THE First general EPISTLE OF St. JOHN The APOSTLE Unfolded and Applied The First PART In two and twenty Lectures on the First Chapter and two Verses of the Second Delivered in St. Dyonis Back-Church AN. DOM. 1654. By NATH HARDY Minister of the Gospel and Preacher to that Parish Orig. hom 2. in divers O Beate Iohannes non immeritò vocaris Iohannes id est cui donatum est cui enim Theologorum donatum est quod tibi donatum est abdita videlicet summi boni penetrare mysteria ea quae tibi revelata declarata sunt humanis mentibus ac sensibus intimare London Printed by E. Tyler for Nathanael Webb and William Grantham and are to be sold at the Black Bear in Pauls Church yard 1656. AQuilae Theologi Christo Discipuli conjunctissimi Fidei Martyris meruenti Charitatis praeconis Ecclesiae insignis Columnae D. Johannis Apostoli Perspicaci Mystae Servo Fideli Confessori invicto Spectatissimo Exemplo Reverendo Patri Johanni D no Episcopo Roffensi In primam Epistolam has Commentatiorum primitias D.D.N.H. In perpetuum grati animi Testimonium Obnixè rogans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut illi res omne genus prosperas Ecclesiae Anglicanae aerumnis erroribus heu penè obrutae antiquam veritatem splendorem pristinum pro summa sua misericordiâ largiri velit THE Epistle to the Reader THE Mahumetans say that the first thing God created was a pen Sure I am the best thing which ever was conveyed to us by a pen is the Bible nor can the one be better exercised then about the other I have often wished that every one of St. Pauls Epistles yea every Book of holy Writ might have a Davenant to draw forth its lineaments nor do I know any work that would be of more general and singular use then a practical Commentary upon the whole Bible Vpon a small yet choice piece of this sacred Volume I have made an essay wherein if any thing be well done let it be ascribed to divine assistance and whatsoever is amisse to my ignorance The chief design of this work is explication of the Text yet I have still annexed a brief application of the doctrine that I might not only enlighten thy mind but enliven thy affections In the prosecution of this design I am sometimes engaged in controversies which are calmely debated and according to my measure of knowledge hope truely stated if thou hast a Starre-light yet contemne not my Candle The prefixing of the prayer is that to which I am necessitated for my own vindication having met with my name affixed in print to a broken prayer made up of some scraps which a scribling pen hath taken from my mouth and phrases which anothers fancy hath added What mistakes misplacings omissions or additions of words thou mayest observe in perusing these discourses pardon and correct those especially which are taken notice of to thy hand If these labours find any acceptance with the pious orthodox and judicious I shall be encouraged to a progresse and the remaining parts may in due time see the light Thy candid censure of and devout prayer for is earnestly desired by him who is Thine in the common Saviour NATH HARDY The Prayer commonly used before Sermon ETernall Jehovah in whose presence the glorious Angels vaile their faces as being not able to behold thy brightness How shall we who are men and not Angels wormes and no men yea dust and ashes rather then wormes dare to appear before the Oh Lord we acknowledge there is an infinite distance between thee and us by our Creation as far as is between the high Heavens and the low Earth Thou art Infinite and we finite Thou art immutable we changable Thou art the Potter and we the Clay Thou our Maker and we all the worke of thy hands But far oh far greater is that distance which we our selves have made between thee and us by our corruption even as far as is between the highest Heavens and the lowest hell Thou art Purity add we Filthinesse Thou â—rt Majesty and we Misery Thou a God of purer eyes then to behold iniquity without fury and we such in whome dwelleth nothing but sin and iniquity We were at first Oh God concluded in sin and in iniquity did our Mother bring us forth and ever since we have conceived nothing but sin and that iniquity hath been a fruitfull Mother of all uncleanesse we are by nature deprived of all good and depraved with all evil throughout the whole course of our life we have neglected much good and committed more evill Which of thy righteous lawes Oh God have not we often violated by impiety against thee and iniquity against man in our thoughts and affections in our words and actions Before we knew thee we knew how to offend thee and ever since thou hast set up a light of knowledge in our minds we have not ceased to act the workes of darknesse in our lives Thy patience hath spared us and our wickednesse hath provoked thee thou hast forborne to punish and we have therefore gone on to Râ—â—ell The raine of thy Word hath not fructified our barren lives The beames of thy love hath not melted our frozen hearts The thunder of thy wrath have not awakened our sleepy consciences but we still continue to adde sin unto sin and thereby treasure up wrath against the day of wrath We confesse O God our just deservings of thy fury yet are we bold to implore thy free bestowings of mercy We have abundantly sinned but thou canst abundantly pardon with us there have been numerous Rebellions but with thy Son Christ Jesus is plenteous redemption According to the freenesse of thy mercy and the fulnesse of his merits the greatnesse of thy compassions and the meritoriousnesse of his passion have mercy upon us be reconciled to us that all our sins may be blotted out of the booke of thy remembrance Do thou Oh God forget our sins but let us remember them doe thou cast them behind thy back but let us set them before our faces open our eyes that we may see open our hearts that we may consider how glorious a Name we have dishonoured how gracious a Father we have provoked how deare a Jesus we have crucified how Holy a Spirit we have grieved how just a law we have transgressed how great salvation we have despised what long suffering patience we have abused what precious opportunities of grace we have mis-spended what Hainous sinnes we have committed that by all these considerations we may be melted into tears of godly sorrow for our sins that so mourning we may loath loathing we may leave leaving we may strive against and striving against we may obtain power and victory over them Be it enough O God for it is enough nay too too much that we have played away so great a part of the candle of our lives in the pleasures of sin oh
