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 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
reference of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things to the things which precede in the end of the former and immediately follow in this Chapter For whereas he had in the foregoing verses delivered the doctrines of an impossibility of being without sin of a possibility of pardon of sin that upon confession besides he was presently to mention the comfortable doctrines of Christs interceding to God for us and reonciling us to Gâ—d well knowing how apt men are and how ready they would be to make these doctrines encouragements to sin he thought it necessary that this caveat should be put after the one and set before the other whereby the misconstruction and misapplication of these precious truths might be prevented and according to this reference here is something implyed something expressed That these things which were written would be perverted by some for the encouragement of themselves and others in sin That these very things which would be so perverted were written by him that they should not sin 1. Our Apostle no doubt foresaw how these things which he wrote would be abused and therefore thought this caveat very needful for how apt are men to reason in this or the like manner If we can never come to say we have no sin what need we care though we have sin that which no man can avoid why should we go about to withstand and thus from a necessity take to themselves a liberty of sinning again Again If God will forgive sin upon confession what need we fear the commission if he is ready to forgive all sin what need we care how many and great sins we run into we can confesse as oft as we offend and God will forgive as oft as we confâ—sse Once more If Christ will be an Advocate and propitiation when we have sinned why should our sins trouble us There is a plaister provided for our wounds what need we fear to wound our selves and since Christ will free us from sin let us sin freely Thus as the best of actions so of expressions are subject to misconstructions nothing can be done so exactly nor written so exquisitely but a wicked eye will pry and censure and slander a vitiated stomach turneth all its meat into choller a venemous spider sucketh poyson out of the sweetest flower and men of corrupt minds will strengthen themselves in sin from pure and heavenly truth as they make the good gifts of God conferred on them so the good word of God published to them fuel for their lust St. Peter saith of many unlearned and unstable soules that they wrest the Scriptures to their own perdition to wit by making them patrons of errour no lesse do prophane men by making them fautors of sin and the metaphor there used is very emphatical borrowed from the stretching of men upon the rack and as those who are racked are ofttimes made to confesse what they never did so these cause the Scriptures as it were to speak what they never meant Oh let us take heed of learning this hellish sophistry beware we of putting foule glosses upon the fair Text It is very ill to make a sinister construction of our neighbours words but farre worse to misinterpret Gods sayings and we cannot more abuse these writings then to make them speak any thing which is either untrue or impure And because it is that to which men are so prone oh let Gods Ministers take heed how they deliver these things too largely and loosely without their due caution it is Ferus his note how wary S. John is in delivering the sweetest doctrine of remission and reconciliation by Christ no lesse is S. Paul when he handleth the doctrine of justification and so ought we in delivering those sweet Gospel verities so to propose them as that wicked men may not hereby take occasion to let loose the reines to all licentiousnesse 2. But further to prevent this mâ—stake he plainly asserts that these very things were written by him that men might not sin Those very doctrines which wicked men abuse to countenance loosenesse directly tend to perswade strictnesse When the Apostle saith we cannot be altogether without sin what should that teach us but to be so much the more careful and watchful since we daily gather filth we had need to take the more pains in cleansing our selves If I cannot shoot fully home when I have done my best I had need draw the arrow as far as I can that I may come the nearer to the mark Because my best knowledge is mixed with some ignorance have I not reason to study hard that I may attain the more knowledge seeing do what we can we shall slip is there not cause of the more warinesse that we may not fall or at least not often these things if we say we have no sinne if we say we have not sinned are written that we sinne not Again when the Apostle saith if we confesse our sins God is faithful and just to forgive for what is this confession required but that we might not sin the truth is confession is required not so much in reference to sin past either to inform God of or make him amends for it but chiefly in reference to sinne for time to come that hereby being the more sensible of the offence guilt shame and griefe attending we may be both inraged and engaged against it he that by confession condemneth himselfe for his sinne is thereby obliged to condemn sinne in himself and the end of acknowledging our sins is as that the sinner may be absolved so that the sinne may be executed Once more when the Apostle saith God forgiveth and cleanseth from all unrighteousnesse and Christ is our Advocate and propitiation for our sinnes these are sweet yet strong arguments to disswade from sinne Gospel-truths favour the sinner but not the sin they reach forth an hand of succour to us but it is to pluck us out of the mire they are a playster not to skinne but to heale the sores Very apposite to this purpose is that of S. Paul The grace of God which bringeth salvation hath appeared to all men teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world pardoning and reconciling love cannot but 1. oblige to thankefulnesse and it were a very iâ—l requitall for pardoning an old to offer a new injury 2. Excite love and love must needs make us careful not againe to displease no wonder if Arnobius saith We who beleeve that our sinnes are expiated by Christs blood cannot but be caâ—telous how we plunge our selves into the guilt of sinne again Oh let us study the purity of Evangelical doctrines let us get spiritual enlightened understandings that we may judge aright of these truths Having these promises saith Saint Paul let us not defile but cleanse our selves from all filthinesse of flesh and spirit perfecting holinesse in the feare of God then
need in this age as ever of such a caution wherein such a multitude of deceivers swarme to the endangering of ignorant and unstable Christians 2. To perswade in general a practise agreeable to Christian profession in reference to which he saith These things I write to you that you sin not and in special the practise of that most truly Christian-grace Love which therefore he calleth the message from the beginning It is observed of precious stones that each of them hath a several and peculiar excellency the like is taken notice of in sacred Bookes and the splendour of this is that it is much conversant in describing and prescribing the grace of charity For this reason St. Gregory adviseth those who would be enflamed with this heavenly sire to read St. John whose words are altogether as it were colour'd with love And St. Augustine taking notice of this affirmeth that Charity is the chief thing commended by Saint John in this Epistle And can any admonition be more seasonable to this licentious and malicious Generation That prediction of our Saviour The love of many shall waxe cold was never more verified then in these dayes The best of us need this advice as oleum in flamma oyle to nourish and increase the flame and the most as flamma ad fomitem a coal fetched from the Altar to kindle or recover this fire in us Indeed canting-language affected formes of Religious-speech were never more in use but the reality of a Christian and charitable conversation was never lesse in fashion And if as without doubt that of Solomon be true a word spoken in due season how good is it The discussing of this Epistle which was written for these ends so neerly concerning us cannot but be profitable for and so acceptable to us But 3. Lastly the chief argument which incited me to this undertaking is the comprehensive excellency and utility of the matter contained in this Epistle St. Hierome speaking of all the Catholick Epistles calls them breves pariter longas breves verbis long as sententiis Short and yet long short in phrase but long in sence This is singularly true of this Epistle which as in situation it is the middle so for matter the fullest of them all at once enriched with weight of matter and elegancy of words in which respect Lorinus is bold to say no other Epistle is more divine then this of him who is by the Church called the Divine The truth is a world of heavenly matter is contained in this little Map which that it may the better appear give me leave in few words to delineate it before you The Globe of Divinity parts it self into two hemispheres to wit credenda agenda the things we are to know and believe and the things we are to do and performe both which are here described and therefore those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the second ver of the first Chap. are by Justinian considered as referring to those two heads the bearing witnesse to matters of faith and the showing or declaring to matters of practise Out of this Epistle we may gather an abstract of the things to be known and that concerning God our selves and Christ. 1. Concerning God we may hence be instructed in his nature attributes and persons as to his Nature that he is light and in him no darkness his Attributes that he is faithful just holy righteous pure invisible knowing all things and love it self The Persons that there are three which bear record in heaven the Father the Word the Holy Ghost and these three are one 2. Concerning our selves we may here learn what we are by nature namely lying in wickednesse what we are by grace to wit borne of God and what we shall be in glory like to him seeing him as he is 3. Concerning Christ we have him here characterized in his natures offices acts and benefits 1. In respect of his natures he is as to his Deity called true God and yet more distinctly with reference to his personallity the only begotten Son of God as to his humanity he is said to be sent into the world and so truly man that he was seen heard and handled by the Apostles 2. As to his offices he is here asserted in general to be the Christ and so annointed to those offices and in particular as Priest to take away sin to be the propitiation for our sins and our Advocate with the Father as Prophet by his Spirit to teach us all things and as a King to destroy the works of the devil 3. Most of his Mediatorial acts are here specified his Incarnation where he is said to come in the flesh Passion in that he layeth down his life for us his Resurrection in as much as eternal life is said to be in him and his Ascension and Intercession because he is affirmed to be an Advocate with the Father and his coming again in the day of judgement to appear as Judge of the world 4. Lastly we need not go further then this Epistle to meet with those benefits we obtaine by him in that he giveth his Spirit to us whereby we dwelling in him and he in us have fellowship with the Father and his Son Jesus Christ and by vertue of this forgivenesse of our sins for his Names sake adoption whereby we are called the sons of God Finally Justification by blood Sanctification by water and eternal life 2. Nor are only doctrines of faith but rules of practice deducible from this Epistle 1. Would we know what to avoid this Book teacheth us in general to eschew all sin both describing what it is a transgression of the Law and dehorting us from the commission of it in particular to expell the love of the world to abandon hatred malice and envy to keep our selves from Idols and especially to beware of the sin unto death 2. Would we be instructed what we are to put in practise in this Epistle we are called upon to believe in the Name of Jesus Christ to love God who hath begotten us and to love those who are begotten of him to have the hope of glory fixed in us to declare our repentance by confessing our sins and purifying our selves to overcome the wicked one and the world to conquer the lusts of the flesh to walk as Christ walked by imitation of him and to abide in him by perseverance to hear the Word preached by the Ministers of Christ to aske the things we want according to his will to open bowels of compassion and distribute our worldly goods to our needy brethren finally to do righteousnesse keep Gods commandments and do those things which are pleasing in his sight In few words there are many golden Threes in Theology which I finde scattered up and down in this Epistle and being put together must needs much ennoble it
