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
say to him with the Leper Lord if thou wilt thou canst make me clean with the Father of the child Lord I believe help my unbelief remember his gracious invitation to come and his comfortable promise of ease and be not faithless but beleeving Nor needest thou mingle any water with this bloud popish pennances pilgrimages indulgencies or any such like inventions of superstitious dotages this bloud alone can cleanse and by joyning any thing with it thou dost what lyeth in thee to defile and debase this bloud To him then and him alone have recourse with a lowly yet lively confidence relying on the merits of his bloud which cleanseth from all sinne 2. You have seen the position in it selfe be pleased now to look upon it in its reflection on what proceedeth and thus we may consider it two wayes Either as these words are an answer to some objection which may be made against the preceding Or as the preceding words prevent a misapplication which may be made of these 1. Whereas the Apostle saith in the former part of the verse If we walke in the light as he is in the light we have fellwoship one with another It may be objected though we now walke in the light yet before we walked in darkness and will not that hinder our Communion nay besides though we walk in the light yet we still fall into darkness and will not that make a seperation between God and us to both these we have a cleare answer returned in these words 1. As for our past sins committed before conversion they shal not hinder this fellowshâ—p because so and is somtimes taken especially by S. John the bloud of Christ cleanseth from all sins To wit as some expound it truly though not fully all past sin it is the promise of Almighty God made by Ezechiell that when the wicked turneth from his wickedness that he hath committed all his transgressions that he hath committed they shall not be mentioned to him indeed the convert himselfe still penitently remembers them buâ— God mercifully forgets them and why the bloud of Christ cleanseth from them whence by the way it is well observed by Zanchy that it is not our walkâ—ng in the lâ—ght cleanseth from our former workes of darkness but the bloud of Christ. Our present obedience is not cannot be any compensation to God for our former disobedience we now doe no more then we ought to do and therefore it cannot satisfy for our former doing what we ought not and not doing what we ought to do but the merit of Christs bloud both can and doth expiate our former guilt 2. As for our present sins whither continuall infirmities or our particular grosse acts into which we may fall notwithstanding we walk in the light from these upon our repentance the bloud of Christ cleanseth so our fellowshâ—p with God continueth it is true we cannot walke so exactly but sin will cleave to us sin in whomsoever it is cannot but provoke God to seperate from him I but the bloud of Christ cleanseth us from our sins whereby it is that we still have fellowshâ—p with God Thus doth this sentence at once both infirmitatis nostrae nos admonere admonish us of our own weakness adversus desperationem munire arme us against those fears which the sins we fall into by reason of that weaknesse may prompt us to whilst we have still a refuge to flie to a rock to lay hold upon a plaster to make use of even this bloud of Jesus Christ which cleanseth from all sin 2. There is yet another relative consideration of these words which would by no means be left out as being that which may serve like the angels flaming sword to keep of impenitent sinners from comming to the tree of life Brethren this is a very comfortable doctrine which you have heard of Christs bloud cleansing from all sin and I doubt too many will be ready to lay hold on it to whom it doth not yet belong when therefore you apply this comfort take with you the condâ—tion if we walke in the lâ—ght as he is in the light the bloud of Christ cleanseth from all sin And remember that this hypotheticall proposition is aequivalent to an exceptive unless we walk in the light the bloud of Christ will not cleanse us Hence then impenitent presumptuous sinners here is bread indeed but not for Dogs a pearle but not for swine The comfort of this text is precious but not common and though that his bloud is able to cleanse all yet it only will cleanse them that walk in the light It is the strange conceit of many that all is so done for them that nothing needs to be done by them whereas Christs bloud so cleanseth from sin that we must walk in the light it is the horrid presumption of some that though they live in sin they shall be cleansed by Christs death whereas his bloud cleanseth onely such as walk in the light Oh then let us not deceive our selves with vain hopes Christ hath borne our sins we must not therefore think to lay what load upon him we please he onely taketh away their sins who cast away their sins Christs death is a plaister for wounded sinners but we must not presumptuously wound our selves in hope that this plaister will cure us Finally Christs bloud is a rich treasure to defray the debts of humble sinners and to beare the expences of such to heaven but there is nothing allowed for wanton prodigals who spend freely and sin lavishly upon the account of Christs merits and therefore to end all be sure in reading and applying to joyne the beginning of the verse with the end If we walke in the light the bloud of Jesus Christ cleanseth from all sin THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 8 9 10. If we say that we have no sin we deceive our selves and the truth is not in us If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousness If we say we have not sinned we make him a lyar and his word is not in us THat vision which Moses saw of a bush burning in the fire is symbolically applyed to instruct us in that most exquisite wisdom the knowledge of God and our selves nor unfitly since flaming fire is a fit embleme of Gods purity and the thornie bush of mans iniquity This sight me thinketh St. Iohn presenteth us within this Chapter if you please to cast your eyes on the sixth verse you may behold the fire a delineation of Gods holinesse who is light without any darknesse here in these verses you may meet with the bush a declaration of mans sinfulness It was the prayer of a devout Ancient Domine noverim te noverim me Lord let know thee let me know my self this ought to be the prayer the study of every Christian to know Gods purity that
