make him a lyer and his word is not in us We learne how hainous a sinne Infidelity is in that it puts so high a dishonour upon God as to make him a lyer this clause His word is not in us manifestly is added as a confirmation of the former therefore we make him a lyar because His word is not in us and His word is not in us when it is not beleeved by us so that not to beleeve Gods word and to make him a lyer are all one Hence it is that our Apostle in his Gospell saith He that beleeveth sets to his seale that God is true and else where in this Epistle he that beleeveth not God maketh him a lyar because he beleeveth not look as among men if we tell a man we beleeve not what he saith we in effect tell him he is a lyer so when we doe not receive the truth of Gods word we put as it were the lye upon God and now tell me how in excusable nay abominable is the sin of infidelity in excusable because that which we are required to beleeve is no other then truth and abominable because by not beleeving we make God a lyer 3. Lastly put the beginning and the end of this verse together If we say we have not sinned his word is not in us every selfe Justitiary as St. Austins phrase is contrarius est divinae scripturae is so far from having Gods word in him that he is directly contrary to Gods word and so to say we have no sin appeareth to be no other then an odious and damnable errour If then we would not be infected with the poyson of this errour let us alwayes have by us nay in us that powerfull antidote of Gods word let us be carefull to study that we may understand it and by it our own sinfulnesse let us often behold our selves in it as in a glasse which knoweth not how to flatter so shall we no longer deceives our selve and dishonour God by saying we have no sin and so much shall suffice to be spoken of this confutation Let us every one make it our supplication that the Word which hath now been heard by us with our outward ears may through his grace be grafted inwardly in our hearts to bring forth the fruit of an holy life and withall of a lowly mind to his prayse and glory through Jesus Christ our LORD THE FIRST EPISTLE OF S. IOHN CHAP. I. Ver. 9. If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousness THere are two sorts of persons among others observable in the Church namely glorioli and infirmi presumptuous hypocrites and weak Saints those are commonly lifted up with an opinion of their own righteousnesse these are usually cast â—down with an apprehension of their own sinfulness those boast themselves to be the best of Saints and these abhorre themselves as the worst of sinners Finally those think themselves to have no sin and these account themselves to be nothing but sin Hence it is that Gods Ministers though they must not be double tongued yet must speak in different language to the arrogant words of terrour to the penitent words of support must use both hands with the râ—ght hand lifting up them that are cast down and with the left hand casting down them that are lifted up of both these our Apostle sets us a pattern in the three last verses of this Chapter launcing the sores of proud Iustitiaries with the knife of reproof in the eighth and tenth verses and powring oylâ— of comfort into the wounds of humble confessours in the tenth verse If we confess our sins c. Not to trouble you with multiplicity of divisions be pleased to observe in the words three generals A duty conditionally required in those words If we confess our sins A mercy annexed to that duty in those To forgive us our sins and to cleanse us from all unrighteousness The certainty of that mercy demonstrated in those he is faithfull and just These are the three boughs of this tree of life out of each of which sprout so many branches and groweth so much fruit that it will ask many houres the gathering At this time I shall enter upon the 1. Duty conditionally required for the handling whereof be pleased to consider it two wayes as it is Materia praecepti the matter of a Commandement Condâ—tio promissi the condition of a promise In the former I shall unfold the nature and exercise of this duty wherein it consists how it is to be managed In the latter I shall discover the necessity and utility of it as being that whereof the absence excludes and the presence includes forgiveness The former will be as the directive part instructing you in and The latter as the perswasive part exciting you to the performance of it The dispatch of the first consideration will lye in answer to four questions What it is which we are to confess To whom this confession must be made How this confession must be performed Who they are that must thus confess Quest. 