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
God thou thinkest thy self faire as Absolom he seeth thee foule as Thersites whilest thou esteemest thy self amiable thou art in his sight a Leper a Lazar full of sores the truth is thou art never a whit the lesse nay thou art the more sinful in Gods because thou art sinlesse in thine own besides it is no less then thy soules welfare that is endangâ—red by this deceit and how great is that danger we account that Patient desperate on whom a mortal disease is seized and yet he saith he is not sick is not this thy case thy soul is spiritually sick and thou knowest it not this conceit is that which at once both hindreth our repentance pardon therefore must needs be exitial he that is not sensible of his sicknes will not seek after a remedy nor wil he that saith he hath no sin look out for a pardon All reproofs threatnings admonitions have no influence upon his spirit he feareth no punishment but goeth on securely and indeed by this means he is without the compass of pardon as St. Augustine and St. Bernard excellently presumption of our own dignity excludeth divine mercy and he that denieth he hath sin doth not make himself the less sinful but the less capable of forgivenâ—ss nay let me adde this that though thou mayest thus deceive thy self for a while yet the time is comâ—ng when thou shalt be undeceived to thy shame and horrour and confusion It is the threatning of Almighty God to the sinner that thought God was like him sinfull and it belongs as well to him that thinketh he is lâ—ke God sinless I will set thy sins in order before thee Who can expresse what horror seized upon ruined Babylon which had said I sit as a Queen I shall see no evill the like shame shall sit upon the face of hypocrites which say they have no sin when God shall set their sins in order before them Oh then be not so injurious to your selves as to harbour this self-deceit you think it self-love but indeed it is self-hatred there being no worse enemy then a seeming friend a base flatterer and that you may no longer be thus deceived be true to your own selves and labour to have your minds enlightened your judgements rectified that you may passe sentence upon your selves according to truth be much in examining your selves searching your hearts trying your wayes and that impartially the truth is we deceive our selves because we do not see our selves we do not see our selves because we do not search our selves and we cannot search our selves unlesse we have the candle of divine illumination pray we therefore that the eyes of our understandings may be opened and thereby the truth of saving knowledge conveyed into us that we may no longer be such fooles as to deceive our selves by saying we have no sin and this so much the rather because it is not onely an injury to our selves but to God which leads me to the 2. Second argument which is the impiety of this opinion in that hereby we make God a lyar and his word is not in us and this is represented by a double character to wit the blasphemy and the infidelity of those who say thus their blasphemy in that they make God a lyar and infidelity in that his word is not in them 1. We make him a lyar a very vehement and urgent expression how earnest is our Apostle in confuting this errour Indeed this phrase at first reading may seem harsh the thing which it asserts being in a proper sense impossible we make him a lyar it cannot be God is not a man that he should lye or son of man that he should repent saith Balaam and again it being impossible for God to lye saith the Authour to the Hebrews Indeed If God should either do what is evill or speak what is false he could not be a God but beloved though God cannot be a lyar we may be said to make him so no really but interpretatively when we do as much as lyeth in us to make him so look as an Adulterer looking upon a woman to lust after her though she be not defiled is said to commit adultery with her in his heart and as Apostates are said to crucifie the Sonne of God afresh not that he who is possessed of his crown can again be brought to his Cross but that such sinners do what in them lyeth to bring him to it so self-justitiaries though they cannot justly fasten the least lye upon God yet they do what they can to make him so perhaps indeed this is not that which they directly intend but yet it is that which must necessarily follow upon their saying and therefore this brand is justly fastened upon them This will further appear if we consider what God hath said both in his laws and in his Gospel his law accuseth all men of sin his Gospel offereth pardon of sin to all men so that law and Gospel affirm at least implâ—citely that all men have sin if therefore as they say they have no sin God must be a lyar in both indeed the dilemma is manifest either they must be lyars or God their saying must be false or Gods since there is an apparent contradiction between them God saith all men have sinned and they say we have not sinned no marvaile if our Apostle charge them with making God a lyar See hence at once both the pride and the danger of these pharisaical hypocrites their pride in that rather then accuse themselves of sin they dare to accuse God with lying and lest any blot should lye upon their purity they go about to stain Gods veracity Thus as it were inverting those words of St. Paul Let God be true and every man a lyar they say Let God be a lyar so we may be pure and true How dishonourable and therefore provoking this must needs be to God we may guesse by our selves our proverb saith the lye deserveth a stab we cannot in words offer a man a greater injury then to give him the lye and can we think that God himself doth not take it as an high affronts from those who go about thus to make him a lyar Yes certainly and all such proud wretches shall know it is an evill thing to cast so great a dishonour upon God and whilest they condemn God unjustly as a lyar he will one day condemn them justly as lyars in deceiving themselves and having no truth in them yea as blasphemers in making him a lyar and as unbelievers in that 2. His word is not in them by word here some understand Christ who is called at the first verse the word of life and so his word is not in us is as much as Christ is not in us if we thus say this is the rather observable because many who say they have no sin pretend to have Christ in them and be in Christ yea that therefore they have no
sin because Christ is in them and they in him whom the Apostle according to this construction here plainly contradicteth and indeed it cannot be otherwise since where ever Christ is there is his Spirit and where the Spirit of Christ is there is a divine light discovering to a man the darkness that is in him and effectually convincing him of his own sinfulnesse But though this be a truth I doe not conceive it the truth of this clause and therefore with the generality of the best interpreters I understand it in the proper and usuall sence not for Christ the word but for the word of Christ not the word which is God but the word of God And thus it will not be amisse to consider this clause both in iâ—s selfe and in its reference 1. Consider this clause in its selfe and that which we have to inquire is what our Apostle meaneth by this phrase negatives are best known by the affirmatives as privations are by habits and therefore by knowing what it is for the word of God and Christ to be in us we shall learne what this meaneth the word is not in us The word is then said to be in us when according to Christs phrase in the Gospel it doth take place in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being there according to Camerarius as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and finde entertainment with us and surely then it taketh place in us when it taketh place in our hearts as it did in David who saith Thy word have I hid in my heart The word is then said to be in us when according to St. Iames his phrase it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ingrafted word and that is when as the tree being opened a graft is set deep into it and so becometh one with it or rather it one with a graft so our hearts being opened as Lydias was the word is deeply imprinted in it and it sweetly closeth with the word If yet more perticularly you ask how this is done I answer in one word by beleeving when the minde giveth a cleare assent and the will a full consent to the word then it is received by and dwelleth in us so interpreters paraphrase Non amplectiâ—r non intelligimus non retinemus veram ejus doctrinam His word is not in us that is we doe not understand and imbrace by faith the true Doctrine of his word And that this is S. Johns meaning in this place we need no other expositor then himself in his Gospel where he bringeth in Christ saying yee have not his word among you For him whom he hath sent you beleeve not thereby plainly intimating that to have his word abiding in us is to beleeve in his word Look how Christ himselfe is said to be and to dwell in us So is his word now the Apostle Pauls expression is full of Christs dwelling in our hearts by faith indeed on Christs part the Spirit and on our part Faith maketh the union between him and us and both these concurre to the inbeing of the word when the word is received as St. Paul saith of the Thessalonians in the Holy Ghost and in much assurance to wit of faith To end this be pleased to know that there is a great deale of difference between these two his word among us and his word in us his word is among us when published and made known to us but it is not in us unlesse received and beleeved by us and therefore my brethren let us not content our selves with the former but labour to find the latter It is very observable what St. Paul saith of of the Colossians The Gospell is come unto you and bringeth forth fruit in you which it could not doe were it not ingrafted and therefore the Authour to the Hebrews saith of the Iews The word did not profit them because it was not mixed with faith in them that heard it Oh beloved it may be truly said of us that Gospel is come to us but is it in us doth it bring forth fruit in us St. Austin excellently compareth the word to an hooke which then taketh the fish when it is taken into the fist so the word when it is taken into us by faith then taketh us and that not to our ruine but safety and St. Iames when he speaketh of the word as able to save our soules calls it the ingrafted word to teach us how necessary it is to our spirituall and eternall profit by the word that it should be in us the truth is it were farre better never to have had the word among us then not to have it in us that this light had never shone in the midst of us if it be not set up in the candlestick of our hearts and therefore let it be our prayer that the Gospel may come to us not in word onely but in power that the seed of the word which is sowne and scattered among us may be hid in us Finaly that it may please God to give unto us increase of grace that we may heare meekely his word receive it with pure affection and bring forth the fruits of the spirit 2. But further consider this clause in its reference and ye shall find according to a severall reference severall things not unworthy our observation It is not amisse to compare the end of the eighth and of the tenth verse together in the one it is said the truth is not in us the other his word is not in us and if as doubtlesse we may we look upon these as synonimous phrases we may observe that what he calleth truth in the one he stileth Gods word in the other and so it amounts to that which our blessed Saviour himselfe elsewhere asserts Thy word is truth in which respect it is called by St. Paul and St. Iames the word of truth and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminently and primarily indeed it may be said of many words that they are true but onely Gods word is the word of truth yea truth it selfe consonant to this it is that the psalmist calls the words of the Lord pure words and compareth them to Silver purified in the fire seven times that is fully perfect so as there is not the least drosse of errour in them Indeed when we consider whose word it is namely his word who as he is the first being so he is the first truth we cannot but conclude that it must needs be altogether true therefore if we would have an answer to Pilates question what is truth the text giveth it it is Gods word and if you would know when doctrines are true this word is the onely sure touchstone and therefore the prophet Isay calleth to the lawe and to the Testimony If they speake not according to these it is because there is no light to wit of truth in them 2. If we put these two clauses together We
is Christ. 2. But further the speech of the lips is that to which most properly this term word belongs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dico to speak and truly there wants not a fit analogy in this metaphor it is true there are many things wherein this external word is unlike to Christ as its extrinsicalness to the person its temporary continuance and the like but there is one thing wherein it seemeth aptly to shadow forth Christ to us for as a man maketh known himself to others by his word so is the Father by Christ revealed unto the world some observing the various acceptance of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have taken hold of the signification of definitio and applied it to this present purpose for as the definition doth explicate the thing defined so doth Christ make known the Father but the common signification of the word seemeth sufficiently to illustrate the same truth and so accordingly is taken notice of by the Fathers Irenaeus and Augustine who tell us he is therefore called the Word because by him the Father is made known and through him we come to the saving knowledge of God in this respect it is that Christ is called by the Author to the Hebrews the brightness of his Fathers glory and express character of his person and again by St. Paul the image of God quia patrem suum nobis conspiciendum praebet because he manifesteth his Father to us And yet more particularly as that which a man maketh known of himself by his word is his will intent and purpose so hath the Father by Christ imparted to the world his eternal purpose and counsel concerning mans salvation It is observable that Christ is called the power of God and the wisdom of God and the word of God in Scripture and all fitly he is the wisdom of God because Gods decrees and counsels are as it were made by him the power of God because they are made good and accomplished by him and the word of God because they are made known and promulged by him this is Epiphanius his notion of word he is called saith he the word because he is the interpreter of his Fathers counsels and minde to men and that we may expound Scripture by Scripture me thinketh that of the Author to the Hebrews is a Comment upon this title when he saith God in these last dayes hath spoken to us by his Son who therefore is the word because God by him hath spoken and that most clearly to us It is a distinction not unusual nor irrational which is made between sonus vox and verbum a sound a voice a word a sound being any kinde of noise a voice an artiâ—ulate sound and a word a significant voice The application of it to this present business is very fit the Prophets of the Old Testament they were as a sound Iohn Baptist Christs immediate forerunner was as a voice he is called so the voice of one crying in the wilderness but it is Christ and he onely who is the word distinctly and fully signifying to us the will of God concerning our salvation How great is our happiness beloved who live in these last dayes and how great will be our misery if we be deaf to the word by which in these last dayes God speaketh to us and therefore let that Apostolical counsel be acceptable See that you refuse not him that speaketh rather let us hearken to him learn of him and seek from him divine knowledge The truth is brethren thus the case now stands Eternal life to wit the only way to it is to know the onely true God and Iesus Christ whom he hath sent no man knoweth the Son but the Father nor the Father but the Son and he to whom the Son will reveal him This onely begotten Son who is in the bosom of the Father he hath declared him Yea he counselleth us to buy of him that eye salve by which onely we may see and the voice from heaven chargeth us with This is my welbeloved Son in whom I am well pleased hear ye him and therefore as Peter said to Christ Lord to whom shall we go thou hast the words of eternal life So let us say Blessed Iesus whither shall we go whom should we hear but thee thou art the word of life 2. I have done with the metaphoricall a word of the metonymical construction and so Christ is called the Word in as much as he is the subject matter of the word and this we shall finde true both in a general and a speciall consideration 1. In general The whole word either mediately or immediately in a proxim or remote way points at Christ to him all the Prophets as well as the Apostles give witness the Scriptures are as the field and Christ is the treasure hid in this field they as the ring and Christ as the diamond of great price which giveth the lustre to it he is the center in which all the lines in holy writ do meet and this word of life is the very soul and life of the word oh let us in the reading of this sacred book break the bone that we may suck the marrow crack the shell that we may feed on the kernel open the Cabinet that we may finde the pearle search the Scriptures that we may meet with Christ in them since as that devout Antient said he found no relish in Tullies Oratorical writings because he could not read Iesus there So the very sweetnes and excellency of the Bible lyeth in this that we may read Iesus as it were in every line of it But 2. In special word is as much as promise when Synecdochically taken and thus as the spirit is sometimes called the promise so Christ is called the word quasi eum dicas de quo locâ—tus vel quem pollicitus est dominus to wit he of whom God speaketh or whom he promised should come into the world in this respect those words of St. Paul fitly explicate the phrase where he tells Agrippa I continue witnessing no other things than those which the Prophets and Moses did say should come Christ is therefore the word because it is he whom they say should come or to use Zachary his expression he is that horn of salvation which God raiseth up in the house of David as he spake by the mouth of all his holy Prophets which have been since the world began Moses his great Prophet Balaams star Esaiahs tender plant Jeremies branch Zacharies horn Malachie his Sun are all of them mystical Prophecies and promises of the Messiah It lets us see at once both the goodness and faithfulness of God his goodness in that before he gave his Son he gave the promise of him he was promissus priusquam missus first assured verbally then sent actually and his faithfulness in that as he promised so