reason why we may not as wel expound the 10. by the 8. as the 8. by the 10. besides it is an usuall hebraeisme which kind of phrase our Apostle much followeth to put the preterperfect tense for the present therefore it is more rationall to expound those words we have not sinned by those we have no sin then these by those and so this assertion is verified concerning all Christians not only before but after conversion indeed this is not mine but St. Austins note upon the 8 verse St. John doth not say if we say we had but have no sin indeed there are two places in this epistle which seeme to contradict this construction of these words the one where he saith he that is borne of God cannot sin and the other not much unlike where he saith that which is borne of God sinneth not What the full sense of these Scriptures is I shall God willing insist upon in their proper placesâ— for the present it may suffice to answer either with St. Austin that he who is born of God sinneth not to wit as he is born of God Regenerate men being therefore subject to sin because but in part regenerate and that holy men fall into sin is because of the remainders of the old man not so far as their natures are renewed or else as St. John seemeth to expound himselfe in the one place that he who is born of God doth not sin that is doth not commit sin which being a synonimous phrase with working iniquity is onely true of unregenerate persons and in the other place that he who is born of God sinneth not that sin of which he there speaketh in particular namely the sin unto death notwithstanding which it still remaineth as a truth that even they who are borne of God cannot say they have no sin at all 2. This totall immunity from sin is denyed not onely of ordinary but eminent even the holyest Saints that have been are or shall be The We of whom my Text speaketh were the Apostles who as they were dignified in office above others so no doubt they obtained greater measure of grace then others yea he that includeth himselfe in the number was St. John who of all the Apostles was most beloved of Christ and as St. Austin excellently Who can say he is without sin when he that leaned in the bosome of Christ saith If we say we have no sin Indeed as Jehu wrote to the rulers of Iezreel in another case look out even the best and meetest of your Masters Sonnes I may say in this looke out even the best and holyest of Gods children see if any of them can or dare wholly acquit themselves from sin the truth is as that forementioned Father saith If we shall ask all the Patriarchs Prophets Apostles Martyrs de sepissi dum in hoc corpore degerent una voce concorditer responderent they would with one consent say of themselves as living on earth in these words If we say we have no sin we deceive our selves To this purpose is the observation of Beza and Zanch. upon the text Consider who it is that here speaketh and that in his own person who then can be excepted out of the catalogue It is true there is one whom he calleth in the next chapter Iesus Chrâ—st the righteous who is most justly to be excepted of him it is said He did all things well Himselfe maketh the challeng Which of you can convince me of sins he was no doubt altogether free from the least spot or staine of corruption but as for any other exception this generall rule admits none I know the papists contend very earnestly that the Mother might be exempted as well as the Son asserting her to be free from all kind of sin It is true St. Austin in one place speaking of the saints sinfulnesse doth except her but not in their senâ—se as if she were not a sinner but for the honour of Christ he would not have her mentioned as a sinner and therefore elsewhere he is cleare and expresse that all are sinners except the one onely mediator between God and man nor need we feare to injure the blessed Virgin in joyning her with the rest when as her selfe calling Christ her Saviour acknowledgeth her selfe to be a sinner indeed that her conception of Christ should be without sin was needful but that she her selfe should be without all sin was not necessary nor doth the Scripture or the ancient Church affirme Clement Alexandrinus is expresse onely the word is without fault and St. Basil the Scripture beareth witnesse onely to one that he knew no sin Tertullian expressely our Lord commandeth his disciples to pray forgive us our trespasses as knowing himselfe onely without sin I shut up this with St. Ieroms saying If there be any who may attain to this state of perfect purity he must be holyer then any nay then all the Apostles 3. This perfect freedome from sin is not denyed de suturo but de praesenti of the future but onely the present time Our Apostle doth not say If we say we shal have no sin nay it is an undoubted verity there will be a time when we shall sin no more yea when sin shall be no more As man in his created estate had a posse non peccare a possibility of not sinning so in his glorified condition he shall have a non posse peccare an impossibility of sinning But now as in his fallen estate he cannot say he doth any good so in his renewed condition he cannot say he hath no evill Alexander Alensis starteth an objection of Pelagius seemingly very accute nay solid that either God would have us without sin or he would not to say he would not have us without sin were to deny his nature contradict his word which calleth upon us to sin no more If he would have us without sin then surely we may be so since the Divine Will cannot be conversant about impossibilities To which he returneth this answer and that very aptly to our present purpose God would have us without sin quantum ad futurum statum as to the future but not as to our present state And if you desire a fuller untying of the knot be pleased to know that 1. Voluntate praecepti God calleth upon us to be perfect as he is perfect and requireth us to lay apart all filthinesse nor is it unjust for him to command that which we might once have done but now through our own default cannot and so is impossible not per se but per accidens in its own nature but accidently yea in wisdome he commands men not to sin though he know they cannot but sin that in the disobedient he may punish not the cannot but the will not thereby glorifying his justice and in the obedient he may reward the willing to doe what they cannot and so glorifie
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
hated of all men for Christs names sakes they forsook father mother friends they were exposed to hunger thirst cold nakedness tortures and most of them to death it self nemo gratis malus est no man will be wicked for nothing nay invent and maintain and stand in a lye when no benefit but a great injury redounds to him by it and therefore we may justly conceive that it was nothing but the force of truth that prevailed upon them and the Spirit of God burning as a fire in their bosomes which could not be concealed 2. As to the second These three things are very considerable 1. That where the object is sensible if there be a fit organ an apt medium and a convenient distance the sense is not cannot be deceived nor is there any demonstration more certain now these things of which the Apostles bear witness were things placed within the compass of sense as being concerning a man his birth death resurrection and the like all which are sensible objects and they who tell us they saw these things were the companions of this man alwayes neer to conversing with him nor did ever any deny them to be men of perfect sences and therefore there is no reason to suspect a deceit 2. That it was not one or two or a few but many who had this sensible experience there were twelve who did continually attend upon Christ after his resurrection he was seen of above five hundred Though one mans sense might be bad or fallible yet it is not imaginable that so many were deceived especially considering that all they who testifie to us what they saw agree for substance in one and the same testimony not varying from not jarring against one another 3. And yet once more it is plurium sensuum experimentum they had the proof of many senses and if one yet it is not likely that all