1. What it is we are to confess the answer to which is in these two words Our sins and there are three steps by which I shall proceed in the handling of it sin sins our sins must be confessed by us 1. Sin must be confessed Divines do not unfitly take notice of a threefold confession Fidei laudis peccati of faith of praise of sin a declaration of the truth we beleeve mercies we receive sins we commit the first is an act of courage the second of gratitude the last of repentance concerning all of these the word in the Text is used by S. Paul in reference to the confession of faith where he joyneth beleeving with the heart and making confession with the mouth together by the Authour to the Hebrewes in reference to thankefulness where this very word is rendred giving thanks and by S. John here in respect of sin If we confess our sins It is that indeed which both sin and the sinner very much shun sin is so ugly that it loveth not to appear and being a work of darkness cannot indure the light besides the sinner is so much in love with his sin that he is not willing to bring it forth that expression of the Prophet Hoseah You have ploughed wickedness is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have concealed wickedness and not unfitly because the end of ploughing is that the seed may be cast into and hid in the ground this is the practice of wicked men to keep close their sin they hide their talents in the napkin of idleness and their sins in the napkin of excuse indeed it is a disease our first parents were sick of no wonder if we be infected and therefore Jobs expression is If I have hid my sin as Adam if we are not so
expressions with Socinas metaphorically is here very unsuitable because the strength of the argument by which St. Iohn would confirm what he delivered concerning Christ lyeth in the litteral acception that sensible experience they had of him by hearing seeing and handling 3. Those phrases of Word and Life are most frequently when used by this Apostle in all his writings applied to Christ so in the beginning of his Gospel when he saith in the beginning was the word and in him was life it is without controversie spoken of Christ so in the last Chapter of this Epistle the term Word in the enumeration of the Trinity is plainly meant of Christ and this Life is said to be â—n him and again of him no doubt those words are spoken This is the true God and eternal life 4. Adde to all this That which where there is an equal probability of reason on both sides shall ever with me praeponderate the scales is that almost all Expositors as well antient as modern go this way and interpret this concering the person of Christ. And now following this construction you may observe the person of Christ generally denominated and particularly exempl◠〈◊〉 the former in the end of the first and the latter in the greatest part of the second verse of each in their order 1. The General denomination here given to Christ is that he is called the Word of Life and here are two substantives that singly deserve our consideration 1. Christ is called the Word An expression not altogether unknown to those Heathens Trismagistus and Plato which made Amelius swear when he read the beginning of St. Iohns Gospel per Iovem barbarus iste cum nostro Platone sensit verbum esse in ordine principii This Barbarian for so he was in his esteem agreeth with our Plato asserting the word to be in the order of a principle But they being ignorant both of the Trinity and of the Messiah though they had the word could not rightly understand the thing as for the Iews it is very likely it was known to them as the name of the Messiah at that time when St. Iohn wrote because it was often used in the Chaldee language which was then common among them It were easie to multiply places in the Old Testament where when the Hebrew reads Lord the Chaldee paraphrase rendreth it the Word of the Lord thus where the Prophet saith Israel is saved by the Lord the Chaldee read it the word of the Lord and when in the Psalms it is said the Lord said to my Lord the Chaldee read to my word and these may suffice to let us see that the Iews being no strangers to this language could not but be acquainted with this term A Title which St. Iohn of all the Evangelical penmen seemeth most to delight in and therefore it is most frequent in his writings nay indeed onely used by him in the New Testament who is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and no wonder if he who was a seraphical writer made so much use of this sublime expression That I may fully and distinctly represent the severall notions of this terme Word among interpreters be pleased to look upon it as capable of a double trope to wit a metaphor and a metonymiâ— 1. This phrase may not unfitly be looked upon as metaphoricall Christ resembled to a word which that I may the better explicate take notice of that known distinction of Word into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceptus mentis sermo oris the inward conceit of the mind and outward speech of the lips to both which the Messiah is not unfitly compared 1. The conceit of the mind is called a word the heart having its language as well as the mouth and speech being nothing else but as it were the eccho of that voice which is in the mind now to this it is which the antients generally refer this title Word when spoken of Christ nor is it without good reason that they conceive the Messiah compared to the internal Word and that in a double respect 1. Primarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of his Father for as the internal word is that off-spring of the mind so is Christ the Son of God as the mind formeth its conceit by understanding the object proposed so the Father generateth his Son by understandâ—ng his own essence as the