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
then which we have further to take notice of and would by no means be omitted is that the promise of the Gospel is conditional it is a position with a supposition nor are the benefits in it granted absolutely but respectively It is a question moved by some how the promise can be free and yet cnoditional not considering the difference between a meritorious cause for which a thing ought to be and a necessary condition without which it cannot be effected were there a proportion of equality between the thing promised and required the promise could not be free but the Evangelical condition is such only as maketh us meet for not worthy of the thing promised and therefore hath onely a proportion of congruity Mercy then is the spring from whence the promise floweth but duty is the channel in which it runneth down to us The primarie design of the Law was precept commanding us to do though there was annexed to it a promise which upon doing what was commanded we should receive The principal scope of the Gospel is promise revealing what God is pleased to do for us yet so as that there are precepts annexed to it which require somewhat to be done by us that we may obtain the promise What then God hath joyned together let not us put asunder the most of us with Malchus have but one eare to hear the promise but not the precept of the Gospel we like well to gather the rose and suck the hony of a promise but the condition we hate as the pricles and sting we would gladly have the priviledge assured and yet we abhorre the duty required but be not deceived if you will have the one you must do the other God will not fulfill his part unlesse we perform ours and therefore it is in vain to expect an accomplishment of his promise but on his own terms in fine the Gospel is a promise let us not be so unthankful unto God and Christ as to reject it it is a conditional promise let us not be so injurious to our selves as to misapply it 2. The Apostles heard this message of him if you ask of whom the answer is to be fetched from the end of the third verse the Father and his Son Jesus Christ it would not be passed by that the Apostle speaking of two persons nay implicitely of all three useth the singular number saying not which we heard of them but him from which though Socinus would only gather an unity of will affection yet the Orthodox conclude an unity of essence and nature The multitude of beleevers were of one heart in the primitive times and one soul yet it would have been very improper to have spoken of them as one man but inasmuch as the Father and the Son though two persons â—ave one and the same essence it was very proper to use the singular number that which we have heard of him That which we are here to take notice of is 1. Partly that these Apostles heard before they declared It is very observable that in the Hebrew tongue the same verb in Kal signifieth to learn and in Piel to teach and the same noun signifieth both an hearing and a report and indeed the Greeks use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines auditio in the same sense whereby is intimated to us that we must be hearers ere we be speakers learners ere we be Teachers Scholars before we be Tutors And I could heartily wish that this consideration might be a check to the inconsiderate rashnesse of those giddy heads in this age who never sate at Gamaliels feet and yet step into Moses his chaire and though they have scarce learned any thing themselves at either School or Academy adventure to teach the people in these sacred Oratories 2. Chiefly That what they declared to the world was no other then what they heard from Christ this is that which as S. John asserteth here so S. Paul elsewhere concerning himselfe That which I have received of the Lord I have delivered unto you and in another place not I but the Lord Thus it was with the Apostles and thus it was with the Prophets who uttered nothing but what was by God revealed to them and therefore you find them very often bringing in Sic dicit Dominus Thus saith the Lord. 1. It is an Item to Ministers that our faithfulnesse appear in delivering as wholly so only the Counsell of God the mind of Christ revealed in his Word to the people whilest Jesuites declare what they hear from the Pope as accounting him infallible whilest Enthusiasts declare what they hear from the devill mistaking his delusions for the spirits inspirations let the Ministers of Christ declare nothing but what they hear though not immediately yet mediately from Christ oh far be it from us to pretend to be his messengers and yet to vent our own inventions and preach our own fancies what Ambassadour dare deliver any thing to a forraign Prince but what the King his Master giveth him in charge Oh let us who are the Ambassadours of Christ declare nothing but that message with which he sends us 2. It is a document to the people that the Apostolical writings and our preaching according to them be received by you with Faith and reverence because they are no other then the dictates of Christ indeed whose authority should prevaile if not Christs and with whom if not the Church it is the character of Christs sheep that they know his voyce and follow it we need not fear that he who is the way will cause us to wander who is the truth will cause us to erre who is the faithful witness will go about to deceive us so long as we speak the truth in and from Christ and lye not do you beleeve and doubt not 3. The Wee to whom Christ was pleased to impart this message and by whom he declared it to the world would be considered and that especially in respect of their mean and low condition if you look upon S. John and the rest of these holy Apostles with a carnal eye there was nothing in them which might render them worthy of so high a prerogative they were poor rude illiterate despised Fishermen and who were they that Christ should imploy them to be his Ambassadours Kings do not use to send beggars and pesants of their errands but Christ was pleased to make use of these contemptible persons for his Embasie In this respect it is the Apostle saith we have this treasure in earthen vessels not golden or silver but earthen vessels are chose by Christ for the receiving and communicating of this heavenly treasure of the Gospel Indeed whether you look on things or persons still they are mean and despicable which Christ imployeth in his service As the Prophet from God appointed the water of Iordan to be the means of curing Naamans leprosy so hath our Lord Christ instituted water