should be deceived if the eare yet sure not the eye if the eare and eye yet not the hand if any yet not all of these and therefore it is very improbable nay impossible they should be deceived 3. As to the last the contrary will plainly appear if we consider these two things 1. The proving those prophecies which were made concerning the Messiah to be fulfilled in him is an evident proof that he was the Messiah but by their sences they might and did prove these things to be accomplished in him for they saw him borne and dying and rising according to the Scriptures the greatest part of those things which are foretold being within the reach of sense 2. The proving him to be a worker of glorious miracles such as never any before nor since did nor could do unless by his power and in his name proveth him to be the Messiah the great Prophet which should come into the world But by sence they were able to prove that such and such miracles were wrought by him and therefore it is very observable that when Iohn sent to Christ to know whether he was he or they must look for another the answer Christ returneth is an argument drawn from sense Go tell Iohn what things ye have seen and heard how that the blinde see the lame walk the lepers are cleansed the deaf hear the dead are raised and to the poor the Gospel is preached And therefore all these considerations being laid together it remaineth as a clear truth that Christian Religion is very reasonable and the sensible experience which the Apostles those first planters of Christianity had concerning the things they declared and wrote is a strong and undeniable reason why we should give credence and obedience to their writings 3. To draw to an end here is in the last place matter of Exhortation and that double 1. That before we declare things or truths to others we look that we be fully convinced of their verity our selves surely if he that doth any thing which he doubteth whether it be lawfull sinneth much more he that declareth any thing which he doubteth whether it be true and especially doth this concerne the Ministers of the Gospel who being to speak as the oracles of God must speak the word of truth Indeed there are two things every good Minister should be careful to do in respect of the things he declareth To work the goodness of them on his own affections To imprint the verity of them on his own understanding The truth is what we take onely upon hear-say or is only a fiction of our own brain and an invention of our own fancy we can never confidently maintain or however not solidly and the true reason why so many recant deny the truth they have declared is at least for the most part because they were never throughly stablished in the faith and sufficiently convinced of its verity 2. That so far as is imitable by us we follow these holy Apostles in hearing seeing looking on and handling the Word of life It is true we cannot now hear Christ speaking to us with his own mouth but we may hear him speaking to us by his faithfull messengers We pray you in Christs stead saith the Apostle and again it is Christ that speaketh in us Oh then let him that hath eares hear and let us all pray for that hearing-eare whereby we may attend to what Christs Ministers speak from as if it were spoken by him to wit with all humility and sincerity Again we cannot now see him in his person but we may see him in his Ordinances St. Paul saith that in the Gospel Iesus Christ is before our eyes evidently set forth crucified among us and that in the holy Sacrament we shew forth the Lords death till he come oh therefore let us in these holy ordinances see and so see as to look upon and rejoyce in him Finally we cannot handle him corporally in himself but we may handle him sacramentally in the pledges of his love the bread and wine we may handle him though not literally yet metaphorically by faith believing on him Indeed it is faith that can do all these acts hear and see and look on and handle Christ it is the Christians eare and eye and hand let us so make use of it by faith attending to him beholding and embracing him till at last the time come of his second manifestation when with these eyes and no other we shall see him coming in the glory of his Father and to the endless joy of our hearts hear him pronouncing the sweet sentence Come ye blessed of my Father inherit the Kingdom prepared for you from the beginning of the world THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 1. part first That which was from the beginning Ver. 3. part middle That ye also may have fellowship with us CHRISTIAN RELIGION hath ever met with contradiction it is true as St. Paul saith without controversie it is a great mysterie but it is as true that because it
in all these relations we stand to the Father we his servants and he our Lord Nay not only servants but friends and therefore we read not onely of Moses the servant but Abraham the friend of God nay we are adopted to be sons and therefore it is no presumption to say our fellowship is with the because our Father 2. This fellowship is said to be with his Son Jesus Christ which may very well admit of a double construction either Our fellowship is not only with the Father but his Son or Our fellowship with the Father is by and through that fellowship which we have with the Son 1. Our fellowship which we have with the father is also with his Son Iesus Christ. There is a generation of men indeed in the Romish Church who challenge this as their peculiar to be è societate Iesu Iesuites Iebusites rather such who whilest they pretend to be of the society of Iesus are in truth limbs of Antichrist and one day this Iesus will give them little thanks for this arrogant assumption of his name whilest they stand in opposition to his truth As for the reall priviledge of having society with Christ Iesus it is not be appropiated to any order of men but is justly applicable to every Christian. This fellowship which we have with Christ is set forth in various similitudes such as are these of the head and the members root and branches foundation and building husband and wife and look what participation the members have with the head receiving sence and motion from it the branches with the root which communicate to them sap and juice the building with the foundation by which it is sustained and upheld finally the wife with the husband having an interest in his person goods what ever he is and hath the same hath every Christian with Christ who communicateth himself with all his merits and benefits unto him Indeed as the Apostle tells us It pleased the Father that in him should all fulness dwell and this not for himself but us that we as the Evangelist speaketh might of his fulness receive grace for grace If you would yet have a more distinct explanation of this fellowship consider it in reference to each of these Titles which are here used we having fellowship with him as Gods Son as our Iesus and as Christ. 