conceit issueth from the mind without any passion or trouble so is the Son begotten of the Father as the generation of the word in the mind is immaterial and spiritual without any carnal conjunction so is the generation of the Son of God finally as the word which is framed in remaineth with the mind so the Son being begotten of abideth in the Father though withall notwithstanding those analogies there want not many discrepancyes for wheras the internal word is an accident to the mind different from it in essence and after it in time so as though the word could not be without the mind the mind may be without the word Christ is the consubstantial coeternal Son of the Father and as there was no time when the word was without the Father so neither when the Father without his word I cannot let this go without taking notice how gratiously God is pleased to condescend to us in his language that though we cannot comprehend we may apprehend something of those divine mysteries This age hath brought forth a Generation of Preachers who wrap up plain notions in cloudy expressions but they are very unlike the Spirit of God who cloatheth sublime verities in plain similitudes what mysterie in all Divinity more abstruct than that of the generation of the Son of God the Prophet Isaiah is at his quis enarrabit who shall declare it for of this many Fatherâ— understand that question and yet much of it is manifested to us by this common metaphor of a word 2. Secondarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of the creatures for as the internal word is that according to which a man effecteth all his actions so is this word principium omnia peragendi the beginning of the creation of God as he calleth himself and by this word it is that all things were made as this Apostle saith in his Gospe And as the internal word may exist in the mind and yet the external work not presently be but the work cannot be unless the word prâ—e-exist in the mind So Christ was from eternity with God before the world was made but the world could not be made without this word It is a consideration which should teach us when we contemplate the worlds goodly fabrick to reflect on Christ the former of it even the Creation if considered by a knowing Christian leadeth not onely to God but Christ nor can we think seriously upon the making of the world except we remember how it was made by a word which word
represented Glorious things are spoken of thee oh thou Son of God nor is there less verity than dignity in these sayings that as the one cannot but attract our love so the other may engage our faith this holy Apostle and the rest had good ground for clear evidence convincing proof of what they uttered for it was no more than what sensible experience did assure them of That which we have heard c. It is that part of the Text I am now to handle the commendation of the Gospel from certain tradition as being that which the Apostles had heard and had seen with their eyes and their hands had handled of the word of life Out of the mouth of two or three witnesses shall every word be established so runs St. Pauls maxime loe here no less than three witnesses to wit three sences hearing seeing handling produced by St. Iohn to assert the truth of what he writeth some Expositors restrain it particularly to the resurrection of which the Apostles first heard by Mary Magdalen afterwards they saw him themselves and one of them handled him putting his hand into his side yea Christ bids them all to see and handle him indeed the special work of the Apostles was to be witnesses of the resurrection and therefore it is not improbable that St. Iohn might have a singular eye to it but yet we shall do best to take Scripture in the fullest latitude and so refer this ad totam verbi incarnati oeconomiam to the whole oeconomy of the word incarnate thus according to the several wayes whereby Christ was pleased to manifest himself to them he was heard seen and handled by them he manifested himself in flesh and so was handled in his miracles and so was seen in his words and so was heard That we may the better understand both the intent and extent of these phrases let us consider them severally 1. That which we have heard of the word of life it is a clause which admits of several references To Moses and the Prophets that which we have heard out of their writings concerning the Messiah for it is mentioned of both that they were read in the Iewish synagogues every Sabbath-day whither the Apostles often repaired 2. To the Scribes and Pharisees that which we have heard from their mouths in their expositions upon Moses and the Prophets the Pharisees themselves preached those things concerning the Messiah that were fulfilled in him and so against their wills gave testimony to him whom they rejected 3. To Iohn the Baptist that which we heard from him who was Christs harbenger to go before him and pointed at him with an ecce Behold the Lamb of God 4. To the voyce from heaven that which we heard when we were with him in the holy mount This is my beloved Son in whom I am well pleased the Father himself by this extraordinary way testifying of him 5. Or lastly and as I conceive most suitably to the Apostles meaning to Christ himself that which