Church The Prophet Isay speaketh of the Israelites in his time that they did swear by the name of the Lord and make mention of the God of Israel but not in truth nor in righteousness They call themselves of the holy City and stay themselves upon the God of Israel And again God himself concerning the people saith that notwithstanding their transgressions and sins in which they lived they would seek him dayly as a nation that did righteousness yea that they took delight in approaching to God and what was this but to say they had fellowship with him of this sort were the Pharisees in Iohn the Baptists time though they were a Generation of vipers yet they would say within themselves they had Abraham to their Father and so in effect that God was their God such were those in Phylodelphia of the Synagogue of Satan and yet they said they were Jews the people in covenant with God Against this generation of men it is that St. Paul declaimeth where he saith they have a form of godliness by which they say we have fellowship with God and yet deny the power of it to wit by walking in darkness and again they profess they know God and so have communion with him whilest in their works they deny him by walking in darknesse Indeed so far hath the presumption of some carried them that though they were impure hereticks and at once both in respect of doctrine and manners walked in darkness yet they have said not onely that they had fellowship with God but that they were the onely people that had fellowship with him This did the Gnosticks a people as you have already heard that lived in all manner of impurity pretend that they onely were the people who had the knowledge of God and his Son Iesus Christ which is eternal life and therefore gave themselves that title Such was Novatian with his followers whom St. Cyprian compareth to an Ape dissembling it self to be a man because being an enemy against he assumed to himself the authority and verity of the Catholick Church Not to expatiate in this large feild at this day on the one hand the Papists appropriate to themselves the title of Catholicks assert theirs the only true Church wherein alone fellowship with God is to be had and out of which there is no salvation to be obtained and yet they walk in the darkness of idolatry superstition and impietyes and on the other hand the Schismaticks among our selves account themselves the onely Saints the pure Churches those that alone have communion with God in pure ordinances whilest their pride and arrogance malice and oppression cruelty and bloudshed sedition and rebellion testifie to their faces that they walke in darkness To apply this all then is not gold that glistereth nor are faire shewes a sufficient argument of realitie the truth is there are many sincere hearted Christians who make conscience of their waies and walke in the light that have not so far attained as to say they have hope for fellowshâ—p with God being very jealous and timerous about their spirituall and eternall estate And yet many base hypocriticall wretches who indulge to themselves in knowne wickednesse are strongly confident of felicitie yea make large professions of pietie Take heed therefore how you give credit to pretenses esteeme not a pharisee the holier for the breadth of his phylacteries or depth of his fringes every man is not presently a scollar that weareth black nor a Gentleman that is arrayed in scarlet nor a Christian that is so in name and profession well meaning persons thinke all men speake as they meane and are as they seeme but the wiseman tels us it is the word· Indeed because many who walke in darkness say they have fellowship with God to infer All who say they have fellowship with God walke in darkness would argue too little charity But to conclude that all who say they have fellowship with God have so indeed argueth too much credulity It is true if I know not a mans conversation charity bids me thinke well of his profession and hope well of his hopes but with all prudence advâ—seth me that I be not presently drawne aside with smooth words and faire pretences The summe is neither rashly censure nor yet hastily credit them who say they have fellowship with God lest as by the one you may contemne the good so by the other you may beleeve a liar For if they who walke in darkness say it they lie And so I am fallâ—n on the last and maine part of this scripture The Incongruity of these two the hypocrites profession and practice one to the other they lie and do not the truth Here are two characters given of these hypocrites the one affirmative the other negative the one of lying the other of not doing the truth Aquinas conceiveth by these two a double sin charged upon them the one of commission in speaking a lie the other of omission in not doing the truth Aretius better refers the lie to their sayings The not doing the truth to their walking therefore their saying is a lâ—e because their walking in darkness is a not doâ—ng the truth and so the latter is added by way both of explication and confirmation to the former 1. Begin we with the affirmative expression and therein inquire how this saying appeareth to be a liâ— To which end be pleased to know that there are two things considerable in a lie to wit the materiall and the formall part the matter of a lie is a falsehood the forme of it is an intentionall asserting it to be true 1. As to the first of these we lie is as much as we say that which is false indeed every falsehood is not a lâ—e but in every lie there is a falsehood It is true a man may tell a lâ—e and yet speak truth but it is then when he thinketh it to be false and comonly the matter of a lie is that which is false in the nature of the thing Such is the matter of this saying in the text that a man who walketh in darkness hath fellowship with God I grant a man who hath fellowship with God may fall into darkness do some particular worke of darknesse but he cannot walke in it It is not to be denyed but that a man who doth walke in darkness by changing his course may come to have fellowship with God and a man that now hath fellowship with God may be one that hath walked in darkness but to say that he who doth walke in darkness hath fellowship with God is materially a lie because a notorious falsehood That this may more fully appeare consider this double demonstration 1. That saying which is not according to nay directly against the saying of God must needs be a lie for if God be the God of truth his must needs be the word of truth so whatsoever is dissonant to it
passe we on to the Negative in these words and do not the truth this phrase of doing the truth is very rare I find it not used in the new Testament but only by the Master and the beloved disciple it is Christs phrase in his speech to Nicodemus he that doth the truth cometh to the light and here St. John having learned it from him maketh use of it we do not the truth An expression which at first view seemeth harsh and incongruous since truth more properly refers to the Judgement then the life and is the object rather of contemplation then action hence it is that truth is that which we are said to know and beleeve that which we are said to do is good and this is the most uâ—uall phraise of the scripture But if we looke a little more narrowly into this expression it will appeare apt and significant to which end we must know that according to the Philosophers there is a three fold truth Metaphisicall Logicall and Ethicall the first is in being the conformity of a thing to the idea by which it was framed the second is in knowing the conformitie of the understanding with the thing the third is in signifying the conformitie both sermonis and facti of our words to the things and our actions to right reason by which distinction it manifestly appeareth that there is a practicall as well as a speculative truth and so this phrase of doing the truth very sutable To open it a little more fully be pleased to know that doing the truth may be construed two waies and both here be made use of to wit by considering truth either as the object or the manner of this doing 1. To do the truth considered objectively is to conforme in doing to the truth that is the word of God the rule and square of truth and so this phrase may be expounded by that of Ezekiel doing that which is lawfull and right to this purpose is the exposition which St. Cyrill and Tollet give of the phrase in the Gospell to do the truth is to do according to the law of Justice rightly and honestly to make the law of God the rule of our conversation whereby we may be come acceptable to God 2. To do the truth considered modally is to do what we do heartily sincerely and so it may be explained by Hezekiahs phrase of walking in truth and with a perfect heart for as to doing good it is not enough that we do what is good but that we do it well so to doing the truth it is not sufficient that we do what is right but that we do it truly with a good and upright heart and no wonder if our Apostle here declayming against hypocrites whose devotion is but a stage play a meere fained representation and whose conversation is after their own lusts not Gods waies chargeth them that they do not the truth But if we put these two expressions togeather we lie and do not the truth there may seem yet a further incongruity it would have been more sutable one would thinke to have said we lie and speak not the truth since lying refers to the tongue and so this would have been fitly annexed as a proofe of the lying in that they speak not truth but if we consider upon what account the Apostle chargeth these hypocrites with lying we shall find this phrase was fitly made choice of not doing rather then not speaking truth The reason why this saying is asserted to be a lie is because their walking was not answerable to their talking their doing to their saying no wonder that he saith they lie and that is because they do not the truth To cleare this more plainly you must know that though in a strict proper sence a lie is the dissonancy betweene the tongue the heart the words the thoughts when a man speaketh one thing thinketh another yet in a large no lesse reall notion it is a dissonancy between the tongue and the hand the words and the workes when a man speaketh one thing doth another To this purpose St. Ambrosse excellently noteth that there is a lie as well in respect of deeds as words for a man to call himselfe a Christian and not to do the works of Christ is a lie and thus Estius glosses on these words we do not the truth that is we prove by our deeds that what we say is not true Indeed they are alike bad when the life as when the heart giveth the tongue the lie may in respect of men the former is far more discernable then the latter when a man speaketh what his heart thinketh not I cannot presently say he lyeth because I know not what he thinketh but when a man speaketh that which his actions confute I can easily see and boldly say that he lyeth That then which our Apostle would intimate to us by this phrase is the contrariety between an hypocrites profession and his conversation his voyce is Jacobs but his hands are Esaws like silver he looks white but draweth blacke lines audi nemo melius specta nemo pejus loquitur ut Piso viuit ut Gallomus Heare him talking you would thinke him an Angell see him walking you will finde him a Devill like that stage-player who cryed oh caelum and pointed with his finger to the earth his tongue talketh of heaven whilest his fingers are defiled with the earth he speaketh much of the spirit but he walketh after the flesh the discourse of his lips is holy the course of his life profane in a word his profession is angelicall his conversation diabolical his words are spirituall his works carnall he saith he hath fellowship with God but he lyeth for he doth not the truth To apply this when I read this Text and consider the Times I am ready to believe that the one was in a speciall manner intended for the other so fully is this charge of lying verified in this generation it was the complaint of God by the Prophet Ephraim Compasseth me about with lyes and the house of Israel with deceit may he not take up the same against us England compasseth God about with lyes and London with deceit Let our ungodly abominable unjust practices speak if our fastings and prayers and profession be not a loud notorious lye Oh that I could cry aloud this day in the ears of these lyars to awaken them out of their security Trust not in lying words was the caution of the Prophet to the Iews it is no less needfull for us let us not content our selves with false shows nor rest on vain hopes it was the charge of the Prophet against the people concerning their King that they made him glad with lyes and what else do hypocrits whilest make themselves glad with false presumption Oh that this lying generation would sadly consider what a kind of lye this is whereof they are guilty The Schools
distinguish of three kind of lyes according to the several ends at which they aim to wit jeasting for mirth and pleasure officious for profit and advantage pernitious tending to injurie and hurt all of these are condemned but the latter is justly accounted the most abominable and of this sort is this lye my text speaketh of a pernitious hurtfull lye That you may see the injury which commeth by it consider it in reference to God and his Gospell to others and to our selves 1. To say we have fellowship with God and wâ—lk in darknesse is such a lye as tendeth much to the dishonour of God and disgrace of Religion St. Paul speaking to the hypocritical Iews tells them the name of God is blasphemed among the Gentiles through you the like may be said to licentious Christians the name of God is blasphemed among Turks and Pagans through you when the Indians were so barbarously used by the Spaniards who called themselves Christians they cryed out quis malum Deus iste what God doth these men serve when the enemies of the reformed Church hear what perjury oppression bloodshed they who would pretend to the strictest profession of it commit are they not ready to say what a Religion is it these men profess that can dispence with such wickedness It was no small though a just disgrace to the Pope when the King of Hungary having taken a Bishop prisoner in battel sent his armour to him and onely this in writing Vide num haec sit vestis filii tui Is this your Sons coat And it is a sad though unjust reproach which the bad lives of Christians cause to fall on God himself whilest profane wretches are apt to say These are your Saints and thus by our wicked conversation our being called Christians brings a reproach to Christ and Christianity 2. Besides this which is the highest injury to Religion it is hurtfull to others when they who pretend to have communion with God lead wicked lives how are strong Christians grieved the weak staggared and they that are without kept back from embracing Religion yea encouraged in their licentious actions nay if these that say they have fellowship with God do such abhominable things what need we trouble our selves are profane wretches ready to say our lives are little worse than theirs why should not our condition be as good 3. This lye will prove no less pernitious to our selves he who is the eternall truth cannot endure lying lips vident rident demones Devils see and rejoyce God seeth and is incensed against such dissembling wretches every such hypocrite may well think God bespeaketh him in the Psalmists words What hast thou to do to take my name into thy mouth seeing thou hatest to be reformed and refusest to receive instruction and must expect no other answer at that day when they may plead their outside devotion and large profession but depart from me ye workers of iniquity I know you not Brethren you may for a time cozen men but you cannot deceive God and as St. Cyprian excellently it is a meer madness not to think and know that lyars will at last be found out Diogenes seeing a vitious young man clad in a Phylosophers habit plucked it off as conceiving that it was defiled by him and God will one day pluck off the hypocrites vizor of piety that he may appear in his colours and in that day how far more tollerable will it be for professed enemies of God and religion than for such persons It is very observable that other sinners are doomed to have their portion with hypocrites as if hypocrites were the tenants and the rest as it were inmates of hell certain it is the fornace of torment shall be seven times hotter for a carnall Gospeller loose professor then for licentious Pagans since their condemnation shall be so much the greater by how much their profession hath been the holier and the higher they have lifted themselves up to heaven in their religious pretences the lower they shall be cast down to hell for their impious practices Let then every one that nameth the name of Christ depart from iniquity it was St. Cyprians advice to those who took on them the name of Confessors that they would keep up the honour of their name it is mine to all who take upon them the name of Professors For shame let us not so palpably give our selves the lye quid verba audiam cum facta videam what avail good words when our works are bad tace linguâ loquere vitâ either say less or do more In one word let our actions speak what our expressions pretend to and our conversation be answerable to our profession so shall we be found true men and not lyars and not onely knowers and professors but doers of the truth and so be blessed in our deed THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 7. But if we walk in the light as he is in the light we have fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin RIghtly to divide the word of truth is the charge St. Paul gave to Timothy and a special part of every Ministers office To give every Auditor his due and proper portion as a Master of a feast doth to every guest is according to some expositors the right dividing the word of truth for which reason no doubt it is that among other similitudes Ministers are compared to Stewards whose work is to provide for and distribute to every one in the family their convenient food What St. Paul requireth of all Christians in respect of their neighbours and Superious Render to all men their due Tribute to whome Tribute custome to whome custome fear to whom fear honour to whom honour belongeth That by way of analogy is required of all Ministers in regard of their people to give to every one their due reproof to whom reproof threatning to whom threatning instruction to whom instruction and comfort to whom comfort appertaineth A manifest example hereof we have given by this holy Apostle in this place expressely reproving and implicitly threatning in the former verse those to whom it belongs such as walk in darkness and here sweetly comforting those to whom promises belong such as walk in the light in this verse But if we walk in the light c. This is that room on the right hand into which we are now to enter wherein if you please you may take notice of three Partitions here is the Christians Practise to walk in the light Pattern as he is in the light Priviledge we have fellowship c. Or if you please to reduce the three to two here is considerable The duty required and the mercy assured Or The qualification premised walking in the light as he is in the light The Collation promised of Communion with God we have fellowship one with another Iustification by Christ
self-deceâ—t It is at first view a strange assertion that a man should deceive himself if a man would deceive it were more probable he should deceive an enemy than a friend a stranger than a kinsman one that is afarre off then near to him nay there is inbred in every man a love of himself yea proximus quisque sibi every one is nearest to himself and is it to be imagined that he would deceive himself for a man to kill another may sometimes be at least be accounted valour but to kill himself can be thought no other then madnesse for a man to deceive another may by worldlings at least be esteemed craft policy wisdom but for a man to deceive himself must needs be adjudged meer folly and yet thus it is with all wicked men to whom by reason of corruption it is natural to be unnatural whilest by doing what is sin they kill themselves and by saying they have no sin they deceive themselves Indeed as the Prophet Jeremy saith The heart is deceitfull above all things and desperately wicked there being a mystery of iniquity in our corrupt minds the heart is sometimes in Scripture metaphorically described by the belly and truly there are not more twistings and foldings in the guts of the belly then there are turnings and windings in the heart of man by which we are too too witty to cozen our selves no wonder if the wise man saith he that trusteth to his own heart is a fool and that it was the prayer of St. Austin Custodi libera me de meipso Deus Lord deliver me from my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an excellent rule remember to distrust especially thy self and ever keep a narrow watch and a jealous suspicion over the dictates of thy own heart which is so prone to deceive thee Among those many things whereby we are apt to deceive our selves none more frequent then this which our Apostle here specifieth whereby we are well conceited of our own innocencie the truth is we have such an inordinate self-love that it is no wonder we fall into self-flattery they say in Optickes that if the object be too near the eye we cannot rightly discern it we are very near and dear unto our selves and therefore it is we discern not the sins that are in our selves Every way of man saith Solomon is right in his own eyes indeed therefore it is right in his own eyes because it is his own way The eye which seeth all other things beholdeth not it selfe hence it is that whilest we spye moats in others we see not the beames in our own eyes and so deceive our selves in saying we have no sin Indeed there want not other impostors who are ready enough to put tricks upon us The devâ—ll that old Serpent that grand Jugler is very busie to delude us and that in this kind it is his great design to make us beleeve those things not to be sin which are so and to think our selves not to have those sinnes we have Besides the world a cunning deceiver is very willing to sooth us up in a good opinion of our selves Nay there want not false teachers cheaters rather who perswade their followers at least that they are the Saints the pure the godly partie whereas they act those things which even Heathens would blush at But the truth is were it not for our selves none of these could deceive us were we faithful to our own soules they could not betray us we are willing to be deceived yea to deceive our selves in the matter of our own goodnesse and that because 2. The truth is not in us Indeed where ever there is deceit there is falshood since to be deceived is to apprehend a thing otherwise then it is or to take a thing to be that which it is not True there must be some shew of truth it must seem to be that which we take it to be or else how shouâ—d we be cheated but there is no reality nor truth of the thing else it could not be a cheat will you know then how men come to say they have no sin they seem so in their own eyes and thereby deceive themselves but indeed it is not so there is no truth in their conception and so it must needs prove a deception Look as when a man deceiveth another it is by a verbal or a reall lye presenting that which is not so it is when a man deceiveth himself in which respect one expounds this negative by the positive of lying the truth is not in us that is we lye to our selves in saying we have no sin It is not unfitly here taken notice of that our Apostle doth not say There is no humility but there is no verity in us Indeed one cause why we deceive our selves in saying we have no sin is the pride of our spirits a proud man hath onely one eye open both in respect of his neighbour and himselfe of his neighbour he hath one eye to see his spots but not his beautie his faults but not his gifts of himselfe he hath an eye to see his beauty but not his spots his gifts but not his faults and so becometh a selfe deceiver In this regard our Apostle might justly have said there is no humility in those who say they have no sin Indeed as St. Austin occasionally speaking of those words Be not righteous overmuch and understanding it of a selfe conceited righteousnesse truly asserts it is not justitia sapientis but superbia praesumentis The righteousnesse of the wise but the pride of a presumptuous man but that it may appeare that that which causeth even the holyest to accuse themselves of sin is not onely the lowlynesse of their minds but the truth of the thing and that according to St. Cyprians speech he that thinketh himselfe innocent is not onely proud but foolish yea in plain termes a lyer therefore he saith there is no truth in us It is the question of the wise man Who can say I have made my heart clean I am pure from my sin and such a question to which none can returne an affirmative answer who can say it and say it truly and not be untrue in saying it since both to ascribe that purity which we have to our selves and to ascribe that purity to our selves which we have not are manifest and odious untruths To this purpose it is what Beza observes that these words are spoken by St. Iohn not onely for modesty but truths sake yea a councill hath pronounced an anathema against any who shall assert that this was spoken onely in humility but not because so in truth sutable to which is St. Austins note upon these words St. Iohn doth not say If we have no sin we extoll our selves and there is no lowlynesse in us but we deceive our selves and there is no truth in us since thus to say is not onely to lift up