1. We have fellowship with him as he is Gods Son in as much as we participate of his Sonship and inheritance Christ though the onely begotten yet maketh us the adopted sons of God and therefore our Apostle saith in his Gospel To as many as receive him he giveth this power to become the Sons of God even to them that believe in his name in this respect Christ tells his Disciples I go to my Father and your Father Indeed he saith not our Father because Christs filiation is of another kind than ours but mine and yours not only mine but yours Christ communicates to all believers by grace that which himself had by nature and as thus we have fellowship with him in the Sonship so likewise in the inheritance as the inheritance is Christs by natural right so he conveyeth it to us by deed of gift and therefore the Apostle Paul saith that being children we are heires heirs of God joint heirs with Christ. 2. We have fellowship with him as Iesus in as much as it is to believers that he becometh effectually a Iesus according to that expression of the Angel when he gave this name to him For he shall save his people from their sins indeed we are sick of sin and Iesus is our Physitian we are captives to Satan and Iesus is our Redeemer we are at enmity with God and Iesus is our Peace-maker we are in danger and Iesus is our deliverer Finally we are indebted and Iesus is our surety Now as the Patient partaketh of health by his Physitian the captive of liberty by his Redeemer enemies are reconciled by their Peace-maker the afflicted saved by their deliverer and the debter is acquitted by his surety so have we by this Iesus a participation of pardon peace liberty and salvation 3. We have fellowship with him as Christ and that whether you look upon the mediatorial offices he was pleased to undertake or the mediatorial acts he performed 1. Christ signifyeth as much as annointed and we have an unction too he was indeed annointed with the oyle of gladness above his fellows but yet so as that we are fellow partakers with him of this oyntment in which respect St. Hierom well observeth that the very name of this unction is communicated to us who from Christ are called Christians Yet more distinctly there is a threefold office to which Christ was annointed in each of which we have fellowship with him namely prophetical sacerdotall and regall St. Paul saith concerning Christ Iesus that he of God is made unto us wisdome and righteousness and sanctification and redemption as he is a Prophet he is made to us wisdome enlightning and informing our ignorance as Priest he is made to us righteousness absolving us from the guilt of our sin whereby our persons are justified and services accepted as King he is made to us sanctification enabling us to mortifie our lusts and to live holily thus he becometh a Christ and being a Christ he is a Iesus also and thereby Redemption to us In respect of this participation with Christ in his offices it is that we are not onely in generall called Christians but in particular said to be Kings and Priests to God the Father and that of his making and the Christian Church is called a royall Priesthood offering up spiritual sacrifices acceptable by Iesus Christ. 2. This Iesus being thus annointed for the accomplishing of our salvation and the completion of his offices performed many acts he was born crucified dead buried he rose again and ascended into heaven and in all these we have fellowship with him with his birth in our new birth and regeneration with his cross in our sufferings with his death in the mortification of our lusts with his buriall in the progress of that work with his resurrection in our newness of life and with his ascension in our heavenly conversation This is that which the Apostle Paul often intimateth in those phrases we are buried with him we are planted into the likeness of his death our old man is crucified with him and you are risen together with Christ yea yet more sutably in those expressions the vertue of his resurrection and the fellowship the same word with this in my text of his sufferings This being that which every Christian more or less experimentally knoweth and wherein he hath a conformity to and so a fellowship with Christ. 2. But this is not all that the Apostle here insinuateth those words and with his Son Iesus Christ being not onely a further enlargement of this participation in that it
against the Lord by whom he is anointed and he that offereth any indignity unto them that have fellowship with the Father and his Son offereth it to the Father and the Son with whom these have fellowship and therefore must in due time expect the sure vengeance of the Almighty upon so great impiety 2. Great is the dignity of Beleivers who have fellowship not with Kings the best of men not with Angels the best of creatures but with God himself the Father and his Son Jesus Christ and therefore let them not debase this dignity dishonour this fellowship by conversing too much with creature-comforts When Augustus the Roman Emperour saw Saracen Ambassadours sporting with dogs he asketh them if there were no women in their countries when wicked men see Beleevers swallowed up of earthly contentments will they not question whether there be any such divine fellowship as is pretended since then we have a fountain of living waters why do we digge to our selves broken Cisterns and if we have fellowship with God let us scorne to be familiar with the world rather let us say with David Whom have I in heaven but thee and there is none on earth I desire in comparison of thee Oh blessed Trinity Father Son and Holy Ghost to converse with 3. How amiable and desireable must this fellowship needs be which is with the Father and his Son and therefore to be earnestly endeavoured after for this it was Christ prayed in the behalfe of his Church and not onely of them but all that should beleive in his name that they all may be one as thou Father art in me and I in thee that they also may be one in us and surely this we both may and ought to pray for in our own behalf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may have was S. Johns desire for these to whom he wrote and it ought much more to be our desire and endeavour for our selves that we may have and if we have attained any degree already that we may have yet greater measure of this fellowship This is the note of Lapide upon the Text that you may have that is that you may continue to have and have more fully this communion because he writeth to Beleivers in whom this was already begun indeed this participation being qualitative doth Suscipere magis minus admit of degrees All have fellowship with God and Christ as well as the Apostles but not in the same degree Christ tells the Jewes I come that they may have life and that they might have it more abundantly So doth S. John write to these that they might have fellowship and have it more abundantly in the same fulnesse that the Apostles had If then as yet thou art a stranger now labour to acquaint thy self with God and be at peace and if thy acquaintance be begun endeavour that it may grow to an indeared intimacy indeed who would not hunger and thirst after who can be sufficiently satisfied with this fellowship Fellowship in it self is a thing very delectable the wise man much enlargeth in the commendation of it when he saith two is better then one and pronounceth a vae soli woe to him that is alone indeed as the Greek Proverb runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one man is no man and as Euripides one hand can make but a weak defence in all undertakings society is helpful Fellowship is amiable to all creatures even the dove will mourn when she hath lost her Mate but especially to man who is therefore called