need in this age as ever of such a caution wherein such a multitude of deceivers swarme to the endangering of ignorant and unstable Christians 2. To perswade in general a practise agreeable to Christian profession in reference to which he saith These things I write to you that you sin not and in special the practise of that most truly Christian-grace Love which therefore he calleth the message from the beginning It is observed of precious stones that each of them hath a several and peculiar excellency the like is taken notice of in sacred Bookes and the splendour of this is that it is much conversant in describing and prescribing the grace of charity For this reason St. Gregory adviseth those who would be enflamed with this heavenly sire to read St. John whose words are altogether as it were colour'd with love And St. Augustine taking notice of this affirmeth that Charity is the chief thing commended by Saint John in this Epistle And can any admonition be more seasonable to this licentious and malicious Generation That prediction of our Saviour The love of many shall waxe cold was never more verified then in these dayes The best of us need this advice as oleum in flamma oyle to nourish and increase the flame and the most as flamma ad fomitem a coal fetched from the Altar to kindle or recover this fire in us Indeed canting-language affected formes of Religious-speech were never more in use but the reality of a Christian and charitable conversation was never lesse in fashion And if as without doubt that of Solomon be true a word spoken in due season how good is it The discussing of this Epistle which was written for these ends so neerly concerning us cannot but be profitable for and so acceptable to us But 3. Lastly the chief argument which incited me to this undertaking is the comprehensive excellency and utility of the matter contained in this Epistle St. Hierome speaking of all the Catholick Epistles calls them breves pariter longas breves verbis long as sententiis Short and yet long short in phrase but long in sence This is singularly true of this Epistle which as in situation it is the middle so for matter the fullest of them all at once enriched with weight of matter and elegancy of words in which respect Lorinus is bold to say no other Epistle is more divine then this of him who is by the Church called the Divine The truth is a world of heavenly matter is contained in this little Map which that it may the better appear give me leave in few words to delineate it before you The Globe of Divinity parts it self into two hemispheres to wit credenda agenda the things we are to know and believe and the things we are to do and performe both which are here described and therefore those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the second ver of the first Chap. are by Justinian considered as referring to those two heads the bearing witnesse to matters of faith and the showing or declaring to matters of practise Out of this Epistle we may gather an abstract of the things to be known and that concerning God our selves and Christ. 1. Concerning God we may hence be instructed in his nature attributes and persons as to his Nature that he is light and in him no darkness his Attributes that he is faithful just holy righteous pure invisible knowing all things and love it self The Persons that there are three which bear record in heaven the Father the Word the Holy Ghost and these three are one 2. Concerning our selves we may here learn what we are by nature namely lying in wickednesse what we are by grace to wit borne of God and what we shall be in glory like to him seeing him as he is 3. Concerning Christ we have him here characterized in his natures offices acts and benefits 1. In respect of his natures he is as to his Deity called true God and yet more distinctly with reference to his personallity the only begotten Son of God as to his humanity he is said to be sent into the world and so truly man that he was seen heard and handled by the Apostles 2. As to his offices he is here asserted in general to be the Christ and so annointed to those offices and in particular as Priest to take away sin to be the propitiation for our sins and our Advocate with the Father as Prophet by his Spirit to teach us all things and as a King to destroy the works of the devil 3. Most of his Mediatorial acts are here specified his Incarnation where he is said to come in the flesh Passion in that he layeth down his life for us his Resurrection in as much as eternal life is said to be in him and his Ascension and Intercession because he is affirmed to be an Advocate with the Father and his coming again in the day of judgement to appear as Judge of the world 4. Lastly we need not go further then this Epistle to meet with those benefits we obtaine by him in that he giveth his Spirit to us whereby we dwelling in him and he in us have fellowship with the Father and his Son Jesus Christ and by vertue of this forgivenesse of our sins for his Names sake adoption whereby we are called the sons of God Finally Justification by blood Sanctification by water and eternal life 2. Nor are only doctrines of faith but rules of practice deducible from this Epistle 1. Would we know what to avoid this Book teacheth us in general to eschew all sin both describing what it is a transgression of the Law and dehorting us from the commission of it in particular to expell the love of the world to abandon hatred malice and envy to keep our selves from Idols and especially to beware of the sin unto death 2. Would we be instructed what we are to put in practise in this Epistle we are called upon to believe in the Name of Jesus Christ to love God who hath begotten us and to love those who are begotten of him to have the hope of glory fixed in us to declare our repentance by confessing our sins and purifying our selves to overcome the wicked one and the world to conquer the lusts of the flesh to walk as Christ walked by imitation of him and to abide in him by perseverance to hear the Word preached by the Ministers of Christ to aske the things we want according to his will to open bowels of compassion and distribute our worldly goods to our needy brethren finally to do righteousnesse keep Gods commandments and do those things which are pleasing in his sight In few words there are many golden Threes in Theology which I finde scattered up and down in this Epistle and being put together must needs much ennoble it
