthiness of Christs blood in redeeming 1. When presumptuous sinners hear that Gods election is without respect to any worthiness or qualifications in us they presently fancy to themselves that their names may be written in the book of life as well as any other yea they fondly imagine that being elected they shall have fellowship with God let them live as they list and hence they are emboldned to presume and boast of a future well-being not considering that Gods election though it be not conditional yet is ordinate to wit to the end by the means to happiness by holiness 2. When wicked men look upon the extent of Gods mercy whereby it is that he desireth not the death of a sinner that he is a God pardoning iniquity transgression and sin not onely few but many small but great all sorts of sin they promise to themselves a facility of obtaining forgiveness whilest yet they indulge to their sins not considering that God is just as well as merciful righteous as well as gracious and he is ready to pardon the penitent so he will by no means clear the guilty Finally when secure sinners hear of the infinite merit of Christs blood how satisfactory it is for the sins of the whole world and therefore much more of a particular person they are willing to perswade themselves of an interest in that blood and thereby of reconciliation and fellowship with God not considering what our Apostle saith in the very next verse the bloud of Iesus Christ cleanseth from all sin but it is onâ—ly those who walke in the light Thus is the sweetest hony turned into gall by bad stomachs the most wholsome antidotes become poyson to wicked men and the pretious supports of a lively faith are abused to be props of presumption by arrogant hypocrites by reason whereof it is that they are so impudent as to say they hope to have fellowshâ—p with God though they walk in darkness 2. Many who walk in darkness say they have actually this Divine fellowship and are in a state of grace As for the grossest sort of hypocrites who make pretences of religion and holiness a cover of their wickedness they cannot say it in their hearts because their consciences must needs tell them they are wicked and odious in God sight but they say it to the world that they may walk in the dark and accomplish their wicked designs the more secretly speedily and effectually But as for others they say it both in opinion and profession they think and accordingly boast themselves to have communion with God though they walk in the darkness both of sin and error Instances of this nature there want not many in all times of the
self-deceâ—t It is at first view a strange assertion that a man should deceive himself if a man would deceive it were more probable he should deceive an enemy than a friend a stranger than a kinsman one that is afarre off then near to him nay there is inbred in every man a love of himself yea proximus quisque sibi every one is nearest to himself and is it to be imagined that he would deceive himself for a man to kill another may sometimes be at least be accounted valour but to kill himself can be thought no other then madnesse for a man to deceive another may by worldlings at least be esteemed craft policy wisdom but for a man to deceive himself must needs be adjudged meer folly and yet thus it is with all wicked men to whom by reason of corruption it is natural to be unnatural whilest by doing what is sin they kill themselves and by saying they have no sin they deceive themselves Indeed as the Prophet Jeremy saith The heart is deceitfull above all things and desperately wicked there being a mystery of iniquity in our corrupt minds the heart is sometimes in Scripture metaphorically described by the belly and truly there are not more twistings and foldings in the guts of the belly then there are turnings and windings in the heart of man by which we are too too witty to cozen our selves no wonder if the wise man saith he that trusteth to his own heart is a fool and that it was the prayer of St. Austin Custodi libera me de meipso Deus Lord deliver me from my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an excellent rule remember to distrust especially thy self and ever keep a narrow watch and a jealous suspicion over the dictates of thy own heart which is so prone to deceive thee Among those many things whereby we are apt to deceive our selves none more frequent then this which our Apostle here specifieth whereby we are well conceited of our own