in him is no darkness at all If we say that we have fellowship with him and walk in darkness we lie and do not the truth 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 HAppiness is the Center in which all mens desires meet and the mark at which all their intentions shoot this is that which every one seeketh after for himself and which Christs Apostles and Ministers labour after in regard of their people The safety of the flock is the shepheards care the health of the patient the Physitians work and the peoples salvation the hearty desire prayer and endeavour of every faithful Preacher Indeed for this end they are set as lights placed as stars in the firmament of the Church that they may guide mens feet into the way of peace and path of life True happiness principally nay wholly consists in communion and fellowshâ—p with God in Christ since he is that summum bonum chief and universal good the fruition of which alone can make us happy no wonder if St. Iohn with the rest of the Apostles desiring to bring the people to blessedness labour by their preaching and writing to make them partakers of this fellowship But as indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things of excellency are attended with difficulty so is in special this fellowship the truth is to be mistaken in it is very easie to partake of it is very dâ—fficult the attainment of it will undoubtedly make us happy but withall it is very hadly attained unto good reason then had St. Iohn having signified this fellowship as that which was the end of his writing to discuss in his writing at once the marks whereby we may know and the means whereby we may atain it with which he therefore begins in the words that I have now read This then is the message which we heard of him c. Having already passed through the Preface we are now to handle the Epistle it self I shall not stay to give you an exact and particular Analysis or as it were Anatomy of its body and that chiefly because our Apostle doth not tye himself to a strict and accurate method though I doubt not but in perusing the several Chapters and parcels of it we shall find a rational connexion and dependance of one upon the other and all upon the principal scope It may for the present suffice to know that the design of this discourse is to instruct all men professing Christianity how they may try the truth of their profâ—ssion To erect a partition wall discriminating between heretical and orthodox hypocritical and sincere Christians Finally To deliver us a Boxe of evidences by which we may clear our interest in communion with God and Christ and thereby our title to eternal life and indeed this is that which our Apostle implicitely insinuateth in the former verse since the fulness of our joy must needs arâ—se onely from an apprehension of our part in this partnershâ—p and expresly asserteth in the last Chapter where he saith These things have I written that you may have eternal life As for the words which I have now read our Apostle in them giveth us a breviate of what he intends to enlarge upon in the rest of the Epistle summarily proposing what he doth afterwards abundantly exemplifie for if you peruse the whole Epistle you shall find if not all yet the greatest part spent in one of these three things either in delineating the steps of the way whereby we walk in the light such as are faith obedience contempt of the world and especially love to God and our brethren or in declaring the choice priviledges of fellowship with God and Christ namely our justification adoption and glorification or in describing those Antichristian hereticks who pretend to have fellowship with Christ and walk in darkness so that in few words if you please we may call these three verses the Text and the rest of the Epistle a Commentary upon the Text. Begin we then now with the Text and in it for our more orderly proceeding be pleased to take a view of the porch and the house and in the house of the foundation and the superstructure and in the superstructure of the two rooms directly opposite one to the other the one as it were on the left the other on the right hand The porch is contained in those words This then is the message which we have heard of him declare to you the foundation of the house in those God is light and in him is no darkness at all and the rooms in the house are on the one hand the vain presumption abominable lye of those who pretend to have fellowship with God and walk in darknes on the other the assured fellowship with God and cleansing by Christ of those who walk in the light Of each of these in their order most humbly beseeching him who is the light to irradiate our minds with his heavenly beams that we may clearly discern and effectually embrace those truths which are here set before us 1. Enter we then into the porch a clause which for substance and in effect we have already handled as having met with it in the beginning of the third verse And truly were this only a repetition it would not be supervacaneous because no endeavour can be too much as for the informing our apprehensions aright of so for the confirming our faith in and assent to evangelical doctrines indeed it is the policy of the Devil and that which by many wayes he endeavoureth to cause in us both a misunderstanding of and hesitation about Gospel truths It was the stratagem he used with our first parents to beget in them a questioning and then a denial of the veritie of Gods saying and it is still his practice to make us either totally deny or causelesly doubt of divine writings no marvaile if the Apostle not once but again nay as Lorinus observeth thrice inculcates that what he was now to write was no other then what he had heard But as this is a repetition so with some addition it is such an iteration as admits of variation if you please to compare this with the precedent paralel clause you shall find a noun pronoun here added whereas before it is only that which here it is the message which and whereas there it is only that which we have heard here it is that which we have heard of him so that here are two things to be discussed de novo which is what it is that hearing they declared a message of whom they received it of him yet there is one thing more not touched before because it more fitly falls in now the persons who did hear of him and declare to us We 1. That which the Apostles heard is here called a message so our translation
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
distinguish of three kind of lyes according to the several ends at which they aim to wit jeasting for mirth and pleasure officious for profit and advantage pernitious tending to injurie and hurt all of these are condemned but the latter is justly accounted the most abominable and of this sort is this lye my text speaketh of a pernitious hurtfull lye That you may see the injury which commeth by it consider it in reference to God and his Gospell to others and to our selves 1. To say we have fellowship with God and wâ—lk in darknesse is such a lye as tendeth much to the dishonour of God and disgrace of Religion St. Paul speaking to the hypocritical Iews tells them the name of God is blasphemed among the Gentiles through you the like may be said to licentious Christians the name of God is blasphemed among Turks and Pagans through you when the Indians were so barbarously used by the Spaniards who called themselves Christians they cryed out quis malum Deus iste what God doth these men serve when the enemies of the reformed Church hear what perjury oppression bloodshed they who would pretend to the strictest profession of it commit are they not ready to say what a Religion is it these men profess that can dispence with such wickedness It was no small though a just disgrace to the Pope when the King of Hungary having taken a Bishop prisoner in battel sent his armour to him and onely this in writing Vide num haec sit vestis filii tui Is this your Sons coat And it is a sad though unjust reproach which the bad lives of Christians cause to fall on God himself whilest profane wretches are apt to say These are your Saints and thus by our wicked conversation our being called Christians brings a reproach to Christ and Christianity 2. Besides this which is the highest injury to Religion it is hurtfull to others when they who pretend to have communion with God lead wicked lives how are strong Christians grieved the weak staggared and they that are without kept back from embracing Religion yea encouraged in their licentious actions nay if these that say they have fellowship with God do such abhominable things what need we trouble our selves are profane wretches ready to say our lives are little worse than theirs why should not our condition be as good 3. This lye will prove no less pernitious to our selves he who is the eternall truth cannot endure lying lips vident rident demones Devils see and rejoyce God seeth and is incensed against such dissembling wretches every such hypocrite may well think God bespeaketh him in the Psalmists words What hast thou to do to take my name into thy mouth seeing thou hatest to be reformed and refusest to receive instruction and must expect no other answer at that day when they may plead their outside devotion and large profession but depart from me ye workers of iniquity I know you not Brethren you may for a time cozen men but you cannot deceive God and as St. Cyprian excellently it is a meer madness not to think and know that lyars will at last be found out Diogenes seeing a vitious young man clad in a Phylosophers habit plucked it off as conceiving that it was defiled by him and God will one day pluck off the hypocrites vizor of piety that he may appear in his colours and in that day how far more tollerable will it be for professed enemies of God and religion than for such persons It is very observable that other sinners are doomed to have their portion with hypocrites as if hypocrites were the tenants and the rest as it were inmates of hell certain it is the fornace of torment shall be seven times hotter for a carnall Gospeller loose professor then for licentious Pagans since their condemnation shall be so much the greater by how much their profession hath been the holier and the higher they have lifted themselves up to heaven in their religious pretences the lower they shall be cast down to hell for their impious practices Let then every one that nameth the name of Christ depart from iniquity it was St. Cyprians advice to those who took on them the name of Confessors that they would keep up the honour of their name it is mine to all who take upon them the name of Professors For shame let us not so palpably give our selves the lye quid verba audiam cum facta videam what avail good words when our works are bad tace linguâ loquere vitâ either say less or do more In one word let our actions speak what our expressions pretend to and our conversation be answerable to our profession so shall we be found true men and not lyars and not onely knowers and professors but doers of the truth and so be blessed in our deed THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 7. But if we walk in the light as he is in the light we have fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin RIghtly to divide the word of truth is the charge St. Paul gave to Timothy and a special part of every Ministers office To give every Auditor his due and proper portion as a Master of a feast doth to every guest is according to some expositors the right dividing the word of truth for which reason no doubt it is that among other similitudes Ministers are compared to Stewards whose work is to provide for and distribute to every one in the family their convenient food What St. Paul requireth of all Christians in respect of their neighbours and Superious Render to all men their due Tribute to whome Tribute custome to whome custome fear to whom fear honour to whom honour belongeth That by way of analogy is required of all Ministers in regard of their people to give to every one their due reproof to whom reproof threatning to whom threatning instruction to whom instruction and comfort to whom comfort appertaineth A manifest example hereof we have given by this holy Apostle in this place expressely reproving and implicitly threatning in the former verse those to whom it belongs such as walk in darkness and here sweetly comforting those to whom promises belong such as walk in the light in this verse But if we walk in the light c. This is that room on the right hand into which we are now to enter wherein if you please you may take notice of three Partitions here is the Christians Practise to walk in the light Pattern as he is in the light Priviledge we have fellowship c. Or if you please to reduce the three to two here is considerable The duty required and the mercy assured Or The qualification premised walking in the light as he is in the light The Collation promised of Communion with God we have fellowship one with another Iustification by Christ