in our estimation The three persons in the sacred Deity God the Father the Son and the Holy Ghost their Trinity in Unity and Unity in Trinity The three-fold state of man to wit deformed reformed and transformed corrupt regenerate and glorified The three-fold coming of Christ in the flesh by his Spirit and at the day of judgement Those three grand enemies of mans salvation the flesh world and the devil The three Theological graces Faith Hope and Charity The three principal duties of Religion Prayer Hearing and Almes are plainly set before us in this parcel of Holy Writ Nay yet once more Those three things which every Christian man ought to be acquainted with for his souls health to wit the Creed the Lords Prayer and the Ten Commandments are here at least summarily comprized Our blessed Saviour telleth us the whole Law is reducible to these two great Commandments the love of God and our neighbour both which are here amply taught us The Lords Prayer is intimated in that we must aske according to Gods will which cannot be unlesse according to that patterne yea in that we are called sonnes of God it teacheth us to cry Our Father and that chief Petition in it Forgive us our sins is once and again inculcated Finally if you please we may out of this Epistle compile a Creed not much unlike that of the Apostles no lesse justly then commonly heretofore received amongst us though now almost forgotten by us in these or the like words I believe in God the Father invisible just holy pure and faithful who knoweth all things and is no lesse Almighty to do all things who is love it self whereby he vouchsafed to make the heaven and earth And in Jesus Christ his only begotten Son who came in the flesh to wit by being conceived of the Holy Ghost and borne of the Virgin Mary and laid down his life for us being crucified dead and buried and having life in himselfe rose from the dead and ascended to heaven where he sitteth at Gods right hand is our Advocate with the Father and at that day of judgment shall come and appear again to wit to judge the quick and dead I believe in the Holy Ghost the fellowship or communion of Saints the forgiveness of sins and eternal life By this time you cannot but see beloved what a body of divinity what a treasury of spiritual knowledge this Epistle is well might Fâ—rus say Ipsam Evangelicae Doctrinae summam brevissimam complectitur the summe of Evangelical Doctrine is succinctly and yet distinctly comprehended in it and now me thinketh every one is ready to say with that Father Adoro plenitudinem sacrae Scriptura I adore and admire the fulnesse of Holy Scripture wherein every drop is as it were a rivulet every rivulet a great river and river an Ocean every branch a tree every tree an orchard an orchard a field I mean every Verse as it were a Chapter every Chapter an Epistle every Epistle a Volumne for the abundance of precious truths contained in them and yet more particularly by these considerations sufficient reason cannot but appear as for my discussion so your attention and thus this discourse serveth to make way for the following But before I begin I have one request to make to you and that from my very soule that as I hope you have not are not so you will not be wanting in your requests to God for me and what you should aske for me I shall not go out of this Epistle to tell you even that unction from the Holy One whereby we may know all things that anoynting which teacheth us all things and is truth and no lie Let this be the matter of your prayer both for me for your selves that it may teach me how to expound apply you how to hear receive both you me how to understand and obey the sacred saving truths which are delivered to us in this First General Epistle of St JOHN I shall not at this time enter upon the Epistle it self only in a few words take notice of the Title which is prefixed wherein we have two things considerable Namely The pâ—nman John and the writing which is set down for the nature of it to be an Epistle for the order the first and for the extent of it a general Epistle First The Epistle is asserted to be St. JOHNS Indeed we do not finde him setting down his Name in any part of the Epistle the other Apostles are express in this particular Iames and Peter and Iude and Paul in all Epistles except that to the Hebrewes but Saint IOHN in this Epistle is altogether silent in the other two he only giveth himself the common title of an Elder when he hath any occasion to mention himself in his Gospel and that in things much tending to his dignity it is done in a third person by way of circumlocution only in his Apocalypse he specifieth his Name but that without any addition of honour or dignity It lets us see in general the humility of this holy Apostle who thought so meanly of himself that he accounts himself not worth the naming Indeed on the one hand though it s often too true of many who arrogantly affect to blazon their own names and titles we are not to imagine that when the other Apostles prefixe their namâ—s and most of them their high calling that it is done out of vain glory But on the other hand we may justly conclude it a testimony of great humility in this Apostle that he suppresseth his Name his Office by silence Thus whilest he was high in Christs he became lowly in his own eyes whilest he was rich in grace his veâ—y Name carrying as it were grace as Benjamines sack did money in its mouâ—h he was poor in spirit scarce thinking himself worthy of a name Oh let us learn by his pattern not to affect our own praises nor speak high things of our selves ever remembring that as artis est celare artem it is an art to conceal our art so to neglect our own names and honour is the best way to true honour and a good name Besides this notion of humility it may further be conceived and not improbably that this concealment of his Name was an act of prudence especially considering the time when it is most rationally conjectured to be written to wit as the learned English Annotatour hath observed to my hand not long before the destruction of Ierusalem when as the Church was under a sharp persecution occasioned no doubt by those many Antichrists then arising in which S. IOHN was peculiarly involved yea of which he warneth those to whom he writeth and therefore wisely forbeareth to publish his Name which might have been prejudicial to him There is no doubt a policy consistent with piety which as all Christians so Ministers may use in persecuting times It was that our Saviour at least allowed his
that which they did declare now upon these considerations it was most requisite these planters of Christianity should be bold and resolute in declaring and defending what they declared Rationally much less religiously bold they could not be unless strongly and undoubtedly confirmed in and assured of the truth of those things they did declare this confirmation they could not have by a better way than sensible demonstration Hence it is that the Apostles give this as the reason of their resolvedness we cannot but speak the things we see and hear and St. Luke calls those proofs which the Apostles had of Christs resurrection by seeing and coversing with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our translation not unfitly rendereth infallible proofs by which therefore they were no doubt strengthened in their faith and animated with courage To apply this to our selves in severall particulars 1. Here is matter of confutation and that both direct and collaterall 1. This directly confuteth a double heresie 1. That of the Marcionites and Manichees whereof St. Austin saith Cerdo was the author who assert all things Christ did were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in appearance denying that he was truly man But surely when we read that he was not onely heard but seen and handled we must needs acknowledge him reall man an apparition may indeed deceive the sight but it cannot the feeling Christ was not onely seen but felt hence it is that this is his own argument to his disciples when they doubted whether he were not a spirit handle me see me for a spirit hath not flesh and bones as you see me to have 2. That of the Nestorians who assert two persons the one the Son of God the other the Son of Mary but were