by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a creature born for society indeed for this reason banishment is accounted next to death because it depriveth of civil society it is observable how sadly this hath been bemoaned not onely by a Cain Thou hast this day driven me out from the face of the earth but by a Iob I am a companion to owles and a brother to Dragons and by a David I am as a Pelican in the wilderness and an owle in the desert I am as a sparrow alone upon the house top And if fellowship be so lovely to all men how much more religious fellowship to good men if fellowship with men be delightful how much more this fellowship with God himself the Father and the Son This this beloved is the only good fellowship There is indeed a fellowship called by that name which is the cover of many enormities the devourer of large patrimonies the bane of many hopeful wits yet is the darling of a great number in the world I mean the riotous fellowship of luxurious companions But alas how unlike are the thing the name how catachrestical an expression is it when drunkenness is stiled good fellowship Oh turn in hither behold that which truly deserveth this name this fellowship with God and Christ in which there is all good of honesty utility and of jucundity a fellowship in which all safety liberty pleasure and contentment is to be found no wonder if the Psalmist saith Blessed is the man whom thou choosest causest to approach unto thee that he may dwell in thy Courts he shall be satisfied with the goodnesse of thy house even of thy holy Temple This is that fellowship to which God calleth us in his Gospel and of which by Faith in the Gospel we participate Indeed as Beza well observeth upon the text This is the very scope of the Gospel to make God and us at one and as Naogorgeus appositely Faith is the key which opens the door and admits us into the presence-chamber of the King of Glory Oh therefore let us cordially embrace the Gospel and daily strenghen our faith in it so as we may have and that every day more and more of this heavenly fellowship till at last we come to heaven where our faith being turned into sight we shall have the greatest reason to say in the language of the Apostle truly our fellowship is now not onely with Saints and Angels with Patriarchs Prophets Apostles Martyrs but with the Father and his Son Iesus Christ. THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 4. part last And these things write we unto you that your joy may be full I Am now come by divine assistance to the end of the beginning the conclusion of the Exordium of this Epistle namely the last clause of the fourth verse a close full of sweetness the subject whereof is that sweet Monosyllable joy the sound of which cannot but charm our eares and ravish our hearts indeed the thing which this word expresseth is the wheel upon which all mens projects and motions turn the mark at which all their designes and endeavours ayme Those various designâ—s of men in getting wealth grasping honour purchasing lands building houses planting vineyards do all meet in this one center of joy and contentment the truth is this is that prize for which all run and yet to which few attain
but intimate that without beleeving in him there can be no salvation By all which we may see how miserable the condition of all those is who have no interest in Christ by faith if no interest in him no propitiation by him if no propitiation by him there can none be had elsewhere therefore Iohn the Baptist sath of every unbeleever The wrath of God abideth on him a burden so heavie that it must needs press down to hel And which followeth upon this we may see what great reason we have to pitty and pray for all Pagans and Infidels to whom Christ and propitiation by him is not so much as revealed Indeed that heathens who never heard of Christ shall be condemned for not beleeving in him I beleeve not the light of nature will be enough to render them inexcusable but how they not at all hearing and so not at all beleeving in him should be saved by him I cannot see by any light of Scripture that those among them whose lives have been eminent for morall vertues might have Christ by some extraordinary way made known unto them and so be brought to faith in him I am willing to hope however that Gods wrath is not so hot against them as others yea that it shall be more tolerable for them then many who are in name Christians I confidently assert but how without Christ and any knowledge of him they should obtain propitiation and so salvatâ—on I know not the onely charity which we can and ought to exercise towards them who are now alive is to commiserate theâ—r condition and poure out our supplications that God would cause the light of the knowledge of Christ to shâ—ne in upon them who at present sit in darknesse and the shadow of death and so much for this interpretation 2. The more generally received and indeed most genuine exposition of these words is by way of inclusion according to which the sense is that Christ is a propitiation not only for some but all even the whole world 2. To understand this aright be pleased to know further that this phrase the whole world may be taken either more strictly or largely according to a double consideration of this propitiation either in respect of its actual efficacy or virtual sufficiency 1. These words he is the propitiation may be thus construed he is actually and effectually the propitiation yea inasmuch as it is joyned with his advocateship it is very probable this is our Apostles meaning since Christ is effectually a propitiation to them for whom he is an advocate and if so this whole world must be construed in the same sense in which world is used by S. Paul where he saith the fall of the Iewes is the riches of the world that is as it followeth in the same verse the riches of the Gentiles and again the casting away of them the reconciling of the world so here he is the propitiation not for our sins only who are Iewes but for the whole world to wit the Gentiles in all parts and ages of the world who beleeve in him and it will appear so much the more rationall by the world here to understand the Gentiles if we consider that the our here spoken of most probably refers to the Iewes for St. Iohn who was a Iew would rather have said your then our had not they to whom he wrote bin Iews as well as he this is further evident by the 7th ver where he saith that they to whom he did write were such as had heard â—o wit what he wrote from the beginning and those were the Iews to whom Christ was first sent and preached According to this construction the sense of this Scripture will be best explained by parallelling it with those two texts in the Gospel the one concerning Cataphas of whom the Evangelist saith he prophesied that Iesus should dye for that nation and not for that nation only but that also he should gather together in one the children of God that were scattered abroad the other Christs own words in that excellent prayer wherein he saith neither pray I for these alone but for them also which shall beleeve on me through their word Thus Christ is the propitiation not only for us who are of the Iewish nation and live in this present age but for them also of the Gentiles who now do or hereafter to the end of the world shall beleeve in him And however