the body without the soul is corporally so the soul without Christ is spiritually dead and alas whilest we are in this estate we are without all hope of life being under the sentence not onely of the first but second death and therefore Iohn the Baptist saith expressely he that believeth not the Son shall not see life but the wrath of God abideth on him oh heavy load and unsupportable weight which upon whomsoever it abideth must needs crush him to peices and sink him to the depth of Hell Oh labour we then both in respect of our selves and others to be sensible of our natural estate and if we mourn over our friends dead bodies much more should we mourn over theirs and our dead soules 2. To seek after this life because it is eternal and to seek it by union with Christ who is the life Indeed this temporal life may be used but onely that eternal life is to be sought the life that now is is a fleeting shadow a vanishing vapour a day which though never so pleasant cannot be long but the life which is to come is a light ever shining a leaf never fading and such a day as shall know no evening and now tell me which is most rational to seek after that life which is lost almost as soon as it is found or after that life which being once found can never be lost to catch after that which being got we cannot hold or that which being once got we cannot lose and therefore that I may allude to our blessed Saviours expression labour not for that which perisheth but for that life which endureth to eternity To this end let it be our continued care to gain to assure our interest in and union with Christ the Shunamite went to the Prophet for raising her dead childe we must to Christ for the quickning our dead souls it is very observable what St. Peter saith to this purpose To whom coming as to a living stone we also are built up as lively stones so that if you know how we become living stones it is by coming to and being built upon Christ as our foundation the soul cannot enliven the body till infused into and united with it nor can we receive life from Christ but by an interest in him he that eateth my flesh and drinketh my blood saith Christ himself hath eternal life there is life eternal life in the flesh and blood of Christ but then we must eat and drink it that so this spiritual food may be incorporated into us and we made one with Christ. 3. Lastly to set an high value upon Christ and give him the glory of this great mercy even eternal life of all the Titles that do express the personall excellencies of the Lord Christ that of the word is most glorious and of all those that do express the priviledges we have by him none so comprehensive as this of eternal life To you who believe saith the Apostle concerning this living stone he is pretious and well he may since he bestoweth so rare a Iewel and so invaluable a pearle as eternal life upon us indeed all our good and comfort is wrapt up in Christ he is the bread to nourish us the light to guide us the life to save us are then any beginnings of this life wrought in us any hopes of it assured to us let us look upon our selves as vessels filled by this fountain stars enlightned by this Sun carcases enlivened by this spirit acknowledging what we have and hope for to be onely and wholly from Christ that as we have life from him he may have thanks from us Now to him who is the life that eternal life be praise and glory in the Church throughout all ages Amen THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 2. 2. For the life was manifested and we have seen it and bear witness and shew unto you that eternal life which was with the father and was manifested unto us AMong the mystical interpretations of those four living creatures mentioned in Ezekiel and the Apocalyps that of resembling by them the four Evangelists is the most usual among the Antients and St. Iohn is compared to the Eagle by them all except Iraeneus who likeneth him to the Lion St. Hieroms reason is from the Eagles wing which soareth highest of any bird St. Gregories from the Eagles eye which is able to look upon the Sun and both very apposite for so doth St. Iohn in his Gospel look upon the Sun of righteousnes and so are high in contemplation of his Divinity nor is this lesse observable in this Epistle than in his Gospel which both beginneth and closeth with the Deity of Christ Indeed we have here in this beginning both the God-head and Man-hood of the Messiah and the union of both in one person set before us when he saith That which was from the beginning c. The second Character here given and which now followeth to be handled is of Christ as God in those words which was with the Father It is the same no doubt in sense with that in the Gospel and the word was with God and to this purpose Theodoret applyeth that of the Psalmist With thee is the fountain of Life For the better explanation of it we must take notice of the Noun the Praeposition and the Veâ—â— â—ather with the Father was with the Father 1. By the Father we are here no doubt to understand the first person in the sacred Trinity Indeed it is a word that is taken in Scripture both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially and personally essentially it is common to all the persons personally it is onely true of the first when it is used of God in respect to the Creatures it is to be understood essentially and our Apostle so intends it when he saith Behold what manner of love the Father hath showed that we should be called the Sons of God But when of God in order to the persons it is to be construâ—â— personally as here and in the next verse it is manifestly so used And the first person is called the Father say some because he is the original of the Trinity as connoting the relation he hath both to the Son and the Holy Ghost but â—hy others more properly the first person iâ— the Father onely in relation to the second who is his begotten after the most perfect way of Generation and so he only a Father in regard of him But further 2. The chief thing considerable is what this meaneth that Christ the life is said to be with the Father The answer to which I shall lay down both negatively and affirmatively 1. Negatively we must not strain the expression too far as noting either an inferiority or separability between those two persons of the Father and the Word 1. Not a separability as if Christ were so with that he were without 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
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