it so St. Iohns words could not be verified they saw and handled the word of life for it was onely the man-hood they saw and handled and if the man Christ were a distinct person from the word of life they could not be said to handle the one when they handled the other and therefore we do from these and such other like places strongly assert a unity of the two natures in one person it being one and the same person who as God was invisible and as man visible as God was from the beginning as man had a beginning as God was immateriall and as man palpable 2. This collaterally confutes that error of the Papists who assert the flesh and blood of Christ to be corporally present in the holy Sacrament so as that the bread and wine are by a miraculous work transubstantiated into it indeed from this very clause a strong argument may be drawn and that two wayes 1. To prove that Christs flesh and blood is not there corporally present because then it must be visible it is an undoubted maxime in Philosophy omne corporeum est quantum quantity is inseparable from corporiety and being so it cannot but be visible and palpable nay since it implyeth a contradiction for a thing to be a body and not to be visible because it is as much as to be and not to be a body it is that which Omnipotency it self cannot do and therefore in vain is a miracle pretended 2. To prove that the bread and wine in the holy Sacrament are not transubstantiated but remain bread wine still because it is a clear axiome bodies are such in their own nature as they present themselves to the sence when it is every way disposed and fitted for the object now that which at the holy table offereth it self to the view and taste and touch of the most rectifyed organ is not flesh and bloud but bread and wine and therefore if St. Iohns proof here be valid that which he declared was true because he saw and handled it we may with the same validity prove it is bread and wine in the sacrament because by seeing and handling we find it to be such 2. Here is matter of Conviction to perswade us of the verity of the Apostolical writings It is true the chief reason why we are to receive their writings is because they were moved and extraordinarily assisted in the penning of them by the holy Ghost but yet withall this may be a secondary reason of our assent to what they testifyed and wrote because it was no other than that which they had heard nay seen nay handled we all think it just and reasonable to believe a man when he speaketh not by hear-say but personal experience and why then is it not reason that we should believe the Apostles who declare nothing but what they heard saw and handled This was so rational an argument in St. Iohns account that speaking concerning Christs being thrust through with a spear he thus argueth He that saw it bare record and his record is true therefore true because of that which he saw and hence it is that Iohn the Baptist complaining of the Iews infidelity in rejecting Christ useth this aggravation what he hath seen and heard that he testifieth and no man receiveth his Testimony and in the same Chapter Christ himself taketh up the same complaint to Nicodemus verily verily I say unto thee we speak that we do know and testifie that we have seen and you receive not our witness To drive this nail to the head there are but three things that can possibly be objected against this reason which being cleared I conceive it will remain unanswerable and such as may convince a Iew a Pagan if they were not wilfully blind That they say they heard saw and handled what they never did and so were no better than deceivers That they did onely think they saw such things but in truth did not and so were themselves deceived That that which they did hear see handle will not amount to a proof of what they declared namely that Iesus was the Christ. To all which I doubt not but to return a full answer 1. As to the first such an accusation cannot aequitably be charged on any except they either were men of loose and flagitious lives and so not likely to make any conscience of a lye or else that there were some great advantage apparently accruing by such a lye which perhaps might have an influence not onely on a loose but a civil person now neither of these can in this case be alledged For 1. The Apostles were men of holy and exemplary lives men that did shine as lights in the world by their good conversation men whom those grand Apostates and enemies of Christianity could charge with nothing but simplicity and therefore no reason to suspect that they should tell such a gross lye as to say they heard or saw or handled what they never did 2. It is sufficiently manifest that they were not allured to bear this Testimony by any gain either of honour or profit or pleasure nay in stead of gain there was nothing but loss they were
is as with the Father so with the Son but likewise a discovery of the means whereby we come to have this fellowship with the Father and that is by having fellowship with the Sonne according to which notion we may fitly conceive the Father to be the terminus and the Son the medium of this societas the Father is he with whom and the Son is he by and through whom we have this fellowship with the Father and therefore it is else where said he hath made us accepted in his beloved and we have peace with God through our Lord Iesus Christ and God was in Christ reconciling the world unto himself and to name no more they who were a far off are made nigh by the blood of Christ that amity and communion which we have with God being onely in and through a mediator Iesus Christ. The Heathens were in part sensible of this truth who conceiving that the supream Gods were defiled by the unhallowed approaches of mortals invented Heroes and half Gods a kinde of middle powers to be as mediators between those Gods and them but this doctrine of a mediator the Gospel fully revealeth and this to be no other than Iesus Christ by whom we are brought to communion with God Indeed there was a time to wit in innocency when man stood not in need of a Mediator but injoyed a fellowship of perfect amity with his Creator but now man being fallen from that integrity and thereby having lost the favour of God there is no other way of reconciliation but by Christ. So that as TheThemistocles when Admetus was incensed against him brought the Kings son in his armes and implored his favour so we can by no means obtain a fellowship of reconciliation with the Father but by his Son Iesus Christ in this respect it is that Christ saith concerning himself I am the way the truth and the life no man cometh to the Father but by me and upon this ground he is not unfitly resembled to that ladder in Iacobs vision which reached from earth to heaven by whom alone we climb to heaven so that if we will pervenire ad Deum we must ascendere per hominem to come to God we must ascend by the man even the man Christ Iesus There is onely one thing further to be enquired for the full explication of this clause and that is why the Apostle having mentioned two doth not annex the third person and with the Holy Ghost In answer to which you must know that the third person though he be not expressely mentioned is necessarily implyed for the truth is we can neither have fellowship with the Father nor with the Son but by the Holy Ghost by the spirit it is that God begets