light doth illustrate it but yet this is not all for since this light we are speaking of is the way the only way to communion with God remission of sins and eternall life and besides since there are somethings which glitter and yet are not this light such are civâ—litie moralitie and pharisaicall sanctity so that it is not only possible but easy to mistake give me leave yet a little more distinguishingly to characterize this light to you To which end since God is compared by the Psalmist to the sun and Christ is called by the Prophet Malachy a sun of righteousnesse and this light is of the same qualitie with Gods nay is a ray and beame of his we may infer that the light to which holinesse is here resembled is sun-light and so the differences which are between the light of the sun and that of the moone and the stars will aptly seeme to difference holinesse from those other things that seeme to come neere to it To instance breefly in a few particulars 1 The light of the sun helpeth a man to see and finde out the filth in his house yea to search into the most secret corners of every roome whereas the moone and star-light only helpeth a man to see a little abroad in the open streets and feilds This is a singular difference betweene pharisaicall and reall sanctity that is curious to looke abroad but seeth nothing at home so that pharisee condemned the publican and saw nothing in himselfe worthy of blame but this is carefull to looke at home and searcheth into the secret corners the very spirit of the minde so did good David when he prayed Cleanse thou me from secret faults 2. The sun-light discovereth moats and pins and atom things of the least and smallest quantity whereas the moone and starlight onely manifests trees and houses and such things as are of a great magnitude This is the difference betweene sanctity and morality morality teacheth a man to avoyd grosse vices notorious offences scandalous enormities but it is only holinesse which causeth a man to make conscience of the least sins as well as the greatest 3. The sun-light representeth those things which may be seen by moone and star-light in another clearer fuller way hence it is we cannot give so true a judgement of the greatness or colour of any thing by moone star as by sun-light the paralel holds in this present matter Holinesse inlightens a man to looke on the same sins which morality and civility discovereth with another and a clearer aspect since whilest the civill person only abhorres them as enimies to his good name and the moralist as repugnant to reason the holy man loaths them as breaches of Gods law and offences to his majesty for so repenting David and the returning prodigall looked upon their sins as against and before God 4. The sun-light though gradually yet powerfully expelleth darknesse out of the aire so that the night becommeth day whereas the moone and star-light only mitigateth and lesseneth it and therefore the darknesse prevayling it is night still this is that which puts a difference between sanctity and civility civility restraineth sin but holiness conquereth it civility lesseneth the actings yet taketh not away the power whereas holiness though not all at once yet by degrees subdueth the power of corruption 5. Finally the sun-light is ever attended with heat driving away cold as well as darkness whereas the moone and star-light can only illuminate but not warme which appeareth in that the moone and stars shine brightest when the night is coldest this is the peculiar efficacy of true holinesse that it doth not only irradiate the understanding but inflame the will and affections with a love to God and zeale for his glory in which respect it is that they whom Christ purifieth to himselfe a peculiar people are said to be zealous of good workes By this time I hope beloved you are in some measure enlightened to understand the nature of this light wherein we are to walke it would not be passed by what this importeth that we are required to walke in this light since the emphasis of the phrase holdeth as well in regard of good as evill The better to cleare this be pleased to consider walking in a double opposition to bare stepping and to standing still 1. It is not taking a step or two in the light which denominateth a man a walker it is not a few good actions but a good conversation which speaketh a man a Christian St. Paul bids Timothy to excercise himselfe in godliness and the Prophets counsell is learne or as it may be rendred accustome your selves to do well It is the constant habituall practise and exercise of holinesse which may most justly be called a walking in the light indeed this walking is not opposed to stumbling no nor yet to falling there is a great deale of difference inter carrentis casum vitae â—ursum between the course of life in which a man runs the falls he may catch in running if not only in some particular acts but our generall course wee practise holinesse though we cannot but