we heard from his own mouth for so it seemeth to be expounded at the fifth verse the message that we heard of him not from others at second hand but immediately from his own lips we read in the Gospel that he opened his mouth and spake and as generally to the multitude so more especially to his disciples unfolding to them the mysteries of the Kingdom aperuit os suum qui prius aperuit or a prophetarum he that opened the mouthes of the Prophets at last openeth his own mouth and oracula quasi auracula those sacred oracles which like hony drop'd from his lips were distilled into their eares who continually sate at his feet to receive instruction from him nor was it a naked hearing which the Apostle here intends but an hearing so as to understand and believe for it is such an hearing as put them upon declaring which could not have been unless they had understood nor would have been except they had believed themselves this is that which perhaps the iteration of it at the third verse may insinuate they heard and heard to wit with the ear and with the heart and that is the right hearing when there is internus fidei assensus as well as externus auris auditus an inward assent accompanying our outward attention that which Christ spake to his disciples he many times spake to many others but as when the instrument sounds a multitude hear it yet only the musical eare understands and taketh delight in it so onely the Apostles heard with a divine religious ear by which means it affected their hearts and inclined them to declare and write that they had heard 2. That which we have seen with our eyes that which we have looked upon The next sense which is brought in as a witness is their sight and it is set forth with abundance of emphasis to unfold which observe the extensiveness of the object and intensiveness of the act 1. This that the object is of a large extent and may be taken in reference to both his natures to wit humane and divine 1. The Apostles saw his humanity beheld him a man altogether like to themselves sin onely excepted they saw him eating drinking walking and thereby expressing the actions of an humane body yea they saw him in weariness hunger thirst and so subject to the defects of our frail nature 2. They saw his divinity to wit in the effects of it those powerful miracles which were wrought by him such works may well challenge our aspect They saw him cleansing the Lepers curing the sick opening the eyes of the blind the eares of the deaf nay raising the dead and this Interpreters conceive St. Iohn especially to aime at expounding him by himself in the Gospel where he saith we saw his glory as the glory of the only begotten Son of the Father full of grace and truth yea besides those miracles which he wrought among men whilest on earth they saw his glorious transfiguration on the mount his raising himself from the grave and his wonderful ascending into heaven when from mount Olivet a cloud received him out of their sight all this and what ever else conduced to declaring either his manhood or his God-head may be very well comprehended in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which we have seen 2. The act is set forth with a great deal of advantage to express the intensiveness of it For 1. It is not barely that which we have seen but that which we have seen with our eyes an addition which may seem a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since if we do see it must be with our eyes but is indeed an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since as Chrysostome well observeth concerning the like phrase of hearing with our eares it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the usuall custome of men when they assert any thing whereof they are fully assured and that to those who
advantage but the true Apostles esteem godliness gain and therefore chiefly aim at the peoples spiritual benefit and truly this is that which as Calvin noteth should be a singular means to gain your credence to our writing our declarings why will you not believe our report regard our message when our end is onely your good that you may partake the same benefit with us 2. As Christians we may in them behold the frame of a truly pious heart to desire that others may have fellowship with it self in the same spiritual enjoyments good Christians are no niggards of their heavenly dainties they love not to eat their morsels alone but invite others to the same participation hence that wish of Moses would all the Lords people were Prophets and of St. Paul that all were as he except his bonds upon this ground it was that Philip having found Christ called Nathanael and the woman of Samaria having met with the Messiah inviteth her friends to the sight and knowledge of him and if you desire the reason it is plain Because 1. The bringing others into the same fellowship with themselves is a means of inlarging the Kingdom of Christ and so of advancing the glory of God Religion teacheth every good man to pray hallowed be thy name and thy kingdome come and surely we cannot pray this cordially if we desire not endeavour not that which tends to both the winningmen to the faith of Christ. 