a legall word and in both it represents this blood of Christ. 1. As it is a metaphoricall word What water is in the corporal that is this blood of Christ in the spiritual cleansing blood in a natural way is not cleansing but defilâ—ng and besmearing and yet what water doth to material that this blood doth to the immaterial cleansing in this respect it is that as men use to wash themselves in water so Christ is said to wash us in his blood to this the promise in Ezechiel properly alludeth where God saith I will sprinkle clean water upon you and for this end certainly Christ instituted water as the element in the holy Sacrament of Baptism that he might thereby signifie the cleansing efficacy of his blood 2. As it is a legall word What the blood of beasts in the law did tipically that the blood of Christ doth really to wit cleanse from sin The Authour to the Hebrews observeth that almost all things in the law were purified with blood and without shedding of blood there was no remâ—ssion thus in the ceremonies for legal uncleanness there was for the most part blood used and in their sacrifices for expiation of moral uncleaness there was shedding of blood to both which the Apostle alludeth when he speaketh of the blood of Bulls and Goats and the ashes of an heyfer the blood of Bulls and Goats being shed in their sin-offerings and the ashes of a slain heyfer used in cleansing those that touched a dead body And surely what were all these cleansings by blood but types and figures of the cleansing by Christs blood for which cause the Apostle manifestly calls these purifyings patterns of the heavenly things indeed as the same holy writer saith it is not possible that the blood of Bulls and Goats should take away sin so that when expiation of sin is attributed to them it is only to be understood in a tipical and sacramental sense as they were shadows figures representations of this blood whereof my Text speaketh and therefore it is they all vanished and were abrogated from the time of the shedding of this blood in which they had their accomplâ—shment and by which this admirable effect was really and fully performed the cleansing from all sin For the better understanding of this precious truth give me leave briefly to resolve these three Queries What we are here to understand by the blood of Christ. What kind of causality this blood hath to the cleansing from sin Whence it is that this blood hath this causalâ—ty and when I have thus opened the vein of this clause I shall the better let out the blood contained it for your spiritual refreshment 1. In answer to the first of these you must know that this blood of Christ is here to be taken both metonymically and synechdochically 1. Metonymically Socinus making use of this trope understandeth by Christs blood Gods new Covenant in which this benefit is promised a sence which if admitted yet according to a right construction will nothing advance his design It is true he maketh it a metonymy of the adjunct as if the covenant were called Christs blood onely because it is confirmed by it but when St. Paul telleth us in general that all the promises are in him yea is well as Amen made as made good yea when our blessed Saviour in particular calleth it the blood of the new Testament or Covenant because it was shed not so much for confirming the covenant wherein remâ—ssion of sins is promised us for the remission that is obtaining the remission of sins which is promised in that covenant it plainly appeareth that if by blood we will understand the covenant it must be a metonymy not so much of the adjunct as of the cause so it amounts to thus much that the remission of sin which is promised in the new covenant is procured by the blood of Christ which is as much as the orthodox doctrin asserts But the right metonymy here necessarily to be taken notice of is by the blood to understand the death of Christ and this of the cause for the effect because by the violent effusion of his blood his death was effected The better to clear this take notice that the blood of Christ was shed according to St. Bernard who supposeth they drew blood from his cheeks when they smote him seven but rather six several times Soon after his birth when at his câ—rcumcâ—sion they took away the foreskâ—n of his flesh a little before his death in the garden when he was cast into that bloody sweat in his scourging when they plowed his back with whips and made long furrows on his shoulders upon his coronation when they platted his head with a crown of thorns at his death on the Cross in the piercing of his feet and hands with nayls after his death when his side was opened with a spear blood and water gushing forth and truly though none of these times his blood was shed in vain yet it is the blood of the Cross when together with his blood he powred out his life that was the offering for sin in which respect it is expressely so called by St. Paul It is indeed by some asserted that one drop of his blood by reason of the hypostatical union might have sufficed for the redemption of the world but that must be taken cum grano salis since supposing at least Gods decree it was no less blood then his life-blood that could avail to the accomplishing this expiation 2. Synecdochically Socinâ—anizing Vorstius making use of this trope extends the synecdoche to that which he cals the whole oblation of Christ and so comprehendeth not only his antecedent obedience but his subsequent glory to wit of his resurrection ascension session and intercession But inasmuch as the authour to the Hebrews expressely saith that when he had purged our sins he sate down at the right hand of God and again he entred into the holy place having obtained eternal redemption for us yea our blessed Saviour himself being ready to up the Ghost cried it is finished I shall not noubt to assert but that what concerned the acquisition of this great benefit was then fully performed though the resurrection with the consequents of it were needful for the effectual application of it to us This Synecdoche therefore is to be extended onely to his passion one part put for the whole of his sufferings and so we are to construe it not onely of his blood but his body since as the one was shed the other was crucified and as here his bloud cleanseth from sin so in St. Peter he is said to beare our sins on his body yea St. Paul ascribeth our reconciliation both to his bloud and to his body nor yet onely of his body and bloud but his soule also in which suffering a subtraction of the Divine vision he cryed out upon the Crosse My God my God