sometimes fall into sin we shall be found walking in the light 2. It is not to begin in the way of holinesse and then stand still but we must go forward to perfection St. Austin very aptly expounds ambulare by proficere walking is a proficiency in holinesse indeed both the metaphors in the Text presse this duty holiness is as light which shineth more and more to the perfect day living holily is as walking wherein we go on step by step till we come to the journeys end True it is we do not cannot alwayes walke with even pace sometimes all we can do is to creep and then again our hearts are so enlarged that we can run but however the good Christian will still be going never accounting himself to have attained Indeed so long as we are in this world our holinesse is rather in fieri then in facto perfecting then perfect When we come to be comprehensores we shall sit down but whilest we are viatores we must walk on in the light What now remaineth but that every one of us reflect upon himself and ask his soul this question do I walk in the light to which by a faithful inquiry into our conversation according to the preceding characters we may be able to teturn an answer only for our further quickening in this work I shall briefly mind you of these following considerations 1 There is a great deal of difference between talking of and walking in the light our lips may drop as the honey comb whilest we are in the gall of bitternesse and bond of iniquity many have golden tongues and leaden feet it is not Scripture discourse but a religious course which denominateth a man a Christian. 2. It is one thing to have the light of knowledge and
preist as necessary to remission yea in her last conventicle rather then councill pronounceth an anathema to all who shall deny this particular sacramentall confession ro the preist to be of divine right yea though I abhorre the practice of it as used among them by the priest as a stratagem to vntie the peoples purses and a pick lock to open the secrets of states by the peoplâ— not as an hedge but a gap to make way for future commissions with more freedome after they have as they suppose cleansed themselves by confession Yet I could heartily wâ—sh that the right use of private confession to the priest were revived and practâ—ced since I am confident that as many having secret dâ—seases pâ—rish for want of revealâ—ng them to an able Phâ—sitian so may sin sick soules either wholly miscarry or however sadâ—y continue and increase their inward wounds for want of making known their case to some faithfull minâ—ster But the confessâ—on which our Apostle here intends is no doubt onely in reference to God for besides that it is a confession to be made by the Apostles and so the mâ—nisters themselves as well as the people it is clearly intimated that this confession must be made to him who is just and faithfull to forgive and that is onely God indeed this confession is that which must accompany all the rest when wee confesse the wrong to man wee must confesse the sin to God when we acknowledge the scandall to the Church still we must acknowledge the sin to God finally when we confesse too our confession must not be â—ermâ—nated in the Mâ—nister and though it bee made before him yet it must be directed to God The truth is those confessions without this are not avaylable but this may nay will be without those if God deny the opportunity of them indeed it is God who is â—ither mediately or immediately injured it is Gods law which is dâ—rectly violated in all sinnes and therefore to him they must be confâ—ssâ—d Thus David said I will confâ—sse my transgressâ—ons unto the Lord and the prodâ—gall resolveth to goe to his Father and say Father I have sinned against heaven and before thee and St. Chrisostomâ— advâ—seth yea beseecheth the pâ—ople to acknowledge theâ—r sinnes continually to God to confesse them before the judge praying if not wâ—th their tongue yet their hearts and so much bee spoken in answer to the second quaere How this confession must be performed is next to bee resolved to which end be pleased to take notice of the Antecedent Ingredients and consequent of a right acknowledgement 1. There cannot bee agnitio if there be not cognitio peccati an acknowledging unless there precede a knowledge of sin David puts them together I acknowledge my transgressions and my sin is ever before me â—f our sinnes bee not before us how can we set them before God and therefore to the right exercise of this duty thâ—re is required a praevious examination of our hearts inspection into our lives that we may be enabled to see our sinnes hee that hath not yet asked himselfe that question quid feci what have I done can never make the confession sic feci thus thus I have done in this respect I would though not require yet advise it as a pious and prudent practice and that which I doubt not but many Christians have found benefit by to keepe a constant daily Catalogue as of mercies received so of sinnes committed 2. The Ingredients of this confession are many and such as well deserve our observation A right confession of sin must be 1. Free and voluntary not a confession upon the rack or the gallowes extracted meerely from sence of paine and smart of the punishment wee read of confessions made by Pharaoh and Saul but it was when Judgement either feared or felt compelled them to iâ— Many cast out their sinnes by confession as Marâ—ners doe their warâ—s in a storm wishing for them again in a calme a true confession must be ingenious and must come like water out of a spring which floweth freely not like water out of a stâ—ll which is forced by fire 2. Cordiall and sincere confession to men is a worke of the voyce but to God of the heaâ—t and that so peculiarly as oftimes the heart alone