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
this respect what Christ said concerning those words he uttered at the raising of Lazarus because of the people that stand by I said it and concerning that voyce from heaven it came not for me but for your sakes the same may be asserted concerning the Apostolical Testimony it was not as if Christ needed it but because we need it for our confirmation and consolation I end this with a double Item To the Ministers of the Gospel that we remember this is our duty as well as it was the Apostles to bear witness to Christ to be an eye witness of Christ risen was indeed peculiar to the Apostles and therefore that St. Paul might be an Apostle Christ was pleased to manifest himself visibly to him but to bear witness to Christ is that which all Ministers are obliged to and therefore to labour that we approve our selves true and faithful witnesses asserting only and wholly the truth of the Gospel It is required in a steward saith the Apostle that he be found faithful no less in a witness Ministers are both Gods stewards and Christs witnesses oh let them discharge their duty with fidelity To the people that they receive with faith what the Apostles and Ministers of Christ attest with truth that as there is fidelitas in teste so there may be fides in auditore these faithfull witnesses may finde believing cares What great reason there is of believing these witnesses wil afterwards appear let it suffice us to know for the present that he who hath appointed them to bear witness expecteth we should embrace it And so much the rather ought this duty to be performed by the people because as we do testari so likewise obtestari protestari for that sometimes is the notion of this word and is so construed here by Cassian we so bear witness to the truth as that we protest against all those who receive not our Testimony we testifie not only for the strengthning of faith in the weak but for the affrighting of them who are obstinate in their infidelity since as we now bear witnesse to you so we shall one day bear witnesse against such and that Testimony which cannot now prevaile for your conversion shall at last come in as an evidence to your condemnation and so much for the first terme 2. The next expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice repeated but Englished by two several words we shew and we declare it is that which intimateth what kind of bearing witness the Apostle here intended There are indeed several ways of bearing witnesse to Christ to wit by suffering especialâ—y death it self for to such the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied for Christs cause and the Gospels by leading lives answerable to the Christian profession by openly publishing the truth of Christ all of these waies the Apostles did bear witness to Christ the most of them suffering death actually except this Apostle who yet was banished no doubt was ready to have dyed had he been called to it for the name of Iesus nor were any of them wanting by the Holiness and uprightness of their conversations to attest and credi their doctrins but that way of bearing witnes which here is meant appeareth by the subjoyning of this phrase to be the promulging of the Evangelicall truths concerning the Messiah to which those other wayes are necessary appendixes that as we preach we should live and be ready to justifie the truth of what we preach with the losse even of our lives if the providence of God and malice of men put us upon it That then which we have here to take notice of is the readiness of these Apostles to shew and declare the misteries of salvation to the people indeed this was the chief part of their work being therefore compared to lights and Embassadours the nature of light is to discover the business of an Ambassadour is to impart his message and accordingly the work of an Apostle is to reveale the Gospel Indeed for this very end the life was manifested to them that they might manifest it to others Christ made knowne himselfe to them that they might make him knowne to others and it is that which is Gods ayme in what soever knowledge he bestoweth upon any of us He hath given light to the Sun that it should be communicated to the World water to the ocean that it should feed the rivers and talents to Ministers Christians not that they should hide them in a napkin but imploy them for the enriching of their brethâ—en and therefore if we heare a veni et vide come and see we must expect to heare another voyce abi et narra go and tell and declare it The truth is this is the temper of a religious heart Jeremy saith of himselfe I was weary with forbearing and David I have not hid thy righteousnesse nor concealed thy truth from the great congregation and the Apostles we cannot but speake Spirituall knowledge in the Christian soul is like new wine in the vessel which must have a vent or the oyntment in the right hand which cannot but bewray it self The zeale that is in a faithfull ministers nay in every godly man for the advancing of Gods glory edifying others propagating religion burneth so strongly that it cannot but flame forth in shewing what he knoweth to others oh let every one of us to whom any divine illumination is imparted fulfill Gods designe testify the truth of grace in our hearts by endeavouring to teach and instruct our brethren But this is not all we are to consider in this expression the Greeke word is a compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bring a message 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as from another so Beza glosseth upon the word here we declare as being sent by God to publish this erran and that which hereby is intimated to us is that these holy Apostles did not run before they were sent but had a mission and commission to show and declare the things of the Gospel Indeed St. Paul puts the question and by it no doubt intendeth a negation how shall they preach except they be sent and the Author to the Hebrews is express no man taketh this honour upon him except he be called of God as was Aaron These Apostles were in an immediate and extraordinary way sent by Christ himself the successors of the Apostles were separated and sent by them and all the true Ministers of Christ have been are and shall be sent by their successors until the end of the world to declare this message I would to God this were more seriously pondered on in this licentious age wherein so many presumptuously undertake to preach the Gospel without a call Gregory Nazianzen speaking in his own defence saith he came to this work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of himself but being called
but a great number in our dayes send themselves into the vineyard as if our Saviour had said not the Kingdom of heaven but the preaching of the Kingdom suffereth violence and the violent take it by force having no right at all to it these men tread in the steps and it is Gods wonderful Patience they come not to the dismall end of Corah and his complices It is true beloved all Christians as I have already hinted ought as they are able to declare the things of God to others teaching and exhorting one another but it is as true that this they are to do within the compass of their place and calling as Masters as Parents as Governours in a private charitative way but still this declaring here understood which is in a publick authoritative way belongs onely to them who are sent either immediatly or mediately from God I end this to shew and declare that is our part who are the Ministers to hear and attend that is yours who are the people and surely as we are bound to do the one you are no less obliged to perform the other we after St. Paul's pattern must not shun to declare the whole counsel of God to you and you must not neglect to receive the counsel we declare and so much the rather considering that as we do annuntiare so we do denuntiare declare the truth to you so we denounce Judgement against the stiffnecked and hard hearted auditors yea as we do now annuntiare so we must at the last day renuntiare and all these things the word in the Text signifieth return an account to our Lord and Master what entertainment our message hath found with those to whom we are sent and then as truly it will be woe to us if we have not declared so woe will be to you if you have not regarded this message which we show and declare unto you and so much be spoken of the second Particular 3. There is yet one term more behinde and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we write unto you and as declaring sheweth what kind of bearing witness the Apostle chiefly relateth to so this writing what kind of declaring he especially speaketh of for whereas there are but two wayes of declaring the Gospel to wit sermo and scriptio word and writing by the tongue and the pen this latter is that which the Apostle principally intendeth when he saith we declare we write that is we declare by writing And indeed there are several advantages in writing above speaking which might very well induce the Apostles to take this course My tongue saith David is the pen of a ready writer the pen no less truly is as the tongue of a ready speaker 1. By this it is we speak to many very many even those that are absent and far distant from us in which respect writing is wittily stiled an invention to deceive absence and therefore St. Paul made use of it for this very end when he saith to the Corinthians being absent I write unto you whereas by the voice we onely speak to those who are present and in a little compass of ground distant from us so that be they never so many they are but a very few in comparison of those to whom we communicate our thoughts by the pen. 2. Again by this it is we speak not onely whilest alive but when we are dead and so declare the truth not only to them who are coaetaneous with us but shal in future ages succeed after us in which regard that of the Psalmist is very suitable This shall be written for the generations to come words pass away and are buried in Oblivion whilest writing remaineth and becometh an image of eternity Upon these considerations it is more than probable that St. John and others of the Apostles did show by writing since the Christians of those times were scattered up and down by persecution so that the Apostles could not reach them all in person nor had they regard only to the present age but to the propagation of Christianity in succeeding and therefore they made use of this way to declare by writing That which we are from hence to take notice of is double 1. In special the industry of the Apostle is to be meditated on by Ministers for their imitation these men of God neglect no means whereby they may bear witness to Christ and declare the Gospel hence it was that where ever they came they did teach both publickly and privately and where they could not come they sent by writing for the edification of the Church St. Jude saith of himself that he gave diligence nay all diligence and that not onely to speak but write of the common salvation and by this means whereas the slothful man is dead whilest he liveth he with the rest of the Laborious pen-men of holy writ lives though dead This practice should be Ministers pattern who must make the salvation of the people their business and do all the good they can that by all ways in promoting the knowledge of Christ if we had as many tongues or hands as Argus had eyes we should think them all little enough to imploy in this sacred work of the Gospel 2. In General the benignity of God is to be contemplated by us all for our gratuâ—ation in that he was pleased to put his Apostles upon writing the mysteries of salvation Indeed as the Greek Fathers expression is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was Gods singular good pleasure which moved him to move these holy men to the penning of his word for our learning that we may have a sure guide a clear light an infallible rule to walk by and therefore however some among the Romanists yea which is more dolful even among our selves cast contempt upon Scripture stiling it attramentariam Theologiam an inky Divinity a dead letter let us highly esteem it stedfastly cleave to it and acknowledge the mercy of God in affording it I am not ignorant how the Romanists that they may deny the written word to be an adaequate Rule of faith and infer a necessity of their un-written traditions assert that the Apostles did not write by vertue of any command from Christ but onely upon emergent occasions but beloved as to some parcels of holy writ we read of an express Precept so often in the Apocalips no less than twelve several times besides as the learned Chamier and Iunius well observe against Bellarmine the general command of teaching all Nations and preaching the Gospel to every creature vertually requireth the use of all means among which writing is not the least for the publication of it and yet further when as we read in St. Pauls Epistle to Timothy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all and every parcel of Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine inspiration we may very well conclude that the penmen had an internal command putting
by reason of the strangeness of it may seem to doubt to say I heard it with these eares I saw it with these eyes and these hands handled it 2. It is not once but twice nay thrice expressed as if there lay a great deal of weight in the evidence of this sence as indeed there doth and therefore that we may be assured they did see what they declared it is not onely mentioned so emphatically in the first verse we have seen with our eyes but again in the second the life was manifested and we have seen it and yet again ut dilucidior fieret sententia cerâ—ior veritas that the sentence which was obscured by the parenthesis might be made more plain by an Epanalepsis and withall that the truth of what is asserted might appear more certain it is repeated at the third verse that which we have seen and heard 3. To express it yet more fully here is another word added more significant than the former which we have looked upon it is the same with that which is used in the Gospel we saw his glory and there are severall things which it doth superadde 1. That they saw not onely with bodily but with mental eyes they saw cuâ—m dijudicatione considering and judging what they saw and which upon mature judgement was found to be as it appeared for so Didimus referreth seeing to the body and looking on to the mind Indeed this was it which differenced the Apostles from the rest of the beholders Christ had many spectators of his person and works but the great part onely saw them with their eyes but did not look upon them with their Judgements so as to ponder and consider aright of them and therefore were not converted by them whereas the holy Apostles so saw that they looked on with serious and deliberate inspection 2. That what they saw was not done privately in a corner but to the open view the word here used is the root of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a stage or theater and that you know is an open place nothing more publick than that which is acted upon a stage Thus it is said of him after his resurrection that God shewed him openly though not so openly as before when he went about in several places doing good and working miracles in the sight not onely of his Apostles but the people 3. That what they saw was not a transient but a continued sight it was not one but many miracles they beheld not once but often that they saw him and therefore it was not probable they should be deceived St. Luke saith Christ was seen of his Apostles after the resurrection for 40. dayes and before for many years together to this purpose is Grotius his gloss upon the Text diu multumque we frequently constantly beheld the great things that were done by him 4. Lastly that they so saw as to believe and believing to rejoyce and rejoycing to admire at those things which they beheld To this purpose is that of the Greek Scholiast beholding with our eyes we wondred at that we saw for that the Greek word is used somtimes to signifie to see a thing with admiration and amazement indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miracula spectacula miracles are such sights as may well raise our admiration at the beholding of them No wanden that Christs wonders were seen with wonder Besides 3. And our hands have handled The last of the senses but not the least nay greatest in point of evidence is that of handling Nor is it unworthy our observation how fit a gradation is here made the Apostle proceeding still higher and higher he begins with hearing as being that sense which is most capable of deception from thence he riseth to that of seeing which is more certain one eye-witness being of more value than ten ear-witnesses and yet because seeing might pretend ludibria oculorum the eye might be subject to delusion he addeth another sense which as it is crassior so it is certior more gross so it is most sure asserting that what he declared with his mouth was that which not onely his eare and eyes but his hands gave testimony to That one of the Apostles namely Thomas did handle him with his hands is expressed and where it is said of this Apostle that he leaned in his bosome it implyeth that he handled him nay in as much as we find that the other Apostles did eate drink converse with him nay that he saith to them handle and see it is not improbably conceived that they might all handle him so much the rather considering that it is here affirmed by St. Iohn not onely of himself but others our hands have handled nor doth this handling onely refer to his person but his miracles the fishes and loaves which he gave them to feed so many thousands with the dead bodies which he raised to life whereby the reality and verity of his miracles did the more clearly appear to them There are onely two questions would be discussed ere we apply this truth 1. How all this can be verified in reference to the word of life which was with the Father Can a spiritual substance be handled an immateriall be visible an incorporeal be heard and such is the word of life and yet thus it is here asserted we have heard we have seen with our eyes and our hands have handled of the word of life To which the answer is easily returned that this person the word of life was made flesh or as it is in the next verse was manifested to wit in humane nature and so though in himself he were invisible yet in flesh he was visible and palpable This is that which perhaps may be insinuated in the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here inserted it is not said the but of or concerning the word of life because it was not the very word it self but that nature which the word assumeth to it self though withall in as much as that nature was assumed into unity of person with the word it was the word it self they saw and handled and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely an Hebraism and equivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Acts answereth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Syriack readeth it the word of life 2. What might be the reason why the Apostles had such sensible confirmation of what they did declare The answer to which is because 1. The holy Apostles were to be the first publishers of the doctrine concerning Christ come in the flesh 2 the doctrins they were to publish were such as were very incredible to human reason therfore presently found great opposition nay yet further 3 these Apostles were not onely to be the first declarers but by reason of persecution were to be in some kind or other sufferers for the truth of