that which they did declare now upon these considerations it was most requisite these planters of Christianity should be bold and resolute in declaring and defending what they declared Rationally much less religiously bold they could not be unless strongly and undoubtedly confirmed in and assured of the truth of those things they did declare this confirmation they could not have by a better way than sensible demonstration Hence it is that the Apostles give this as the reason of their resolvedness we cannot but speak the things we see and hear and St. Luke calls those proofs which the Apostles had of Christs resurrection by seeing and coversing with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our translation not unfitly rendereth infallible proofs by which therefore they were no doubt strengthened in their faith and animated with courage To apply this to our selves in severall particulars 1. Here is matter of confutation and that both direct and collaterall 1. This directly confuteth a double heresie 1. That of the Marcionites and Manichees whereof St. Austin saith Cerdo was the author who assert all things Christ did were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in appearance denying that he was truly man But surely when we read that he was not onely heard but seen and handled we must needs acknowledge him reall man an apparition may indeed deceive the sight but it cannot the feeling Christ was not onely seen but felt hence it is that this is his own argument to his disciples when they doubted whether he were not a spirit handle me see me for a spirit hath not flesh and bones as you see me to have 2. That of the Nestorians who assert two persons the one the Son of God the other the Son of Mary but were it so St. Iohns words could not be verified they saw and handled the word of life for it was onely the man-hood they saw and handled and if the man Christ were a distinct person from the word of life they could not be said to handle the one when they handled the other and therefore we do from these and such other like places strongly assert a unity of the two natures in one person it being one and the same person who as God was invisible and as man visible as God was from the beginning as man had a beginning as God was immateriall and as man palpable 2. This collaterally confutes that error of the Papists who assert the flesh and blood of Christ to be corporally present in the holy Sacrament so as that the bread and wine are by a miraculous work transubstantiated into it indeed from this very clause a strong argument may be drawn and that two wayes 1. To prove that Christs flesh and blood is not there corporally present because then it must be visible it is an undoubted maxime in Philosophy omne corporeum est quantum quantity is inseparable from corporiety and being so it cannot but be visible and palpable nay since it implyeth a contradiction for a thing to be a body and not to be visible because it is as much as to be and not to be a body it is that which Omnipotency it self cannot do and therefore in vain is a miracle pretended 2. To prove that the bread and wine in the holy Sacrament are not transubstantiated but remain bread wine still because it is a clear axiome bodies are such in their own nature as they present themselves to the sence when it is every way disposed and fitted for the object now that which at the holy table offereth it self to the view and taste and touch of the most rectifyed organ is not flesh and bloud but bread and wine and therefore if St. Iohns proof here be valid that which he declared was true because he saw and handled it we may with the same validity prove it is bread and wine in the sacrament because by seeing and handling we find it to be such 2. Here is matter of Conviction to perswade us of the verity of the Apostolical writings It is true the chief reason why we are to receive their writings is because they were moved and extraordinarily assisted in the penning of them by the holy Ghost but yet withall this may be a secondary reason of our assent to what they testifyed and wrote because it was no other than that which they had heard nay seen nay handled we all think it just and reasonable to believe a man when he speaketh not by hear-say but personal experience and why then is it not reason that we should believe the Apostles who declare nothing but what they heard saw and handled This was so rational an argument in St. Iohns account that speaking concerning Christs being thrust through with a spear he thus argueth He that saw it bare record and his record is true therefore true because of that which he saw and hence it is that Iohn the Baptist complaining of the Iews infidelity in rejecting Christ useth this aggravation what he hath seen and heard that he testifieth and no man receiveth his Testimony and in the same Chapter Christ himself taketh up the same complaint to Nicodemus verily verily I say unto thee we speak that we do know and testifie that we have seen and you receive not our witness To drive this nail to the head there are but three things that can possibly be objected against this reason which being cleared I conceive it will remain unanswerable and such as may convince a Iew a Pagan if they were not wilfully blind That they say they heard saw and handled what they never did and so were no better than deceivers That they did onely think they saw such things but in truth did not and so were themselves deceived That that which they did hear see handle will not amount to a proof of what they declared namely that Iesus was the Christ. To all which I doubt not but to return a full answer 1. As to the first such an accusation cannot aequitably be charged on any except they either were men of loose and flagitious lives and so not likely to make any conscience of a lye or else that there were some great advantage apparently accruing by such a lye which perhaps might have an influence not onely on a loose but a civil person now neither of these can in this case be alledged For 1. The Apostles were men of holy and exemplary lives men that did shine as lights in the world by their good conversation men whom those grand Apostates and enemies of Christianity could charge with nothing but simplicity and therefore no reason to suspect that they should tell such a gross lye as to say they heard or saw or handled what they never did 2. It is sufficiently manifest that they were not allured to bear this Testimony by any gain either of honour or profit or pleasure nay in stead of gain there was nothing but loss they were