innocencie the truth is we have such an inordinate self-love that it is no wonder we fall into self-flattery they say in Optickes that if the object be too near the eye we cannot rightly discern it we are very near and dear unto our selves and therefore it is we discern not the sins that are in our selves Every way of man saith Solomon is right in his own eyes indeed therefore it is right in his own eyes because it is his own way The eye which seeth all other things beholdeth not it selfe hence it is that whilest we spye moats in others we see not the beames in our own eyes and so deceive our selves in saying we have no sin Indeed there want not other impostors who are ready enough to put tricks upon us The devâ—ll that old Serpent that grand Jugler is very busie to delude us and that in this kind it is his great design to make us beleeve those things not to be sin which are so and to think our selves not to have those sinnes we have Besides the world a cunning deceiver is very willing to sooth us up in a good opinion of our selves Nay there want not false teachers cheaters rather who perswade their followers at least that they are the Saints the pure the godly partie whereas they act those things which even Heathens would blush at But the truth is were it not for our selves none of these could deceive us were we faithful to our own soules they could not betray us we are willing to be deceived yea to deceive our selves in the matter of our own goodnesse and that because 2. The truth is not in us Indeed where ever there is deceit there is falshood since to be deceived is to apprehend a thing otherwise then it is or to take a thing to be that which it is not True there must be some shew of truth it must seem to be that which we take it to be or else how shouâ—d we be cheated but there is no reality nor truth of the thing else it could not be a cheat will you know then how men come to say they have no sin they seem so in their own eyes and thereby deceive themselves but indeed it is not so there is no truth in their conception and so it must needs prove a deception Look as when a man deceiveth another it is by a verbal or a reall lye presenting that which is not so it is when a man deceiveth himself in which respect one expounds this negative by the positive of lying the truth is not in us that is we lye to our selves in saying we have no sin It is not unfitly here taken notice of that our Apostle doth not say There is no humility but there is no verity in us Indeed one cause why we deceive our selves in saying we have no sin is the pride of our spirits a proud man hath onely one eye open both in respect of his neighbour and himselfe of his neighbour he hath one eye to see his spots but not his beautie his faults but not his gifts of himselfe he hath an eye to see his beauty but not his spots his gifts but not his faults and so becometh a selfe deceiver In this regard our Apostle might justly have said there is no humility in those who say they have no sin Indeed as St. Austin occasionally speaking of those words Be not righteous overmuch and understanding it of a selfe conceited righteousnesse truly asserts it is not justitia sapientis but superbia praesumentis The righteousnesse of the wise but the pride of a presumptuous man but that it may appeare that that which causeth even the holyest to accuse themselves of sin is not onely the lowlynesse of their minds but the truth of the thing and that according to St. Cyprians speech he that thinketh himselfe innocent is not onely proud but foolish yea in plain termes a lyer therefore he saith there is no truth in us It is the question of the wise man Who can say I have made my heart clean I am pure from my sin and such a question to which none can returne an affirmative answer who can say it and say it truly and not be untrue in saying it since both to ascribe that purity which we have to our selves and to ascribe that purity to our selves which we have not are manifest and odious untruths To this purpose it is what Beza observes that these words are spoken by St. Iohn not onely for modesty but truths sake yea a councill hath pronounced an anathema against any who shall assert that this was spoken onely in humility but not because so in truth sutable to which is St. Austins note upon these words St. Iohn doth not say If we have no sin we extoll our selves and there is no lowlynesse in us but we deceive our selves and there is no truth in us since thus to say is not onely to lift up