is sufficient without the voycâ— but never the voyce without the heart many mens confessions come from them as water runs through a pipe they leave no impression their hearts are not affected with what they confesse O let us learne to be in good earnest with God remembring that as prayer for mercy so confession of sin must not be onely a lip labour since then instead of offering the calves of our lips wee shall but offer the lips of calves 3. Penitent and abasing This is that which puts forth it selfe in a Three fold affection of shame of griefe of hatred wee must confesse 1. With shame This was Ezrahs temper when he saith oh my God I am ashamed and blush to lift up my face to heaven to bee ashamed to confesse is bad but to confesse with shame is good those words of the Prophet so wil we render the the calves of our lips are by velasques expounded of penitent confession which whilest it brings by shame redness into the cheâ—ks as it were le ts out the bloud of the sacrificed calfe by the knife of repentance 2. With griefe Thus the publican for shame stands a farre off not daring to lift his eyes to heaven for grief smiteth his hreast David doth not onely say I will declare but I will be sorry for my sin the people of God in the day of their confession not onely say wee have sinned but draw water and poure it out before the Lord in token of contrition wee should in confessing sins have our hearts so affected that our eyes with Job may poure teares before God that with David rivers of teares may run down our eyes yea wee should wish with Ieremy that our head were water and our eyes a fountaine of teares But however nonne stillabit oculus noster if we cannot poure out shall wee not drop a tear or at least if we cannot shed a tear let us breath forth a sigh for our sins it is onely the heart broken with godly sorrow that sends forth a true confession 3 With hatred confession is the soules vomit and looke as what the stomack vomits it loaths yea therefore it casts it up because it loaths it so must wee confess our sins with an holy indignation against and detestation of them There are beloved too many who declare their sin but it is to use the prophet Isaiahs comparison as Sodom with impudency they made a sport of acting and they make a â—east of confessing their sins these are they who according to St. Pauls expression glory in theâ—r shame mention their sin not with sorrow but joy hatred but delight
come But though the Text contain a promise and the promisâ— a blessing of so great a value yet if it were not as sure in the performance as it is sweet in the promise we could not with joy draw water out of it And therefore he lets us see this Well of salvation is dâ—gged so deep that the water cannot fayle this fabrick of comfort is founded so strong that it cannot fall if we be not a wanting to our selves in fulfilling the condition Gods justice fidelity will not suffer him to be a wanting to us in performing the promise for if we confess our sins he is faithfull just to forgive c. It is that part of the Text I am now to handle the certainty of the mercy in those words he is faithfull and just To assertain us of the effect our Apostle mindeth us of the causes and here are two sorts of efficient causes set before us the principal in the word he and the internal impulsive in those words faithful and just and surely when we consider both quis who it is that conferreth this benefit and qualis how faithful and just he is we may certainly conclude the accomplishment of it of each therefore in their order The principal efficient cause of remâ—ssion is He and if you ask who this he is you must look back and you shall find it to be him with whom we havâ— fellowship who is light 〈◊〉 self and so no other then God himself And indeed such is the nature of this blessing that if he did not do it none else could it being not only his act but his prerogative and so his onely act to cleanse and forgive a sinner I even I am he saith God himself that blotteth out thy transgressions by which reduplication he intendeth an appropriaâ—tion as if he had said I and none but I Who is a God like unto thee that pardoneth iniquity saith the Prophet by which is no doubt intended both an affirmative and a negative the one that whosoever pardoneth must be a God the other that there is no God like to him for pardoning and therefore indeed whatever else besides him is called God is no God In this doubtlesse those Pharisees spoke truth though with a malicious intention against him who is the truth when they said who can forgive sins but God alone and therefore from that very position S. Ambrose proveth the Deity of the holy Ghost and S. Cyrâ—l most properly the Deity of the Son of God And indeed iâ— must needs be onely in Gods power to forgive because it is onely against him that the offence is commâ—tted it is no doubt a clear truth that only he to whom the injury is done can remit the doing of it now David saith and most fully Agaâ—nst thee against thee only I have sinned nor is that only true because he being a King was accountable to none but God for what he had done but because sin properly so called is only against him of whose law it is a breach and that is God himself Thus S. Cyril argueth It belongeth only to God to loose men from their sins for who can free from the transgression of the law but the Authour of it and accordingly S. Cyprian let no man cheat and delude himself only God must shew mercy since the servant cannot grant an indulgence for the fault which is done against his Lord. Sin is a spot in Gods sight and none can hide it from him unless he pleaseth to turn away his face It is a debt in Gods Book and who dares to blot any thing out of his Book but himself If any man shall pretend