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
which he hath appointed us to walk in to wit of purity and holiness and thus let us walk as fast as we can and aspire as high as we may till we come to the utmost degree of conformity which our created and finite nature is capable of and whereas man desiring to walk in the light of Gods knowledge fell from his estate of innocency our endeavour to walk in the light of his purity will restore us to that state of integrity which here inchoated shall be hereafter consummated To end all put both these parts together we must walk in the light as he is in the light and this double consectary will naturally flow 1. True conversion maketh a manifest and wonderful alteration the Poet speaking of a grafted tree saith Miraturque novas frondes non sua poma It wondreth at those new leaves and fruits with which it is adorned so do Converts themselves and all that behold them wonder at the change which is wrought in them every man by his first birth is still-born dead in sin by his new birth he becometh alive to God as the Father said of the prodigal this my son was dead and is alive and surely what a difference was between Lazarus lying dead in the grave and Lazarus standing alive on his feet the same is between a natural and a regenerate man Every man naturally walketh in darknesse and is a slave to the Prince of darkness every Convert walketh in the light as he is in the light so that look what alteration there is in the same ayre by the arising of the Sun the like is in the same person by the infusion of holiness 2. That the works of Christianity is attended with no small difficulty Ah Lord how light do most men make of their general calling how easy a matter do they account it to get to heaven but surely they are such whom the devill casts into a sad sleep and sootheth up with fond dreams who can read that general assertion of our Saviour straight is the gate and narrow is the way that leadeth to life yea this more particular delineation of that way by the Apostle to be a walkâ—ng 〈◊〉 the light as he is in the light and not work out his salvation with fear and trembling Brethren if we intend to enjoy communion with God we must walk not sit there is no stepping out of the worlds ease into Gods rest yea we must walk upwards ascend to divine perfection there is no comming to heaven pâ—r saltum but per scansum it is no leaping thither in a moment in a word if it be no easy thing to be holy it must needs be difficult to be happy And therefore let us in a sence of the works difficulty together with our own impotency make our addresses to the Throne of Grace and that both for the light wherein we are to walk and the feet which may enable us to walk in this light pray we that he would by his preventing grace infuse the habit of holiness into our hearts and then by his assisting grace strengthen us to act that holinesse in our lives Finally according to the councel of that devout ancient when we first set foot upon the ladder of piety considering our deficiency and Gods excellency let us stretch forth our hands to him who is at the top of the ladder saying with the Spouse draw me and we will run after thee so shall we at the last come to him and be with him in the light of purity and glory for ever 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 THE life of man on earth is a race and every one in this world a Traveller The wayes in which all men walk are fitly and fully enumerated to be two the one on the right the other on the left hand so much Pythagoras his Y imports the one a straight and narrow way the other a wide and broad way so our blessed Saviour plainly asserts the one a lightsom the other a dark path as S. Iohn here insinuateth Hence it is that all men who either have been are or shall be are marshald into two ranks sheep and goats the seed of the woman and the seed of the serpent the righteous and the wicked In Italy after the Guelphs and the Gibellines there arose two factions which were called the Albi and the Atri the white and the black these two indeed divide the whole world all men being children of God or of the devil such as walk in the light and such as walk in darknesse These two wayes are so directly contrary in their natures that though a man may go out of the one into the other yet it is impossible he sâ—ould at once walk in both and therefore St. John sets the one in a manifest Antithesis to the other But if we walk in the light nor are they lesse contrary in their ends then in their natures the one leadeth to life the other to destruction so Christ expressely the one causeth a separation between God and us and therefore they lye who walking in darkness say they have fellowship with God the other leadeth to communion with God and an interest in Christ so it is affirmed in the words of the Text. But if we walk c. Having dispatched the qualification which respects our duty passe we now on to the Collation which representeth Gods mercy and that in respect of two excellent benefits here specified namely fellowshâ—p with God and cleansing by Christ the one in those words We have fellowshâ—p one with another the other in those and the blood of Iesus Christ his Son cleanseth from all sin of each in their order 1. The first of these benefits namely our fellowship with God hath been already explicated from the third verse and therefore I shall not need here to insist upon it Indeed the phrase one with another seemeth to intimate another kind of fellowshâ—p then that before handled namely that fellowship which those who walk in the light have one with another but the connexion will by no means admit this interpretation this fellowship of them that walk in the light being an inference from the consideration of Gods being light and therefore must be understood of the fellowship they have with him Sutable to this it is that Grotius and Doctor Hammond observe the space in the Kings manuscript to be so little that it may more probably be supposed as left for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But our Greek copies do plainly read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it may as Beza and others observe admit a very fit exposition in reference to God we have fellowship one with another that