as lyable to the penalty so is the forgiven sinner from the punishment it selfe which is the remote term and the obligation to it which is the proxime term of pardon in this respect it is that Anselm saith to forgive sinne is not to punish it and St. Austin to the same purpose it is Gods not marking inquity so as to inflict the penalty due to it and the Schooles to remit the sinne is not to impute it so as to punish it For the fuller opening this truth know 1 On the one hand there is a great deale of difference between these two to withhold the execution off and to withdraw the obligation to the punishment it is one thing for a creditor to give day of payment and another thing to cancell the bond indeed the phrase used by Moses of Gods forgiving his people from Egypt untill now seemeth chiefely to intend his sparing to punish them but that is forgivenesse in a larger and improper sence according to the genuine notion there is a vast difference between forgiving and forbearing mercy As learned Davenant upon those words forbearing forgiving one another hath observed that there is far more in the latter than in the former since a man may forbear revenge meerly for want of ability or opportunity so is it true though not upon the same ground in respect of God his forgiving is farre more then his forbearing and therefore this latter hee vouchsafeth even to those who goe on in sinne but the former onely to them who confesse theâ—r sin since whereas by the one it is onely hee doth not as yet by the other it is that he will not at all punish 2 On the other hand there is a great deal of difference betwixt afflâ—cting for sin and punishâ—ng for sin properly so called for though the meritorious cause of both be the same to wit sin yet the impulsive cause from within is different that from an anger mixed with love this from meer anger and purely judiciall wrath besides the finall cause is far differenâ— that is for emendation of the person this is for satisfaction of the law and so whereas that is medicinall this is exitiall That God doth afflict his own people for sin yea for sinne after it is forgiven is a case so cleare that it cannot upon any just reason be denied The Antinomians doe but discover their owne blindnesse whilest they deny that God seeth sinne so as to correct it in justified persons that instance of David is pregnant whom the prophet tels as it were with one breath that God had forgiven his sinne and yet for that sinne the childe must dye that of the Psalmist concerning the Isralites is very plaine Thou wast a God that forgavest their sinne though thou tookest vengeance of their iniquities finally that of the Corinthians is no lesse apposite who though they were forgiven and therefore should not be condemned with the world yet were judged and chastized of the Lord for their sinne of unworthy receiving the holy sacrament But still though God doe afflict yet hee doth not punish for sinne those whom hee forgiveth unlesse as all afflictions may in some sort bee called punishments and the reason is plain because punishing for sinne is in a war of revenge and Satisfaction which are direâ—tly opposite to forgivenesse and wee may as well say that â— judge can at the same time pardon a malefactor and exâ—â—ute him as that God can punish when hee forgiveth indeed because those eternall miseries have most properly in them rationem paenae the nature of satâ—sfactory punâ—shment therefore forgiveness chiefly consists in taking off the obligation to that according to St. Pauls Phrâ—se There is no condemnation to them that are in Christ Iesus but yet it is no less true that the oblâ—gation to temporall as well as eternall punishâ—enâ— is taken off so that though the same ouâ—ward miseries seize upon pardoned as well as unpardâ—ned sinners yet nâ—t in the same way as hath been already iâ—timated and therefore though God doe inflict many miseries of life yea death it self upon forgiven sinners to make them feel the smart of sinnâ— watchfull how they run into sinne and to declare his justice against sinne yet not in the least to satisfy his justice upon them for sinne that being already most fully as I shall hereafter shew performed by Christ. 