2. The gaining others to their fellowship will be the means of making them for ever happy and therefore as in zeal for Gods glory so in charity to the soules of their brethren they cannot but desire it this is the different temper of envy and charity envy thinketh it a small matter to be happy it self unless another may be unhappy charity would not be happy alone but striveth to draw in company this Aretius giveth as the sence of these words here We love you as our selves and therefore wish you as well as our selves that you may have fellowship with us 3. The bringing in others is no diminution to themselves it is the manifest difference between spiritual and temporal riches those diminish by imparting but not these Godly men well know that if others have more they shall not therefore have the less and it were strange not to wish a courtesie to another when it may be no injury to our selves the musick is not the less harmonious to thee because others hear it nor doth the candle the less enlighten thee because others see by it as well as thy self nor is our participation of heavenly things the less because others have the same fellowship with us To end this let the same mind be in us that was in these holy Apostles and is in all good Christians Indeed it is that which in a bad way is usually the practice both of the Devil and wicked men the Devil being himself fallen never ceased till he drew Adam into the same pit with him ungodly men would have all partners in the same wickedness wretchedness with themselves they say Come with us cast in thy lot among us let us all have one purse and by these words they seek to intice and inveigle inconsiderate persons for this reason it was that that Epicure Heliogobalus took care for the training up of his Son in the same luxuriant courses wherein himself lived Now there is an oblique imitation even of wicked men which is commendable as sin is boundless so grace must be abounding as sin is infectious so grace must be communicative evill men decrease from bad to worse holy men must increase from good to better wicked men strive to make others as bad or worse than themselves good men must indeavour to make others as holy and as happy as themselves thus we may learn even of the worst of men but rather let Christs Apostles be our Tutors his Disciples our School-Master Thus let believing masters instruct their servants parents teach their children friends admonish their friends and godly Ministers exhort their hearers as here the Apostles did declare and write to the people for this very end that they might bring them into the same blessed fellowship with themselves THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 3. part last And truly our fellowship is with the Father and his Son Iesus Christ. THe Person of Christ is of all others the most amiable and excellent hence the Psalmist saith mystically of him thou art fairer than the children of men as being indeed more than a meer Son of man and the Spouse in the Canticles being asked in contempt by the daughters of Ierusalem what is thy beloved more than another beloved returneth that high yet deserved encomium my beloved is the chiefest among ten thousand The doctrine of Christ is that then which none more certain and undoubted in which respect the main fundamental axiome of Christs coming into the world is called by St. Paul a faiâ—hfull saying and the whole Gosspel by St. Iames the word of truth there being infallible verity and fidelity in evangelical sayings The sincere professors of Christ are such as none else but they can be truly happy and blessed hence it is that they are dignified by the Apostle Peter with these honourable titles of a chosen generation a royall Priesthood an holy Nation and a peculiar people And now beloved if you look into this short exordium you shall finde each of these briefly and pithily handled The Gospels certainty as being most ancient and evident is evinced in the first verse Christs excellency as being the word of life that eternall life is insisted on in part of the first and the second verse finally the faelicity of a Christian as being one that hath fellowship with God and Christ and thereby fulness of joy is characterized in the third and fourth verses well may this golden three invite us once and again nay often to look into and peruse this choice preface That which was from the beginning c. We are now come according to our proposed method to the last branch of the second General the commendation of the Gospel from the utility of its end and having made entrance upon the first end as it is propounded in those words that you also may have fellowship with us we are now to handle the Exposition of it in the following and truly our fellowship is with the Father and his Son Iesus Christ. Which words are a plain assertion unfolding the dignity and excellency of that fellowship which the Apostles and all believers with them have inasmuch as it is a fellowship with the Father and his Son it is that which our translators set down with an asseveration truly conceiving this to be the emphasis of the pleonasm which is in the Greek The Greek word which is here rendred fellowship admits both in sacred and prophane Writs of a double construction as