hated of all men for Christs names sakes they forsook father mother friends they were exposed to hunger thirst cold nakedness tortures and most of them to death it self nemo gratis malus est no man will be wicked for nothing nay invent and maintain and stand in a lye when no benefit but a great injury redounds to him by it and therefore we may justly conceive that it was nothing but the force of truth that prevailed upon them and the Spirit of God burning as a fire in their bosomes which could not be concealed 2. As to the second These three things are very considerable 1. That where the object is sensible if there be a fit organ an apt medium and a convenient distance the sense is not cannot be deceived nor is there any demonstration more certain now these things of which the Apostles bear witness were things placed within the compass of sense as being concerning a man his birth death resurrection and the like all which are sensible objects and they who tell us they saw these things were the companions of this man alwayes neer to conversing with him nor did ever any deny them to be men of perfect sences and therefore there is no reason to suspect a deceit 2. That it was not one or two or a few but many who had this sensible experience there were twelve who did continually attend upon Christ after his resurrection he was seen of above five hundred Though one mans sense might be bad or fallible yet it is not imaginable that so many were deceived especially considering that all they who testifie to us what they saw agree for substance in one and the same testimony not varying from not jarring against one another 3. And yet once more it is plurium sensuum experimentum they had the proof of many senses and if one yet it is not likely that all should be deceived if the eare yet sure not the eye if the eare and eye yet not the hand if any yet not all of these and therefore it is very improbable nay impossible they should be deceived 3. As to the last the contrary will plainly appear if we consider these two things 1. The proving those prophecies which were made concerning the Messiah to be fulfilled in him is an evident proof that he was the Messiah but by their sences they might and did prove these things to be accomplished in him for they saw him borne and dying and rising according to the Scriptures the greatest part of those things which are foretold being within the reach of sense 2. The proving him to be a worker of glorious miracles such as never any before nor since did nor could do unless by his power and in his name proveth him to be the Messiah the great Prophet which should come into the world But by sence they were able to prove that such and such miracles were wrought by him and therefore it is very observable that when Iohn sent to Christ to know whether he was he or they must look for another the answer Christ returneth is an argument drawn from sense Go tell Iohn what things ye have seen and heard how that the blinde see the lame walk the lepers are cleansed the deaf hear the dead are raised and to the poor the Gospel is preached And therefore all these considerations being laid together it remaineth as a clear truth that Christian Religion is very reasonable and the sensible experience which the Apostles those first planters of Christianity had concerning the things they declared and wrote is a strong and undeniable reason why we should give credence and obedience to their writings 3. To draw to an end here is in the last place matter of Exhortation and that double 1. That before we declare things or truths to others we look that we be fully convinced of their verity our selves surely if he that doth any thing which he doubteth whether it be lawfull sinneth much more he that declareth any thing which he doubteth whether it be true and especially doth this concerne the Ministers of the Gospel who being to speak as the oracles of God must speak the word of truth Indeed there are two things every good Minister should be careful to do in respect of the things he declareth To work the goodness of them on his own affections To imprint the verity of them on his own understanding The truth is what we take onely upon hear-say or is only a fiction of our own brain and an invention of our own fancy we can never confidently maintain or however not solidly and the true reason why so many recant deny the truth they have declared is at least for the most part because they were never throughly stablished in the faith and sufficiently convinced of its verity 2. That so far as is imitable by us we follow these holy Apostles in hearing seeing looking on and handling the Word of life It is true we cannot now hear Christ speaking to us with his own mouth but we may hear him speaking to us by his faithfull messengers We pray you in Christs stead saith the Apostle and again it is Christ that speaketh in us Oh then let him that hath eares hear and let us all pray for that hearing-eare whereby we may attend to what Christs Ministers speak from as if it were spoken by him to wit with all humility and sincerity Again we cannot now see him in his person but we may see him in his Ordinances St. Paul saith that in the Gospel Iesus Christ is before our eyes evidently set forth crucified among us and that in the holy Sacrament we shew forth the Lords death till he come oh therefore let us in these holy ordinances see and so see as to look upon and rejoyce in him Finally we cannot handle him corporally in himself but we may handle him sacramentally in the pledges of his love the bread and wine we may handle him though not literally yet metaphorically by faith believing on him Indeed it is faith that can do all these acts hear and see and look on and handle Christ it is the Christians eare and eye and hand let us so make use of it by faith attending to him beholding and embracing him till at last the time come of his second manifestation when with these eyes and no other we shall see him coming in the glory of his Father and to the endless joy of our hearts hear him pronouncing the sweet sentence Come ye blessed of my Father inherit the Kingdom prepared for you from the beginning of the world THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 1. part first That which was from the beginning Ver. 3. part middle That ye also may have fellowship with us CHRISTIAN RELIGION hath ever met with contradiction it is true as St. Paul saith without controversie it is a great mysterie but it is as true that because it
path of uprightness to walk in the way of darkness Hence it is that as it there followeth they rejoyce to do evil and the wayes of sin are pleasant to them for this reason no doubt it is that the acting of sin is compared to eating and drinking and sleeping as well as to walking nor doth the hungry man take more delight in eating the thirsty in drinking the weary in sleeping than the wicked man doth in sinning 2. Walking is a continued motion an iteration of many steps one after another this intimateth the most characterizing property of a wicked man he is one who repeateth and multiplyeth sinfull actions the cup of iniquity is never from his mouth his imaginations are onely evill and that continually the special bent of his heart and the generall current of his life is vile and wicked I have spread out my hands all the day saith Almighty God unto a rebellious people which walketh in a way that is not good the length of Gods patience argueth the continuance of their provocations and to note this it is expressed by the phrase of walking It is one thing for a man to fall and another to lie one thing to step and another to walke in any way The Moralist saith truly una actio non denominat any one evill action denominateth a man a sinner but not wicked men good men may sometimes step into an evill way he only is to be adjudged bad who frequently reneweth his sins and maketh it his constant practise to do iniquitie 3. Walking is a progressive motion wherein we set one foote before another and so are still going forward till wee come to our journies end And this is a fit embleme of a wicked disposition which still addeth sin to sin and groweth from bad to worse The Prophet Jeremy saith of the wicked they proceed from evil to evil and againe they weary themselves to commit iniquity they walke so long till they are weary And when they are weary they will not give over walking St. Paul saith concerning Hereticks they waxe worse and worse deceiving and being deceived indeed wicked men never come to their maximum quod sic in sinfull growths sin like the sea never will set bounds to it selfe This darke walke is a descent wherein men go lower and lower never staying of themselves till they come to the bottome And as in walking a man is every step further of the terme from which and neerer to the terme to which hee moueth So sinners every day go further and further off from God and draw neerer and neerer to the suburbs of Hell By this time I doubt not but the meaning of this clause appeareth and if we looke upon those whom our Apostle may be probably supposed here principally to intend to wit the Gnosticks we shall finde this fully verified concerning them They were a sort of people that did constantly wallowe in notorious wickednesse and counted it pleasure to live in all manner of impiety Epiphanius writing of them saith it loathed him to delineate what darknesse of wickednesse they lived in and I tremble to mention what he there relateth concerning their impure and flagitious practices in which respect it was that as both he and St. Austin observe they were among other names called Borboritae the signification of that name being fully verified in them who were a Generation of filthy unclean persons And as this was in a very high degree to be charged upon them So is it more or lesse true of all wicked and ungodly persons Wickednesse is their way darknesse is their walke in which they willingly give thâ—mselves up to a course of sin in some kind or other To apply this what other use should wâ—e make of this part then that which the Chuâ—ch exhorteth to let us search and try our waâ—es And oh that every one of us would deale impartialy with our selves passe a right censure upon our owne condition according to this discription It is a sad truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man will acknowledge himselfe wicked though he be so We willingly accuse our selves to be sinners but we would excuse our selves from being wicked But alas what will it availe us not to thinke our selves so if yet in truth we be so Oh therefore let us bring our selves to the test and faithfully examine whither we do not walke in darkenesse Set thy selfe oh sinner in the presence of God and aske thy conscience this question inâ— perhaps oh sinner thou doest not walke in chambering and wantones I but doest thou not walke in strife and envying Is there not some deed of darkenes or other to which thou art addicted with which thou art enamoured and from which thou wilt not be diverted And now if upon dilligent enquiry thy conscience accuse thee and thine owne heart condemne thee oh then be further and that even from this very expression convinced of thy deplorable and miserable estate lugere say Etymologists is quasi luce egere surely we have great reason to mourne over our selves because we walke in darkenes One of the plagues of AEgypt was a thicke darkâ—nes it is the plague of all wicked men oh that they were sensible of it And if you please a little further to trace the metaphor you shall finde this phrase of walking in darknes to denote as well the calamity as the iniquâ—ty of transgressours There are three no lesse sad then common attendants on walking in darknes casus error terror falling wandring trembling all which are in a spirituall sence sadly true of ungodly sinners 1. Darknesse is casus inductiva apt to cause stumbling and falling these two are joyned together by the psalmist in his curse let their way be darke and slippery in the darke men stumble at every stonâ— fall into many a pit so that many have lost their limbs nay lives by walking in darknesse thus do wicked men by walking in sin wound their consciences hazard their soules whilst their table becommeth a snare everything they enjoy a stumbling block and they are continually ready to fall into the pit of perdition 2. Darknes is erroris productiva apt to make men wander and lose their way how many hath the night inclosed within some desolate wood exposed to cold and raine upon some spacious heath whilest missing the right path they have not knowne whither to go thus do wicked men walking in the darke misse their way to blisse and wander up and downe in folly in this respect the Psalmist saith of them they are all gon out of the way and the Prophet compareth them to stray sheepe 3. Darknes is timoris incussiva that which maketh men prone to feares and terrors in the darke a man is in continuall feare of some danger or other to befall him because he cannot see his way nay he is apt to fall into pannick feares whilest every bush is in his fancy a
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
that punishment which belonged to us we must needs be thereby acquitted and cleansed to this purpose he is called by the Authour to the Hebrews a surety and look as the surety paying his debt for whom he is bound dischargeth him from his creditor so Christ suffering our punishment freeth us from the obligation to it which is all one with cleansing from the guilt of sin and the reason is plain for since the guilt of sin is its binding the sinner over to the punishmenâ— Christ taking that punishment upon himself and suffering it in our roome must needs thereby cleanse us from that guilt so that in few words Christs blood being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a laver became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a price satisfactory for our debt hath obtained the forgiveness of it to us and so we are cleansed Having in some measure according to the scriptures explained the genuine notion of this causality I shall not much trouble my selfe nor you with those farfetched and ieiune inventions of the Socinians whereby they endeavour to elude these truths and yet I cannot passe by one evasion because it is that Socinus annexeth to this very scripture as if this saying the blood of Christ cleanseth from sin were no more but that his blood declareth us to be assureth us that we are cleansed so that what the Orthodox attribute to the Sacrament instituted by Christ in commemoration of his blood that these Hereticks attribute to the blood it selfe but how incongruous it is to expound this of a declarative cleansing appeareth in that the Apostle who could best interpret his own language in the very next verse save one unfolds it by forgiving besides this construction maketh cleansing from sin to antecede Christs blood for if it did not praeexist there not be could any declaring or confirming of it whereas the scripture both here else where plainly positively asserteth this cleansing to flow from come through the blood of Christ the consideration hereof no doubt forced Socinus to the finding out of other solutions and there fore he sometimes asserts that Christs blood cleanseth inasmuch as it perswadeth us to a beleefe hope of eternall life whereby we are induced to holiness of life and so our sins are cleansed but all which is hereby ascribed to Christs death is only a morall causality nay rather a meere antecedency sure it is Christs resurection rather then his death which ingenders that faith and hope in us and it is not imaginable that the scripture should so often attribute that to the death which cheifely depends on the resurrection of Christ adde to this which is very considerable how remote if any at all an influence it is which Christs blood according to this sence hath upon this cleansing for as Grotius hath well observed the thread must be drawn out to this length Forgiveness and cleansing from sin is conferred upon them that live holily to live holily we are induced by a certaine faith and hope of the reward the example of Christ raised from the dead and exalted to glory for the holinesse of his life is a way to beget this faith hope that glorifying and rising his death did necessarily antecede and thus our cleansing from sin is obtained by his blood but how credible it is that the scriptue should so frequently so positively so expresly attribute this cleansing to Christs blood and yet the dependance of these one upon the other to be at so remote a distance and of so slender an energie let any one who hath but a competent use of his reason Judge 3. I proceed therefore to the answer of the last question nor need we go further then the text it selfe to finde that if you would know how this blood becometh so effectuall to cleanse from sin the answer is because it is the blood of Iesus Christ his son I shall not altogether passe by nor yet insist upon that note which Estius hath upon the blood of his son that in them there is a confutation of three heresyes at once the Mâ—â—ichees who deny the truth of Christs humane nature since as Alexander said of his wound clamat me esse hominem it proclaymeth me a man we may say of his blood for had he not beene man he could not have bled have dyed the Ebionites who deny him to be God since being Gods naturall son he must needs be of the same essence with himselfe and the Nestorians who make two persons which if true the blood of Christ the man could not have been called the blood of Christ the son of God That which I conceive here chiefly to be taken notice of is that our Apostle contents not himselfe to say the blood of Jesus Christ but he addeth his son to intimate to us how this blood became avaâ—leable to our cleansing to wit as it was the blood not meerly of the son of Mary the son of David the son of Man but of him who was also the son of God Indeed that it was the blood of an innocent pure unsinnâ—ng man did much conduce to this worke since had he beene himselfe a sinner he could not have cleansed us from our sins and therefore our Apostle in the next chapter joyneth these two together Jesus Christ the righteous the propitiation for our sins and the Apostle Peter puts these together as of a pretious lambe without spot and blemish to this purpose it is St. Austin saith the blood because it was the blood of him who had no sin himselfe was shed for the remission of our sins and Leo sutably the powring out of a just mans blood for the unjust was effectuall to our redemption But though this was a necessary qualification in this person who did shed his blood for this end yet that which gave the efficacy and merit to his blood was the fullness of the Godhead which dwelt in him personaly thus Damasen speaking of his deity addeth thence his passion became of a saving and quickâ—ning virtue and St. Cyrill expresly his blood had not been a price for the worlds sin if he had been only man Indeed Socinus asserts that the dignity of his person added nothing to the value of his sufferings because the divinity it selfe did not suffer but though the Godhead did not suffer yet Godman did suffer and he who endured the punishment was God though he did not indure it as God in these respects it is said they crucify'd the Lord of Glory and God is said to purchase his Church with his blood and here it is called the blood of Iesus Christ his son and we may as well say it is all one to kill a King as a beggar a Father as a stranger because the mortall wound is directed against the body not the dignity or affinity The summe then is this Christs deity being personally united to his manhood giveth an efficacy to his sufferings hence