and the blood of Iesus Christ his Son cleanseth us from all sin The first of these is all I can dispatch at this time wherein you may please to observe The Path and the Guide whom we are to follow The walk and the footsteps which we are to trace The matter of the duty wherein it consists walking in the light The manner of the duty how it is to be performed as he is in the light Let me crave your patience whilest I shall by the light of divine truth lead you through both these The matter of the duty which qualifieth a Christian is said to be walking in the light There is a phrase used by St. Paul of walking as in the day which cometh somewhat neere this of walking in the light and if we should construe light here literally and perfix an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before in the light it would excellently instruct us in the nature of a truly Christian conversation They who walke in the light walke visibly to the eyes of all beholders walke carefully that they may not behave themselves unseemingly nor do any thing which may be offensive 1. Thus must Christians walke as in the light to wit Exemplarily according to the counsell of our saviour let your light so shine before men that they may see your good works it is not enough to do good works in secret but we must shew them openly and though we must abhorre to do our works for this end that they may be seen yet we must so do them as they may be seen 2. Exactly in such sort as may become the Gospell we beleeve and religion we professe we must walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is St. Pauls phrase to the Romans honestly so our translators decently so the sence of the originall as befits those that call themselves Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Apostles phrase to the Ephesians circumspectly so our translators accuratly so the force of the word that we may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sonnes of God without rebuke as the same Apostles expression is to the Philippians so that even a carping momus cannot spie a fault But this cannot be the right way of interpreting this clause since wee finde the As in the next and therefore we are to understand light metaphorically and so our cheife worke is to enquire what the Apostle intends by this metaphor of light I shall not trouble you with the various acceptions of the word in holy writ let it sufice to know There is a three-fold light ad quod per quod in quo To which by which and in which we are to walke 1. There is a light to which we walke namely the light of glory and happines Those two cheefe excellencies life light are not unfitly made choyce of in scripture to shaddow forth the future estate of the glorifyed St. Paul calls it the inheritance of the saints in light to shew how pleasant glorious and amiable that inheritance is this light is the terminus ad quem terme of a Christians motion to which the course of his life tendeth and in which at last it endeth 2. There is a light by which we walke and this is double to wit externall and internall of the word and of the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex lux the law is a light the commandment a lampe saith the sonne and he learnt it of his father who saith thy word is a light to my feet and a lanthorn to my paths it being Gods word that discovereth to us the way wherein we should walke and yet this is not enough without the other though adest lumen the sunshine never so bright yet if desunt oculi eyes be wanting to make use of the light it will be in vaine to us There must not only be a light before the eyes but a light in the eyes if we will see to go and therefore St. Paul prayed that the eyes of their understanding might be enlightned since it is only by the direction of the word joyned with the illumination of the spirit that we are enabled to walke in our spirituall journey 3. Lastly and to our present purpose there is a light in which we are to walke and that is the light of sanctity and holinesse this being the path in which every Christian must tread and when we remember that the light spoken of God in the fifth verse intends his holinesse that the darkness mentioned in the former verse is put for wickednesse we may rationally conclude that by light here we are to understand holinesse Having found out the meaning it will not be amisse to enquire a little further into the Analogy of the metaphor which will the better appeare if we consider the originall and the properties of light 1. Light is of a celestiall extraction springs of water arise out of the earth but the fountaine of light is in the heavens those flowers of light are found in no garden but the supernall firmament so is holinesse of an heavenly parentage as prudence so pietie is that which is from aboue That of our Saviour except a man be borne againe may according to a double signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be read except a man be borne from above and indeed St. Cyrill doth so interpret it our Generation is in some sort from below but our regeneration is only from above and for this reason partly though not principally is holinesse called by the Apostle Peter the divine nature because of a divine originall indeed Christ calls it our light when he saith to his Disciples let your light shâ—ne before men and so it is subjective but not effective our light because in us but not from us and therefore it is so ours as that it is primarily his from whence we receive it 2. Light among others hath two speciall properties namely claritie and beautie the one following the other light is of a cleare bright splendent nature and by reason hereof it is of a very beautifull and lovely aspect yea it is the great ornament of the world putting a beautie on all things els since without it the redness of the rose the whiteness of the lilly all naturall and artificiall beautie were as good be not existing because not appearing By these two properties are represented those two parts of holinesse which consists in purgamento and in ornamento cleansing and adorning in holinesse there is puritie which answereth the splendour and there is conformitie which answereth to the beautie of light holinesse is expulsive of all sin and thereby maketh the soul bright holinesse restoreth Gods image and thereby maketh the soule beautifull indeed it is holinesse that puts a beauty upon all other excellencies our naturalls morals our intellectualls are then ornaments when like the diamond to the ring holinesse is superadded to them You see what this light is and how fitly
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
is he with us and we with him And truly this is that which we may very well look upon with admiration and astonishment and that both in the one part and in the other when we consider that we have fellowshâ—p with him it may teach us to admire at the exaltation of a Saint when we consider that he hath fellowshâ—p with us we have reason to wonder at the condescension of God how may we here make use of St. Pauls words Oh the heighth oh the depth oh the heighth of advancemet oh the depth of his abasement would we not think that beggar highly preferred whom a King should admit to fellowship with himself in his Palace would we not conclude that King did much undervalue himself who should vouchsafe to have fellowship with the beggar in his cottage and yet thus it is between God and a Christian hereafter we shall have communion with him in his Palace now he hath communion with us in our Cottage Oh our dignity oh his dignation how high are we exalted how low doth he stoop The truth is there is not a more familiar fellowshâ—p between the dearest friends then there is between God and the Saints in which respect Stobaeus asserts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is a common negotiation and converse between God and pure minds oh let them rejoyce in be thankfull to and wonder at it That which is yet further to be taken notice of is the habitude and relation which walking in the light and fellowship with God bare one to the other for the better clearing whereof conceive it in this double notion Walking in the light is both Medium disponens and Testimonium firmans a means disposing the subject for and a Testimony assuring the person of fellowship with God 1. If we walk in the light we have fellowship in as much as walking in the light doth make us fit for fellowship with God That we may rightly understand this it will be needful to make use of that known distinction between meritum de condigno de congruo condignity which is properly merit and congruity which is onely so called in a large and improper sense Our walking in the lâ—ght hath no worthiness to deserve so great a priviledge as fellowship with God because it is no more then what is our duty so that when we have done our best we have done but what we ought but yet our walking in the light hath in it a fitness for this fellowship so that though it do not oblige God yet it qualifieth us for this benefit and that in two respects inasmuch as 1. It removeth that which otherwise would be offensive to God and cause a separation it is very observable that when St. James speaketh of our drawing nigh to God and Gods drawing nigh to us hee presently addeth cleanse your hands ye sinnners and purify your hearts ye double minded thereby intimating that the cleansing from sin fits for approaching to God now by walking in the light darkness is expelled the heart is purified the hands are cleansed and so the person fitted for divine communion 2. It rendereth the person in some measure like to and so fits for fellowship with God It is a knowne maxime of the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likeness causeth love and love fellowship where there is conformity there must needs be congruity God cannot but take delight in his owne image what is said of David is true of every holy person he is a man after Gods owne heart he wils what he wils and nils what he nils and no wonder if there be a friendly communion between God and him 2. If we walke in the light we have fellowship that is our fellowship with God is assured to us by walking in the light And if we consider the Antithesis of this to the preceding verse this construction cannot but seeme very genuine that as for them who walke in darkness to say they have fellowship with God is a lie So on the contrary they who walke in the light may truly say they have fellowshâ—p with God the one being an evident and infallible testimony of the other To illustrate this briefly you must know that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellowship if taken for a participation of Gods sanctâ—ty is the cause of our walking in the light since till wee receive by this participation the lâ—ght of holâ—ness from God we can never walke in it Now