2 You see the significancy of the first word and thereby the nature of the thing passe wee on to the second which though the same as to the thing with the former yet wants not its peculiar emphasis That distinction of Divines concerning remissio culpe paenae the remission of the fault and the punishment may not unfittly bee made use of for a distinct reference of those two expressions the former of forgiving more properly refers to the remission of the punishment though yet it includeth the fault as a creditor cancelleth the bond doth thereby remit the debt it selfe this latter of cleansing chiefely refers to the remission of the fault which defileth though it include the punishment because it is of that defilement which is contracted through the guilt of sinne And now as in the former so in this expression wee have two things considerable what unrightâ—ousnesse doth and what pardon doth 1 What unrighteousnesse dothâ— it maketh the sinner filthy and polluted in Gods sight sinnes as they are debita debts so they are said to bee remitted and blotted out and as they are sordes filthy so they are said else where to bee covered and here to bee cleansed Oh then how odious is an unpardoned sinner in Gods sight It is very observable how Almighty God describing the sinfull state of rebellious Israel borroweth a metaphor from a châ—ld that is not swadled but lieth polluted in its bloud the Psalmist speaking of wicked men saith They are corrupt â—nd become abominable where the former word iâ— borrowâ—d from a dead carkass and truely â— child in its bloud is not more loathsome to our eyes a carkasse on the dunghill is not more nâ—isome to our smell then a sinfull wretch is in Gods eyes and to his nostrils 2 What forgivenesse doth it cleanseth the sinner An expression that must not be strained too much as 〈◊〉 according to the doctrine of the Church of Rome the pardoning of sinne were an utter extinction and aboâ—â—tâ—on of it as cleansing doth wholy take away filthâ— truâ— it is where sinne is forgiven the filth of sinne is in some measure and shall at last bee wholly removed but that is onely the effect of glorification not of justification or sanctification and indeed as if our Apostle would prevent any such inference from this Phrase wee finde him subioyning if wee say wee have not sinned as before whâ—n hee speaketh of Christs cleansing he addeth if wee say wee have no sinne so that sinne is therefore said to bee cleansed not that the
4. Mr. Thomas Parker The Visions and Prophecies of Daniel expounded wherein the Mistakes of former Interpreters are modestly discovered in 4. Reformatio Legum Ecclesiasticarum ex Authoritate primùm Regis Henrici 8 inchoata in 4. Mr. George Strode The Anatomy of Mortality divided into eight Heads viz. 1. The Certainty of Death 2. Meditations on Death 3. Preparations for Death c. in 4. Dr. Daniel Featly The Grand Sacriledge of the Church of Rome in taking away the Sacred Cup from the Laity at the Lords Table in 4. Mr. Rich Lewthwat Vindiciae Christi obex errori Arminiano A Plea for Christ in three Sermons in 4. Welch Common-Prayer with the Singing-Psalms in 4. Mr. John Lawsons Gleanings and Expositions of some of the more difficult places of holy Scripture in 4. Mr. John Cotton The way of the Churches of Christ in N. England in 4. Mr. Mr. Edward Thorp The New Birth or Birth from Above in 4. Sermons in 4. Mr. John Vicars The Schismatick sifted c. in 4. Coleman-street Conclave visited and that grand Impostor the Schismaticks Cheater in chief truly and duly discovered in 4. Roberti Heggi Dunelmensis aliquot Sacrae Paginae Loca Lectiones in 4. Mr. John Lewes Contemplations upon these Times or the Parliament explain'd to Wales in 4. The Beacon flaming with a non obstante against those that plead for Liberty of Printing and publishing Popish Books in 4. The Ranters Reasons resolved to nothing or the Fustification instead of the Justification of the mad Crew c. in 4. Mr. Nath. Stephens A precept for the Baptisme of Infants out of the New Test. in 4. Mr. Josiah Ricrâ—ft A Nosegay of Rank-smelling Flowers such as grow in Goodwin's Garden c. in 4. Dr. Sam. Annesâ—y The first Dish at the Wilâ—shire Feast a Sermon preached before many worthy Citizens of London born in that County in 4. Communion with God in two Sermons preached at Paul's before the Lord Major of London in 4. Mr Edmund Calamy The Monster of sinfull Self-seeking Anatomized A Sermon preached at Pauls before the Lord Major of London in 4. Mr. John Warren of Hatfield-Regis in Essex The Potent Potter A Sermon preached at a Fast before the Parliament in 4. The Unprofitable Servant A Sermon preached at the Assize at Chelmsford in Essex in 4. Dr. Robert Gell A