say to him with the Leper Lord if thou wilt thou canst make me clean with the Father of the child Lord I believe help my unbelief remember his gracious invitation to come and his comfortable promise of ease and be not faithless but beleeving Nor needest thou mingle any water with this bloud popish pennances pilgrimages indulgencies or any such like inventions of superstitious dotages this bloud alone can cleanse and by joyning any thing with it thou dost what lyeth in thee to defile and debase this bloud To him then and him alone have recourse with a lowly yet lively confidence relying on the merits of his bloud which cleanseth from all sinne 2. You have seen the position in it selfe be pleased now to look upon it in its reflection on what proceedeth and thus we may consider it two wayes Either as these words are an answer to some objection which may be made against the preceding Or as the preceding words prevent a misapplication which may be made of these 1. Whereas the Apostle saith in the former part of the verse If we walke in the light as he is in the light we have fellwoship one with another It may be objected though we now walke in the light yet before we walked in darkness and will not that hinder our Communion nay besides though we walk in the light yet we still fall into darkness and will not that make a seperation between God and us to both these we have a cleare answer returned in these words 1. As for our past sins committed before conversion they shal not hinder this fellowshâ—p because so and is somtimes taken especially by S. John the bloud of Christ cleanseth from all sins To wit as some expound it truly though not fully all past sin it is the promise of Almighty God made by Ezechiell that when the wicked turneth from his wickedness that he hath committed all his transgressions that he hath committed they shall not be mentioned to him indeed the convert himselfe still penitently remembers them buâ— God mercifully forgets them and why the bloud of Christ cleanseth from them whence by the way it is well observed by Zanchy that it is not our walkâ—ng in the lâ—ght cleanseth from our former workes of darkness but the bloud of Christ. Our present obedience is not cannot be any compensation to God for our former disobedience we now doe no more then we ought to do and therefore it cannot satisfy for our former doing what we ought not and not doing what we ought to do but the merit of Christs bloud both can and doth expiate our former guilt 2. As for our present sins whither continuall infirmities or our particular grosse acts into which we may fall notwithstanding we walk in the light from these upon our repentance the bloud of Christ cleanseth so our fellowshâ—p with God continueth it is true we cannot walke so exactly but sin will cleave to us sin in whomsoever it is cannot but provoke God to seperate from him I but the bloud of Christ cleanseth us from our sins whereby it is that we still have fellowshâ—p with God Thus doth this sentence at once both infirmitatis nostrae nos admonere admonish us of our own weakness adversus desperationem munire arme us against those fears which the sins we fall into by reason of that weaknesse may prompt us to whilst we have still a refuge to flie to a rock to lay hold upon a plaster to make use of even this bloud of Jesus Christ which cleanseth from all sin 2. There is yet another relative consideration of these words which would by no means be left out as being that which may serve like the angels flaming sword to keep of impenitent sinners from comming to the tree of life Brethren this is a very comfortable doctrine which you have heard of Christs bloud cleansing from all sin and I doubt too many will be ready to lay hold on it to whom it doth not yet belong when therefore you apply this comfort take with you the condâ—tion if we walke in the lâ—ght as he is in the light the bloud of Christ cleanseth from all sin And remember that this hypotheticall proposition is aequivalent to an exceptive unless we walk in the light the bloud of Christ will not cleanse us Hence then impenitent presumptuous sinners here is bread indeed but not for Dogs a pearle but not for swine The comfort of this text is precious but not common and though that his bloud is able to cleanse all yet it only will cleanse them that walk in the light It is the strange conceit of many that all is so done for them that nothing needs to be done by them whereas Christs bloud so cleanseth from sin that we must walk in the light it is the horrid presumption of some that though they live in sin they shall be cleansed by Christs death whereas his bloud cleanseth onely such as walk in the light Oh then let us not deceive our selves with vain hopes Christ hath borne our sins we must not therefore think to lay what load upon him we please he onely taketh away their sins who cast away their sins Christs death is a plaister for wounded sinners but we must not presumptuously wound our selves in hope that this plaister will cure us Finally Christs bloud is a rich treasure to defray the debts of humble sinners and to beare the expences of such to heaven but there is nothing allowed for wanton prodigals who spend freely and sin lavishly upon the account of Christs merits and therefore to end all be sure in reading and applying to joyne the beginning of the verse with the end If we walke in the light the bloud of Jesus Christ cleanseth from all sin THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 8 9 10. If we say that we have no sin we deceive our selves and the truth is not in us If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousness If we say we have not sinned we make him a lyar and his word is not in us THat vision which Moses saw of a bush burning in the fire is symbolically applyed to instruct us in that most exquisite wisdom the knowledge of God and our selves nor unfitly since flaming fire is a fit embleme of Gods purity and the thornie bush of mans iniquity This sight me thinketh St. Iohn presenteth us within this Chapter if you please to cast your eyes on the sixth verse you may behold the fire a delineation of Gods holinesse who is light without any darknesse here in these verses you may meet with the bush a declaration of mans sinfulness It was the prayer of a devout Ancient Domine noverim te noverim me Lord let know thee let me know my self this ought to be the prayer the study of every Christian to know Gods purity that
we may admire him ouâ— own impurity that we may abhorre our selves no wonder if St. John having acquainted us with the one here minds us of the other If we say we have no sin c. After the Preface contained in the first verses we entered into the body of the Epistle wherein we have taken notice of the Text and the Commentary The Text wherein is comprized the main subject of the whole Epistle is set down in the three preceding verses That being handled we are now to enter upon the Commentary as it is enlarged in the remaining part of the Epistle There are three principal termes in the Text to wit fellowship with God through Christ which is denied to them who walk in darkness and assured to them who walke in the light To one of these three as will appear by the handling every thing in the following part of the Epistle belongs But that which our Apostle begins with and most insisteth upon is walking in the lâ—ght his chief drift being to chalk out the steps of this way to divine communion in which he often collaterally describeth them who walk in darknes The words which I have now read contain one and that which is both the first and the last step of a Christians walking in the light namely an acknowledgment of his sins contrary to which they who walk in darknesse instead of acknowledging their faults justify themselves as if they had no sin For the more methodical handling of the words be pleased to tade notice in them of two general parts A confutation of the arrogant begun in the eighth ingeminated and amplifyed in the tenth verse A consolation of the penitent briefly but fully laid down in the ninth verse Begin we with the confutation wherein we have considerable The truth implicitely asserted The errour explicitely confuted The first of these will justly take up this houres discourse it is that which is though implicitely yet manifestly asserted and since accords to that Geometrical maxime Rectum est index sui obliqui that which is straight discovereth not only it self but that which is croâ—ked so by the clear apprehension of this truth we shall the better discover the odiousnesse of this errour The truth plainly layed down in these two verses is That all men are sinners and that not only before but after conversion for if there be no truth nay Gods word is not in them who say they have no sin it must nâ—eds be a true saying and consonant to Gods word That all men have sin It is a truth which you see consists of two parts though the latter be principally here aimed at and chiefly to be insisted upon 1. All men before conversion are in a state of sin thus S. Paul saith expresly that the Scripture hath concluded all men under sin nor can we understand this note of universality too largely it being true not onely of all sorts of men but all men of all sorts that either have are or shall be Indeed all men by corrupted nature are so far from having no sin that they have no good and therefore that complaint of the Psalmist is enlarged by the Apostle as true of all both Iews and Gentiles they are all gone out of the way they are become unprofitable there is none that doth good no not one but the truth of this is so evident that I shall not need to expatiate upon it All men even after conversion continue sinners indeed by grace we cease to be wicked but not to be sinners It is the note of St. Hilarie upon these words thou hast trodden down all them that erre from thy statutes that we are not by them that erre to understand all sinners but wicked Apostates for if God shall tread down all sinners he must tread down all men because there is no man without sin That this truth is here intended and asserted by St. Iohn in these words will appeare if we consider 1. The connexion of this with the precedent verse which evidently seemeth to lye thus The Apostle there affirmeth that the bloud of Jesus Christ cleanseth them who walk in the light from all sin Whereas it might be objected on the one hand that they who walk in the light have no sin and therefore need not the bloud of Christ to cleanse them our Apostle here tacitely returneth answer letting them know that even they who walke in the light are not altogether free from sin and therefore have continual need of cleansing by Christs blood and whereas it will be said on the other hand if the benefits here mentioned stand upon such termes of walking in the light as he is in the light We who have darknesse mixed with our light cannot hope to be partakers of them our Apostle here preventeth it by acquainting us that it was far from his intent by this phrase to exact unspottâ—d purity or a perfect freedome from all sin 2. The persons in respect of whom he maketh this supposition to wit himselfe and the rest of the holy Apostles Indeed I do not deny but that the aime of our Apostle in these words was to confute those in his time who living in wickednesse thought themselves pure but withall it is manifest that the argument by which he confuteth them is drawn a majori ad minus from the greater to the lesse If wee our selves St. John and the other Apostles cannot say much lesse might the Gnosticks say that they had no sin for doubtlesse the Apostle would never have made the supposall in such persons if it were not thus far true that supposing even they should say they had no sin they did but deceive themselves and as his meaning at the 6. verse by putting the reproof in his own person is to assert that if he or any of the Apostles should walk in darknesse and yet say they have fellowship with God even they would be found lyars so it is his intention here to affirme that if he or any of the Apostles should challenge to themselves this immunity from sin they would be found selfe coseners yea injurers of God himselfe This truth which I am now to handle hath met with many Antagonists and therefore I shal the more largely and distinctly unfold it in these ensuing propositions 1. This non exemption from sin is affirmed not onely de praeterito but de praesenti in respect of time past but present indeed we finde both tenses used by our Apostle in this matter the present in the 8. the preterperfect in the 10. Vorstius and Grotius in this as in too many other places tracing the footsteps of Socinus would expound the former by the latter as if the present tense used in the 8. verse were to be understood of the time past the tense of which is expressed in the 10. and so refer both to the state of Christians before their conversion to the fayth but I know no
let us look upon our black feet and as with one eye we behold the good that is done by us so with the other the evill that remaineth in us 2. Charitable towards their brethren If thy brother be overtaken in a fault restore him with a spirit of meeknesse give to thy neighbours actions the allowance of humane frailty and be not too rigid in censuring other mens faults If they offend in one thing perhaps thou art more guilty in another if they fall to day thou mayst tomorrow the same corruption that hath led another aside is still in thee and if grace withdraw will soon prevail over thee indeed if you practise the former duty you will soon learn this pride and censoriousnesse are ever companions and he that is lowly in his own esteem will be charitable towards others 3. Watchful over their own hearts indeed he that carrieth gun-powder about him had need beware the least sparks of fire what cause have we to take heed of every temptation who are at best so prone to be led into it Happy is the man saith SolomoÌ„ that feareth always no doubt he sinneth least that most feareth lest he should sin it is Jobs saying of himself according to the vulgar Latine verebar omnia opera mea I did fear all my works let the best do so fear themselves in all their actions lest they should fall into sin 4. Frequent in prayer to God for this shall every one that is godly pray to thee saith David for this what because of his sins and who not the wickedest but the godly in this respect have cause to pray and for what should he pray surely for renewed pardon for increase of grace and for the perfection of glory We cannot say we have no sin Oh then let us pray with David Enter not into judgement with thy servant oh Lord where there is a double emphasis observable it is not ab hoste but à servo though Gods servant yet he would not have God to enter into judgement with him and again ne intres it is the very entrance into judgment that he dreads and prayeth against not only do not proceed but do not so much as enter when we have done our best we have need to crave for mercy Again we cannot say we have no sin let us pray for more grace that we may every day have lesse sin so doth Paul in effect when he confesseth himself not to have already attained but resolveth to reach forward we must never cease to hunger and thirst after greater measures of righteousness till we are wholly and perfectly without any stain of sin and therefore we must continually say with the Apostles Lord increase our faith and all other graces of thy spirit in us Finally since we cannot now in this life say we have no sin how should we pray and sigh and long to be possessed of that future felicity indeed in this respect only it is lawful and commendable to desire death that we may be free not from pain or misery but from sin and iniquity upon this ground we may we ought and the stronger we are in grace the more earnestly we should groan for the day of our perfect redemption when we shall be cloathed with unspotted purity perfect felicity and that to all eternity AMEN THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 8.10 If we say we have no sin we deceive our selves and there is no truth in us If we say we have not sinned we make him a lyar and his word is not in us IT is one of the sage counsels which the wise man giveth Turn not to the right hand nor to the left remove thy foot from evill the genuine and literal sense whereof no doubt is that we must keep the straight way which God hath chalked before us in his word not in the least declining on either hand but withall there are severall allusions and profitable applications made of these words by the Ancients Hugo taketh the right hand as an embleme of prosperity to which we must not turn by being too much lâ—fâ—ed up and the left hand of adversity which we must not turn to by being too much cast down veneâ—oble â—edâ— resembleth by the right hand 〈◊〉 to which we must not turn by being wise above what is written and by the left hand folly to which we must not turn by giving our selves up to its dictates once more to our present purpose according to St. Austin To turn to the right hand is by saying we have no sin to deceive our selves to turn to the left hand is to go on in sin and yet think our selves safe and our condâ—tion happy Both these our Apostle warneth us of in this Chapter and it is not mine but Aretius his observation where he saith the Kings high way lyeth betwixt two extremes the one whereof is to will a continuance in our sins the other to acquit our selves from having any sin the former of these which is secura delectatio peccati a secure delight in sin is that which is sharply reproved at the sixth verse which calleth those lyars who walk in darknesse live in wickedness and yet boast of communion with God the latter of these which is superba justitiae presumptio proud presumption of our own righteousness is no less severely condemned in these verses letting such know how vainly they cozen themselves and highly they injure God If we say we have c. Having already dispatched the first branch of the confutation which is the truth implicitely asserted proceed we now to the second which is the errour expresly refuted for the handling whereof be pleased to observe these two things The opinion wherein the errour consists and that is set down in the beginning of the eighth and the tenth verses If we say we have no sin if we say we have not sinned The arguments by which it is refuted and disswaded drawn from The folly of it in that we deceive our selves and the truth is not in us verse eighth The impiety of it in that we make God a lyar and his word is not in us verse tenth Begin we with the opinion it self which we see is not singly mentioned but ingeminated as if our Apostle would hereby insinuate that it is at once both a very common and very dangerous disease no lesse spreading then deadly infecting in some degree or other the greatest part of men of Christians The manner of committing this moral errour is saying which refers both to the tongue and the mind saying is not only peculiar to the lips every thought is interpreted by God a saying the heart may cry when the tongue is silent and we may say when we do not speak Hence it is that though this be not our open assertion or outward protestation yet if it be our inward thought our secret imagination we shall be found guilty before God The