though science properly so called is à priori from the cause to the effect yet our knowledge for the most part and especially in this particular is à posteriori from the effect to the cause and so this walking in the light as an effect assureth us of its cause fellowship with God The consideration hereof may serve for a touchstone and a whetstone and so both rectify our judgements and quicken our endeavours 1. Let it be a touchstone to try the truth of our interest in this fellowship that so we may give a right estimate of our own condition It is St. Peters counsell give all dilligence to make your calling and election sure this fellowship my text speaketh of is that to which we are elected before time and called in time but how shall we make it sure Beza and Grotius both tell us that in severall Greek manuscripts these words are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by good workes which are Metaphorically a walking in the light If then we would not be deceaved in the knowledg of our election and vocation to this heavenly participation let us measure our selves by the course of our actions and integrity of our conversation 2. Let it be a whetstone to set an edge upon our desires after walking in the light that we may have fellowship with God surely if we have any beleefe of a deity and acknowledge him to be the summum bonum cheefest good we cannot but account it our happines to have the fruition of him If then we desire this happy communion let it be our care to lead holy conversations The truth is fellowship with God is such a priviledge which as on the one hand it is impossible to deserve so on the other it is not sufficient to desire but we must be in some measure fitted for it There is none of us but would attaine this fellowship only we like not the way that leadeth to it whereas it is in vaine to expect the one without performing the other as therefore we seriously desire fellowship with him let us earnestly strive to walke in the light as he is in the light and so much shall suffice for the first benefit here assured passe we on to the. 2. Other which indeed is the foundation of this namely our cleansing by Christ and the blood of Jesus Christ his son cleanseth us from all sin For the fuller discussion whereof I shall consider it two waies In it selfe as it containeth a positive
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
why hast thou forsaken me and therefore the Prophet Isay foretelling his passion mentioneth his soule which was made an offering for sin in a word not onely his bloud and body and soule but his whole person is to be included the passion being expiatory as you shall hear more fully anon in that it was the passion of such a person and therefore it is often said he gave up himselfe and more appositely to our present purpose is that of the Auther to the Hebrews by himselfe he purged our sins 2. For the Resolution of the 2. question be pleased to take notice 1. That the cleansing of our sins is attributed in scripture to God to Christ to faith and all of them have a reall and severall influence upon this benefit the principall efficient of this cleansing is God to whom therefore it is attributed in the 9 verse the instrument receiving the benefit is faith and therefore it is said to be through faith the meritorious cause deserving this benefit at the hands of God for us is Christs bloud indeed Socinus asserts with a nihil verius that God and Christ act in the same way of efficiency onely with this difference God is the principall and Christ the organicall cause and so God forgiveth by Christ but whilst he onely asserts but doth not prove it we may as confidently deny as he affirmeth especially when the scriptures expresse that not per but propter Christum by but for Christ we are forgiven so our translators render the sence of St Paules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ sake and our Apostle in the twelfth verse of the next chapter saith our sins are forgiven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his name sake 2. More particularly Christs bloud is the meritorious cause of cleansing us from sin inasmuch as he thereby took our sins upon himselfe This is the truth which the Apostle Peter manifestly asserts where he saith he bore our sins on his own body on the tree and presently addeth by whose stripes we are healed Healing cleansing are paralel phrases our sins being the diseases of our souls of these sicknesses we are healed of these sins we are cleansed by Christs bearâ—ng them on his body which because it was done on high upon the tree the Apostle useth not barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth sursum tulit not onely he bore but he carryed up whereby the sence is not diminished but augmented as having in it a fit allusion to the sacrifices which were lift up upon the Altar It is very considerable in this respect that the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the latine tollo signifie both ferre and auferre to bear and to take away and both these are used concerning Christ in this particular the one by the prophet Isay where he saith he bore our griefes the other by Iohn Baptist when he saith he taketh away the sins of the world and most aptly because he taketh away the sinne from us by taking it upon himselfe To unbowel this precious truth know 1. That Christ bleeding and dying on the Crosse stood in our stead and suffered in our room to this purpose are those expressions where Christ is said to suffer for us to die for the people for so much the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth as when St. Paul wisheth to be an anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or instead of his brethren and when the Apostles are said to be Ambassadors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is in Christs stead more clearly to this intent is that phrase of the Evangelist where Christ is said to give his life a ransom for many the preposition being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which alwayes implyeth a commutation and when it is applyed to persons signifieth the comming of one into the room of another so Archelaus is said to raign in Judea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the rooom of his father Herod Yea that this sence is intended where spoken of Christs sufferings appeares by St. Pauls question is Paul crucified for you for if it were onely meant for your good Paul might have been crucified for them as he tells the Colossians I rejoyce in my sufferings for you and therefore crucified for you must be as much as in your stead which neither Paul nor any other could be 2. That Christ standing in our stead death was inflicted on him by God for our sins this no doubt is the genuine meaning of those Scriptures where he is said to be wounded for our transgressions and bruised for our iniquities and again he was delivered for our offences he died for our sins That these phrases cannot properly note the final cause appeareth in that the end of his death is not our sins but what is directly contrary to our sins the destruction of them who ever said that Physick was taken for death that is the avoyding death but for the disease the disease being that which necessitateth to Physick besides to instance yet nearer when we say a man died for theft for murder or treason what else do we mean but that those crimes were the deserving cause which brought him to his end Thus Christ died for our sins our sins bringing him to his Cross to his grave in this sense no doubt it is that the Apostle saith he that is God made him to be sin for us to wit at least so farre as to be made a sacrifice for our sins when yet he sin-namely in himself and look as the beast in the law was slain and sacrificed in the room and for the sin of the person that brought it so was Christ crucified in our stead because of our sin 3. That Christ bleeding and dying for our sins suffered that punishment which was due to us It was the commination of God to Adam Thou shalt dye the death Death then was the punishment due to him and all his posterity for sin and this death which we must have undergone in our own persons is inflicted upon Christ. To this purpose it is that Christ is said by the Apostle to be made a curse when this but when he hung upon the tree for cursed is every one that hangeth upon the tree so that the curse which the law pronounceth against uâ— was laid on him if it be said that the curse and death which was due to us was eternal whereas Christs was temporary I answer that duration is but a circumstance to the thing and the reason why on us it must have been eternal is because our punishment could no other way be infinite which yet is required for the satisfaction of an infinite offended justice whereas the case is farre different in respect of Christ as will appear presently 4. That Christ having suffered
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
we may admire him ouâ— own impurity that we may abhorre our selves no wonder if St. John having acquainted us with the one here minds us of the other If we say we have no sin c. After the Preface contained in the first verses we entered into the body of the Epistle wherein we have taken notice of the Text and the Commentary The Text wherein is comprized the main subject of the whole Epistle is set down in the three preceding verses That being handled we are now to enter upon the Commentary as it is enlarged in the remaining part of the Epistle There are three principal termes in the Text to wit fellowship with God through Christ which is denied to them who walk in darkness and assured to them who walke in the light To one of these three as will appear by the handling every thing in the following part of the Epistle belongs But that which our Apostle begins with and most insisteth upon is walking in the lâ—ght his chief drift being to chalk out the steps of this way to divine communion in which he often collaterally describeth them who walk in darknes The words which I have now read contain one and that which is both the first and the last step of a Christians walking in the light namely an acknowledgment of his sins contrary to which they who walk in darknesse instead of acknowledging their faults justify themselves as if they had no sin For the more methodical handling of the words be pleased to tade notice in them of two general parts A confutation of the arrogant begun in the eighth ingeminated and amplifyed in the tenth verse A consolation of the penitent briefly but fully laid down in the ninth verse Begin we with the confutation wherein we have considerable The truth implicitely asserted The errour explicitely confuted The first of these will justly take up this houres discourse it is that which is though implicitely yet manifestly asserted and since accords to that Geometrical maxime Rectum est index sui obliqui that which is straight discovereth not only it self but that which is croâ—ked so by the clear apprehension of this truth we shall the better discover the odiousnesse of this errour The truth plainly layed down in these two verses is That all men are sinners and that not only before but after conversion for if there be no truth nay Gods word is not in them who say they have no sin it must nâ—eds be a true saying and consonant to Gods word That all men have sin It is a truth which you see consists of two parts though the latter be principally here aimed at and chiefly to be insisted upon 1. All men before conversion are in a state of sin thus S. Paul saith expresly that the Scripture hath concluded all men under sin nor can we understand this note of universality too largely it being true not onely of all sorts of men but all men of all sorts that either have are or shall be Indeed all men by corrupted nature are so far from having no sin that they have no good and therefore that complaint of the Psalmist is enlarged by the Apostle as true of all both Iews and Gentiles they are all gone out of the way they are become unprofitable there is none that doth good no not one but the truth of this is so evident that I shall not need to expatiate upon it All men even after conversion continue sinners indeed by grace we cease to be wicked but not to be sinners It is the note of St. Hilarie upon these words thou hast trodden down