assertion the blood of Jesus Christ his sonne cleanseth from all sin In its connexion with the preceding parte of the verse intimated in that coniunctive particle and. 1. The plaine position of this clause is the bloud of Iesus Christ cleanseth from all sin insignis hic locus to use Calvins expression an elegant and excellent sentence wherein every word hath its weight so that we might finde in it as many parts as words If you please to allude to a known and apt metaphor here is observable the Phisitian the patients of that Physitian the disease of those patients the physicke for that disease the operation of that physick and the efficacy of that operation 1. The Physitian is Iesus Christ the son of God one who being the son of God must needs be able and skilfull since he is the Christ he wants not a call to the office as he is Iesus he cannot but be ready willing to the worke who can desire a better who would seeke after another Physitian then him in whom skill and will ability and authority do meete 2. The patients of this Physitian are expressed in the pronoune us conceive it by way of exclusion us not the Angells he is pleased to have no pitty on their misery nor to vouchsafe them any remedy by way of inclusion us Apostles as well as others none but stand in need of this Physitian and they most need him who thinke they have least 3. The disease of these patients is sin a disease both hereditary as to the root of it which together with our nature we receave from our parents and likewise contracted by our selves upon our selves in the dayly eruption of this corruption by thoughts words and workes A disease that maketh the patient sick dangerously desperatly sicke even to the death yea such as must inevitably have brought upon us not only the first but the second death had not this Physitian interposed and undertaken the cure 4. The physick which this Physitian administreth to the patient for the cure of his disease is blood and which is the wonder his owne blood Indeed the cause so stood that as none but this Physitian so nor he but by his blood could effect this cure and behold he is content to part with his owne blood for our sakes 5. The operation of this physick is by cleansing indeed such is the excellency of Christs blood that it is both a purge and a cordiall strengthening and cleansing none like this to comfort our hearts none like this to purge out the ill humors of our sins whereby our spirituall health is restored 6. Lastly the efficacy of its operation which appeareth by a double extent 1. The one in regard of the disease it cleanseth from all sin that is whatsoever can be called sin of what kâ—nd nature degree soever it be since the cure of no dâ—sease can be impossible to him that can do all things 2. The other in respect of the permanency of this physicks vertue implyed in the present tence of the verbe this blood never loosing its efficacy cleansing not onely when shed but indeed both before and after so that the patriarchs and Prophets before Christ the Apostles who were contemporary with Christ nay all Christians after him to the end of the world may truly take up this saying the blood of Christ cleanseth us from all sin But that I may rather breake then crumble this bread of life be pleased only to take notice of two generall parts in this clause namely The effect or benefit it selfe in those words cleanseth from all sin The cause and spring of this benefit in those words the blood of Jesus Christ his son of the first breifly of the latter more largely 1. The benefit it selfe is cleansing from all sin for the undeâ—standing of which we must know that in sin there are two things considerable to wit macula and reatus the staine whereby it defileth our natures and the guilt by which it defileth our persons according to these two there is a double cleansing the one of sanctification the other of justâ—fication nor is it my distinction but St. Pauls where having mentioned walking as the genus he presently distinguisheth it into its species sanctifying and justifying The one by subduing the dominion of sin gradually abateth and in due time shall by an expulsion of the being wholly take away the staine of sin upon our natures the other so taketh away the guilt of sin that the person is not in Gods Sight and account oblâ—ged to suffer the punâ—shment due to it If you aske which of these is here understood I answer in a large sence we may comprehend both it being true that the blood of Christ hath in it self a moral efficacy to perswade and withall hath purchased the spirit of Christ to be annexed to it which is the efficient cause of the cleansing of sanctification in which respects our dying to sin and redeeming us from all iniquity are set down as ends yea effects of Christs death but withall in a proper sense we are here to understand the cleansing of justification partly because the walking in the light before mentioned includeth in it the purity of sanctification and partly because this cleansing is here promâ—sed as a priviledge to be conferred upon them that walk in the lâ—ght To this purpose it is rationally observed that 1. Where cleansing from sin is required as a duty to be done by us it is to be understood necessarily of cleansing by sanctification so in that of the Prophet wash you make you clean of the Apostle S. Paul let us cleanse our selves S. James cleanse your hands and the like 2. Where cleansing from sin is prayed for as a mercy of which we stand in need it extends to both as appears in Davids penitential Psalm where he beggeth of God washing cleansing purging and creating in him a clean heart since though the former principally refer to the cleansing of justification yet the latter manifestly relateth to that of Sanctification 3. Where cleansing is promised as a benefit to be bestowed upon us if it is not only yet primarily to be interpreted of cleansing by justification of this nature are those Evangelical promises we read of in the Prophesyes of Jeremy and Ezechiel and thus I conceive we are to interpret both the ninth and this present verse According to this construction the blessing here assured is that which is elsewhere called remâ—ssion and forgiveness of sins why it is expressed by this metaphor of cleansing shall be God willing more fully illustrated in the handling of the ninth verse Let it suffice for the present that we have found out the genuine meaning of it and so pass we on to 2. That which is the chief intendment of this clause the cause and spring of this benefit the blood of Jesus Christ his Son This phrase of cleansing is both a metaphorical and