our selves with an high conceit of that purity which we have but to flatter our selves with a mâ—s-conceit of that purity we have not To explicate this clause in its fullest latitude know there is a double truth which may be denyed to those who thus say truth of grace in their hearts and truth of knowledge in their minds 1. There is no truth of grace in our hearts if we deceive our selves by saying we have no sin it is the note of Ghisâ—erius occasionally upon thesâ— words that the sence of this clause is as much as we defile our selves by this conceit and it argueth a want of truth and sincerity in us St. Austin acknowledgeth it an hanious sin that he did not account himselfe a sinner nor is there a surer brand of hypocrisie then this foolish arrogancy indeed good men are sometimes apt to deceive themselves in a contrary way by denying the grace of God which is bestowed upon them saying in the bitternesse of their soules they have no faith no love no repentance when yet both in the sight of God and others these graces appeare to be in them It is a selfe deceit which must be taken notice of and avoyded as an act of ingratitude but yet it is an errour of the right hand and therefore the more tollerable but this which my text speaketh of is of another nature and that which onely wicked men are subject to who though they live in sin yet deny sin to be in them sincere Christians oft times think themselves worse but onely Hypocrites thinke themselves better then they are and so being just in their own eyes they become unjust 2. But that which is the genuine sence as hath been already intimated is that there is no truth of knowledge in our minds truth in the minde is the congruous adaquate conceit of the understanding to the thing and therefore this conceit being not adaequate but opposit noâ— congruous but contrary to the thing is justly charged with falshood This will the better appeare if we look into the rotten foundations of this perverse opinion which are no other then misapprehensions misconstructions or false reasonings The word which St. James useth for deceiving our selves is very significant to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to deceive our selves by false argumentation this is very evident in this selfe deceâ—t my text speaketh of which is grounded not upon syllogismes framed by reason but paralogisâ—â—s made by fancy Thus this conceit that we have no sin is in 1. Some from a misunderstanding of the nature of Divine concourse to human actions as if because in him mâ—n lâ—ve move and have their being therefore whatever they do God doth it in them and so they can have no sin not distinguishing between the physicall entity and the morall obliquity of the action nor considering that he who maketh an horse to goe doth not therefore make him to halt in his going 2. Others from a strange fancy of I know not what nature within us distâ—nct from us to which our sins are to be attributed and so we are acquitted such were those falsi fallentes sancti deceaved and deceitfull Saints of whom St. Austin speaketh who said it was not they that sinned but another nature within them whereas St. James saith When a man is tempted he is drawn aside of his own lusts 3. Many from a misconceit of what is sin whilest they think nothing is in its own nature evill but onely according to mens opinions of it so that what St. Paul saith concerning meats they say of actions I know and am perswaded by our Lord Iesus that there is nothing uncleane of it selfe but to him that esteemeth any thing to be uncleane to him it is uncleane this was as Irenâ—us informeth us the lying Doctrine of the Gnosticks and Carpocratians whence they concluded that nothing they did was sin not considering that not our opinion but Gods law is the rule both of good and evill 4. Too many from a misapprehension of the nature of justification as if it were an utter extinction where as it is onely a non imputation of sin as to punishment as if because Christ is made to us of God righteousnesse so far as to cover us from his revengeful therefore it must be also from his omniscient eye as if because we are made righteous by Christ we must be as righteous as Christ whereas our Apostle here plainly tels us that though Christs bloud cleanseth us from all sin yet we cannot say we have no sin 5. Very many from a misconstruction of the true meaning of the law S. Paul saith of himselfe that he was alive without the law to wit in his own opinion before the law came to him in a right representation no doubt that which made the Pharâ—sees think themselves pure and the young man brag of his obedience was that they knew not the spirituall intent and comprehensive extent of the laws and truly thus it is stil with many civill and morall justâ—tiaries who think themselves carefull observers of the law and are ready to answer for themselves to every commandment they think they fulfill the first in that they onely acknowledge the true God the second in that they never bowed to an Image the third in that they doe not use to swear by God the fourth in that they are constant goers to Church on the Lords day the fifth because they honour and respect their naturall parents give the Minister good words and wish well to their King the sixth because they never kâ—lled any man the seventh because they are no whores nor rogues the eighth because they never cut a purse or broke open an house or robbed on the high way the ninth because they never gave in false evidence to the Iudge or Iury and the tenth because they were never sick for Naboths vineyard not considering that the law in every precept doth not only forbid a sin but command a duty and that it doth not onely reach to the outward work but the inward thought to the act it self but the attendants occasions and whatsoever hath affinity with it Indeed besides these it were easie to reckon up many more mâ—stakes which are in mens minds about the corruptâ—on that clâ—aveth to their natureâ— the examples of those who are abominably vile the successe and prosperity God is pleased to vouchsafe them in their wayes all of which will be found if weighed in the ballance of the sanctuary very lâ—ght and therefore since this saying we have no sin is it self a misconceit and arisâ—th from false reasonings well might our Apostle say of such there is no truth in them And now what improvement shall we make of all that hath been said of this particular but to dâ—sswade us from this vain false wicked deceiving our selves with an opâ—nion of our own righteousnâ—sse Alas though thou deceive thy self thou canst not cozen
make him a lyer and his word is not in us We learne how hainous a sinne Infidelity is in that it puts so high a dishonour upon God as to make him a lyer this clause His word is not in us manifestly is added as a confirmation of the former therefore we make him a lyar because His word is not in us and His word is not in us when it is not beleeved by us so that not to beleeve Gods word and to make him a lyer are all one Hence it is that our Apostle in his Gospell saith He that beleeveth sets to his seale that God is true and else where in this Epistle he that beleeveth not God maketh him a lyar because he beleeveth not look as among men if we tell a man we beleeve not what he saith we in effect tell him he is a lyer so when we doe not receive the truth of Gods word we put as it were the lye upon God and now tell me how in excusable nay abominable is the sin of infidelity in excusable because that which we are required to beleeve is no other then truth and abominable because by not beleeving we make God a lyer 3. Lastly put the beginning and the end of this verse together If we say we have not sinned his word is not in us every selfe Justitiary as St. Austins phrase is contrarius est divinae scripturae is so far from having Gods word in him that he is directly contrary to Gods word and so to say we have no sin appeareth to be no other then an odious and damnable errour If then we would not be infected with the poyson of this errour let us alwayes have by us nay in us that powerfull antidote of Gods word let us be carefull to study that we may understand it and by it our own sinfulnesse let us often behold our selves in it as in a glasse which knoweth not how to flatter so shall we no longer deceives our selve and dishonour God by saying we have no sin and so much shall suffice to be spoken of this confutation Let us every one make it our supplication that the Word which hath now been heard by us with our outward ears may through his grace be grafted inwardly in our hearts to bring forth the fruit of an holy life and withall of a lowly mind to his prayse and glory through Jesus Christ our LORD THE FIRST EPISTLE OF S. IOHN CHAP. I. Ver. 9. If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousness THere are two sorts of persons among others observable in the Church namely glorioli and infirmi presumptuous hypocrites and weak Saints those are commonly lifted up with an opinion of their own righteousnesse these are usually cast â—down with an apprehension of their own sinfulness those boast themselves to be the best of Saints and these abhorre themselves as the worst of sinners Finally those think themselves to have no sin and these account themselves to be nothing but sin Hence it is that Gods Ministers though they must not be double tongued yet must speak in different language to the arrogant words of terrour to the penitent words of support must use both hands with the râ—ght hand lifting up them that are cast down and with the left hand casting down them that are lifted up of both these our Apostle sets us a pattern in the three last verses of this Chapter launcing the sores of proud Iustitiaries with the knife of reproof in the eighth and tenth verses and powring oylâ— of comfort into the wounds of humble confessours in the tenth verse If we confess our sins c. Not to trouble you with multiplicity of divisions be pleased to observe in the words three generals A duty conditionally required in those words If we confess our sins A mercy annexed to that duty in those To forgive us our sins and to cleanse us from all unrighteousness The certainty of that mercy demonstrated in those he is faithfull and just These are the three boughs of this tree of life out of each of which sprout so many branches and groweth so much fruit that it will ask many houres the gathering At this time I shall enter upon the 1. Duty conditionally required for the handling whereof be pleased to consider it two wayes as it is Materia praecepti the matter of a Commandement Condâ—tio promissi the condition of a promise In the former I shall unfold the nature and exercise of this duty wherein it consists how it is to be managed In the latter I shall discover the necessity and utility of it as being that whereof the absence excludes and the presence includes forgiveness The former will be as the directive part instructing you in and The latter as the perswasive part exciting you to the performance of it The dispatch of the first consideration will lye in answer to four questions What it is which we are to confess To whom this confession must be made How this confession must be performed Who they are that must thus confess Quest. 1. What it is we are to confess the answer to which is in these two words Our sins and there are three steps by which I shall proceed in the handling of it sin sins our sins must be confessed by us 1. Sin must be confessed Divines do not unfitly take notice of a threefold confession Fidei laudis peccati of faith of praise of sin a declaration of the truth we beleeve mercies we receive sins we commit the first is an act of courage the second of gratitude the last of repentance concerning all of these the word in the Text is used by S. Paul in reference to the confession of faith where he joyneth beleeving with the heart and making confession with the mouth together by the Authour to the Hebrewes in reference to thankefulness where this very word is rendred giving thanks and by S. John here in respect of sin If we confess our sins It is that indeed which both sin and the sinner very much shun sin is so ugly that it loveth not to appear and being a work of darkness cannot indure the light besides the sinner is so much in love with his sin that he is not willing to bring it forth that expression of the Prophet Hoseah You have ploughed wickedness is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have concealed wickedness and not unfitly because the end of ploughing is that the seed may be cast into and hid in the ground this is the practice of wicked men to keep close their sin they hide their talents in the napkin of idleness and their sins in the napkin of excuse indeed it is a disease our first parents were sick of no wonder if we be infected and therefore Jobs expression is If I have hid my sin as Adam if we are not so
boasting of the wickednesse they act it is a confession which is attended with dedolent impâ—nitency but the penitent confession is of a contrary nature ever accompanied with a shamefull griefe and loathing 4. Beleeving and fiduciall that must be like the confession not of the malefactor to the Iudge but of a sick man to the Physitian wee read of Cain and Iudas confessing but it was rather a desperate acâ—usation then a penitent confession Daniel as he acknowledged to them belonged confusion so that to God belongeth mercy thus must our most sorrowfull acknowledgment be joyned with some comfortable hope of and trust in divine mercy 3. The consequent of this confâ—ssion must be dereliction were it onely to confesse our fault when we have done it it were an easie matter but if Solomon may be St. Iohns expositor it is not onely to confesse but forsake sin and therefore interpreters truly assert that confession is here put synecdochiâ—ally for the whole worke of repentance it being not enough for us to confesse the sin wee have committed but wee must not commit again wilfully the sins wee confess indeed it is very sad to consider how generally defective mens confessions are as to this particular Many as Fulgentius â—xcellently being pricked in conscience confess that they have done ill and yet put no end to their ill deeds they humbly accuse thmselves in Gods sight of the sinnes which oppresse them and yet with a perverse heart rebelliously heape up those sins whereof they accuse themselves The very pardon which they beg wâ—th mournfull sighs they impede with their wicked actions they aske help of the Physitian and still minister matter to the disease thus â—n vaâ—n endeavouring to appease him wâ—th penitent wordâ— whom they goe on to provoke by an impenâ—tent course â—ookâ— how Saul dealt with Davâ—d one whiâ—e confessing hiâ— injustice towards him and soone after persecuâ—â—ng him in the wildernesse so doe men with God you know the story of Pharaoh who one day saith I have sinned and promiseth to let Israel goe and the next day hardâ—neth his heart and refuseth to let them goe and this practice is too too frequent our repentance is a kind of cheâ—ker worke black whâ—te whâ—te and black we sin and then we confess we confess then again we sin But oâ— beloved what will it availe you to vomit up your sins by confession if you do it onely with the drunkard to make way for pouring in more drinke committing new sins nay with the dog you returne to your vomit and lick it up again It is excellent councell that is given by St. Ambrose oh take we heed that the devâ—ll have not cause to triumph over our remedy as well as our dâ—sease and that our repentance be not such as needs a repentance Indeed as Fulgentius appositely Then is Confession of sin Availeable when it is accompanied wâ—th a separation from sin and the practice of thâ— contrary duty and therefore what our Apostle saith of Loving let mee say of confessing confesse not in tongue or in word onely but indeed and in truth by endeavouring to forsake those sins which wee confesse not onely saying I have done iniquity but cordially aâ—ding I wâ—ll doe so no more I end this with that note of St. Austin upon those words of the Prophet Wash you make you clean He onely washeth and is clean who sorrowfully acknowledgeth past and doth not again willingly admitt future sins and so much shall serve in dispatch of the third question 4. Come we now in a few words to the last which is who they are that must thus confessâ— that is intimated in the word we To confesse 〈◊〉 is that which belongs not onely to wicked and ungodly men but to St. Iohn and such as he was good nay the best Christians and that in a respect of their 1. Past enormities True penâ—tents love still to rub upon their old sâ—res David in his psalm deprecateth the sins of his youth our old sins call for new confessions and this holy men doe upon severall considerations 1. To keep down the swellâ—ng of spirituall pride which is apt to arise in the best saints King Agathocles by drinking in â—arthen vessels to minde himselfe of his orâ—gâ—nall which was from a potter kept himsâ—lfe humble so doe good Christians by remembring and acknowledging their hainous sins before conversion 2. To gain further assurance of the pardon of these sins Faith in the best is apt to faint and feares to arise in their minds but the renewing of confession and contrition supports faith and expels fear 3. To strengthen themselves the more against relapses into those sins The best men want not temptations to the worst sins especially those which before conversion they were accustomed to lived in but every new confession is as it were a new obligation upon a man not to doe it any more 4. To enflame their souls with greater measure of love to God and Christ. The sence of sin is a great indearment of mercy and the confession of sin renewâ—th the sence of it indeed wee must not commâ—t sâ—n abundantly that grace may abound the more but we may and ought to confesse sâ—n abuâ—dantly that grace may abound be the more precâ—ous to us for these reasons it is that good Christians are frequent in confessâ—ng their old sâ—ns but besides they have new matter of coâ—â—ession in respect of 2. Their present infirmâ—tâ—es not onely all that are wicked but all that are sinners are bound to confesse their sins and as you formerly heard the best whilest they continue here are sinners whilest the ship is leaking the water must be pumped out as the room continually gathereth soyle so it must be daily swept and the stomack which is still breeding â—ll humours must have vomits administred The line of confession must be drawn out as long as the line of sinning and that is as long as the line of living To shut up therefore we may by this see what kind of Saints those are who are altogether for high raptures of gratulation and admiration but think themselves past confession and humiliation and therefore you shall observe their prayers to have little or no mixture of acknowledgment of sin To all such I shall say as the Emperor did to the Arch-Puritan Acesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erect thy ladder and climb alone upon it to heaven for our parts my brethren let confession of sins be as the first so the last round in that ladder to heaven by which we expect and endeavour to ascend that Celestial Habitation THE FIRST EPISTLE OF S. IOHN CHAP. I. Ver. 9. If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousness THat Covenant which Almighty God hath made with fallen man in Christ Jesus is not unfitly called by Divines a Covenant of Grace free grace
before God by self accusation it is in vain to expect his absolution Those words of the wise man Life and Death are in the power of the tongue are not unfitly morallized by one to this purpose if our tongues keepe silence nothing but death to bee expected iâ— they speake in humble acknowledgement life is assured This is the course of the court of heaven directly contrary to the courts on earth as St. Chrisostome and others have observed with men confession is the ready way to condemnation with God there is no other way to remissâ—on he that doth not conceale his offence from the judge is sure to suffer he that doth endeavour to hide his sin from God shall surely suffer so the sentence was against the speechlesse offender take him bind him hand and foote cast him into utter darknesse there shall be weeping and gnashing of teeth 2. It is an inclusive condition such as where ever it is found the benefit is certainly conferd this supposition may truely be turned into a position this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily Godwill forgive thâ— who confess their sins It is not an it may bee God will forgive or an who knoweth but hee will forgive but a surely hee will forgive there is not onely a possibility or probability but a certainty of remission to confessing sinners St. Bernard to this purpose taketh notice of a booke which God keepeth as it were in heaven and saith apposiâ—ely quod ibi serâ—bit transgressio delet confessio what sin writeth in confession blotteth out of thaet bookâ— hence it is that wee finde God himselfe prescribing this as the ready wâ—y to forgivenesse his ministers assuring pardon upon the performance of this so Nathan did David yea sinners actually obtaining pardon upon this so did David and the Prodigall which is observable in both those penitents Gods remission seemed as it were to prevent their confession and interpose it selfe betweene the purpose and the performance of it David onely said Hee would confess and God forgave and the Prodigall said I will arise and goe and whilest yet hee was a great way the Father runs to meet him And now if any shall say wee have set upon this course but not yet found this comfort wee have confessed our sinnes and they are not at least in our apprehension forgiven I answer perhaps thou hast not been serious and ingenious in thy confession thou hast confessed some sinnes but not all or thy confessions have not been so cordiall and penitent as they ought to bee and no wonder if fayling in the right performance of the condition thou doest not finde the accomplishment of the promise but if thy endeavours have been sincere in confessing thou must then distinguish between the reall condonation and the sensible manifestation thy sins may be forgiven in heaven and yet not in thy conscience as God many times heareth prayer and yet the petitioner findes no answer so hee pardoneth sin to the penitent and yet hee doth not know of it and therefore still it remaineth as a truth remission is undoubtedly annexed to confession tantum valent tres syllabae peccavi saith St. Austine of so great force are those three syllables in the latin three words in the English when uttered with a contrite heart I have sinned to obtaine forgivenesse of our sinnes To end this therefore and so dismisse the first Generall of the text What an engagement and incouragement should this bee to the practice of this duty 