all them that erre from thy statutes that we are not by them that erre to understand all sinners but wicked Apostates for if God shall tread down all sinners he must tread down all men because there is no man without sin That this truth is here intended and asserted by St. Iohn in these words will appeare if we consider 1. The connexion of this with the precedent verse which evidently seemeth to lye thus The Apostle there affirmeth that the bloud of Jesus Christ cleanseth them who walk in the light from all sin Whereas it might be objected on the one hand that they who walk in the light have no sin and therefore need not the bloud of Christ to cleanse them our Apostle here tacitely returneth answer letting them know that even they who walke in the light are not altogether free from sin and therefore have continual need of cleansing by Christs blood and whereas it will be said on the other hand if the benefits here mentioned stand upon such termes of walking in the light as he is in the light We who have darknesse mixed with our light cannot hope to be partakers of them our Apostle here preventeth it by acquainting us that it was far from his intent by this phrase to exact unspottâ—d purity or a perfect freedome from all sin 2. The persons in respect of whom he maketh this supposition to wit himselfe and the rest of the holy Apostles Indeed I do not deny but that the aime of our Apostle in these words was to confute those in his time who living in wickednesse thought themselves pure but withall it is manifest that the argument by which he confuteth them is drawn a majori ad minus from the greater to the lesse If wee our selves St. John and the other Apostles cannot say much lesse might the Gnosticks say that they had no sin for doubtlesse the Apostle would never have made the supposall in such persons if it were not thus far true that supposing even they should say they had no sin they did but deceive themselves and as his meaning at the 6. verse by putting the reproof in his own person is to assert that if he or any of the Apostles should walk in darknesse and yet say they have fellowship with God even they would be found lyars so it is his intention here to affirme that if he or any of the Apostles should challenge to themselves this immunity from sin they would be found selfe coseners yea injurers of God himselfe This truth which I am now to handle hath met with many Antagonists and therefore I shal the more largely and distinctly unfold it in these ensuing propositions 1. This non exemption from sin is affirmed not onely de praeterito but de praesenti in respect of time past but present indeed we finde both tenses used by our Apostle in this matter the present in the 8. the preterperfect in the 10. Vorstius and Grotius in this as in too many other places tracing the footsteps of Socinus would expound the former by the latter as if the present tense used in the 8. verse were to be understood of the time past the tense of which is expressed in the 10. and so refer both to the state of Christians before their conversion to the fayth but I know no
our selves with an high conceit of that purity which we have but to flatter our selves with a mâ—s-conceit of that purity we have not To explicate this clause in its fullest latitude know there is a double truth which may be denyed to those who thus say truth of grace in their hearts and truth of knowledge in their minds 1. There is no truth of grace in our hearts if we deceive our selves by saying we have no sin it is the note of Ghisâ—erius occasionally upon thesâ— words that the sence of this clause is as much as we defile our selves by this conceit and it argueth a want of truth and sincerity in us St. Austin acknowledgeth it an hanious sin that he did not account himselfe a sinner nor is there a surer brand of hypocrisie then this foolish arrogancy indeed good men are sometimes apt to deceive themselves in a contrary way by denying the grace of God which is bestowed upon them saying in the bitternesse of their soules they have no faith no love no repentance when yet both in the sight of God and others these graces appeare to be in them It is a selfe deceit which must be taken notice of and avoyded as an act of ingratitude but yet it is an errour of the right hand and therefore the more tollerable but this which my text speaketh of is of another nature and that which onely wicked men are subject to who though they live in sin yet deny sin to be in them sincere Christians oft times think themselves worse but onely Hypocrites thinke themselves better then they are and so being just in their own eyes they become unjust 2. But that which is the genuine sence as hath been already intimated is that there is no truth of knowledge in our minds truth in the minde is the congruous adaquate conceit of the understanding to the thing and therefore this conceit being not adaequate but opposit noâ— congruous but contrary to the thing is justly charged with falshood This will the better appeare if we look into the rotten foundations of this perverse opinion which are no other then misapprehensions misconstructions or false reasonings The word which St. James useth for deceiving our selves is very significant to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to deceive our selves by false argumentation this is very evident in this selfe deceâ—t my text speaketh of which is grounded not upon syllogismes framed by reason but paralogisâ—â—s made by fancy Thus this conceit that we have no sin is in 1. Some from a misunderstanding of the nature of Divine concourse to human actions as if because in him mâ—n lâ—ve move and have their being therefore whatever they do God doth it in them and so they can have no sin not distinguishing between the physicall entity and the morall obliquity of the action nor considering that he who maketh an horse to goe doth not therefore make him to halt in his going 2. Others from a strange fancy of I know not what nature within us distâ—nct from us to which our sins are to be attributed and so we are acquitted such were those falsi fallentes sancti deceaved and deceitfull Saints of whom St. Austin speaketh who said it was not they that sinned but another nature within them whereas St. James saith When a man is tempted he is drawn aside of his own lusts 3. Many from a misconceit of what is sin whilest they think nothing is in its own nature evill but onely according to mens opinions of it so that what St. Paul saith concerning meats they say of actions I know and am perswaded by our Lord Iesus that there is nothing uncleane of it selfe but to him that esteemeth any thing to be uncleane to him it is uncleane this was as Irenâ—us informeth us the lying Doctrine of the Gnosticks and Carpocratians whence they concluded that nothing they did was sin not considering that not our opinion but Gods law is the rule both of good and evill 4. Too many from a misapprehension of the nature of justification as if it were an utter extinction where as it is onely a non imputation of sin as to punishment as if because Christ is made to us of God righteousnesse so far as to cover us from his revengeful therefore it must be also from his omniscient eye as if because we are made righteous by Christ we must be as righteous as Christ whereas our Apostle here plainly tels us that though Christs bloud cleanseth us from all sin yet we cannot say we have no sin 5. Very many from a misconstruction of the true meaning of the law S. Paul saith of himselfe that he was alive without the law to wit in his own opinion before the law came to him in a right representation no doubt that which made the Pharâ—sees think themselves pure and the young man brag of his obedience was that they knew not the spirituall intent and comprehensive extent of the laws and truly thus it is stil with many civill and morall justâ—tiaries who think themselves carefull observers of the law and are ready to answer for themselves to every commandment they think they fulfill the first in that they onely acknowledge the true God the second in that they never bowed to an Image the third in that they doe not use to swear by God the fourth in that they are constant goers to Church on the Lords day the fifth because they honour and respect their naturall parents give the Minister good words and wish well to their King the sixth because they never kâ—lled any man the seventh because they are no whores nor rogues the eighth because they never cut a purse or broke open an house or robbed on the high way the ninth because they never gave in false evidence to the Iudge or Iury and the tenth because they were never sick for Naboths vineyard not considering that the law in every precept doth not only forbid a sin but command a duty and that it doth not onely reach to the outward work but the inward thought to the act it self but the attendants occasions and whatsoever hath affinity with it Indeed besides these it were easie to reckon up many more mâ—stakes which are in mens minds about the corruptâ—on that clâ—aveth to their natureâ— the examples of those who are abominably vile the successe and prosperity God is pleased to vouchsafe them in their wayes all of which will be found if weighed in the ballance of the sanctuary very lâ—ght and therefore since this saying we have no sin is it self a misconceit and arisâ—th from false reasonings well might our Apostle say of such there is no truth in them And now what improvement shall we make of all that hath been said of this particular but to dâ—sswade us from this vain false wicked deceiving our selves with an opâ—nion of our own righteousnâ—sse Alas though thou deceive thy self thou canst not cozen
being the impulsive cause from within moving God to make that Covenant But though it be of grace yet it is still a Covenant and therefore as in all Covenants there is a mutual obligation on both parties between whom the Covenant is made so is it in this wherein is signified as what God will do for us so what he will have done by us Hence it is that we find not only in the Law but Gospel commands as well as comforts precepts as promises yea these promises still proposed conditionally for so we may observe among other places in this Chapter and particularly in this verse wherein remission is annexed to confession If we confess our sins he is faithful c. Having already dispatched the duty in an absolute consideration as it is the matter of a precept we are now to handle the relative as it is the condition of a promise the prosecution of which shall be done two wayes 1. Negatively it is not a cause but only a condition of the promise and therefore it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because but if we confess our sins indeed if confession be a cause of remission it must be either meritorious or instrumental but it is not it cannot be either of these 1. Confession is not cannot be a meritorious cause of forgiveness it is satisfaction not confession which merits remission and therefore with men forgiveness upon meer acknowledgment is an act not of equity but of charity in this regard the merit of remission is Christs not ours his blood whereby he hath made satisfaction not our tears which are only the concomitant of confession True it is there is a congruity in confession inasmuch as it maketh us fit for but there is no condignity to render us deserving of this mercy of forgiveness It may perhaps be here inquired why since the commission of sin is meritorious of punishment the confession is not of pardon for if the sin be therefore of so great a desert because against God why shall not the acknowledgement be of as great merit because to God The answer to which is iustly returned partly that whereas our Commissions are purely sinful our confessions are not purely penitent since even when we confess our sins we sin in confessing partly that whereas the demerit of the fault is chiefly respectu objecti in regard of the person to whom the injury is done the amends for the fault is respectu subjecti principally considerable in respect of the person by whom it is made and hence it is that though the sin committed by us bee of infinite demerit because against an infinite justice yet nothing done by us can bee of infinite merit because wee are finite persons 2. Confession is not the instrumentall