we shall drink deep of the river of pleasure Now we have onely the first fruits hereafter our joy shall be as the joy of harvest Finally now the joy of the Lord enters into us but then it is we shall enter into the joy of the Lord and be as it were swallowed up in the boundless ocean of that joy the truth is according to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our exultation answereth our participation because this fellowship cannot be perfect till we come to heaven where we shall fully enjoy sanctity and immortality with God and Christ for ever therefore then and not till then shall this be verified our joy shall be filled And now to tell you how full that joy shall be I want words St. Peter speaking of our joy which we have in believing calls it unspeakable and full of glory indeed sentire est cordis dicere non est oris the heart feeleth what the tongue cannot express but oh then how glorious and not onely unspeakable but unconceivable shall that joy be in seeing Surely as when Christ miraculated wine he filled the vessels to the brim so shall he fill the vessels of our souls in that day with the water of joy to the very brim so as there shall not be the least deficiency but an abundance yea a superabundance both over and everflowing to make glad the inhabitants of that heavenly City to all eternity What then is the inference which we are to draw from hence but that we learn what joy to seek after namely that which is full and wherein to that end to place it namely in fellowship with God and Christ. Beloved it is a false slander an odious calumny which by black mouths is belched forth against Christianity as if it were an enemy to all joy whereas it doth not extirpate but ordinate our joy teaching us to place it on the right object you are mistaken when you think that we would rob you of your comfort and spoile your mirth no brethren our aim in indeavouring to bring you to God and Christ is to use Seneca's phrase upon better grounds that you might never want mirth or according to St. Pauls expression that you may rejoyce evermore Indeed this is our scope to confine your carnall joy or rather refine it that it may be pure spirituall and heavenly Oh that you would at last be wise and fix your joy in the right center by elevating it to the things above how should you say with that penitent Father Far be it Lord far be it from the heart of thy servant that I should account my self happy by any earthly joy that is the joy which is not given to the wicked but onely to them who serve thee whose joy thou thy self art and that is the blessed life to rejoyce of thee in thee for thee that is it and no other or in words not much unlike those of St. Paul God forbid that we should rejoyce in any thing save in fellowship with the Father and his Son Iesus Christ. 2. Refer this clause to the former part of this verse and then the truth which is manifestly implyed is that those things which the holy men of God did write are able to give fulness of joy This is the doctrine which I shall endeavour to illustrate both generally of all the holy writings and particularly of the Apostolical writings 1. There is fulness of joy to be had in the holy Scriptures this was that which David experienced and therefore affirmeth concerning himself that the words of God were sweet to his taste and he rejoyced in them as one that found a great spoyle and that holy man Ambrose upon those words breaketh forth into these expressions I have great cause to rejoyce for I have found the spoyles for which I have not laboured I have found the Pentateuch of Moses the writings of the Prophets I have found Christ the wonderfull Counseller and Paul the prudent builder for this reason no doubt it is that the word of God contained in the Scripture is compared to light and wine and honey and milk all which are of a pleasing and exhilarating nature indeed the holy Scriptures are a tree of life whereof every leaf is healing or according to St. Chrysostom a pleasant garden wherein every flower yields a fragrant smell or to use St. Ambrose his comparison a feast in which every book is a dainty dish affording both sweet and wholesome nutriment No wonder if St. Paul speaking of the Scriptures maketh mention of the patienâ—e and hope and comfort of the Scriptures there being no such ground of hope and patience and therefore no such comfort to be found elsewhere as in these sacred books 2. As this is true in general of all parcels of holy writ so more especially of the Apostolical writings to this purpose St. Cyril mystically interpreting those words of the Prophet Micah that every man should sit under his vine and under his figtree observeth that wine is an embleme of joy the figtree of sweetness and by both is shadowed that joy whâ—ch the Evangelâ—cal doctrine should produce in those who sit under the preaching of it indeed those doctrines which reveal God and Christ satisfaction to God by Christ reconciliation to God in Christ can only give solid comfort to the soule since God out of Christ is a consuming sire onely in Christ he is a reviving Sun out of Christ he is a sin-revenging onely in Christ a sin-forgiving God now these doctrines are no where made known but in holy writ and they are most clearly delivered in the Apostolical writings what Moses and Esay