the number of them that beleeve and have Christ effectually a propitiation to them is still but small comparatively in which respect it may seem strange they should be called the whole world yet considering that whereas before Christ came the beleevers of the Old Testament were only to be found in Iury some few very few Proseyltes of the Gentiles excepted now since Christs death the beleevers of the New Testament are to be found as St. Austin speaketh among all sorts of persons in all nations at some time or other and so dispersed through the whole world as they congruously are called in our Creed the Catholick Church so here by S. Iohn the whole world to which purpose is that excellent speech of St. Ambrose The people of God hath its fulness and there is as it were a particular generality whilest all men are taken out of all men and a whole world is chosen and saved out of the whole world This exposition of these words as it appeareth not to be irrational so it wants not the consent of many Interpreters not only modern but ancient The design of St. Iohn saith Calvin in these words is no other then to assert this benefit of propitiation common to the whole Church Least he should be thought by saying our to restrain Christs propitiation only to the Jewes he addeth the whole world so Beza Besides these Neotericks we find this to be St. Austins interpretation speaking occasionally in one of his Epistles upon this Text As saith he the whole world is said to lye in wickednesse because of the tares so Christ is said to be the propitiation for the sins of the whole world because of the wheat which groweth throughout the whole world Yea the Greek Fathers render this very sense of these words so Oecumenius upon the Text it self This he saith either because he wrote to the Jewes that he might extend this benefit to the Gentiles or because the promise was not only made to those in that time but all that shall come after them So St. Cyril comparing this Scripture with that of Christs in the Gospel I pray not for the world reconcileth them by affirming that where St. John saith the whole world he meaneâ—h them that should be called of all nations through faith to righteousnesse and holinesse That which according to this construction we are to take notice of is the largenesse of Gods grace to the times of the New above that to
from Gods pleasure not any want of dignity and sufficiency in the price which was payed by him 2 But when the schooles speak of Christs dying for all sufficiently and accordingly some Expositours interpret this expiation sufficient for the sins of the whole world it is as the Learned Davenant hath excellently observed solidly proved another kind of value to wit such as ariseth from divine ordination and thus though we must exclude Angels and consider men onely as viatores whilest they are in the way since as S. Bernard truly The blood of Christ which was shed on earth goeth not down to hell yet we are by the whole world to understand omnes singulos all and every man that hath been is or shall be in the world so that we may truly assert It was the intention of God giving Christ and Christ offering himselfe to lay down such a price as might be sufficient and so upon Gospel termes applicable to all mankind and every individuall man in the whole world To unfold this truth aright I shall briefly present two things to your consideration 1. A price may be said to be sufficient either absolutely or conditionally a price is then absolutely sufficient when there is nothing more required to the participation of the benefit but onely the payment of the money and thus we are not to conceive of Gods ordination that Christs death should become an actuall propitiation without any other intervenient act on our part He dyed not in this sense for any much lesse for all when therefore we say God would that Chrâ—st should lay down a prâ—ce sufficient and so applicable to every man it is to be understood in a conditionall way upon the termes of faith and repentance And hence it is that though Christ dying suffered that punishment which was designed to be satisfactory for the sins of every man yet God doth justly inflict the punishment upon the persons of all them who are not by faith partakers of Christs death because it was intended to satisfy for them onely upon condâ—tion of beleeving 2. Know further that though God intend Christs propitiation conditionally applâ—cable aequè as well to every as any man yet he did not ex aequo aequally intend it for every man it is one thing to say He is a propitiation not for our sins onely but for the sins of the whole world and another thing to say He is a propitiation as fully for the sins of the whole world as He is for ours It is observable in Scripture that some places speake of Christ laying down his life for his sheep and giving himselfe for his Church and others of Christs dying for all and tasting death for every one in one place He is called the Saviour of the body and in another the Saviour of the world nor will it be hard to reconcile these if we distinguish of a general a speciall intention in God that the fruit of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love to mankind this of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good will to some particular persons by the former he intends Christs propitiation applicable to all by the latter He decreth it to be actually applyed to some according to this it is that S. Ambrose saith Christ suffered generally for all and yet specially for some and Peter Lumbard Christ offered himselfe on the Altar of the Crosse for all as to the sufficiency of the price for the elect onely as to efficacy because he efâ—ects salvation onely for them that are praedestinaâ—ed Sutably hereunto it is â—hat Divinâ—s conceive a double covenant to be intimated iâ— Scripture the one universall and condâ—tionall the other speciall and absolute the one made with all and every man upon these termes Whosoever beleeveth in Christ shall not perish the other made with Christ concerning a seed which He should see upon makâ—ng hâ—s Soule an offering for â—in to whom He promiseth not onely Salvation by Christ upon condition of beleeving but the writing his law in their hearts whereby they are inabled to performe the condition and so infalâ—â—by pertake of that salvation By all which it appeareth that notwithstanding Gods speciall affection and dâ—crâ—e of election whereby he hath purposed this propitiation shall be actually conferd upon some we may tâ—uly assert God hath a generall love whereby He hath ordained the death of Christ an universall remedy applicable to every man as a propitiation for his sins â—f he beleeve and repent And hence it is that this propitiation as it it is applicable so it is annunciable to every man Indeed as God hath not intended it should be actually applyed so neither that it should be so much as aâ—â—ually revealed to many men but yet it is as applicable so annunciâ—ble both by virtue of the generall covenant God hath made with all and that generall mandate He hath given to his Ministers of preaching the Gospel to all so that if any Minister could go through all the parts of the world and in those parts singly from man to man He might not onely with a conjectural hope but with a certain faith say to him God hath so loved thee that he