it is that his person being infinite the worth of his blood is infinite and so it became commensurate and adaequate both to the infinite demerit of the sin committed by us and the eternity of the punishment which was to have been inflicted upon us and by the same reason that mans sin being a finite act yet deserveth an infinite punishment because perpetrated against an infinite majesty Christs death though a temporary passion cannot but be infinitely satisfactory because it is the death of an infinite person Christ Iesus the son of God blessed for ever And now what other use should we make of this but as both a looking-glasse and an antidote 1. In this truth as in a looking-glasse let us see these two things the haynous nature of our sins and the unparaleld measure of Christs love 1. View oh sinner the hainous nature of thy sins from which nothing but Christs blood can cleanse thâ—e sin if looked upon in the glasse of the law cannot but appeare sinfull but when beheld in the blood of Christ it must needs appeare beyond measure sinfull ex consideratione remedii periculi aestimo quantitatem saith St. Bernard excellently take notice of the greatnes of thy disease and danger in the remedy prepared for the cure of the one and prevention of the other Oh how great is that wound which nothing could heal but the Physitians death The truth is Christs blood in respect of sin is both aggravating and diminishing look upon sin in Christs blood one way it appeareth not so terrible because this blood cleanseth from it look upon it another way it appeareth abhominable because it could not be cleansed but by this blood Tell me oh sinner why dost thou make nothing to defile thy self with that which cost thy Saviour so dear to cleanse thee from how much rather should thy sins wring tears from thee since they drew blood from Christ 2. Behold oh Sinner the exceeding love of thy Saviour who that he might cleanse thee when polluted in thy blood was pleased to shed his owne bloud Indeed the powring out of Christs blood was eximium charitatis opus a superexcellent worke of charity hence it is that these two are joyned together and when the scripture speaketh of his love it presently annexeth his sufferings so St. Paul who loved me and gave himselfe for me so St. Iohn who loved us and washed us from our sins in his owne blood We read that when Christ wept for Lazarus the standers by said see how he loved him surely if his tears much more his bloud proclaimeth his affection towards us thus may we see the bowels of his compassion through the wounds of his passion The Iewes were the scribes the nayles were the pens his body the white paper and his bloud the red inke and the characters were love exceeding love and these so fairely written that he which runs may read them I shut up this with that of devout Bernard Behold and look upon the rose of his bloudy passion how his redness bespeaketh his flaming love there being as it were a contention betwixt his passion and affection this that it might be hotter that that it might be redder nor had his sufferings been so red with bloud had not his heart been enflamed with love Oh let us beholding magnify magnifying admire and admiring praise him for his inestimable goodness saying with the holy Apostle unto him that loved us and washed us from our sins in his bloud be honour and glory for ever 2. Make use of this truth as a cordiall to revive thy drooping soul in a time of inward affliction it is the note of Oecumenius upon the text Is any one affrighted with the light and sense of sin Let this cleansing by the bloud of Christ make him confident and to the like purpose St. Austin the devil hath put in a caveat an hand-writing against us but let us be secure the blood of Christ hath blotted it out Me thinks I hear some wounded broken sinner crying out in dispaire Woe is me that ever I was born my sins are for number innumerable for measure unmeasurable and I am not able to cleanse my selfe from any no not the least of them Oh what mountaines of grievous sins lye upon my back that I am not able to look up oh what scarlet crimson bloudy sins continually sly in my face that I am not able to behold without desperation oh that I had never been oh that I might be no more whether shall I sly who carry my guilt still along with me What shall I do to be eased of this oppressing burden Ah my sinfull soule what will become of thee Vile wretch that I am where shall I appear But stay thou despaâ—ring sinner with poore Hagar in the wildernesse thou art crying weeping dying when as behold a well of water is by thee a fountaine of bloud is opened for sin and for uncleanness thou dost well to bewayle thy own sin but thou dost ill to forget thy Saviours bloud Thou sayst thou art a great sinner true else Christ needed not have shed his bloud thou sayst thou art a great sinner be it so yet Christs bloud cleanseth from all sin And therefore is Christs bloud sayd to cleanse from all sin because there is no sin so great from which it cannot cleanse what if thy sins be clouds thick clouds yet the beames of this sun of righteousnesse can dissipate them what though they be mountaines yet this red sea can swallow them what though they be scarlet sins yet this scarlet bloud can make them white as snow View the catalogue of those sinners whom this bloud hath cleansed and thou shalt find fornicatours idolaters adulterers effae'minate abusers of themselves with mankind theeves covetous drunkards revilers extorâ—tioners have been washed by it for such saith St. Paul to the Corinthians were some of ye but ye are washed look once again and thou shalt find a blasphemer a persecuter for such was Paul himselfe nay murderers even those who had a hand in the murder of Christ himselfe for such were those converts at St. Peters sermon cleansed mercyfully by this very bloud which they shed so cruelly Sinners this bloud still as it were runs afresh and the efficacy of it is as full now as it was at first onely remember that this bloud which was shed cleanseth not unlesse it be sprinkled so much David intimateth in that prayer purge me with hisope hysope being that by which the bloud of sacrifice was sprinkled to which answereth faith wereby our souls are sprinkled with this bloud of Christ. The brazen Serpent cured those who were stung with the fiery Serpent but not without their looking on it The bloud of Christ can cleanse us from all our sins but not without our applying it Go then oh sinner in a sence of thy own filthiness to thy blessed Saviour
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