us again unto himself and therefore it is called the renewing of the Holy Ghost by the spirit it is that we participate of Gods holiness and therefore he is called the spirit of holiness not onely because he is so in himself but it is he that communicateth it unto us finally by the spirit it is that the Father and the Son dwell in us and have communion with us in which respect our Apostle saith we know he abideth in us by the spirit he hath given us and therefore it is that we finde this elsewhere directly expressed concerning the Holy Ghost to wit in that solemn benediction to the Grace of our Lord Iesus Christ and the love of God the Father is joyned the communion or fellowship of the Holy Ghost Though then he is not here named we are not therefore to imagine he is excluded Indeed it is a rule in Divinity which St. Ambrose hath observed to my hand qui unum dixerit Trinitatem signavit when any one of the persons is nominated in any external operation all the rest are implyed and therefore as when we find onely mention of the fellowship of his Son Iesus Christ we must take in the Father the spirit and when we read onely of the fellowship of the spirit we must conceive it as well of the Father and the Son so when here we find the Father and the Son expressed we must not exclude the holy spirit and look as our blessed Saviour when he speaketh of that knowledge which is the way to eternal life though he only mention the Father and his Son Iesus Christ is to be understood as including the holy Ghost so are we here to interpret S. Iohn and therefore may very well adde by way of explication our fellowship is with the Father and his Son Iesus Christ and with the holy spirit nor yet doth there want a reason as Iustinian hath well observed why the Apostle maketh no expresse mention of the Holy Ghost as he doth of the Son of God namely because as for the communion of the Holy Ghost they to whom he wrote could not be ignorant of it as having no doubt had experience themselves of the effusion of his gifts upon them and therefore it needed not to name him but because the divinity of the Son of God was oppugned by the Hereticks of those times therefore he thought it fit with the Father to mention the Son And thus much or rather thus little of this unconceivable much more unspeakable benefit the fellowship which Believers have with the ever blessed and glorious Trinity what now remaineth but that I bring it home by some comfortable application to our selves There are onely three inferences which are plainly deducible from hence for our practice 1. Whatever men do either for or against any Christian reflects on God and Christ with whom they have fellowship Christ shall say to those at the last day who releive his members now In as much as you did it unto them you did it unto me and it was his saying to Saul in the vision when he breathed forth threatenings against the Church Saul Saul why persecutest thou me and why this but because of the fellowshâ—p which is between Christ and his Members Take then heed O ye sons of Belial how you scoffingly deride at proudly insult over and maliciously persecute the servants of God and members of Christ. Haman notwithstanding all his greatnesse durst not but honour Mordecai because he was the man whom the King delighted to honour and dare you abuse such whom God vouchsafeth to honour know you not that they are his jewels and will you deface them the apple of his eye and will you touch them his temple and will you seek to destroy them Are they not to speak it with an humble modesty all in all with God his bosome friends his daily associates and dare man whose breath is in his nostrils do any injury to them or can he do it and hope impunity Let none deceive themselves Qui insurgit in Christum Domini insurgit in Dominum Christi he that riseth up against the Lords anointed riseth up
and bread and wine common ordinary creatures to be the pledges of his love and conduit-pipes of his grace to the Church and as common things so ordinary persons are thought fittest by him to be imployed in his work indigent ignorant fishermen must be the publishers of his Gospel to the world It is that which lets us see the freeness the strangeness and the wisdom of divine dispensations 1. The freeness in that as the Apostle speaketh there is no respect of persons with God it is not external qualifications that Christ looketh at the poor as well as the rich the simple as soon as the wise the base as easily as the noble are accepted of him nay many times he passeth by these and chooseth those 2. The strangeness in that it is so contrary to the dictates of carnal reason who would not have thought it the most probable way of spreading the Gospel if Christ had imployed the Scribes that were learned in the Law and the Rulers of the people to have been the publishers of it but Gods wayes are not as our wayes neither are his thoughts as ours he loves to tread in uncouth paths and for the most part such as are crosse to our reason 3. The wisdom in that this serveth much to magnifie his own name look as the lesse aptitude there is in the matter so the lesse energie there is in the instrument so much the greater doth the skill power and causality of the efficient appear the less there is of men in any work the more of God is seen To do so great a work as the publishing and promoting of Christian Religion by such weak instruments as the Apostles were cannot but highly advance the honour of Christ since as S. Paul speaketh hereby the excellency of the power is manifested to be of God and not of man 2. And thus I have given you a view of the porch be pleased now to go into the house and therein to take a survey of the 1. Foundation as it is laid down in those words God is light and in him is no darkness at all if we consider these words in their utmost latitude they are both a position and a probation but this latter I shall defer to the following words For the more full handling of this clause as a position be pleased to observe something both more general and more speciall 1. In generall the words are a metaphoricall description of God For beloved when the Apostle saith God is light we must not think that the nature of God is the same with that of light indeed as St. Austin well observeth the Sun is light and the Moon is light and the other Stars are light but far be it from us to imagine that the Creators essence is the same with the Creatures but something far more choice and excellent only by light as a similitude the Apostle would represent something of God to us and thus it is not unworthy our consideration That 1. The metaphor which St. Iohn maketh choice of is drawn from a thing very obvious and familiar to us Indeed as one saith well light is that then which nothing is more unknown and yet nothing more known being that which is visible to every eye and in this respect the fitter to illustrate God by that by what we do know we may be instructed concerning him whom we do not know It is a fit pattern for all Ministers to follow whose work is not to make plain things hard as too many do but to make hard things plain and therefore to draw their similitudes from common and manifest things such as may not cast a vail over but give a lustre to the truth they deliver Indeed the end of these similitudes is chiefly to help the minde in conceiving and the