gave his onely son that if thou beleeve in him thou shalt not perish and that this is not barely founded upon the innate sufficiency of Christs death but the Ordination of God appeareth in that we cannot may not say so to any of the fallen Angels for whom yet as you have already heard Christs death is intrinsecally sufficient And now what should the meditation of this truth afford us but matter of 1 Admiration at the riches of divine love to all mankind and which rendereth it so much the more wonderfull that whilest it is conferd on the whole world of men it is denied to Angels That God should cause his wrath to smoake against those spiritual and noble creatures the Angels and appoint a propitiation a ransome for such crawling wormes sinful dust and ashes as men are is it not to be admired at St. Ambrose speaking of these words the whole earth is full of thy mercy puts the question Why is it not said the heaven as well as the earth and returneth this Answer because there are indeed spiritual wickednesses in high places sed non illae ad commune jus indulgentia Dei remissionemque pertinent peccatorum but the remission of God and propitiation of Christ belongs not to them well may we in this consideration take up those words of the Psalmist quoted by the Authour to the Hebrewes upon this very occasion Lord what is man that thou art so mindful of him and the Son of man that thou visitest him 2. Consolation to all despairing soules it is an excellent saying of Leo The effusion of Christs blood is so rich and availeable that if the whole multitude of captive sinners would beleeve in their Redeemer not one should be detained in the tyrants chaines
unworthy of the least regard oh tell me iâ— each of these severally much more all joyntly be not strong obligations of love and thankefulnesse How should every beleeving sinner in the apprehension hereof break forth into these or the like ejaculations Dearest Iesus didst thou procure thy Fathers love to me and shall it not engage my love to thee didst thou snatch me as a brand out of the fire of Gods wrath and shall not I be inflamed with affection towards thee the propitiation which thou hast wrought for me was undeserved nay undesired shall it be altogether unrequited It is true I cannot recompence but surely I will acknowledge it I will love and blesse and praise thee for it saying in words much like those of the Angels Worthy is the lamb that was slain a sacrifice and so a propitiation for my sins to receive power and riches and wisdome and strength and honour and glory and blessing THE FIRST EPISTLE OF S. IOHN CHAP. II. Ver. 2. And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world WOrds amiable as beauty to the eye harmonious as musick to the ear sweet as hony to the taste and joyous as wine to the heart who can read them and not be affected hear them and not be ravished meditate on them and not be delighted beleeve them and not be comforted Diligenter observanda cordibusque inscribenda sunt haec verba saith Ferus aptly These words deserve to be written yea ingraven upon the tables of our hearts as containing in them that which cannot but afford unspeakeable joy to the wounded conscience The person spoken of is Iesus Christ whose very name is as a precious oyntment the thing spoken of is a pacification between God and sinners then which no perfume can be sweeter finally this benefit is set forth as obtained by this person not for a few but many some but all and so like the light diffusing it selfe through the whole world and therefore I trust since we are all concerned in we shall all be diligently attentive to this precious Scripture And he is the propitiation for our sins c. Having already unfolded the nature we are now to handle the extent of this excellent benefit which is expressed two wayes Negatively and not for ours only Affirmatively but also for the sins of the whole world 1. A word of the former not for ours onely it is that which lets us see the nature of faith True faith applyeth but doth not appropriate or if you wil it doth appropriate but it doth not impropriate to it selfe a beleever so maketh Christ his own as that still he is or may be anothers as well as his and the reason of this is Partly in regard of the nature of the object which is such that it is capable of being communicated to many as well as few for as the ayre is a meanes of refocillation the sun an instrument of illumination and the sea a place of navigation for the people of our country and yet not ours only those being things so communicative that every one may have a share in them nor is one mans or peoples enjoying an hindrance to another so is Christ a propritiation for the sins of St. Iohn and the rest of beleevers then living but not for theirs only he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common good and his propitiation such as that the participation of it by some doth not at all impede others from having the like interest And partly in respect of â—he temper of the subject this being the frame of a beleevers spirit that he would have others pertake of the same benefit with himselfe The Apostle St. Paul saith of faith that it worketh by love and accordingly as faith brings Christ home to it self so the love by which it worketh is desirous he might be imparted to others To this purpose it is observable that that Holy Apostle when he speaketh of a Crowne which shal be given to him presently addeth and not to me onely as here St. Iohn for our sins and not for ours onely To wind up this whereas there are two objections amongst others made against the applying act of faith as if it were a bold presumption in regard of Christ and an uncharitable excluding of others from having the same benefit to say he is ours and that he is the propitiation for our sins both will be found no better then calumnies since on the one hand faiths particular applycation is within the bounds and according to the tenure of the Gospel-promise and therefore it s no presumption and on the other hand faiths applying Christ to our selves is not thereby to withhold him from any other and therefore it is no uncharitablenesse for whilest faith saith He is the propitiation for our sins Love addeth and not for ours onely And so much or rather so little of the Negative pasâ—e we on to the 2. Affirmative clause But also for the sins of the whole world favores ampliandi is a rule in the civill law favours are to be extended to the utmost so doth our Apostle here this benefit of Christs propitiation Amplificatio est misericordiae dei it is an amplification of Gods mercy and Christs merit and that 1. Implicitely in respect of the object since Christ did not pacify God onely for the original sin of our natures but the actuall sins of our life and not onely for one but for all kind of sins The sins of the whole world are a world of sins what a numberless number of sins are every day committed in the world yea what sin is there so vile so heynous which commeth not within this latitude the sins of the whole world so that this propitiation extends it selfe not onely to one but many lesser but greater sins not the multitude nor magnitude of all the sins which are acted in the world can exceed the virtue of Christs propitiation and therefore though the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ellâ—ptically cut of in the Greeke both it and its substantive are fitly supplyed in our translation for the sins of the whole world But further this enlargement is chiefly to be considered 2. Explâ—citely in regard of the subject the persons to whom this propitiation belâ—ngs and it is set forth with the fullest advantage that may be Indeed there are divers phrases by which this universality is represented Sometimes it is saâ—d He gave his life a ransome for many and that is opposed to a few more then this it is said that He dyed for all and that He gave himselfe a ransome for all yea the Author to the Hebrews saith He tasted death for every man not onely all in generall but every man in perticular in like manner the usuall phrase of the Scripture when it speaketh of the subject of reconciliation â—nd salvation is in the comprehensive