to forgive anothers debt he offereth a double injury to the debtor by deceiving him with false hopes and to the creditor by usurping his power hence it is that we find those exclusive propositions frequent in the ancients S. Chrisostom often none can forgive sin but God alone to forgive sin belongeth to none other to forgive sins is possible to God alone And Gregory the great Thou who only sparest thou who alone forgivest And Optatus It is only Gods act to cleanse and make white our scarlet sins this is a part of Gods name which is incommunicable because an expression of his nature he is the Lord forgiving iniquity and transgression and sin an emanation of that glory which he saith he will not give to another That which may seem to contradict this truth is that power which the ministers of the Gospel have in the point of forgiveness insomuch that our blessed Saviour expressely saith Whose sins you remit they are remitted To cleare this scruple be pleased to know that 1. Whatever power the priest hath of forgiving it is then onâ—ly effectual when the person is rightly qualified we are stewards and must not be like the unjust steward strâ—ke out our Masters debt without his leave or otherwise then according to his prescription we are Ambassadors therefore have not power to proclaim war or conclude peace between God and man according to our own discretion but his direction to wit upon the testification of that which we at least probably conceive is unfained repentance and therefore saith Tolet well quod in terra sacerdos in coelo Deus What the Priest doth on earth is ratified in heaven but clave non â—rrante not when he turneth the key the wrong way so that if the confession of the penitent be not sincere the absolution of the Priest is invalid 2. But further the power which a Priest hath upon penâ—tent confession of forgiving is but ministerial not magisterial ministri sunt pro judicibus baberi nolunt they are only Ministers not Judges so St. Austin it is the King that grants the pardon they are only Officers that bring it If you desire more particularly to know how far the power of a Minister extends to forgiving I answer briefly 1. They have power by vertue of their office to intercede with God for sinners and therefore the sick person is to call for the Elders of the Church that they may pray for him that his sins may be forgiven him 2. They have the word of reconciliation committed to them wherein the promise of pardon is revealed and exhibited by them the holy Sacraments are administred which are the means of conveying pardon to those that are rightly qualified to which purpose it is that Fâ—rus saith appositely Mâ—nisters forgive sins inasmuch as they are instrumental in those several Ordinances by which God remitteth sin 3. They have authority of releasing those censures which have been past upon sinners for the scandal given by their flagitious practices to the Church 4. Finally they have power particularly to declare that God hath forgiven their sins in whom they observe the signs of repentance as they pray us to be reconciled to God so they may assure us upon our contrition that
it to wicked men 219. Deceive Man apt to deceive himself 246. the more need to wheare of it 253 254. there are many deceâ—vers 246. Despair Antidotes against it Christs blood two 216 217. his Avocateship 360 361. his propitiation 381. especially the undversality of it 400. despaire and presumpt on two dangeroâ—us rocks 344. E. EPistles their use 12. Exordium's the properties of them 18. Excuse men apt to make for their sins 268. by transferring the fault on others 269. the sins of the godly no excuse for the wicked 276 237. F. FAlls Saints nay fall grossely 347. fear of falling a preservative 348. Father when applied to God how taken 50. how God is our Father and how Christs 357. Fathers love to their children 333 357. Faith the Christians spiritual sense 74. the means of fellowship with God 85. it applieth but doth not appropriate Christ. 38 no salvation but by faith in Christ. 389 390. greatly oppugned by the devil 126. it is neither unmannerly nor uncharitable 386. the only instrument of pardon 281. Faithfulness Gods in performing his promises 310 311. ground of faith 313. mans required in imitation of Gods 312. Fellowship between Saints 83. with God and Christ wherein it consists 91 92 93. we may have it as well as the Apostles 84. how with the Father 94. how with Christ. 95 96 97. earnestly to be desired 109. the difficulty of attaining it 197. impossible to men continuing in their sins 167. Forgiveness of sin the nature of it 292 293. why called cleansing 296 297. Gods prerogative 304.305 306. Gods faithfulnesse obligeth him to it 312 314. It is just with God to forgive sin and how 316 317. mercy the impulsive cause in respect of us 315. it is onely of sin past 299. it s universal extent 300 301. how consistent with afflictions for sin 294 295. how differâ—nt from forbearing 293. earnestly to be longed after 298. mans required in imitation of Gods 308 309. Forsaking sin to be joyned with confession 275 276. The truest part of repentance 335. how far it is required 337. G. GEntiles as well as Jewes capable of the mâ—rit of Christs death 393 394. Gnosticks their impurity 167. their pretences of purity 245. God all good in him 111 112. why compared to light 137 138. how manifesting himself in the incarnation 58. no authour of sin 142 144. Gospel why called the Word of life 30 31. its excellency above the law 33.129 366. accidentally the savour of death 34. chiefly promissory 129. a doctrine of joy 115. its Antiquity 78 79. its doctrines made by wicked men incouragements to sin 340. whereas they are arguments against sin 341. though a refuge when we have sinned 366. Grace the difference