and Ieremy spake obscurely that Paul and Peter and Iohn declare plainly and therefore though we find joy in those yet by these our joy is filled It is not unworthy our obsetvation in the Text that this clause These things we write stands in the middle between our fellowspip is with the Father and his Son Iesus Christ and that your joy might be full as having indeed an influence on both and by effecting the one it produceth the other these things which the Apostles write reveale God and Christ and the way of fellowship with them and by bringing us to this fellowship they convey unto us this fulnesse of joy and comfort To apply this in some short confectaries 1. How injurious is the superstition of the Papists and that both to the Scriptures themselves and to the people 1. To the Scriptures in that they deny to them a perfect sufficiency containing all things necessary to salvation and that for this reason that thâ—y might advance the esteem of their unwritten Traditions indeed such traditions as are not fictitious but real not particular but universal and clearly appear to be sâ— we reject not but withall we assert there are no such traditions delivering any thing necessary to
salvation which is not to be found either in expresse termes or by evident consâ—quences in the holy Scriptures and that I may not wander we meet with a strong argument to this purpose in my text That which is able to give us full joy must not be deficient in any thing which conduceth to our happinesse but the holy Scriptures give fulness of joy and therefore the way to happiness is perfectly laid down in them the major of this syllogisme is so clear that it needs no probation for who can or will deny that full joy is only to be had in a state of blâ—sse the minor is plain from this Scripture and may thus be drawne forth That which the Apostles aimed at in may doubtlesse be attained to by their writings for they being inspired of God it is no other then the end that God purposed in inspiring which they had in writing and either God himself is wanting in the means which he hath designed for this end or these writings contain in them what will yeild fulness of joy and to that end bring us to a state of blessednesse 2. To the people whom they expressely forbid to read the holy Scriptures esteeming the permission of them to the vulgar eye to be the casting of pearls before swine and the giving holy things to dogs hence is it that in a seeming reverence to holy writ and withall a pretended care of the Laicks that they may not wrest the Scriptures to their own perdition they lay upon them a prohibition but the truth is as they are but false friends to the Scripture so in this they are manifest enemies to the people bereaving them of that comfort which they might have in the reading of those divine books Certainly the Apostles intended that their Epistles should be read both to and by them to whom they wrote them now these you to whom S. John wrote were ordinary Christians dispersed in several countries such whom in the second Chapt. he calls not only Fathers but young men and children and the other Apostles expressâ—ly direct their Epistles to all that are called to be Saints as well private persons in as publick officers of the Church nay yet further when we consider what singular benefit is to be gained by the reading of the holy Scriptures for correction â—nstruction and in particular consolation surely it is no small injury that the Church of Rome by this prohibition doth to her members even as great as if the mother should deny the dug to the tender infant 2. How odious is the prophanenesse of those Christians who neglect the holy Scriptures and give themselves to reading other books How many precious hours do many spend and that not only on workdays but holy-days in foolâ—sh Romances fabulous histories lascivious poems and why this but that they may be cheered and delighted when as full joy is onely to be had in these holy books Alas the joy you find in those writings is perhaps pernicious such as tickleth your lust and promoteth contemplative wickednesse at the best it is but vain such as onely pleaseth the fancie and affecteth the wit whereas these holy writings to use Davids expression are right rejoycing the heart Again are there not many who more set by Plutarchs Morals Seneca's Epistles and such like books then they do by the holy Scriptures it is true beloved there are excellent truths in those moral writings of the heathen but yet they are far short of these sacred books those may comfort against outward trouble but not against inward fears they may rejoyce the mind but cannot quiet the conscience they may kindle some flashy sparkles of joy but they cannot warm the soul with a lasting fire of solid consolation And truly brethren if ever God give you a spiritual ear to judge of things aright you will then acknowledge there are no bells like to those of Aarons no harp like to that of Davids no trumpet like to that of Isaiahs no pâ—pes like to those of the Apostles and you will confesse with Petrus Damianus that those writings of heathen Orators Philosophers Poets which formerly were so pleasing are now dull and harsh in comparison of the comfort of the Scriptures 3. Lastly