Sermon touching Gods Government of the World by Angels preacht before the Astrologers in 4. Dr. John Wincop Gods Call to Weeping and Mourning A Sermon preached at a Fast before the Parliament in 4. Mr. George Walker A Sermon preached at a Fast before the Praliament in 4. Rich. Meggot The Rib Restored or the Honour of Marriage A Sermon preached in Dionis Back-Church occasioned by a Wedding the fifth of June 1655. Mr. Valentine A Sermon preached at a Fast before the Parliament in 4. Mr. William Good Jacob Raised A Sermon preached at a Fast before the Lords in Parliament in 4. Mr. Tho. Goodwin The great Interest of States and Kingdomes A Sermon preached before the Parliament in 4. Mr. Sam Kem The King of Kings His privy marks for the Kingdoms choyce of new Members A Sermon preached upon the choyce of Burgesses for the City of Bristoll in 4. Mr. Ben Hubbara Sermo Secularis Or a Sermon to bring to remembrance the dealings of Jehovah with this Kingdome of England in 4. Mr. J. P. A Sermon preached upon Mat. 22.21 wherein is set forth the Kings Due in part and the Peoples Duty in 4. Mr. Ambr. Stavely Index Expurgatorius Or a short Examination of the Doctrine of Purgatory A Sermon in 4. Mr. Peter Sterry The Clouds in which Christ comes A Sermon preached before the Parliament in 4. The Teaching of Christ in the Soul A Sermon preached before the Par. in 4. In Octavo large Mr. Robert Young A Soveraign Antidote against all Grief with the Victory of Patience in 8. Mr. Ben. Needler Expository Notes with Practical Observations upon Genesins in 8. Octavo small Mr. Geo Hopkins Salvation from Sin by Jesus Christ or the Doctrine of Sanctification which is the greater parr of our Salvation founded upon Christ who is both the Meritorious and Efficient cause of Sanctifying Grace purchasing it for working and perfecting it in his people c. in 8. BP Davenant An Exhortation to Brotherly Communion betwixt the Protestant Churches in 8. BP Cooper The Triumph of a Christian in 3. excellent Treatises 1. Jacobs wrestling with God c. in 8. Mr. John Robotham The preciousnesse of Christ to Believers c in 8. The Bee-Hive of the Romish Church A worke of all good Catholicks to be read and most necessary to be understood in 8. Testament Roman letter Scotch print in 8. Mr. Iohn Simson The Perfection of Justification against the Phariseâ—s the Purity of Sanctification against the Stainers of it the Unquestionablenesse of Glorification against the Sadduces c. in 8 Mr. Hall The Loathsomnesse of long haire A Treatise wherein the Question is stated many Arguments against it produced with an Appendix against Painting Spots Naked Breasts c. in 8. Vindiciae Literarum The Schools Guarded or the excellency and usefulnesse of Arts Sciences Languages History and all sorts of Human Learning in subordination to Divinity with an Appendix in Answer to Mr. Webster in 8. Mr. Iohn Warren of Hatfield in Essex Principles of Christian Practice Illustrated with Questions and Scripture-answers in 8. Mr. Daniel Evans A Baptismal Catichisme shewing unto what person whether of riper years or as yet Infants the Sacrament of Baptisme ought to be administred according to the Scriptures in 8. Twelves large Mr Nich Byfield The Marrow of the Oracles of God or divers Treatises containing Directions about six of the weightiest things can concerne a Christian in this life in 12. The Practice of Christianity or the Epitome of Mr. Rogers seven Treatises in 12. Mr. Thomas Iackson The true Evangelicall Temper wherein Divinity and Ecclesiasticall History are interwoven and mixt c. in three Sermons in 12. Twelves small Mr. Mullard Celestial Soliloquies composed of severall Divine Meditations and Prayers drawn from the holy Scriptures in 12. Francis Thin Esq. The perfect Embassadour treating of the Antiquity Priviledges and Behaviour of Men belonging to that Function in 12. Chronicon de vitis Mahum successor In omnibus meis scriptis non solum piâ—m lectorem sed liberum correctorem desidero Aug. proâ—em l 3. de 〈◊〉 SERM. 1. Junil in Bibl. pat T. 1. 2 Tim. 3.16 Eccles. 4.12 Mark 3.17 1 John 2.26 Nemo non lectu dignam scitu necessariam hanc Epistolam judicare possit maximè hisce temporibus quae haereses schismata cum magno Ecclesiae detrimento invexerunt Fer. proaem in Epist. Joh. Cap. 2.1.3.11 Sanctus Judas totus est in fide Orthodoxâ Jacobus in oratione patientia Petrus in sanctitate Johannes in charitate fidelibus commendandâ Lap. proaem in Ep. Cathol Succendi cor nostrum in