word world God so loved the world God was in Chhist reconciling the world and again in this Epistle Him hath God sent to be the Saviour of the world and yet as if this were not large enough to this extensive substantive is here in the text annexed an universall adjective whilest he saith not onely the world but the whole world That this is so must be granted or else the Scripture must be denied which hath so frequently and plainly asserted it The onely thing to be inquired is in what sence this is to be understood and how it is verified I well know there is much dispute among learned and Godly men about the interpretation of this and such like Scriptures For my own part I have a reverend esteem of many of them who hold the severall opinions and I could heartily wish that such questions having much to be said either way both from Scripture and reason might be more calmely debated then they are by some and the assâ—rtâ—rs on either hand lesse censorious each of other That which I shall now indeavour is according to the measure â—f light I have received by prayer reading meditation and conference positively to acquaint you what I conceive to be truth and show you how far we may safely extend and so how we may genuinely expound this clause He is the propitiation for the sins of the whole world To this end Let your attention go along with me whilest I shall prsoecute two or three distinctions 1. This assertion Christ is the propitiation for the sins of the whole world may be understood either exclusively or inclusively and in both considerations it is in some respect or other true 1. To say Christ is the propitiation for the sins of the whole world exclusively imports thus much That there is no propitiation for the sins of the whole world but onely by Christ and thus we may take the whole world in its full latitude pro omnihus singulis and need not feare to assert that there never was nor will be any man from the first Adam to the end of the world who did shall or can obtain propitiation for his sins except through Christ. Indeed God according both to Moses and Pauls phrase is a consuming fire and all mankind being fallen in Adam is as stubble and straw to that fire which must needs be consumed by it if Christs blood did not prevent that consumption by quenching the fire of his displeasure Hence it is that S. Paul saith expressely God was in Christ reconciling the world to himselfe thereby intimating That were it not for Christ the world could not be reconciled to him To this purpose it is that the Apostle Peter speaking of Christ useth a negative proposition neither is there salvation in any other and inforceth it with a strong confirmation for there is none other name under Heaven given among men whereby we must be saved where that expression under Heaven is very observable as comprizing in it the whole earth which is under Heaven with all the inhabitants therein It is the promise of God to Abraham That in his seed should all the nations of the earth be blessed that seed St. Paul expounds mistically of Christ and Lyra's glosse is quia nullus consequitur salutem nisi per Christi benedictionen because none can attain eternal life but through Christs benediction and not much unlike is Bezas note on this place Christ is the propitiation for the whole world ut noverimus nusquam esse salutem extra Christum that we may know salvation is not to be had any where without Christ. From hence it is that may be inferred which elsewhere is expressed that since there is no propitiation but by Christ none can pertake of this propitiation but by faith in him and the strength of the inference is built upon this foundation Whosoever have propitiation by Christ must bee in Christ and therefore St. Paul saith of the Ephesians whilest Heathens they were without Christ and presently addeth in the same verse having no hope as if he would say There is no hope of Salvation for them that are without Christ. None but they who beleeve in Chirist are in Him and therefore the Apostle saith Christ dwelleth in our hearts by faith and those two phrases being in the faith and Christ being in us are used by him in one verse as one expository of the other The result of both which propositions is that seeing there is no propitiation without Christ and without being in Christ none can obtain that propitiation but they who beleeve in Him agreeable to which it is that St. Paul saith God hath set him forth a propitiation through faith in his bloud Indeed this must be rightly understood and to that end qualified with these distinctions of seminall and actuall of implicite and explicite faith and of faith in Christ as to come and as come Christ is no doubt a propitiation for all circumcised and baptised children dying in their infancy who yet cannot actually beleeve in him but they have after an extraordinary way the spirit of Chrâ—st conferred on them and so the seed of faith and all other graces in them Christ was no doubt a propitiation for those before his coming as well as us all of whom only beleeved in him as to come and many of whom had but only an implicite not a clear and distinct faith in the Messiah nor will I undertake to determine what degree of knowledge is necessary to that Faith in Christ which is necessary to an interest in this propitiation but still I say with the Authour to the Hebrewes without faith it is impossible to please God and that faith is not only to beleeve that God is but to beleeve that he is a rewarder of them that seek him which cannot be without some knowledge of Christ since it is onely in an Evangelical sense that he is a rewarder and as he is no rewarder of any that seek him but for Christs sake so none can rightly beleeve him a rewarder who is altogether ignorant of Christ. Indeed when our blessed Saviour saith This is life eternal to know thee the only true God and Iesus Christ Christ whom thou hast sent what doth he but as it were define eternal life by the knowledge of God and Iesus Christ this knowledge being both the way and the end that wherein it consists and that whereby it is obtained and more fully when he saith God so loved the world that he gave his only begotten Sonne that whosoever beleeveth in him should not perish what doth he but set down beleeving in Christ as the way whereby the whole world must escape perishing Finally when St. Paul speaking of Iew and Greek maketh calling on the name of the Lord Christ the means of salvation and annexeth beleeving in as necessary to the calling on him what doth he