cause of forgivenesse to clear this the more be pleased to know that there is a great deale of difference between that which is meerely conditionall and that which is so a condition as it is withall an instrument that may be a necessary condition which is onely required to the qualification of the subject on whom the thing is conferred but that which is not onely a condition but an instrument hath some kinde of influence into the Production of the thing which is conferred and this being well observed will serve excellently to clear that Orthodox doctrine of justification by faith alone we are justified a chiefe ingredient whereof is forgivenesse of sinnes onely by faith not by repentance not by charity nor by any other grace or work because it is onely faith which concurreth as an instrument to this work in as much as it is the hysope sprinkling the soul with the bloud the hand applying to the soule the righteousnesse of Christ for which wee are forgiven and justified and hence it is that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely used concerning faith hee is the propitiation for our sinnes through faith and we are justified by faith whereas it is never said wee are justified by confessing or forgiving or repenting though yet still these are conditions of justification and forgivenesse in as much as they are necessary qualifications required in the person whom God doth justify and to whom sinne is forgiven 2. Affirmatively it is a condition and that both exclusive and inclusive 1. It is an exclusive condition this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this si as nisi if otherwise not there is no forgivenesse to bee had without confession though it be not that for which no nor yet by which yet it is that without which no remission can be obtained I thinke it is needlesse to dispuâ—e what God could doe by his absolute power it is enough hee cannot doe â—t by his actuall because he will not truly though theâ—e is no need of any yet there is abundant reason of this divine pleasure since it is that which his justice his purity and his wisedome seem to call for Justice requireth satisfaction much more confessiion If God shall pardon them which doe not confesse but conceal and goe on in sinne it would open a gap to all prophanesse and impiety which cannot consist with his purity finally it cannot stand with Gods wisedome to bestow mercy but on them that are in some measure sitted for it and wee are not cannot be sitted for remâ—ssion till we have practised confession None are fitioâ— mercy but they who see theâ—r need of it hunger after it and know how to value it whereas if God should offer pardon to an impenitent he would scarce accept it how ever hee would not prize it It is confession which maketh us taste the bitternesse of sin and so prepareth us for a relish of the sweetnesse of forgiving mercy The exclusivenesse of this condition is that which Solomon expresseth when hee opposeth hiding to confessing and as hee assureth mercy to the one so hee flatly denyeth it to the other he that hideth his sin shall not prosper and to this purpose it is that Almighty God threatneth I will goe and returne to my place till they acknowledge their offence and seeke my faâ—e in which doneâ— is manifestly intimated a nisi untill that is unlesse they acknowledge I will not vouchsafe my gracious presence to them yea this is that which David found verified in his own experience where he saith when I kept silence my bones waxed old day and night thy hand was heavy upon mee I acknowledged my sinne and thou forgavest unlesse the sore be opened and the corrupt matter let out the party cannot be healed when the ague breaketh forth at the lips then there is hope of its cessation If the Apostume break and come not forth at the eares or mouth the patient is but a dead man till that which oppresseth the stomach be cast up there can bee no ease and unlesse there be a penitent laying open of our sinnes
and not till then are Gospel-verities rightly understood and beleeved when we use them not onely as cordials to revive our drooping spirits but as purges to expell our corrupt humours for these things I write to you saith our Apostle here that you sin not THE FIRST EPISTLE OF St. IOHN CHAP. II. Ver. 1. Part. 2. And if any man sin we have an advocate with the Father Jesus Christ the righteous PResumption and despaire are two destructive rocks upon either of which if the ship of the soule dash it is split in pieces they are the two dangerous praecipices upon which whosoever steps sailâ—th headlong into hell Finally these are the two deviating extreames from the golden mean to which he that turneth must needs perish Indeed one of these is the more common to wit that of presumption in which respect alluding to that expression of Saul and David we may say despaire hath slain its thousand but presumption its ten thousand yet though the poyson of the one be more spreading the venome of the other is no lesse endangering yea both where they seize are deadly whilest presumption is an enemy to pepentance and despaire to faith that deceiveth with vain hopes of mercy this tormenteth with hellish feares of Justice Finally the one hurrieth the soul on into sinful courses and the other keepeth the soul back from laying held on spiritual comforts Good reason why the Scriptures afford us antidotes against both these poysons and here S. John like a skilful Pilot a wise guide a faithful friend warneth those to whom he wrote of both these rocks advising them that they should neither go on presumptuously in their sins nor yet mourn despairingly when they had sinned My little children these things I mrite unto you that you sin not and if any man sin we have an advocate c. Having dispatched the caveat proceed we to the comfort and therein begin with the 1. Disease or danger supposed in those words And if any man sin The right understanding of this clause depends much upon the genuine sence of the Verb sin To which end you may please to observe a threefold signification of it in Scripture 1. To sin is as much at to live in sin and so respects the general course of a mans conversation In this sence I conceive that of S. Paul to Timothy is to be understood Them that sin that is saith Calvin qui dissoluti vivunt who obstinately go on in sin rebuke openly for those who sin though grossely at first are to be rebuked privately and upon persisting openly It is very observable to this purpose how the Apostle useth those two phrases as synonimous continuing in sin and sinning for so he puts the question in the beginning of the sixth Chapter what then shall we continue in sin and afterwards in the same Chapter what then shall we sinne 2. To sin is as much as to do some grosse act of sin and so respects particular falls in the course of a mans life in this sence Joseph maketh these two paralell phrases doing great wickednesse and sinning against God Thus when Iob saith of his sonnes It may be they have sâ—nned and where it is said of Iob in all this he sinned not and when the question is put concerning the blind man who sinned this man or his parents is to be interpreted of some grosse and hainous offence 3. To sin is as much as to do any thing dissonant to that exact rule which the law of God sets before us and so referres to frailties and infirmities in this sence no doubt is that assertion of the wise man to be construed there is no man that doth good and sinneth not If you ask which of these is here meant I answer 1. The former of these acceptions is by no means here to be allowed Christ is not will not be an advocate for them that continue in their sins he saith himself expressely I pray not for the world to wit lying in wickedness the world of unbeleevers impenitent sinners have no interest in Christs intercession and indeed it is very observable to this purpose how our Apostle phraseth this clause so as that wilful sinners might have no hold of it For observe 1. it is set down in conjunction with sin not so much the particle And intimateth implying that only those who make conscience of the caveat have a share in the comfort and if any man sin to wit who endeavoureth not to sinne 2. It is set down with an if he saith not because we cannot but sin though this as you shall hear presently is his meaning but if any man sin as if he would intimate that the sinning he speaketh of is not a resolute but a casual sinning if any man sin that is if it happen that any man sin to wit besides his bent and course 3. It is not in the future tence if any man shall sin lest that might be an encouragement to a man in future indulging to his sins no but in the second Aorist if any man sin being only intended to prevent despaire in men when they have sinned so that I must at the entrance of this paradise place a flaming sword to keep the tree of life whereby presumptuous sinners may not gather the fruit which groweth upon it The bread of this Scripture is very nourishing but it is not common we must not sin as much as we please as long as we list and think to put it on Christs score to wallow in the mire and expect his bloud shall cleanse us to renew our provocations and still find him our propitiation multiply our rebellions make use of him as an advocate to plead for us no let us not deceive our selves this si quis is not so large as to take in theÌ„ that sin that is serve sin live in it 2. The second of these acceptions may warrantably be admited as at least an orthodoxe sence of these words and so the verb sin in the former clause and this may be construed identically or differently either thus I write these things that you sin not to wit continue not in your sins and if any man sin that is having left do fall into sin and so the construction is diverse or thus I write these things that you sin not that is take heed of grosse sins and if any man sin that is happen to commit some gross act of sin so the sence of the verb in both clauses is the same according to this interpretation here is manifestly implied a double possibility the one of regenerate persons falling into grosse sins and the other of obtaining pardon for them 1. According to this construction the conditional particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if importeth a possibility for them who are converted to fall and that into a grosse sin Indeed there is no sin so small which a convert doth not abhorre and yet there is scarce
that there be in some things a similitude though not in all things an aequality nor is it any wonder if there be more energy in the body then in the shadow since the shadow is but a resemblance of the body 2 Besides this allusion which no doubt is most congruous to S. Pauls phrase there is another more suitable to this of S. John and that is in reference to the Sacrifices of expiation attonement Almighty God in the Law appointed both the burnt-offering for sin in generall and trespasse-offerings for particular sins by which being offered up he became appeased towards the sinner Now all those Sacrifices did look at Christ and the attonement which was made by them was not as considered in themselves but as they did typify Christs death and the propitiation to be wrought by it That those sacrifices did all of them typify Christ seemeth to me an undoubted truth and that among others for this reason because by Christs death they were abolished and became mortua dead yea soon after mortifera not onely dead but deadly upon this account that to continue those Sacrifices was to deny Christ. That whatsoever efficacy those Sacrifices had towards attonement was onely in reference to Christ must needs follow upon the former since as when the antitype is accomplished the type ceaseth so the vigour of the type whilest inbeing is from its relation to the antitype in this respect it is that under the legall administrations the people offering Sacrifices were minded of Christ and beleeving in him and God was propitiated by those Sacrifices as they did prefigure and so as it were mind him of Christ to be offerred up a reall and effectuall propitiation To close up this it would not be passed by how emphaticall our Apostles expression is in that he doth not onely say of Christ he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiatour but the propitiation it selfe that is