1 The necessity should engage us might pardon be had upon any other terms this might be dispensed with but it canot be there is not only necessitas praecepti a necessity by vertue of a command though truely Gods bare command is a sufficient obligation and therefore Tertullian accounts it boldnesse to dispute of the good of repentance when as we have a precept injoyning it but there is necessitas medii a necessity in reference to the end of forgivenesse and happinesse there being no other meanes or way wherein it is to be obtained since by concealing of and indulging to our sins wee exclude Gods indulgence 2. The utility should encourage us were it onely Gods honour which is hereby advanced it should be a prevailing motive confession of sin though it publish the ill qualities of the peccant yet it hath this good quality that it ascribeth to God his divine attributes omniscience acknowledging it were in vaine to hide from him that seeth already mercy since it were madnesse to make confession where wee conceived no compassion Iustice which wee acknowledge might utterly consume us patience which is the onely cause that vengeance did not presently follow our sins finally power that there is no way to fly from him but to goe to him in humble confessions To this purpose St. Austin tels us est confessio laudantis et gementis there is the confession of the thankfull of the sorrowful nay the confession of sin is a confession of prayse yea bis Deum laudamus ubi pie nos accusamus by taking shame to our selves we give double glory to God But if zeal for Gods glory will not induce us yet love to our selves should oblige us since as it is Gods honour so it is our comfort he hath the Glory wee have the good his is the prayse ours is the profit we being truely intituled to qualified for the blessing of remission for this reason no doubt it is that the Divel striveth what he can of all duties to hinder us from this of confession lupus appreheÌ„dit guttur ovis the Wolfe catcheth at the throat of the sheep that is the divels aim to stop our coÌ„fessions because he knoweth how advantagious the performance of it will be unto us indeed therefore he would not have us to accuse our selves that he might accuse us but according to St. Ambrose his councell praeveni accusatorem tuum let us be wise to prevent him and the moâ—e hee disswades us from let us with the greater fervency set upon this duty which as it is acceptable to God because it exalts his glory so it is profitable to us in obtaining our pardon Nor let us onely be ingaged and encouraged to the duty it selfe but to the râ—ght manner of performance it is that upon which as it were our everlasting comfort depends and therefore how carefull should wee bee so to manage it as wee may not misse of our comfort Wouldest thou then that God should ignoscere cover doe thou agnoscere discover thy sins wouldest thou have no sin unpardoned let no sin be unconfessed if thou wouldest not have God impute thy sinnes to thee doe thou charge them upon thy selfe wouldest thou have God to spare thee doe not spare thy sinnes wouldest thou speed well in the Court of heaven tell the worst tale thou canst against thy selfe wouldest thou have him freely to forgive doe
may suffice in stead of all 2. Know therefore further that in whatsoever God hath promised he is faithful and that both in respect oâ— intention and execution 1. Of intention inasmuch as his promises are the declaration of his purpose revelation of his decree and manifestation of his good will towards poor sinners God hath spoken nothing but what he meaneth he doth not outwardly pretend to forgive and inwardly meditate revenge but his words are the true characters of his thoughts 2. Of execution inasmuch as his promises are not onely Yea but Amen made but made good as God hath a mouth to speak so he hath a hand to fulfill whatsoever he hath spoken that namâ— Jehovah which is as it were a proper name signifieth not onely his being of himself but his giving a beâ—ng to all his promises and therefore whereas God had made a promise to the Patriarchs of the land of Canaan yet inasmuch as the accomplishment was not in their dayes it is said He was not known to them by his name Jehovah as God saith nothing but what he meaneth so he saith nothing but what he doâ—h and as his heart thinketh so his hand acâ—â—th what his tongue speaketh he many times performeth more but never lesse than he promiseth And now both these being put together that God hath promised pardon and his promise is stable well might St. John say he is faithful to forgive this being that which his faithfulnesse in keeping promise obligeth him to It fitly observable how the Prophet Micah joyneth these two together He will cast our sins into the Sea and he will perform his truth to Abraham as if God could not perform his truth except he cast our sins into the Sea so that look as if we pray he is faithful to hear if we mourn he is faithful to comfort so if we confesse he is faithful to forgive Indeed the glory of God is much concerned in his being faithful to forgive not only because of the thing it self since if it be the glory of a man to passe by offences much more is it of God but likewise because of his word which is passed for granting a pardon and therefore cannot be recalled retarded impeded for if God doth promise any thing which he doth not effect it must be either for want of wisdom in foreseeing what might be done to prevent it or for want of power to effect what he intends or for want of stability as if his mind were changed and his good will altered any of which if they could be fastened upon God were an high dishonour and but to imagine them is blasphemy that therefore it may appear his wisdom is infallible his power irresistable his will unchangeable and so his name may be glorious he must be faithfull in accomplishing as all other so this promise of forgiving And now there are two graees which this fidelity of God should teach us namely fidelit as fides faithfulnes faith 1. What obligation doth Gods faithfulnesse lay upon us to be faithful and that both to him and one another 1. To him as he hath promised to forgive us so we have promised to give our selves to him as he hath promised to cleanse us from all unrighteousnes so we have promised to him in our Baptisme to cleanse our selves by renouncing thâ— world thâ— flesh and the devill and now is God faithful to us and shall we be false to him he is a God kâ—eping Covenant and mercy with us and shall we be a people not stedfast in our Covenant with him 2. To one another let us not speak fair and yet have seven abomâ—nations in our hearts but since the tongue is the hearts herald let it ever declare the Masters message yea let not only our affections but actions keep even pace with our expressions we must not be open mouthed and close fisted long tongued and short handed to make golden promises and leaden performances like the nobleman who had two chests the one whereof he called promise that was ever open thither he sent all his petitioners and there they only found hope the other he called performance that was alwayes locked and no key would open it but necessity far be this from true christians who must be followers of God and that especially in a faithful discharge of their promises 2. What encouragement doth Gods faithfulnesse give to our faith Sarah judging him faithful that had promised beleeved and that against hope since God is abundant in truth we may well be abundant in confidence Indeed Gods fidelity should draw out the actings of our faith and the acting of faith will as it were draw forth Gods fidelity Very observable to this purpose is that expression of the Psalmist Oh how great is thy goodnesse which thou hast laid up for them that fear thee which thou hast wrought before the sonnes of men for them that trust in thee In the former clause Gods goodnesse is said to be laid up in the latter to be wrought goodnesse is layd up in the promise wrought in the performance and that goodnesse which is laid up is wrought for them that trust in God and thus as Gods faithfulnesse engagâ—th us to beleeve so our faith as it were engageth Gods faithfulnesse to perform the promise More particularly let this consideration strengthen faith in beleeving the pardon of our sin upon our performance oâ— the condition Ah thou despairing sinner whoever thou art what doest thou hereby but question nay deny Gods faithfulnesse so that what our Apostle saith in the next verse of those who say they have not sinned the same may I say of them who say their sin is greater then can be forgiven they make God a lyar little dost thou think how whilest thou darest not as thou conceivest misapply the promises thou callest the truth of God in question and thereby offerest to him an high indignity But consider thou drooping soul what provision God hath made against thy infidelity To assure thee of his fidelity thou hast his word nay more then so his oath as I live saith the Lord nay more then so both in writing that writing hath Seals annexed to it namely the holy Sacraments how mayest thou confessing thy sins plead with God upon all these and as Iacob used this argument Lord thou hast said thou wouldst do me good so maist thou Lord thou hast said thou hast sworn that thou wilt forgive the sins of them that turn to thee I have thy hand for it in the Scriptures thy seal in the Sacraments so be it to thy servant according as thou hast spoken and sworn and written and sealed 2. That which next cometh to be considered is Gods justice in those words he is just not to mention all the interpretations which expositors give of this word I shall only acquaint you with three and insist upon the last as being at least in my opinion most congruous
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
reference of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things to the things which precede in the end of the former and immediately follow in this Chapter For whereas he had in the foregoing verses delivered the doctrines of an impossibility of being without sin of a possibility of pardon of sin that upon confession besides he was presently to mention the comfortable doctrines of Christs interceding to God for us and reonciling us to Gâ—d well knowing how apt men are and how ready they would be to make these doctrines encouragements to sin he thought it necessary that this caveat should be put after the one and set before the other whereby the misconstruction and misapplication of these precious truths might be prevented and according to this reference here is something implyed something expressed That these things which were written would be perverted by some for the encouragement of themselves and others in sin That these very things which would be so perverted were written by him that they should not sin 1. Our Apostle no doubt foresaw how these things which he wrote would be abused and therefore thought this caveat very needful for how apt are men to reason in this or the like manner If we can never come to say we have no sin what need we care though we have sin that which no man can avoid why should we go about to withstand and thus from a necessity take to themselves a liberty of sinning again Again If God will forgive sin upon confession what need we fear the commission if he is ready to forgive all sin what need we care how many and great sins we run into we can confesse as oft as we offend and God will forgive as oft as we confâ—sse Once more If Christ will be an Advocate and propitiation when we have sinned why should our sins trouble us There is a plaister provided for our wounds what need we fear to wound our selves and since Christ will free us from sin let us sin freely Thus as the best of actions so of expressions are subject to misconstructions nothing can be done so exactly nor written so exquisitely but a wicked eye will pry and censure and slander a vitiated stomach turneth all its meat into choller a venemous spider sucketh poyson out of the sweetest flower and men of corrupt minds will strengthen themselves in sin from pure and heavenly truth as they make the good gifts of God conferred on them so the good word of God published to them fuel for their lust St. Peter saith of many unlearned and unstable soules that they wrest the Scriptures to their own perdition to wit by making them patrons of errour no lesse do prophane men by making them fautors of sin and the metaphor there used is very emphatical borrowed from the stretching of men upon the rack and as those who are racked are ofttimes made to confesse what they never did so these cause the Scriptures as it were to speak what they never meant Oh let us take heed of learning this hellish sophistry beware we of putting foule glosses upon the fair Text It is very ill to make a sinister construction of our neighbours words but farre worse to misinterpret Gods sayings and we cannot more abuse these writings then to make them speak any thing which is either untrue or impure And because it is that to which men are so prone oh let Gods Ministers take heed how they deliver these things too largely and loosely without their due caution it is Ferus his note how wary S. John is in delivering the sweetest doctrine of remission and reconciliation by Christ no lesse is S. Paul when he handleth the doctrine of justification and so ought we in delivering those sweet Gospel verities so to propose them as that wicked men may not hereby take occasion to let loose the reines to all licentiousnesse 2. But further to prevent this mâ—stake he plainly asserts that these very things were written by him that men might not sin Those very doctrines which wicked men abuse to countenance loosenesse directly tend to perswade strictnesse When the Apostle saith we cannot be altogether without sin what should that teach us but to be so much the more careful and watchful since we daily gather filth we had need to take the more pains in cleansing our selves If I cannot shoot fully home when I have done my best I had need draw the arrow as far as I can that I may come the nearer to the mark Because my best knowledge is mixed with some ignorance have I not reason to study hard that I may attain the more knowledge seeing do what we can we shall slip is there not cause of the more warinesse that we may not fall or at least not often these things if we say we have no sinne if we say we have not sinned are written that we sinne not Again when the Apostle saith if we confesse our sins God is faithful and just to forgive for what is this confession required but that we might not sin the truth is confession is required not so much in reference to sin past either to inform God of or make him amends for it but chiefly in reference to sinne for time to come that hereby being the more sensible of the offence guilt shame and griefe attending we may be both inraged and engaged against it he that by confession condemneth himselfe for his sinne is thereby obliged to condemn sinne in himself and the end of acknowledging our sins is as that the sinner may be absolved so that the sinne may be executed Once more when the Apostle saith God forgiveth and cleanseth from all unrighteousnesse and Christ is our Advocate and propitiation for our sinnes these are sweet yet strong arguments to disswade from sinne Gospel-truths favour the sinner but not the sin they reach forth an hand of succour to us but it is to pluck us out of the mire they are a playster not to skinne but to heale the sores Very apposite to this purpose is that of S. Paul The grace of God which bringeth salvation hath appeared to all men teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world pardoning and reconciling love cannot but 1. oblige to thankefulnesse and it were a very iâ—l requitall for pardoning an old to offer a new injury 2. Excite love and love must needs make us careful not againe to displease no wonder if Arnobius saith We who beleeve that our sinnes are expiated by Christs blood cannot but be caâ—telous how we plunge our selves into the guilt of sinne again Oh let us study the purity of Evangelical doctrines let us get spiritual enlightened understandings that we may judge aright of these truths Having these promises saith Saint Paul let us not defile but cleanse our selves from all filthinesse of flesh and spirit perfecting holinesse in the feare of God then
Father Jesus Christ the rightâ—ous wherein there are two things observable The quality what it is we have an advocate The efficacy how prevalent it is in respect of The person with whom the Father The person who Jesus Christ the righteous The first thing to be discussed is the Quality of this Ingredient and to that end we must enquire what this meaneth that Christ is called an Advocate The more clearly to unfold this comfortable truth I shall proceed by these steps 1. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is attributed in Scripture both to Christ and the Spirit but when it is attributed to the spirit it is rendered by comforter when to Christ by advocate and not without reason since the spirits work is to speak comfortably to us and Christs to plead powerfully for us indeed whensoever this title is given to the holy Ghost it is either in respect of the world and then it noteth his pleading for God with men by way of conviction or in respect of beleevers and then it noteth his incouraging them in all their distresses and enabling them by strong groanes to plead with God for themselves but when it is given to Christ it importeth his taking our cause upon himselfe and undertaking to intercede with God in our behalfe 2. This will the better appeare if we consider that advocate is verbum forense a judicial word so that look as in all such proceedings there is the guilty the accuser the Court the Judge and the Advocate so is it here Heaven is the Court man is the guilty Satan the accuser God is the Iudge and Christ the Advocate and look as the advocate appeareth in the Court before the Iudge to plead for the guilty against the accuser so doth Christ before God in heaven to answer whatsoever the devil can object against us 3. But further as Christ is here called an advocate so is he elsewhere a Iudge thus St. Peter saith that Christ commanded the Apostles to preach and testify that it is he whom God hath ordained to be Iudge of quick and dead Indeed both these in respect of different times and his several offices are aptly verified of him 1. Now being ascended to heaven he is an advocate at the last day when he descends from heaven he shall be a Iudge how comfortable is this meditation to beleevers that he who is now their advocate is hereafter to be their Iudge and if he vouchsafe to plead for them at the barre he shall certainly passe sentence for them upon the Bench. 2. There is a twofold office which Christ undertaketh in respect of which these are truly attributed to him the one Regal and the other Sacerdotal as King he shall one day sit as a Iudge as Priest he now stands as an advocate at Gods hand by his Kingly power he shall execute the one but of his Priestly goodnesse he vouchsafeth the other and thus whilest as a King he can and will himself confer yet as a Priest he obtaineth of the Father remission of our sins 4. It is not unworthy our observation that as Christ is here called by S. Iohn an advocate so by S. Paul a Mediator unus utriusque nominis sensus saith Gualter the sence of both is one and the same but yet there is somâ— difference to be observed between them Christ is a mâ—diator both in respect of his person and office both bâ—â—cause he is a middle person and because he mediateth bâ—â—tween God and man whereas he is an advocate onely respect of his office Again he is a mediator in respect of all his offices an advocate only in respect of his Sacerdotal Finally a mediator inasmuch as he doth both deal with God for man and with man for God pacifying God towards man bringing man to God obtaining favour with God for us and declaring Gods will to us but an advocate onely inasmuch as he intercedeth with God and pleadeth our cause in heaven Mediator then is as it were the genus and advocate the species it being one part of his mediatorship that he is an advocate I shall end this with Bezaes distinction who observeth that Christ is called a Iudge in respect of our adversaries a mediator in reference to God and an advocate in regard of us judging our enemies mediating with God and pleading for us 5. We may not unfitly here distinguish between a patron and an advocate between a defender and an interceder the one undertaketh to justifie the fact the other only to prevent the punishment of the fault If any man sinne far be it from Christ to be a patron to defend the fault but he is an advocate to deprecate the guilt In the end of the verse he is called Iesus Christ the righteous and therefore non nisi justam causam suscepit he cannot maintain a bad cause but though he abhorres to plead for the sin yet he will for the sinner and though he dare not excuse the commission yet he intercedes for the remission of the offence 6. Lastly when Christ is said as an advocate to intercede we are not to fancie a supplicating voyce and bended knees no it suiteth not with the Majesty of Christ in heaven But that which Christ doth as an advocate is according to the Apostolical phrase his appearing for us in that coelestial Court as an Advocate doth for his Clyent in humane Iudicatories To open this more fully be pleased to know that the advocateship of Christ consists in a fourefold presentation 1. Of his person in both natures divine and humane his and ours as our Sponsor and Mediator in this respect he liveth in heaven saith the Apostle to make intercession as he lived on earth to dye so he liveth in heaven to intercede for us presenting himself as one that hath made satisfaction for our offences hence it is that there is not only a ptesentation of himself but 2. Of his merit as the High Priest entered into that holy of holies with the blood of the sacrifice so is Christ entered with his own blood and as there was once for all an oblation of it upon the Crosse so there is a continual presentation of it in heaven in this respect his blood is said to speake better things then Abels for whereas Abels blood did from the earth imprecate Christs in heaven deprecates vengeance indeed quot vulnera tot ora how many wounds so many mouths to plead for sinners thus action is the best part of this Oratour who intercedeth by shewing his wounds his pierced hands and feet his opened side his bruised body As a Mother intreating her sonne openeth her dugs and brest so this Son interceding with his Father presenteth his blood and his wounds When AEchylus the tragedian was accused his brother Amyntas coming into the Court opened his garments shewed them cubitum sine manu an arme without an hand lost