memory in retainning what is by them represented now familiar comparisons are both more quickly understood and easily remembred and therefore ought espeoially to be used 2. The Apostle endeavouring to instruct us concerning the Creator borroweth a resemblance from the Creature Indeed as the Apostle Paul speaketh there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something to be known of God by the Creatures the earth and every pile of grass that groweth out of it but much more the heavens and the beams of light that flow from it declare the glory of God God hath vouchsafed somewhat of his excellencies to the Creatures and therefore in them we may nay ought to read something of God and that not onely in respect of his being but attributes Oh let us study this divine Art learn this spiritual Alchimy to extract heaven out of earth God out of the Creature that as we behold the works of his hand so we may in and by them see the excellency of the worker It is a known maxime in Philosophy Omnis cognitio fit per sensum All naturall knowledge entereth into the minde by the sense and it is thus far true in Divinity that spiritual knowledge may be helped by the sense happy is that man who maketh the things which he seeth as so many stayres by which his contemplation goeth up to God whom he doth not see 2. In particular this metaphoricall description of God is set forth both affirmatively God is light and negatively in him is no darkness at all and both may be construed two wayes to wit as spoken of God considered either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in himself or in his influences 1. In himself And that 1. Affirmatively God is light And thus 1. This metaphor of light though but darkly shadoweth forth the Trinity the Father being as the body of light the Son as the beams the Holy Ghost as the Splendor of both Dyonisius illustrateth it by the similitude of three candles enlightning one and the same room Damascen of the parelii when there appear as it were three and yet it is but one sun some have observed a resemblance of it in the Hebrâ—w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine Lux which signifie light all of which are monosyllables consisting of three letters and in the Hebrew word they observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the beginning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Father and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the beginning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the middle letter may aptly represent the Son which is the middle person especially being neer of kin to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first letter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Son but as I would not altogether contemn so neither do I much delight in such kind of observations and besides it is no doubt aliene from the Apostles scope to intend by this metaphor a resemblance of the Trinity 2. That therefore which is to be considered is in what respects this metaphor of
theef and the least noyse causeth a commotion in his brest Thus is it with wicked men many times they feare according to the Psalmists expression where no feare is though withall the truth is they have alwayes reall cause of feare in respect of the danger that deservedly hangs over their heads Indeed as men in the darke sometime not seeing Feare not the perill which they are very neere to So wicked men being secure are feareles and not considering what they deserve feare not till they come to feele but when once their sleepy conscience is awakened oh what horrid feares perplexing terrours invade them whilest the cloud of vengence is ready every moment to raine fire haile and brimstone upon them To end all what now remaineth but that this discourse of darknes serve as a light to discover to you where you are what you do and whither you are going That so being enlightened to see your utter darkenesse you may walke no further but with incessant cries beseech him who is the Father of lights that he would send his spirit to plucke you out of Sodom and by his mightie working deliver you from the power of darknes translate you into the kingdome of his deare sonne Amen THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 6. If we say we have fellowship with him and walk in darkness we lie and do not the truth THat Preface which I find in the beginning of one of Salvians books concerning Gods Government of the world I may here aptly make use of I suppose yea I am confident my discourse of this Scripture will be unwelcome to many auditors and that because it is a smart and sharp reprehension men naturally love to be tickled with applause not scratched with reproof we relish well the honey of commendation but know not how to digest the wormwood of increpation But beloved the diet which is not so toothsome may be wholesome that potion which is very bitter to the taste may prove healthful to the body and faithful rebukes though they be not so pleasing yet I am sure are profitable especially when they are seasonable and sutable such as this was to those in St. Iohns time and I would to God it were not as truly agreeing to many very many in our dayes who will be found one day among the number of those lyars If we say we have fellowship with him and walk in darknesse we lye and do not the truth Having already dispatched the impiety of those mens practice in that they walk in darkness that which followeth next in order is the eminency of their profession implyed in that supposition If we say we have fellowship with him for in this supposition there is a position couched namely That many who walk in darkness say they have fellowship with God For the better explication of which in its fullest latitude I shall briefly premise a double distinction and then pursue a double proposition The distinctions to be premised are of 1. A double Having this fellowship to wit in spe and in re in a confident expectation and in a reall possession 2. A double Saying we have it namely a saying within our selves and a saying to others that is inward in respect of our thought and opinion this outward in respect most properly of our words and not excluding gestures and all other wayes of external expression The propositions to be prosecuted are two 1. Many say they have fellowship with God in hope who yet walk in darkness they promise to themselves the future vision of Gods face whilest they go on in the wilfull breach of Gods Law This is that which they say in their hearts perswading themselves that their condition shall be happy though their conversation is wicked of such an one it is Moses speaketh who blesseth himself in his heart saying I shall have peace though I walk in the imaginations of my own heart This is that they say with their lips impudently laying as full claim to happiness as the uprightest and exactest Saint If you inquire whence this comes to pass I answer from the false reasonings which are in the minds of men concerning The freeness of Gods grace in electing The fulness of his mercy in forgiving The worthiness of Christs blood in redeeming 1. When presumptuous sinners hear that Gods election is without respect to any worthiness or qualifications in us they presently fancy to themselves that their names may be written in the book of life as well as any other yea they fondly imagine that