victima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the propitiatory Sacrifice Indeed he is both the Priest and the Sacrifice rhe propitiator and the propitiation according to which is that of Origen God hath set him forth a propitiation through faith in his blood that by the Sacrifice of his body he might render God propitious to men In one word to speak after the Schooles inasmuch as Christ by his death did removere peccatum take away the guilt of sin which causeth the enmity and offerre sacrificium Deo acceptissimum offer up a sacrifice most grateful to God he might be truly said to be the propitiation There is only one objection which carrieth in it a shew of reason and therefore calls for a solution It is drawn from those Scriptures in which Gods love to mankind is set down as the cause of sending Christ into the world whereas if Christs coming into the world to dye did propitiate God for our sins this love of his towards man should be the effect not the cause and those Scriptures should have run thus not God so loved the world that he sent but God sent his Son into the world that he might love it and not in this was the love of God manifested but by this was the love of God procured to wit the sending his only begotten Son To untye this knot you may please to know that these two assertions are not irreconcileable Gods love to us moved him to send Christ to dye Christs dying moveth him to love us Indeed the love of God to man is in one respect the cause and in another the effect of Christs death and that thus it appeared to St. John is plain in that he puts these two together in one verse he loved us and sent his Son to be the propitiation for our sins To clear the truth hereof briefly observe these distinctions 1. Man fallen is to be considered say the Schooles two wayes either quantum ad naturam or quantum ad culpam as made by God or marr'd by sin he loved us as the work of his hands and that love was the cause of sending Christ he hated us as transgressours of his Law and Christ by making satisfaction removeth that hatred and obtaineth his favour 2. There is a twofold love of God towards man The one of commiseration and benevolence whereby he was reconcileable yea himself appointed the way of reconciliation and this love was the cause of Christs death The other of friendship or complacency whereby he becomes actually reconciled and so conferreth all good upon us and this love is the effect of Christs death It is observable concerning the friends of Job that God said to them My wrath is kindled against you therefore take seven bullocks and seven rams and go to my servant Job and offer up for your selves a burnt-offering and my servant Job shall pray for you for him will I accept wherein it appeareth God so far tendred them as to acquaint them with his wrath and the meanes of pacifying it but his wrath was not removed till those meanes were used An enemy may so far love as to propose and offer conditions of peace to his adversary but till those conditions be accomplished and performed there is no amity between them so is it in this case though God loved us so as to propose nay indeed to perfect the meanes of reconciliation yet still he is not actually reconciled to us but only in and by those means the chief whereof is Christs passion The summe of all then amounts to this God considered without respect to Christ was though iratus yet placabilis actually angry yet so as that there was a possibility of appeasing it he was not so far provoked with men as with the Angels for whom he would not appoint nor accept a ransom but still it is only in and through Christ that he becometh placatus actually appeased toward sinners 2. He only is the propitiation for our sins only Moses must go up to God in the mount none but the High Priest must enter with the blood into the holy of holies Christ alone must mediate with God for man Indeed there was not could not be found in heaven or earth any one fit or able to undertake this work This will the better appear if we consider that whosoever would become a propitiation for our sins must both be free himself from all sin and be both capable and able to undergoe the punishment of our sins 1. He must be free from sin and therefore we could not propitiate God for our selves can it be imagined a Rebâ—ll should pacify the King towards himself or fellow-rebels whatever we could do whilest in our sins were but evaginato gladio pacem peterâ— seeking for peace with a drawne sword in our hand against our Soveraign indeed the good works of them that are in Christ do placere but not pacare please not appease and that only as dyed in Christs blood but as we are in a
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
Who art thou then that sayest Christ dyed not for thee and will not be a propitiation for thy sins when the doore is open by God why should it be shut by thee when God is ready to receive thee why shouldest thou reject Christ and cast away thy self view the Text well and tell me if the whole world do not include thee surely omne totum continet suas partes omnis species sua individua every species includeth its individuals every whole its parts it is both Calvins and Gualters note upon the word world that it is so often repeated ne aliquem à Christi merito exclusum puâ—aremus so Gualter that we should not think any one excepted ne quis omnino arceri se putet modo â—idei viam teneat so Calvin lest any one should think himself excluded if he walk in the path of beleeving Beleeve it never any missed of propitiation for want of merit in Christ but of faith in themselves why should I give my self over when my Physician doth not so long as I am one of the whole world and my particular sins are not so great as the sins of the whole world I will not cast away all hopes of propitiation 3. Caution that we do not hence presume of a propitiation without application St. John saith he is the propitiation for our sins and for the sins of the whole world but we cannot inferre he is the propitiation for the sins of the whole world therefore he will be for ours though we live as we list Alas brethren you have already heard this propitiation as it is universal so it is conditional habet quidâ—m in se ut omnibus pro sit sed si non bibitur non medetur this cup of salvation hath that in it which can benefit all but if no drinking of it no healing by it If thou dost not beleeve saith St. Ambrose Christ did not descend for thee nor dye for thee to wit so as effectually to save thee and in another place more aptly to our present purpose if any one doth not beleeve he defraudeth himself of that benefit which is so generall indeed by reason of this condition it falls out that though Christ be a propitiation for the sins of the whole world yet it is not the whole world no nor the greater no nor an equall part of the world but a third a fourth part a remnant a little flock partake of this propitiation and therefore we have a great deal of reason to fear and tremble lest we miscarry and have no share in this propitiation which is so universal 4. Exhortation that since Christ is a propitiation for the whole world we labour to make sure our own share in this universal good it had been little comfort to St. Iohn that he could say Christ is the propitiation for the sins of the whole world if he could not have said he is the propitiation for our sins that known saying is in this case too often verified later dolus in universalibus men deceive themselves whilest they rest in generalities content not thy self to know that Christ hath dyed for the world but strive to be assured that thou shalt be saved by his death it will be a sad trouble at that day for thee to think I had a price in my hand but I made no use of it I might have obtained propitiation by Christ but I neglected it there was a remedy prepared but I contemned it And therefore let our great care be to gain an interest in assurance of this propâ—tiation to our own soules that what it is in it self it may be to us and it may be for our sins efficiently what it is sufficiently not for ours onely but for the sinnes of the whole world FINIS A TABLE of the materiall Truths in this Treatise A. ADvocate How affirmed of Christ how of the Holy Ghost 351. how Christs Advocateship differs from his Mediatorship 352. He the onely Advocate 363. wherein it consists 354. with whom he is an Advocate 356. what giveth efficacy to it 357 369. he is no Patron of sin though advocate for sinners 353. he is no Advocate for them that continue in sin 346.347 we must be advocates for Christ. 365 Afflictions compared to darknesse 151 152. Christians rejoyce in them 110. the Word of God comforts in them 118 for sin inflicted even on forgiven persons 294. Ambition spiritual commendable 192. Angels Christs death in some sense suffiâ—ient to redeem the fallen Angels 397. yet not applicable to them 400. Anger Gods how terrible 371. sin the cause of it 369 370. Antiquity a note of verity 80. what kind of Antiquity is so 81 82. Apostles the meannesse of their outward condition 133. their integrity and unblameableness 71. Christs witnesses 21. their continual converse with him 64 65 66. why needfull 67 68. B. BLood of Christ how taken in Scripture 205. how often shed 206. how it cleanseth from sin 207 208. C. CHildren Regenerate persons must be as such 327. they must reverence their parents 330. Christ. Why called the Word 37 38 39 40. The subject of the whole Scripture 42. how the life the eternal life 44 45 46 His eternal subsistence from the beginning 53 76. Truly man 68. God and man in one person 69 212. How he was visible 67. His excellent preaching 64. His unspeakable dignity 6â— His fitnesse for the work of our Redemption 54. promised before sent 43. our miserable condition without him 46 391. In what respects said to be righteoue 395. The onely Refuge of a wounded conscience 350. The Parable between him and the Mercy-Seat 375. His great love to sinners 215. No fellowshâ—p with God but through him 98. no salvation but through him 388. Christians their dignity 102. their charity in desiring others may partake with them 86 87.385 what is done to them reflects on Christ. 101. Christ to be manifested in their lives 60. Church the Christian in it self a great multitude 393.395 Civility how differenced from sanctity 182 183. Cleansing from sin twofold 27 28. the causes of it 208. Commandments of God joyned with promises 131. how conversant about things impossible 228. many think they keep them all 252. Communion with God and Christ and the Saints see fellowshâ—p Confession threefold 264. of sin necessary to remission and how 280 281 282. it brings glory to God 285. benefit to us 283. The devil an enemy to it 285. it must be particular 266 267 chiefly of our ouwn sins 269. to whom to be made 271 272. its antecedent ingredients consequent 273 274 275. to be performed by the Holiest 227. Conversion maketh an alteration 192 192. others must be desired by us 87. Conversation of Christians ought to be exemplary 179. Covenant of Grace double one general the other special 399. D. DArkness fourfold 150. Death of Christ in our stead for our sins our dischrge 209 210. what gave the merit to iâ— 213 214. no benefit by