1. Some interpreters make faithful and just to be synonima's therefore he is faithful and just because it is just he should be faithful in this respect the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth truth is by the Septuagint translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnesse nor is it without reason because it is a righteous thing to be true before a man maketh a promise he is free to make it or not but when he hath made it he is not free to keep it or not by promise a man becometh a debtor and for one to pay his debt is no more then just Indeed this is not exactly true in regard of God because we never so fully perform the condition but it is justly lyable to exception yet after a sort it is that which he accounts himself engaged to in point of justice to perform all his promises and therefore though it is meer mercy which maketh it is justice which fulfilleth the promise This interpretation Socinus layeth hold on hereby to evade the doctrine of satisfaction which this word according to its proper sense doth clearly â—avour But the designe of the Holy Ghost being in these words to strengthen our weak faith in beleeving the pardon of sin I conceive we shall do best to expound the words in that way which may most â—onduce to this end and that is as affording not only a single but a double prop to our faith from a double attribute in God and therefore I waâ—e this interpretation 2. Others there are who distinguishing these two understand by justice mercy so Grotius here saith I interpret just to be good gentle and Illyricus observeth that righteousnesse is sometimes taken for benignity and clemency in this respect iâ— is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth mercy is sometimes by the Sepâ—uagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnes agreeable hereunto the Greâ—k word for almes is by the Syriach rendred righteousness the merciful mans bounty is by the Psalmist and St. Paul called righteousnesse yea upon this account mercy and righteousnesse gracious and righteous are joyned together and David promiseth if God would deliver him from blood guiltinesse he would sing aloud of his righteousnesse And now according to this interpretation we see another impulsive cause of forgivenesse namely the grace mercy clemency of God Among others there are two Greek words by which pardon is set forth that excellently confirm this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former by St. Paul which comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to forgive freely and intimateth free grace to be the spring of pardon the latter by the Authour to the Hebrews in that quotation of the Prophet I will be merciful to their sins and their transgressions which is by shewing mercy to the sinner in the forgivenesse of his sins so that we may hence learn to what we are to ascribe the pardon of our sins meerly the good will and grace and mercy of God Indeed we shall still find all those benefits especially spiritual which we receive attributed to mercy the regeneration of our nature according to his mercy he hath begottâ—n us the salvation of our soules according to his mercy he saved us and the remission of our sins through the tender mercy of our God oh let us admire the bowels of love the riches of grace the treasures of mercy which are manifested in pardoning and cleansing our sins 3. But though this interpretation may be received yet since it is a good rule in expounding Scripture to keep to the proper meaning of the words if there be not very good reason to the contrary and there being no reason why we should here recede from I have chosen rather to adhere to the litterall sence of the word Iust. For though it be true that 1. The commission of sin deserveth punishment and therefore justice which giveth every one their due calls for the punishing not the remitting of sin and 2. The confession of sin cannot as hath been before asserted deserve pardon because it is no proportionable compensation of the offence Upon which grounds it appeareth that this justice which forgiveth cannot be in respect of us yet it still is a truth in regard of Christ God is just to forgive so that a Gualtâ—r well he cannot but forgive unlesse he will be unjust to his own Son and inasmuch as our Apostle in the foregoing verse save one expressely attributes this cleansing to Christs blood this interpretation of justice is doubtlesse most genuine and congruous To clear briefly and perspicuously this sweet truth of pardoning justice be pleased to know that 1. The mâ—ledictory sentence of death denounced by the law against sinners was inflicted by God upon Christ this is that which the Prophet Esay positively asserts where he saith the chastisement that is the punishment called a chastisement because inflicted by a father and onely for a time of our peace was upon him and again he was oppressed and he was afflicted which according to the genuine sence of the original is better rendred it was exacted to wit the punishment of our sin and he was afflicted or he answered to wit to the demand of the penalty It may be here enquired how it can stand with Godâ— justice â—o inflâ—ct punishment upon the guiltles and if this doubt be not cleared we shall stumble at the threshold and the foundation of this pardoning justice will be layed in injustice and truly when we find God saying the soul which sinneth shall die and asserting those who condemne the righteous as an abomination to him it is hard to imagin how he can himself justly punish the innocent for the nocent To remove this scruple consider 1. That God did inflict death on Christ is undeniable and who may question the justice of his actions when as things are therefore just because he wills them to be done whose will is the supream rule of justice 2. There cannot be a more necessitating reason of Gods afflâ—cting Christ by death then this so that if it be not just for God to inflict it upon him on this ground it is much lesse upon any other That Christ should die for the confirmation of his doctrine was needless it was done sufficiently by miracles To make way by death to his glory was not necessary he might have been translated as were Enoch and Eliah To dye only as an example of patience and fortitude to his followers is a far less cogent cause then to dye as an example of Gods justice and severity against sin nor need he have died for that end since the death of any of his Apostles might have been exemplary in that kind Finally had he died only for the declaration of Gods immense love to us and not for the demonstration of his severe justice against sin whilest he had been so