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
word world God so loved the world God was in Chhist reconciling the world and again in this Epistle Him hath God sent to be the Saviour of the world and yet as if this were not large enough to this extensive substantive is here in the text annexed an universall adjective whilest he saith not onely the world but the whole world That this is so must be granted or else the Scripture must be denied which hath so frequently and plainly asserted it The onely thing to be inquired is in what sence this is to be understood and how it is verified I well know there is much dispute among learned and Godly men about the interpretation of this and such like Scriptures For my own part I have a reverend esteem of many of them who hold the severall opinions and I could heartily wish that such questions having much to be said either way both from Scripture and reason might be more calmely debated then they are by some and the assâ—rtâ—rs on either hand lesse censorious each of other That which I shall now indeavour is according to the measure â—f light I have received by prayer reading meditation and conference positively to acquaint you what I conceive to be truth and show you how far we may safely extend and so how we may genuinely expound this clause He is the propitiation for the sins of the whole world To this end Let your attention go along with me whilest I shall prsoecute two or three distinctions 1. This assertion Christ is the propitiation for the sins of the whole world may be understood either exclusively or inclusively and in both considerations it is in some respect or other true 1. To say Christ is the propitiation for the sins of the whole world exclusively imports thus much That there is no propitiation for the sins of the whole world but onely by Christ and thus we may take the whole world in its full latitude pro omnihus singulis and need not feare to assert that there never was nor will be any man from the first Adam to the end of the world who did shall or can obtain propitiation for his sins except through Christ. Indeed God according both to Moses and Pauls phrase is a consuming fire and all mankind being fallen in Adam is as stubble and straw to that fire which must needs be consumed by it if Christs blood did not prevent that consumption by quenching the fire of his displeasure Hence it is that S. Paul saith expressely God was in Christ reconciling the world to himselfe thereby intimating That were it not for Christ the world could not be reconciled to him To this purpose it is that the Apostle Peter speaking of Christ useth a negative proposition neither is there salvation in any other and inforceth it with a strong confirmation for there is none other name under Heaven given among men whereby we must be saved where that expression under Heaven is very observable as comprizing in it the whole earth which is under Heaven with all the inhabitants therein It is the promise of God to Abraham That in his seed should all the nations of the earth be blessed that seed St. Paul expounds mistically of Christ and Lyra's glosse is quia nullus consequitur salutem nisi per Christi benedictionen because none can attain eternal life but through Christs benediction and not much unlike is Bezas note on this place Christ is the propitiation for the whole world ut noverimus nusquam esse salutem extra Christum that we may know salvation is not to be had any where without Christ. From hence it is that may be inferred which elsewhere is expressed that since there is no propitiation but by Christ none can pertake of this propitiation but by faith in him and the strength of the inference is built upon this foundation Whosoever have propitiation by Christ must bee in Christ and therefore St. Paul saith of the Ephesians whilest Heathens they were without Christ and presently addeth in the same verse having no hope as if he would say There is no hope of Salvation for them that are without Christ. None but they who beleeve in Chirist are in Him and therefore the Apostle saith Christ dwelleth in our hearts by faith and those two phrases being in the faith and Christ being in us are used by him in one verse as one expository of the other The result of both which propositions is that seeing there is no propitiation without Christ and without being in Christ none can obtain that propitiation but they who beleeve in Him agreeable to which it is that St. Paul saith God hath set him forth a propitiation through faith in his bloud Indeed this must be rightly understood and to that end qualified with these distinctions of seminall and actuall of implicite and explicite faith and of faith in Christ as to come and as come Christ is no doubt a propitiation for all circumcised and baptised children dying in their infancy who yet cannot actually beleeve in him but they have after an extraordinary way the spirit of Chrâ—st conferred on them and so the seed of faith and all other graces in them Christ was no doubt a propitiation for those before his coming as well as us all of whom only beleeved in him as to come and many of whom had but only an implicite not a clear and distinct faith in the Messiah nor will I undertake to determine what degree of knowledge is necessary to that Faith in Christ which is necessary to an interest in this propitiation but still I say with the Authour to the Hebrewes without faith it is impossible to please God and that faith is not only to beleeve that God is but to beleeve that he is a rewarder of them that seek him which cannot be without some knowledge of Christ since it is onely in an Evangelical sense that he is a rewarder and as he is no rewarder of any that seek him but for Christs sake so none can rightly beleeve him a rewarder who is altogether ignorant of Christ. Indeed when our blessed Saviour saith This is life eternal to know thee the only true God and Iesus Christ Christ whom thou hast sent what doth he but as it were define eternal life by the knowledge of God and Iesus Christ this knowledge being both the way and the end that wherein it consists and that whereby it is obtained and more fully when he saith God so loved the world that he gave his only begotten Sonne that whosoever beleeveth in him should not perish what doth he but set down beleeving in Christ as the way whereby the whole world must escape perishing Finally when St. Paul speaking of Iew and Greek maketh calling on the name of the Lord Christ the means of salvation and annexeth beleeving in as necessary to the calling on him what doth he
those of the Old Testament They who since the coming of Christ partake effectually of his propitiation are of all sorts and ages of the world to which purpose is that acknowledgement which the foure and twenty Elders in the Revelation make to Christ Thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation Among other resemblances Christ is compared by the Prophet Malachy to the Sun and among others for this reason because like the Sun he communicates light heat life to all parts of the world and therefore he saith of himself I am the light of the world and again I give life to the world It is well observed that the first promise of Christ the seed of the woman was not made to Abraham the Father of the Iewes but to Adam the Father of the whole woâ—ld and whereas the Iewes call Christ the Son of Abraham and the Son of David who were Iewes Christ usually calleth himself the Son of mâ—n which taketh in Gentiles as well as Iewes In this respect it is well taken notice of that the place of Christs birth was domus publici juris not a private house but an Inne which is open for all passengers and that not in a chamber but the stable which is the commonest place of the Inne for though every guest hath his chamber private yet the stable is common to them all to mind us that He who was borne should be a common Saviour to high and low noble and base rich and poor besides the superscription upon his Crosse was written as St. Cyril and Theophylact observe not only in Hebrew the language of the Iewes but in Greek and Latine the languages of the Gentiles and the Crosse was erected not within the city but without the gate to intimate saith Leo ut crux Christi non Templi esset Ara sed mundi that it was not an Altar of the Temple but the World Indeed what part of the world is it that Christs propitiation reacheth not to S. Basil putting the question why the world was redeemed by a Crosse maketh this answer that a Crosse hath foure distinct parts which represent the four parts of the world to all which the efficacy of the Crosse reacheth An embleme of this truth St. Cyprian hath found in the four letters of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is given to Christ which letters are the first of those Greek words which signify the four corners of the world and St. Austin in Christs garment of which St. Iohn saith the souldiers made four parts to each souldier a part which he conceiveth to figure the Church gathered out of the four parts of the world Indeed this was Gods promise to his Christ Ask of me and I will give thee the utmost parts of the world for thy possession and to his Church I will bring thy seed from the East and gather thee from the West I will say to the North Give up and to the South Keep not back From this assertion it appeareth that the Church is in iâ— self considered a great multitude and especially the christian in comparison of the Iewish Church We read of Noah that he blessed his two sonnes Sem and Iaphet the former a type of the Iews the latter of the Gentiles now concerning Iaphet he saith God shall enlarge him and he shall dwell in the tents of Shem to intimate saith St. Hierome the enlarged multitude of the Gentile beleevers and the same Father upon these words of the Prophet Enlarge the place of thy tent and let them stretch forth the curtaines of thy habitations spare not lengthen thy cords strengthen thy stakes saith hoc intelligitur de Ecclesiarum magnitudine this is to be understood of the greatnesse and multitude of the Church by reason of its spreading over all the world It is well worthy our observation that whereas the Temple of Solomon had onely one gate the court of the Gentiles which compassed the Temple had foure yea the City of the new Jerusalem an embleme of the Christian Church hath not foure but twelve Gates three at every corner and these never shut to intimate what a continuall confluence there should be to Christ from all parts of the Earth And surely beloved Hoc probè novisse multum prodest it concerneth us much to meditate on this truth whereby as the pride of the Jews is humbled so the hope of the Gentiles is erected Indeed since it belongs to the whole world it may well be matter of great joy and that such a joy as may put us upon thankfulnes for this grace of God which hath appeared to all men and bringeth Salvation That cloud which was at first but the breadth of a mans hand hath now covered the face of the Heavens that contemptible stone cut out of the mountain hath filled the whole earth Christ is as well a light to lighten us Gentiles as the Glory of his people Israell nor is he a propitiation for the Jews onely but for the whole world of them that beleeve in him 2. But further these words He is the propitiation may be construed in respect of the virtue and sufficiency of his propitiation according to which notion the whole world is to be taken in a more comprehensive construction To unfold which be pleased to take notice of a double sufficiency the one intrinsecal or naturall arising from the worth and value of the thing the other extrinsecall and positive arising from the ordination and institution of God suitable to which this phrase the whole world is to be more or lesse extended 1. Christs propitiation is sufficient as to its natural value for the sins of the whole world comprizing not onely men but Angels There is no doubt merit inough in the bloud of Christ to pacify God for the sins of the devils as well as men and the reason is plaine because the value of Christs passion depends primarily on the dignity of the person suffering so that the person being infinite the value of his passion must be infinite and since an infinite merit can have no limitation we may truly say He is a propitiation sufficient for the whole world containing as well spirituall as earthly wickednesses yea not onely for one but a thousand worlds yea as many millions as we can imagine Nor doth the dissimilitude of the nature which Christ took and in which he suffered to the angelicall hinder but that his death might in it self be sufficient for Angels if God had so pleased For what crime of any creature whatsoever can be so haynous for the expiating of which the shedding of the bloud of God cannot suffice and if Christ obtained confirmation for the Angels that stand as the Learned generally acknowledge that he is not a propitiation for the Angels that fâ—l is onely
317. of the Godly how consistent with forgiveness 294. Purposes without performance unavailable 186. Propitiation See Reconciliation Christ is the propitiation 369 374 377. the severall causes of it 380. R. REeconciliation is of God to man as wel as man to God 370 371. merited onely by Christ. 378. attributed both to his sacrifice and Intercession 368. God being our Father very willing to it 357. Redemption in what sense universall 395 396. Religion Christian continually proposed 75. Reproofe must be plaine 147. gentle 149 150. with respect to the difference of sinners 148. how profitable 16 Resurrection of Christ how proved 97. S. SAcrament of the Lords Supper no corporal presence in it 69. Sacrifices all looked at Christ. 376. Saints may fall grssoely 347 348. Salvation only by Christ. 388 389. Satisfaction made by Christ to Gods justice 318 319. how consistent with remission 320 321. Scriptures their fulness sufficiency 8.116 they consist of three parts 1. The certanty of Apostolical writings 70 71. Gods mercy in giving them to us 13.28 Some parts more useful then others 145. fulnesse of joy afforded by them 141. to be read by the vulgar 116 117.118 Senses the velidâ—ty of a testimony from them 32. Shame when of confessing sin bad 265 Sin To sin how taker in Scripture 345. it is a wandring 287. why called unrighteousnesse 288 289. it maketh a man a debtor 292. it rendreth us filthy in Gods sight 296. the soules sicknesse 325. compared to darknesse 152 153. the great guilt of it 214. the onely makebate 369 370. God cannot be the authour of it 142. all men by nature sinners 226. The holiest not without it here 226 227 228 229. from grose sins they may be free 230. the sins of the godly no excuse for the wicked 233 234. Christ a propitiation for the greatest sins 387. Sonne how destinct from and one with the Father 51 52. to be worshipped as the Father 58. how inferior to the Father 356. T. TEstament the difference between the New and the Old 33.41 our happinesse who live in the times of the New 41 42. Trinity illustrated by the metaphor of light 136. Truth three fold 170. to do the truth what 171. W. WAlking what it imports 154. Watchfull we ought to be because prone to sin â—39 Wicked men delight in sin 155. make it their course 156. grow worse and worse ibid. their miserable estate 158 159. they cannot have communion with God 186. Witnesse how many wayes we beare it to Christ. 23. Word of God a great mercy that it is written 13 28. the rule of truth 259. as it is among us so it must be in uâ— 257 258 a preservative against sin and accordâ—ngâ—â— to be made use of 338 339. Words nothing without workes 18â— World made by Christ. 40. how 〈…〉 the whole world â—9â— â—99 Writing the advantage of it 26. ERRATA PAge 12. line 36. read 〈◊〉 p. 15. l. 17. 〈◊〉 r. 〈◊〉 p. 17. l. â— s. we r. was p. 22. l. â— bl the and. r. receive p. 23. l. 21. r. credit p. 24. l. 32. r. eâ—râ—and p. 39. l. 2â— r. â—â—struse and l. 30. r. Gospel p. 36 l. 35. f. their r. word p. 80 l 21. bl the and â— are it in l. 12. after have p. 86. l. 3. marg f. 〈…〉 de p. 108. l. 7. r. â—oyeâ— p. 109 l. 15. r. these p. 119. l. 35. r. here p. 120. l. 22. bl afterward p. 12â— l. â—7 r. hardly p. 127. l. 10 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1â— r. he before presently p. 129. l. 19. r. here 36. r. a before promissory p. 100. l. 10. marg r. mentâ—mur p. 168. l. 18. bl the p. 201. in the Tit. 〈…〉 l. 25. r. case p. 203 l. 27. r. it is it p. 204. l. 3. after clause r. 〈◊〉 p. 205. l. 34. after us r. as p. 207. l. 6. after to r· give l. 7. r. doubt p. 209. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 211. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. r. could not be l. 33. f. sure r. since p. 212. l. 25. aftâ—r upon r. those words p. 215. l. 32. r. sight p. 223. l. 10. r. according l. 13. bl so l. 35 set the figure 2. p. 224. l. 30. bl at and. p. 226. l. 35. r. scipsiâ— p. 227. l. 16. r. sense p. â—29 â—8 marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 246. l. 9. after and r. as p. 257. l. 26. f. a r. the p. 259. l. 22. after the r. truth p. 261. l. â— for his r. Gods p. 271. l. â—5 bl the after notorious p. 275 14. â— that r. 〈◊〉 p. 276. l. 24. after suâ— bl the p. 283. l. â—5 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 284. l. 1â— after sincere bl p. 287. l. 15. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. sua r. suâ—m f. 〈…〉 p. 288. l. 15. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 289. l. 36. transfer the from affâ—ight to thee p. 293 l. 3. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 295. l. 34. r. cancelling p. 333. l. 24. bl ad 27.28 f. sincerity r. severity 28. f. hardneâ—s r. hardeneth p. 338. l. 23. r. as clear glasâ—e p. â—42 l 28. after excite bl the p. 345 l. 3. r. repentance p. 346. l. 7. r. it is p. 351. l. 6. f. this r. the. p. 355. marg r. lap p. 358. marg r. Mestrez p. 361. marg d. verum r. indicat p 362. l 9. bl 10. r. perverted p. 363. l. 6. r. plead p. 369. l. 10. f. the put a p. 370. l. 33. put a â—fter contentions bl the after Solomon p. 372. l. 8. r. carrying in it p. 374. l. 26 after native bl the p. 381. l. 25. bl a. p. 387 l. 20. r. and. 21. r. Christ. Books printed and are now to be sold by Nathanaell Web and William Grantham at the black Bear in S. Pauls Church-yard neer the little North-door Books in Quarto MAster Isaac Ambrose Prima media ultima First Middle and Last things in three Treatises of regeneration Sanctification and with Meditations on Life Death Hell and Judgement in 4. Mr. Nathanael Hardy 11. severall Sermons preached upon Solemn occasions collected into one Volume in 4. The first Ep. General of St. John unfolded and applied in 22. Sermons in 4. History survey'd in a brief Epitome or a Nursery for Gentry comprised in an intermixed discourse upon Historicall and Poetical Relations in 4. Mr. Nicolson's full and plain Exposition of the Church Catechisme in 4. Dr. Stoughton's 13. Sermons being an Introduction to the Body of Divinity in 4. Dr. John Preston The Golden Scepter with the Churches Marriage and the Churches Carriage in three Treatises in 4. A position delivered in Cambridge concerning the Irresistiblenesse of Converting Grace in 4. Mr. Thomas Cradock Gospel-Liberty in the Extention Limitation of it in 4 Mr. John Browning Concerning Publique Prayer and the Fasts of the Church six Sermons or Tracts in