between sincere and counterfeit grace 182 183. see holinesse H. HEathen their condition to be pitied 392. Hide our sins from God we cannot 265. Holiness Gods why compared to light 139 140. all holinesse from him 141.187 mans holinesse why resembled by light and by what light 181 182. how it fits for fellowship with God 198. Humility maketh men low-conceited of themselves 249. she remainders of sin in us should make us humble 238. Hypocrites the worst of sinners 148. sharply to be reproved 149. they are best conceited of themselves 148. they say they have no sin 244 245. they pretend to fellowship with God 163 164. the most miserable men 175. the contrariety of their conversation to their profession 172. I. IEsuites their Arrogancy in assuming that title to themselves 95. Ignorance compared to darknesse 151. affected damnable 170. Image of God what it is 92. Imitation of God required 189 190. Incarnation why called a manifestation 55 56. why the second person incarnate 57. Infidelity it maketh God a lyar 360. Infirmities to be altogether without them the priviledge of heaven 228 229.349 they accompany our best duties 234 235 236. they hinder not fellowship with God 218. they ought to be bewayled 350. but yet must not too much discourage us 239. John his humility 9. prudence 10. innocency 11. his first Epistle the scope of it 2 3 124 125. the comprehensiveness of it 4 5 6 7. why cvlled Cathalick 14 15 16. Joy it is that which all men seek after 106. Christianity doth not abolish it 113. the difference between worldly and spiritual joy 108 109 110. Spiritual joy is fixed on God and Christ. 107 111 it supports in all afflictions 110. Judge how Christ both Iudge and Advocate 352. we must nat judge according to outward shewes 165. our owne frailties should make us judge charitably of others 238 239 348. Justice of God appeareâ—h both in forgiving penitents and punishing of the impenitent 322 323. Justification and sanctification inseparable 290. Justiciaries their self-conceit 244.245 the causes of it 251 252. K. KNowledg not avayleable without practice 185 it must be communicated to others 24. of God how to be attained 143. of sin an antecedent to confession 273. L. LIfe Eternall to be sought after 4. how great the joy of it 112 113. in what respects through Christ. 45. Light threefold 180. Love of God to man threefold 377 378. Lie wicked men fasten on God 255. hypocrisie a reall lie 172 two things concurre to a lye 166.169 three sorts of lies 173. M. MEan things made choyce of to be Christs instruments and why 133.134 Mediatorship onely belonging to Christ. 98.99 how different from his Advocateship 352.353 Men ranked into two sorts 196. Metaphors must be familiar 135 136. Ministers must be sent 25. they must be assured of the truth of what they deliver 73. what they declare to others must be received from Christ. 132. they must give every one their due 137 138. their language must be plain 39. their aime is to beat down sin 338. they must use mildnesse in their instructions 333.334 fathers to the people and how 328. their great love to the people 331 332. their care of and joy in the peoples welfare 119 120 123. they must seek the peoples benefit 85 86. to be honoured and reverenced and obeyed 32 330 331 how far confession to be made to them 271. what their power in forgiving 307. Morality how different from Sanctity 182.183 N. NAme it is prudence sometimes to conceale it 10. O. OBedience the properties of it represented by walking 184. Omniscency Gods attribute 138. Originall sin remaining in the best 231 232. P. PApists we dare vie with them in the point of antiquity 82. Pardon of sin see forgivenesse Precepts See commandements Presumption the grounds of it 162. the difference between presumptuous sinners and weake Saints 262. Christs universall propitiation no just cause of it 401. Pride Spirituall what should abase it 103. Profession without practise a lye 170.173 the loose conversation of professors how great a dishonour to God Religion and injurie to themselves 174 175. Promises their worth 130. benefit 43 303. free and yet conditional 130. Punishment of the guiltlesse how consistent with Gods justice 316
renders it as also Beza and the vulgar Latine version according to which Grotius tells us in one manuscript it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socinus would have us beleive a mistake in the scribe of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the noun of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the verb our Apostle useth here for declaring But the usuall reading in the Greek Copie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in its most known acception signifieth a promise nor though I confesse I am almost alone in it do I see any reason why we should decline the word or its usual signification nay indeed at least to me it seemeth very congruous and sutable For 1. It is the word which out Apostle afterwards useth when he speaketh of the same thing that which they had heard from the beginning presently addes this is the promise which he hath promised and so we have heard 2. But chiefly it is that which very aptly agreeth with the context whether you look backward or forward 1. In the former verse the Apostle acquaints the people that his end in writing these things was that their joy might be full and here he tells us what those things were that would bring this fulnesse of joy to which purpose he calleth them not barely a message but a promise which is a message of glad tidings able to fill our joy 2. If you look on what immediately followeth God is light and in him is no darknessâ— though for this reason that signification of promise is rejected because those words are assertory not promissory yet a late Writer