being elected they shall have fellowship with God let them live as they list and hence they are emboldned to presume and boast of a future well-being not considering that Gods election though it be not conditional yet is ordinate to wit to the end by the means to happiness by holiness 2. When wicked men look upon the extent of Gods mercy whereby it is that he desireth not the death of a sinner that he is a God pardoning iniquity transgression and sin not onely few but many small but great all sorts of sin they promise to themselves a facility of obtaining forgiveness whilest yet they indulge to their sins not considering that God is just as well as merciful righteous as well as gracious and he is ready to pardon the penitent so he will by no means clear the guilty Finally when secure sinners hear of the infinite merit of Christs blood how satisfactory it is for the sins of the whole world and therefore much more of a particular person they are willing to perswade themselves of an interest in that blood and thereby of reconciliation and fellowship with God not considering what our Apostle saith in the very next verse the bloud of Iesus Christ cleanseth from all sin but it is onâ—ly those who walke in the light Thus is the sweetest hony turned into gall by bad stomachs the most wholsome antidotes become poyson to wicked men and the pretious supports of a lively faith are abused to be props of presumption by arrogant hypocrites by reason whereof it is that they are so impudent as to say they hope to have fellowshâ—p with God though they walk in darkness 2. Many who walk in darkness say they have actually this Divine fellowship and are in a state of grace As for the grossest sort of hypocrites who make pretences of religion and holiness a cover of their wickedness they cannot say it in their hearts because their consciences must needs tell them they are wicked and odious in God sight but they say it to the world that they may walk in the dark and accomplish their wicked designs the more secretly speedily and effectually But as for others they say it both in opinion and profession they think and accordingly boast themselves to have communion with God though they walk in the darkness both of sin and error Instances of this nature there want not many in all times of the
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
expressions with Socinas metaphorically is here very unsuitable because the strength of the argument by which St. Iohn would confirm what he delivered concerning Christ lyeth in the litteral acception that sensible experience they had of him by hearing seeing and handling 3. Those phrases of Word and Life are most frequently when used by this Apostle in all his writings applied to Christ so in the beginning of his Gospel when he saith in the beginning was the word and in him was life it is without controversie spoken of Christ so in the last Chapter of this Epistle the term Word in the enumeration of the Trinity is plainly meant of Christ and this Life is said to be â—n him and again of him no doubt those words are spoken This is the true God and eternal life 4. Adde to all this That which where there is an equal probability of reason on both sides shall ever with me praeponderate the scales is that almost all Expositors as well antient as modern go this way and interpret this concering the person of Christ. And now following this construction you may observe the person of Christ generally denominated and particularly exempl◠〈◊〉 the former in the end of the first and the latter in the greatest part of the second verse of each in their order 1. The General denomination here given to Christ is that he is called the Word of Life and here are two substantives that singly deserve our consideration 1. Christ is called the Word An expression not altogether unknown to those Heathens Trismagistus and Plato which made Amelius swear when he read the beginning of St. Iohns Gospel per Iovem barbarus iste cum nostro Platone sensit verbum esse in ordine principii This Barbarian for so he was in his esteem agreeth with our Plato asserting the word to be in the order of a principle But they being ignorant both of the Trinity and of the Messiah though they had the word could not rightly understand the thing as for the Iews it is very likely it was known to them as the name of the Messiah at that time when St. Iohn wrote because it was often used in the Chaldee language which was then common among them It were easie to multiply places in the Old Testament where when the Hebrew reads Lord the Chaldee paraphrase rendreth it the Word of the Lord thus where the Prophet saith Israel is saved by the Lord the Chaldee read it the word of the Lord and when in the Psalms it is said the Lord said to my Lord the Chaldee read to my word and these may suffice to let us see that the Iews being no strangers to this language could not but be acquainted with this term A Title which St. Iohn of all the Evangelical penmen seemeth most to delight in and therefore it is most frequent in his writings nay indeed onely used by him in the New Testament who is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and no wonder if he who was a seraphical writer made so much use of this sublime expression That I may fully and distinctly represent the severall notions of this terme Word among interpreters be pleased to look upon it as capable of a double trope to wit a metaphor and a metonymiâ— 1. This phrase may not unfitly be looked upon as metaphoricall Christ resembled to a word which that I may the better explicate take notice of that known distinction of Word into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceptus mentis sermo oris the inward conceit of the mind and outward speech of the lips to both which the Messiah is not unfitly compared 1. The conceit of the mind is called a word the heart having its language as well as the mouth and speech being nothing else but as it were the eccho of that voice which is in the mind now to this it is which the antients generally refer this title Word when spoken of Christ nor is it without good reason that they conceive the Messiah compared to the internal Word and that in a double respect 1. Primarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of his Father for as the internal word is that off-spring of the mind so is Christ the Son of God as the mind formeth its conceit by understanding the object proposed so the Father generateth his Son by understandâ—ng his own essence as the conceit issueth from the mind without any passion or trouble so is the Son begotten of the Father as the generation of the word in the mind is immaterial and spiritual without any carnal conjunction so is the generation of the Son of God finally as the word which is framed in remaineth with the mind so the Son being begotten of abideth in the Father though withall notwithstanding those analogies there want not many discrepancyes for wheras the internal word is an accident to the mind different from it in essence and after it in time so as though the word could not be without the mind the mind may be without the word Christ is the consubstantial coeternal Son of the Father and as there was no time when the word was without the Father so neither when the Father without his word I cannot let this go without taking notice how gratiously God is