it to wicked men 219. Deceive Man apt to deceive himself 246. the more need to wheare of it 253 254. there are many deceâ—vers 246. Despair Antidotes against it Christs blood two 216 217. his Avocateship 360 361. his propitiation 381. especially the undversality of it 400. despaire and presumpt on two dangeroâ—us rocks 344. E. EPistles their use 12. Exordium's the properties of them 18. Excuse men apt to make for their sins 268. by transferring the fault on others 269. the sins of the godly no excuse for the wicked 276 237. F. FAlls Saints nay fall grossely 347. fear of falling a preservative 348. Father when applied to God how taken 50. how God is our Father and how Christs 357. Fathers love to their children 333 357. Faith the Christians spiritual sense 74. the means of fellowship with God 85. it applieth but doth not appropriate Christ. 38 no salvation but by faith in Christ. 389 390. greatly oppugned by the devil 126. it is neither unmannerly nor uncharitable 386. the only instrument of pardon 281. Faithfulness Gods in performing his promises 310 311. ground of faith 313. mans required in imitation of Gods 312. Fellowship between Saints 83. with God and Christ wherein it consists 91 92 93. we may have it as well as the Apostles 84. how with the Father 94. how with Christ. 95 96 97. earnestly to be desired 109. the difficulty of attaining it 197. impossible to men continuing in their sins 167. Forgiveness of sin the nature of it 292 293. why called cleansing 296 297. Gods prerogative 304.305 306. Gods faithfulnesse obligeth him to it 312 314. It is just with God to forgive sin and how 316 317. mercy the impulsive cause in respect of us 315. it is onely of sin past 299. it s universal extent 300 301. how consistent with afflictions for sin 294 295. how differâ—nt from forbearing 293. earnestly to be longed after 298. mans required in imitation of Gods 308 309. Forsaking sin to be joyned with confession 275 276. The truest part of repentance 335. how far it is required 337. G. GEntiles as well as Jewes capable of the mâ—rit of Christs death 393 394. Gnosticks their impurity 167. their pretences of purity 245. God all good in him 111 112. why compared to light 137 138. how manifesting himself in the incarnation 58. no authour of sin 142 144. Gospel why called the Word of life 30 31. its excellency above the law 33.129 366. accidentally the savour of death 34. chiefly promissory 129. a doctrine of joy 115. its Antiquity 78 79. its doctrines made by wicked men incouragements to sin 340. whereas they are arguments against sin 341. though a refuge when we have sinned 366. Grace the difference between sincere and counterfeit grace 182 183. see holinesse H. HEathen their condition to be pitied 392. Hide our sins from God we cannot 265. Holiness Gods why compared to light 139 140. all holinesse from him 141.187 mans holinesse why resembled by light and by what light 181 182. how it fits for fellowship with God 198. Humility maketh men low-conceited of themselves 249. she remainders of sin in us should make us humble 238. Hypocrites the worst of sinners 148. sharply to be reproved 149. they are best conceited of themselves 148. they say they have no sin 244 245. they pretend to fellowship with God 163 164. the most miserable men 175. the contrariety of their conversation to their profession 172. I. IEsuites their Arrogancy in assuming that title to themselves 95. Ignorance compared to darknesse 151. affected damnable 170. Image of God what it is 92. Imitation of God required 189 190. Incarnation why called a manifestation 55 56. why the second person incarnate 57. Infidelity it maketh God a lyar 360. Infirmities to be altogether without them the priviledge of heaven 228 229.349 they accompany our best duties 234 235 236. they hinder not fellowship with God 218. they ought to be bewayled 350. but yet must not too much discourage us 239. John his humility 9. prudence 10. innocency 11. his first Epistle the scope of it 2 3 124 125. the comprehensiveness of it 4 5 6 7. why cvlled Cathalick 14 15 16. Joy it is that which all men seek after 106. Christianity doth not abolish it 113. the difference between worldly and spiritual joy 108 109 110. Spiritual joy is fixed on God and Christ. 107 111 it supports in all afflictions 110. Judge how Christ both Iudge and Advocate 352. we must nat judge according to outward shewes 165. our owne frailties should make us judge charitably of others 238 239 348. Justice of God appeareâ—h both in forgiving penitents and punishing of the impenitent 322 323. Justification and sanctification inseparable 290. Justiciaries their self-conceit 244.245 the causes of it 251 252. K. KNowledg not avayleable without practice 185 it must be communicated to others 24. of God how to be attained 143. of sin an antecedent to confession 273. L. LIfe Eternall to be sought after 4. how great the joy of it 112 113. in what respects through Christ. 45. Light threefold 180. Love of God to man threefold 377 378. Lie wicked men fasten on God 255. hypocrisie a reall lie 172 two things concurre to a lye 166.169 three sorts of lies 173. M. MEan things made choyce of to be Christs instruments and why 133.134 Mediatorship onely belonging to Christ. 98.99 how different from his Advocateship 352.353 Men ranked into two sorts 196. Metaphors must be familiar 135 136. Ministers must be sent 25. they must be assured of the truth of what they deliver 73. what they declare to others must be received from Christ. 132. they must give every one their due 137 138. their language must be plain 39. their aime is to beat down sin 338. they must use mildnesse in their instructions 333.334 fathers to the people and how 328. their great love to the people 331 332. their care of and joy in the peoples welfare 119 120 123. they must seek the peoples benefit 85 86. to be honoured and reverenced and obeyed 32 330 331 how far confession to be made to them 271. what their power in forgiving 307. Morality how different from Sanctity 182.183 N. NAme it is prudence sometimes to conceale it 10. O. OBedience the properties of it represented by walking 184. Omniscency Gods attribute 138. Originall sin remaining in the best 231 232. P. PApists we dare vie with them in the point of antiquity 82. Pardon of sin see forgivenesse Precepts See commandements Presumption the grounds of it 162. the difference between presumptuous sinners and weake Saints 262. Christs universall propitiation no just cause of it 401. Pride Spirituall what should abase it 103. Profession without practise a lye 170.173 the loose conversation of professors how great a dishonour to God Religion and injurie to themselves 174 175. Promises their worth 130. benefit 43 303. free and yet conditional 130. Punishment of the guiltlesse how consistent with Gods justice 316
from Gods pleasure not any want of dignity and sufficiency in the price which was payed by him 2 But when the schooles speak of Christs dying for all sufficiently and accordingly some Expositours interpret this expiation sufficient for the sins of the whole world it is as the Learned Davenant hath excellently observed solidly proved another kind of value to wit such as ariseth from divine ordination and thus though we must exclude Angels and consider men onely as viatores whilest they are in the way since as S. Bernard truly The blood of Christ which was shed on earth goeth not down to hell yet we are by the whole world to understand omnes singulos all and every man that hath been is or shall be in the world so that we may truly assert It was the intention of God giving Christ and Christ offering himselfe to lay down such a price as might be sufficient and so upon Gospel termes applicable to all mankind and every individuall man in the whole world To unfold this truth aright I shall briefly present two things to your consideration 1. A price may be said to be sufficient either absolutely or conditionally a price is then absolutely sufficient when there is nothing more required to the participation of the benefit but onely the payment of the money and thus we are not to conceive of Gods ordination that Christs death should become an actuall propitiation without any other intervenient act on our part He dyed not in this sense for any much lesse for all when therefore we say God would that Chrâ—st should lay down a prâ—ce sufficient and so applicable to every man it is to be understood in a conditionall way upon the termes of faith and repentance And hence it is that though Christ dying suffered that punishment which was designed to be satisfactory for the sins of every man yet God doth justly inflict the punishment upon the persons of all them who are not by faith partakers of Christs death because it was intended to satisfy for them onely upon condâ—tion of beleeving 2. Know further that though God intend Christs propitiation conditionally applâ—cable aequè as well to every as any man yet he did not ex aequo aequally intend it for every man it is one thing to say He is a propitiation not for our sins onely but for the sins of the whole world and another thing to say He is a propitiation as fully for the sins of the whole world as He is for ours It is observable in Scripture that some places speake of Christ laying down his life for his sheep and giving himselfe for his Church and others of Christs dying for all and tasting death for every one in one place He is called the Saviour of the body and in another the Saviour of the world nor will it be hard to reconcile these if we distinguish of a general a speciall intention in God that the fruit of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love to mankind this of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good will to some particular persons by the former he intends Christs propitiation applicable to all by the latter He decreth it to be actually applyed to some according to this it is that S. Ambrose saith Christ suffered generally for all and yet specially for some and Peter Lumbard Christ offered himselfe on the Altar of the Crosse for all as to the sufficiency of the price for the elect onely as to efficacy because he efâ—ects salvation onely for them that are praedestinaâ—ed Sutably hereunto it is â—hat Divinâ—s conceive a double covenant to be intimated iâ— Scripture the one universall and condâ—tionall the other speciall and absolute the one made with all and every man upon these termes Whosoever beleeveth in Christ shall not perish the other made with Christ concerning a seed which He should see upon makâ—ng hâ—s Soule an offering for â—in to whom He promiseth not onely Salvation by Christ upon condition of beleeving but the writing his law in their hearts whereby they are inabled to performe the condition and so infalâ—â—by pertake of that salvation By all which it appeareth that notwithstanding Gods speciall affection and dâ—crâ—e of election whereby he hath purposed this propitiation shall be actually conferd upon some we may tâ—uly assert God hath a generall love whereby He hath ordained the death of Christ an universall remedy applicable to every man as a propitiation for his sins â—f he beleeve and repent And hence it is that this propitiation as it it is applicable so it is annunciable to every man Indeed as God hath not intended it should be actually applyed so neither that it should be so much as aâ—â—ually revealed to many men but yet it is as applicable so annunciâ—ble both by virtue of the generall covenant God hath made with all and that generall mandate He hath given to his Ministers of preaching the Gospel to all so that if any Minister could go through all the parts of the world and in those parts singly from man to man He might not onely with a conjectural hope but with a certain faith say to him God hath so loved thee that he gave his onely son that if thou beleeve in him thou shalt not perish and that this is not barely founded upon the innate sufficiency of Christs death but the Ordination of God appeareth in that we cannot may not say so to any of the fallen Angels for whom yet as you have already heard Christs death is intrinsecally sufficient And now what should the meditation of this truth afford us but matter of 1 Admiration at the riches of divine love to all mankind and which rendereth it so much the more wonderfull that whilest it is conferd on the whole world of men it is denied to Angels That God should cause his wrath to smoake against those spiritual and noble creatures the Angels and appoint a propitiation a ransome for such crawling wormes sinful dust and ashes as men are is it not to be admired at St. Ambrose speaking of these words the whole earth is full of thy mercy puts the question Why is it not said the heaven as well as the earth and returneth this Answer because there are indeed spiritual wickednesses in high places sed non illae ad commune jus indulgentia Dei remissionemque pertinent peccatorum but the remission of God and propitiation of Christ belongs not to them well may we in this consideration take up those words of the Psalmist quoted by the Authour to the Hebrewes upon this very occasion Lord what is man that thou art so mindful of him and the Son of man that thou visitest him 2. Consolation to all despairing soules it is an excellent saying of Leo The effusion of Christs blood is so rich and availeable that if the whole multitude of captive sinners would beleeve in their Redeemer not one should be detained in the tyrants chaines