hath observed ingeniously though not so solidly a congruencie even in these words because light represents the communicative goodness of God here is a tacite virtual promise assuring us that God is ready to cast forth the beames of his grace and mercie on us 3. But I conceive in this lieth the mistake of interpreters that they understand this message to consist in the words immediately subsequent whereas if we examine it more narrowly we shall find the substance of the message to be laid down in the seventh verse to which the term of promise fitly agreeth it being a manifest promise of fellowship with God and cleansing by Christ to them who walk in the light and this is illustrated in the sixth verse by a redargution of that lying promise which presumptuous sinners who walk in darkness make to themselves of having fellowship with God And as for those words in the fifth verse God is light and in him is no darkness they are apparantly premised as a proof of the promise and confirmation of the message for which reason I call them in the division the foundation of the building accordingly that Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being as well causall as declarative may be fitly and is so rendred by the vulgar Latin quoniam because and the sence will amount to this Because God is light and in him is no darkness therefore they and they onely who walk in the light being thereby like to him can or shall have fellowship with him cleansing by his son and this is the promise which have heard of him This word and thereby somewhat of the sense of the whole being thus cleared to us I cannot pass it over without a double note wel worthy our serious consideration 1. The nature of the Gospels message it is a promise 2. The tenure of this promise it is conditional 1. The Syriack word here used signifieth Gospel the Greek promise indeed the Gospel in its chief design is promissory it is not only an historical narration of something done but of this as done for us and so a promissory declaration of Gods good will towards us the Protâ—vangelium first Gospel preached by God to fallen Adam is a plain promise The seed of the wooman shall break the Serpents head nor is there any promise now made to man but what is contained in the Gospel The Law is a denunciation of wrath of a curse against us because of trangression onely the Gospel is an annunciation of mercy and forgivenes that breatheth forth only a cold blast a Northwind of threatening this sendeth forth a warm gale a South-wind of promise A promise it is and that not of paying a debt but bestowing a gift mans promise is ofttimes an act of justice but Gods of meer grace and free love and therefore it is that his purpose of which the Gospel-promise is the counterpane is joyned with Grace and that speciall promise of the Gospel forgiveness of sin is said to be according to the riches of his grace yea one appellation given to the Gospel is that it is called the word of Gods grace because it manifesteth his free grace to sinners And indeed if we beleive the Greek critick this truth is wrapt up in the very word there used this being the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the latter is onely a promise of what is due but the former of what is free A promise it is and that such as hath many promises in the womb of it and those as the Apostle Peter calls them exceeding great and precious not of temporals but spiritualls nay eternals Fellowship with God remission adoption eternal life what not are the choice and precious benefits which this promise revealeth and offereth to us indeed it is a treasury of divine riches a store-house of the soules provision a cabinet of heavenly pearles all things truly good and justly desireable being contained in and conveyed to us by this promise Oh let us learn to set an high value upon Evangelical doctrine Thou hast magnified thy word above all thy name saith the Psalmist thou hast magnified thy Gospel above all thy word may we say and that upon this ground because it is promissory revelation surely if the whole word of God be as milk the promising part is as the cream of that milk if that be as a Firmament of Starres this is as the Sun in that firmament Finally if that be as a Feast this is the sweetest dish in that Feast Desire saith the Apostle Peter the sincere milk of the word meaning the Gospel if you have tasted that the Lord is gracious indeed we may taste the verity of God in all his words the equity of God in his commands the severity of God in his threats but we onely taste the mercy of God how gracious he is in the Evangelical promises and surely tasting we cannot but singularly esteem and fervently desire it 2. Calvin and Grotius make the sense of these words this is the promise to intend thus much The promise which we bring to you hath this condition annexed to it to wit of walking in the light and therefore it is expressed with an if an hypothetical conjunction That