any sin so great which he may not commit it is true on the one hand it is possible for him to live without but on the other it is as well possible for him to fall into even a scandalous crime doubtles what hath bin may be therefore when we find in Scripture eminent Saints marked with notorious spots we may justly coÌ„ceive them incident to any as well as them Whilest grace is defective and temptations are strong it is no wonder if sometimes corruptions get the mastery and we not only step aside but fall foulely very needful in this respect are those counsels of S. Paul 1. Brethren if a man be overtaken with a fault ye that are spiritual restore such an one in the spâ—râ—t of meeknesse considering thy self lest thou also be tempted ille hodiâ— ego cras was a devout saying of a good man he is fallen to day and I may to morrow and therefore if thou standest whilest another falleth thankfully acknowledge thy Fathers goodnesse but do not proudly disdain thy brothers weaknesse Again 2. Let him that thinketh he standeth take heed lest he fall He is a wicked sinner who presumeth on Gods mercy and he is a proud Saint who presumeth on his own strength whilest we are here temptations will enter upon us and we may enter into temptation When we have acted a sin we may fear too much if it be such a fear as ends in horror and despaire but we cannot too much fear lest we should sin Since as the former is flagellum a scourge of the bad so the latter is fraenum a bridle to the good nor is there a better preservative from then the fear of falling But further it is well observed that this expression if any man sin is elliptica oratio an elliptick speech and there is somewhat implyed which may be thus supplyed let him not despaire or cast away all hope of pardon and so we see that there is a possibility of pardon for such sins It is the erroneous opinion of the Novatians that sins committed after Baptisme are unpardonable and this chiefly grounded upon that of the authour to the Hebrewes where he asserts it impossible for them who fall away after enlightening and partaking of the holy Ghost to be renewed again by repentance in answer to which though some interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounding impossible by difficult yet I conceive we are to understand the falling away not of a grosse fall into a particular sin but a malicious Apostacy from the christian Religion which crucifieth the Son of God afresh and puts him to open shame as if he were an impostor and seducer not the worlds Redeemer a sin which being alwayes joyned with impenitency rendereth renewing impossible 〈◊〉 such persons Notwithstanding which there remaineth a possibility of pardon for particular sins into which baptized and regenerate persons fall in which respect repentance is fitly called by Tertullian Secunda tabula post nausragâ—um a second plank for them who after they are bound for heaven are shipwracked by the storme of some violent temptation and therefore though grosse falls are to be matter of deep humiliation yet not of deadly desperation 3. Lastly the third which is the most comprehensive acception and proper signification of the word is by some and not improbably conceived to be the most genuine construction of it in this place in this respect the conditional particle is as much as a causal and aliquis aequivalent to omnis if any that is because evâ—ry man sinneth Indeed it wâ—re to be desired that this supposition might never be a position but understanding it of infirmities it not only may but will be so long as we live here and therefore as Solomon having made an Hypo thesis if they sin against thee presently addeth a Parenthesis and that by way of an Epanorthosis and there is no man that sinneth not so it might here be in like manner annexed if any man sin as who is there that doth not sin this being as hath been heretofore proved incident to the best Saints Indeed time was when there was a possibility of not sinning to wit in the state of innocency time shall be when there shall be an impossibility of sinning namely in the state of glory but in this present state of grace there is both a possibility of sinning grossely and a necessity of sinning in some degree These daily infirmities though they cannot be avoyded yet must be bewailed the burres of corruption which cleave to us must prick us These Cananâ—tes which we cannot expell must be thornes in our eyes and pricks in our sides with David we must pray Lord cleanse me from secret sins with Paul we must complaine Oh wretched man that I am but yet though they be our grief they need not be our terrour matter of sorrow they ought to be but not of despaire ever remembring that there is balm in Gilead a remedy appointed for these unavoydable diseases and so I am fallen on the Remedy proposed we have an advocate c. Before we enter upon the particulars something would be observed in general and indeed it is well worthy our consideration that the Apostle prescribing a remedy for our sins sends us to Christ as him in whom alone our comfort lyeth extra nos rapit nos sath Aretius aptly he taketh us from our selves that he may fixe us upon Christ Indeed he requireth that if we sin we should confesse our sins but still we must have recourse to Christ as an advocate for us and a propitiation for our sins he calls upon us before to walk in the light but withall minds us of the blood of Christ as that which must cleanse us none more for repentance and holiness of life then St. John yet still he would have us by faith rely on the efficacy of Christs merits The truth is he that relyeth on Christ buildeth upon a rock but he that resteth on his own performances buildeth upon the sand as on the one hand we must not think to rest by faith on Christ and neglect our duty so on the other we must so perform our duty as still by faith to rest on Christ. The truth is our own performances are so accompanied with defects that they cannot afford full consolation We confess pray repent but alas these very duties need an advocate so that as Noahs dove found no rest for the sole of her foot till she came to the Arke no more can we find any hearts ease soules rest till we come to Christ and this be spoken in the generall More particularly we may observe two ingredients in this remedy namely Christs intercession and reconciliation the former in the end of the first and the latter in this second verse The first ingredient is Christs intercession in those words we have an advocate with the
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