pleased to condescend to us in his language that though we cannot comprehend we may apprehend something of those divine mysteries This age hath brought forth a Generation of Preachers who wrap up plain notions in cloudy expressions but they are very unlike the Spirit of God who cloatheth sublime verities in plain similitudes what mysterie in all Divinity more abstruct than that of the generation of the Son of God the Prophet Isaiah is at his quis enarrabit who shall declare it for of this many Fatherâ— understand that question and yet much of it is manifested to us by this common metaphor of a word 2. Secondarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of the creatures for as the internal word is that according to which a man effecteth all his actions so is this word principium omnia peragendi the beginning of the creation of God as he calleth himself and by this word it is that all things were made as this Apostle saith in his Gospe And as the internal word may exist in the mind and yet the external work not presently be but the work cannot be unless the word prâ—e-exist in the mind So Christ was from eternity with God before the world was made but the world could not be made without this word It is a consideration which should teach us when we contemplate the worlds goodly fabrick to reflect on Christ the former of it even the Creation if considered by a knowing Christian leadeth not onely to God but Christ nor can we think seriously upon the making of the world except we remember how it was made by a word which word
and the blood of Iesus Christ his Son cleanseth us from all sin The first of these is all I can dispatch at this time wherein you may please to observe The Path and the Guide whom we are to follow The walk and the footsteps which we are to trace The matter of the duty wherein it consists walking in the light The manner of the duty how it is to be performed as he is in the light Let me crave your patience whilest I shall by the light of divine truth lead you through both these The matter of the duty which qualifieth a Christian is said to be walking in the light There is a phrase used by St. Paul of walking as in the day which cometh somewhat neere this of walking in the light and if we should construe light here literally and perfix an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before in the light it would excellently instruct us in the nature of a truly Christian conversation They who walke in the light walke visibly to the eyes of all beholders walke carefully that they may not behave themselves unseemingly nor do any thing which may be offensive 1. Thus must Christians walke as in the light to wit Exemplarily according to the counsell of our saviour let your light so shine before men that they may see your good works it is not enough to do good works in secret but we must shew them openly and though we must abhorre to do our works for this end that they may be seen yet we must so do them as they may be seen 2. Exactly in such sort as may become the Gospell we beleeve and religion we professe we must walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is St. Pauls phrase to the Romans honestly so our translators decently so the sence of the originall as befits those that call themselves Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Apostles phrase to the Ephesians circumspectly so our translators accuratly so the force of the word that we may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sonnes of God without rebuke as the same Apostles expression is to the Philippians so that even a carping momus cannot spie a fault But this cannot be the right way of interpreting this clause since wee finde the As in the next and therefore we are to understand light metaphorically and so our cheife worke is to enquire what the Apostle intends by this metaphor of light I shall not trouble you with the various acceptions of the word in holy writ let it sufice to know There is a three-fold light ad quod per quod in quo To which by which and in which we are to walke 1. There is a light to which we walke namely the light of glory and happines Those two cheefe excellencies life light are not unfitly made choyce of in scripture to shaddow forth the future estate of the glorifyed St. Paul calls it the inheritance of the saints in light to shew how pleasant glorious and amiable that inheritance is this light is the terminus ad quem terme of a Christians motion to which the course of his life tendeth and in which at last it endeth 2. There is a light by which we walke and this is double to wit externall and internall of the word and of the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex lux the law is a light the commandment a lampe saith the sonne and he learnt it of his father who saith thy word is a light to my feet and a lanthorn to my paths it being Gods word that discovereth to us the way wherein we should walke and yet this is not enough without the other though adest lumen the sunshine never so bright yet if desunt oculi eyes be wanting to make use of the light it will be in vaine to us There must not only be a light before the eyes but a light in the eyes if we will see to go and therefore St. Paul prayed that the eyes of their understanding might be enlightned since it is only by the direction of the word joyned with the illumination of the spirit that we are enabled to walke in our spirituall journey 3. Lastly and to our present purpose there is a light in which we are to walke and that is the light of sanctity and holinesse this being the path in which every Christian must tread and when we remember that the light spoken of God in the fifth verse intends his holinesse that the darkness mentioned in the former verse is put for wickednesse we may rationally conclude that by light here we are to understand holinesse Having found out the meaning it will not be amisse to enquire a little further into the Analogy of the metaphor which will the better appeare if we consider the originall and the properties of light 1. Light is of a celestiall extraction springs of water arise out of the earth but the fountaine of light is in the heavens those flowers of light are found in no garden but the supernall firmament so is holinesse of an heavenly parentage as prudence so pietie is that which is from aboue That of our Saviour except a man be borne againe may according to a double signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be read except a man be borne from above and indeed St. Cyrill doth so interpret it our Generation is in some sort from below but our regeneration is only from above and for this reason partly though not principally is holinesse called by the Apostle Peter the divine nature because of a divine originall indeed Christ calls it our light when he saith to his Disciples let your light shâ—ne before men and so it is subjective but not effective our light because in us but not from us and therefore it is so ours as that it is primarily his from whence we receive it 2. Light among others hath two speciall properties namely claritie and beautie the one following the other light is of a cleare bright splendent nature and by reason hereof it is of a very beautifull and lovely aspect yea it is the great ornament of the world putting a beautie on all things els since without it the redness of the rose the whiteness of the lilly all naturall and artificiall beautie were as good be not existing because not appearing By these two properties are represented those two parts of holinesse which consists in purgamento and in ornamento cleansing and adorning in holinesse there is puritie which answereth the splendour and there is conformitie which answereth to the beautie of light holinesse is expulsive of all sin and thereby maketh the soul bright holinesse restoreth Gods image and thereby maketh the soule beautifull indeed it is holinesse that puts a beauty upon all other excellencies our naturalls morals our intellectualls are then ornaments when like the diamond to the ring holinesse is superadded to them You see what this light is and how fitly