stone is one and very apt to our present purpose Since as in respect of Satan He is lapis triumphalis a stone of victory and triumph dashing that Goliah in the forehead so in respect of God he is lapis foedificus a stone of league and amity such as that between Laban and Iacob or rather lapis angularis a corner stone for as this uniteth the walâ— which were one seperate from the other together so doth he unite and that not onely Iewes and Gentiles to one another but both to God This is that truth which the Apostle Paul planly asserts in those Scriptures which speak of reconciliation to God thus he saith God was in Christ reconciling the world to himselfe and again Christ is said to reconcile both to wit Jew and Gentile unto God in one body by the crosse and againe It pleased the Father by him having made peace through the bloud of his crosse to roconcile all things to himselfe It would not be passed by what is by Socinians objected against these Scriptures that they speake onely of our being reconciled to God not of Gods being reconciled to us and so prove not any pacification of divine wrath by Christs death whence it is that they understand this reconciling of us to God to be no more then the turning of us from sin to God by true repentance But to vindicate this great truth and that as asserted in those Scriptures be pleased to consider briefly that Though the phrase onely run in this straine the reconciling us to God yet it doth not therefore follow that the reconciliation is onely on our part and not on Gods nay rather the one involveth the othâ—r since if we were not sinners there were no need of reconciling us to God and being sinners there is no lesse need of his being reconciled to us unlesse we will say that sin doth not provoke him which is to deny him to be a God And though this reconciliation being mutuall doth no lesse imply Gods to us then ours to him yet it is very fitly thus expressed because God is the pars offensa the party offended and man is pars offendens the party offending he that offendeth another is more properly said to be reconciled to him whom he hath injured then he that is offended in which respect Christ adviseth him who bringeth his gift to the altar If he remember his brother have ought against him to go and be reconciled to his brother and St. Paul wisheth the woman that departeth to be reconciled to her husband as having by departing offended him But as the reconcililing of a woman to her husband a trespasser to his brother is the paâ—ifâ—ing the one of her husbands anger the other of his brothers displeasure justly conceived against them so the reconciling us to God is the appeasing of his wrath towards us which for our sins was incensed against us And that this is St. Pauls meaning appeareth plainly in one of those forecited places where the manner how God in Christ reconcileth us to himselfe is expressed to be his not imputing our trespasses and Christ in whom we are thus reconciled is said to do it by being made sin for us It is not therefore our turning from sin to God but Christ becomming a sacrifice for our sins and Gods not imputing our sins to us for his sake which is our reconciltation to God and inasmuch as it is God who being offended receiveth us againe into favour therefore it is ascribed to him as his act and because it is Christ who hath by his death appeased Gods anger therefore it is attributed to him and so the cleare meaning of our Apostle appeareth to be the same with that which here S. Iohn asserts and intends when he saith of Christ He is the propitiation for our sins And because the Socinians being resolved to make all Scripture stoop to their reason endeavour to pervert this text as if it were onely a delivering us from the wrath to come upon impenitents by turning us from our sins Give me leave to set before you the genuine sence of this word which our Apostle here useth and that both in its native signification and legall allusion 1. If we consider this word in its native signification we shall find that the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text commeth in all writers both sacred and prophane Poets Oratours Historians as the learned Grotius hath observed signifieth to appease or pacify or render propitious and is usually construed with an accusative expressing the person whose anger is pacified Indeed there is one place in the Hebrewes where being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plurall accusative it is rendred to expiate the sins of the people but either the use of the word there must be altogether different from its sence of perpetuall signification or it must signify such an expiation as tends to a pacification so it is all one whether you read it here He is the expiation or He is the propitiation since the one depends on the other and by expiating our sins it is that He propitiateth God towards us 2. If we consider this word in its legall allusion we shall find a double reference which may be made of it 1. To the mercy-seat which covered the arke where the law was whence God gave answers and from which he shewed himselfe propitious to the people whereof we read in the booke of Exodus Hence the Seventy and the Authâ—r to the Hebrews from thence cal it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiatory to this the Apostle Paul manifestly alludeth where the very same word is used when he saith Him hath God set forth a propitiation and possibly St. John in this word might have the same reference Indeed Christ may well be called the propitiatory or a propitiation in allusion to the mercy-seat since there is a fit analogy between them For as it covered the Law so Christ the transgressions of the Law as thence God gave answers so by Christ his Evangelical Oracles are revealed and as from thence God shewed himselfe propicious so is he in Christ well pleased but in this last analogy in which respect it was called a propitiatory and serveth to our present purpose though there is a fitnesse yet not a fulness for whereas the mercy-seat is called the propitiatory onely because it had vim declarativam a declarative vertue to signify Christ is the propitiation as having vim effectivam an operative energy to procure divine favour and therefore was God pleased to manifest himselfe benevolous from the mercy-seat because it was a type of Christ in whom he is propitiated towards sinners In vaine therefore do the Socinians confine the antitype to the type as if that Christ must be in no other sense a propitiation then the mercy-seat was since it is sufficient to make a type