stone is one and very apt to our present purpose Since as in respect of Satan He is lapis triumphalis a stone of victory and triumph dashing that Goliah in the forehead so in respect of God he is lapis foedificus a stone of league and amity such as that between Laban and Iacob or rather lapis angularis a corner stone for as this uniteth the walâ— which were one seperate from the other together so doth he unite and that not onely Iewes and Gentiles to one another but both to God This is that truth which the Apostle Paul planly asserts in those Scriptures which speak of reconciliation to God thus he saith God was in Christ reconciling the world to himselfe and again Christ is said to reconcile both to wit Jew and Gentile unto God in one body by the crosse and againe It pleased the Father by him having made peace through the bloud of his crosse to roconcile all things to himselfe It would not be passed by what is by Socinians objected against these Scriptures that they speake onely of our being reconciled to God not of Gods being reconciled to us and so prove not any pacification of divine wrath by Christs death whence it is that they understand this reconciling of us to God to be no more then the turning of us from sin to God by true repentance But to vindicate this great truth and that as asserted in those Scriptures be pleased to consider briefly that Though the phrase onely run in this straine the reconciling us to God yet it doth not therefore follow that the reconciliation is onely on our part and not on Gods nay rather the one involveth the othâ—r since if we were not sinners there were no need of reconciling us to God and being sinners there is no lesse need of his being reconciled to us unlesse we will say that sin doth not provoke him which is to deny him to be a God And though this reconciliation being mutuall doth no lesse imply Gods to us then ours to him yet it is very fitly thus expressed because God is the pars offensa the party offended and man is pars offendens the party offending he that offendeth another is more properly said to be reconciled to him whom he hath injured then he that is offended in which respect Christ adviseth him who bringeth his gift to the altar If he remember his brother have ought against him to go and be reconciled to his brother and St. Paul wisheth the woman that departeth to be reconciled to her husband as having by departing offended him But as the reconcililing of a woman to her husband a trespasser to his brother is the paâ—ifâ—ing the one of her husbands anger the other of his brothers displeasure justly conceived against them so the reconciling us to God is the appeasing of his wrath towards us which for our sins was incensed against us And that this is St. Pauls meaning appeareth plainly in one of those forecited places where the manner how God in Christ reconcileth us to himselfe is expressed to be his not imputing our trespasses and Christ in whom we are thus reconciled is said to do it by being made sin for us It is not therefore our turning from sin to God but Christ becomming a sacrifice for our sins and Gods not imputing our sins to us for his sake which is our reconciltation to God and inasmuch as it is God who being offended receiveth us againe into favour therefore it is ascribed to him as his act and because it is Christ who hath by his death appeased Gods anger therefore it is attributed to him and so the cleare meaning of our Apostle appeareth to be the same with that which here S. Iohn asserts and intends when he saith of Christ He is the propitiation for our sins And because the Socinians being resolved to make all Scripture stoop to their reason endeavour to pervert this text as if it were onely a delivering us from the wrath to come upon impenitents by turning us from our sins Give me leave to set before you the genuine sence of this word which our Apostle here useth and that both in its native signification and legall allusion 1. If we consider this word in its native signification we shall find that the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text commeth in all writers both sacred and prophane Poets Oratours Historians as the learned Grotius hath observed signifieth to appease or pacify or render propitious and is usually construed with an accusative expressing the person whose anger is pacified Indeed there is one place in the Hebrewes where being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plurall accusative it is rendred to expiate the sins of the people but either the use of the word there must be altogether different from its sence of perpetuall signification or it must signify such an expiation as tends to a pacification so it is all one whether you read it here He is the expiation or He is the propitiation since the one depends on the other and by expiating our sins it is that He propitiateth God towards us 2. If we consider this word in its legall allusion we shall find a double reference which may be made of it 1. To the mercy-seat which covered the arke where the law was whence God gave answers and from which he shewed himselfe propitious to the people whereof we read in the booke of Exodus Hence the Seventy and the Authâ—r to the Hebrews from thence cal it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiatory to this the Apostle Paul manifestly alludeth where the very same word is used when he saith Him hath God set forth a propitiation and possibly St. John in this word might have the same reference Indeed Christ may well be called the propitiatory or a propitiation in allusion to the mercy-seat since there is a fit analogy between them For as it covered the Law so Christ the transgressions of the Law as thence God gave answers so by Christ his Evangelical Oracles are revealed and as from thence God shewed himselfe propicious so is he in Christ well pleased but in this last analogy in which respect it was called a propitiatory and serveth to our present purpose though there is a fitnesse yet not a fulness for whereas the mercy-seat is called the propitiatory onely because it had vim declarativam a declarative vertue to signify Christ is the propitiation as having vim effectivam an operative energy to procure divine favour and therefore was God pleased to manifest himselfe benevolous from the mercy-seat because it was a type of Christ in whom he is propitiated towards sinners In vaine therefore do the Socinians confine the antitype to the type as if that Christ must be in no other sense a propitiation then the mercy-seat was since it is sufficient to make a type
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
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