state of sin nothing we do can please much lesse pacify he Almighty The truth is to use Ferus his similitude All the works we do are in themselves but as a ring of iron and could not so much as gain acceptance were it not for faith which sets into them as it were the precious gemme of Christs merits 2. He must be capable and able to bear the punishment of our sins There can be no propitiation for without expiation of sin the expiation of sin is by suffering the punishment and the sin being committed against an infinite Majesty the suffering by which it is expiated must be of infinite value in these respects it is impossible that any or all the Angels though holy and just should propitiate God for out sins since as Angels they were not capable of the punishment and though they should have assumed humane nature yet being but finite creatures the worth of their sufferings could not be infinite only Christ in himself being altogether pure and therefore called Iesus Christ the righteous in the end of the former verse and being both God and man and so able as God and capable as man of undergoing such a penalty as should by reason of the infiniteness of his person be of infinite merit is the propitiation for our sins To end this The propitiation here spoken of may be considered several wayes and accordingly it may have several causes as decreed published applyed purchased The decree and intention of this propitiation is the work of the whole Trinity though especially attributed to the Father The declaring and publication of it is the work of Christs Ministers to whom is committed the word of reconciliation The effectual application of it to every one in particular is done principally by the Spirit and instrumentally by faith But still the purchase and procuration of it is only by the blood of Christ nemo praeter illum nemo cum illo there was none besides him there was none to joynâ— with him he alone did undertake and accomplish the work of reconciliation Having briefly and I trust in some measure clearly explicated the explicite truth of this clause give me leave in a few words to apply it 1. In the sense of Gods wrath for our sins whither should we go but to Christ for reconciliation far be it from us to think we can pacify God for our sins by our prayers or teares or almes in all which Gods severe eye of justice would find matter of provocation far be it from us to place our hopes of Gods favour towards us in the merits and mediation of Saints or Angels who themselves are beholding to this Mediatour the truth is Propter filii meritum mater invenit gratiam The Mothers peace was made by the Sonnes blood and therefore to him and him alone let us have recourse as our only Peace-maker And would you know how to go to him I answer by faith accedit qui credit he cometh to who beleeveth on Christ and as there is no propitiation but through him so there is no propitiation through him to us but by laying hold on him in which respect the Apostle doth not only say God hath set forth Christ a propitiation through his blood but through faith in his blood and therefore being sensible of divine pleasure let us embrace Christ in the armes of our faith that God for his sake may be propitious to us 2. In the confidence of this propitiation wrought for us by Christ how infinitely should we account our selves obliged to our blessed Jesus the more to imprint this meditation upon us consider 1. What the benefit is which Christ hath procured propitiation for our sins a benefit which hath many blessings to attend upon it such as are acceptation of our persons and performances nearnesse of union and fulnesse of communion with God boldnesse of accesse to the throne of Grace peace of conscience and joy in the Holy Ghost Christ saith to every beleeving soul that hath an interest in his propitiation in words much like those to his disciples Be of good cheer I have pacified the Fathers wrath towards thee God saith to every such person for whom he hath accepted Christs propitiation in words much like those to Ephraim It is my dear Son it is my pleasant child though I spake against thee I do earnestly remember thee I will surely have mercy on thee and 2. Who are we for whom Christ vouchsafed to become a propitiation Jonathan stood between Sauls fury and David a good reason Sauls rage was causelesse David was innocent but Gods anger was just and we were offenders the people mediated between Saul and Ionathan when he tasted of the honey but Ionathan had offended ignorantly we have been wilful presumptuous Rebels Abigail pacified Davids wrath against Nabal but he was her husband Hester diverteth Ahasucrus his rage from the Iewes but they were her countreymen but loe Christ becometh a propitiation for our sinnes who were strangers not allies enemies not friends enemies to him as well as the Father and yet for our sins he propitiateth 3. When there was no other way left of propitiation he undertaketh it I looked saith Christ and there was none to help I wondred that there was none to uphold therefore mine own arm brought salvation If all those glorious Angels had with united endeavours sought to reconcile God to man it could not have been accomplished As God faith in another case Though these three men Noah Daniel and Iob were in the land they should deliver but their own soules they shall deliver neither sonnes nor daughters so he seemed to say in this Though Gabriel Michael yea all the Myriads of Angels had not only intreated but in assumed bodies suffered they should not have propitiated my wrath towards one man for the least sin And as Elishah said to Ahab Were it not that I regard the presence of Iehoshaphat I would not look towards thee nor see thee so God saith to us Were it not that I regard the passion and intercession of my Son I would not vouchsafe the least look of grace or favour towards you 4. That Christ might be the propitiation for our sinnes he was pleased to offer himself a sacrifice our blessed Saviour appearing to his disciples after his resurrection Said Peace be to you and shewed them his hands and his feet as if he would say See how dear your peace cost me Thus the case stood we had offended God was provoked wrath was ready to strike us Christ steps in and taketh the blow upon himself and so by his suffering God is pacified towards us And now putting all these together that when none could Christ would and that undertake so great a work as the reconciling offended justice and when no other means would prevaile but blood and death Christ should be willing to lay down his own life and this for our sinnes who were so