let us so diligently read stedfastly beleive and obediently conform to these writings that our joy may be full by them It is very observable what the Prophet Ieremy saith concerning himself Thy words were found and I did eat them and thy word was to me the joy and rejoycing of my heart the word caused in Ieremy joy and rejoycing that is a full joy but by what means it was by eating it so must we get comfort in the Scriptures by eating that is reading meditating and applying them to our selves Let then that counsel which St. Ambrose giveth be acceptable to us Eat and eat daily of this heavenly manna that thy hunger may be satisfied and thy soul nourished to eternal life remember the advice which St. Hierom giveth Whatever joyes and pleasures others may take let our delights be in the law of the Lord. Finally hearken to the exhortation of Drogo hostiensis Let not the Law depart from thy heart read and ponder again and again that thou mayst find the savour of this manna with the Bee suck the sweetness of these heavenly flowers And yet more particularly when thou art cast into any danger labourest under any affliction make use of these writings for thy comfort which are as St. Ambrose truly styleth them the onely refuge in all temptations Excellently to this purpose is that even of a Roman Bishop in his exhortation to the Clergy Doth any one labour with ignorance these writings are a light to the feet and a lanthorn to his paths do we weep in this valley of tears here we may find that which will dry our eyes and revive our spirit doest thou thirst after righteousnesse here is a fountain of pure water art thou spiritually hungry here is the bread which came down from heaven indeed there is no condition that can befall a Christian to which these holy writings do not afford a sutable and proportioned consolation I end this therefore with allusion to that expression of the Prophet Esay With joy shall you draw water out of the wells of salvation These wells of salvation are Evangelical truths so St. Hierome spiritual sayings so Procoptus Oh let us by the bucket of faith draw the water of comfortable doctrine out of those wells to the joy and solace of our hearts I have now dispatched the first and most genuine reading of this pronoun the other which the Greek Scholiast taketh notice of would not be altogether passed by which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pronoun of the first person since not onely some Greek copies but the Syriack version also so renders it that our joy might be full And thus as venerable Bede observeth upon these words it lets us see
sin because Christ is in them and they in him whom the Apostle according to this construction here plainly contradicteth and indeed it cannot be otherwise since where ever Christ is there is his Spirit and where the Spirit of Christ is there is a divine light discovering to a man the darkness that is in him and effectually convincing him of his own sinfulnesse But though this be a truth I doe not conceive it the truth of this clause and therefore with the generality of the best interpreters I understand it in the proper and usuall sence not for Christ the word but for the word of Christ not the word which is God but the word of God And thus it will not be amisse to consider this clause both in iâ—s selfe and in its reference 1. Consider this clause in its selfe and that which we have to inquire is what our Apostle meaneth by this phrase negatives are best known by the affirmatives as privations are by habits and therefore by knowing what it is for the word of God and Christ to be in us we shall learne what this meaneth the word is not in us The word is then said to be in us when according to Christs phrase in the Gospel it doth take place in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being there according to Camerarius as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and finde entertainment with us and surely then it taketh place in us when it taketh place in our hearts as it did in David who saith Thy word have I hid in my heart The word is then said to be in us when according to St. Iames his phrase it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ingrafted word and that is when as the tree being opened a graft is set deep into it and so becometh one with it or rather it one with a graft so our hearts being opened as Lydias was the word is deeply imprinted in it and it sweetly closeth with the word If yet more perticularly you ask how this is done I answer in one word by beleeving when the minde giveth a cleare assent and the will a full consent to the word then it is received by and dwelleth in us so interpreters paraphrase Non amplectiâ—r non intelligimus non retinemus veram ejus doctrinam His word is not in us that is we doe not understand and imbrace by faith the true Doctrine of his word And that this is S. Johns meaning in this place we need no other expositor then himself in his Gospel where he bringeth in Christ saying yee have not his word among you For him whom he hath sent you beleeve not thereby plainly intimating that to have his word abiding in us is to beleeve in his word Look how Christ himselfe is said to be and to dwell in us So is his word now the Apostle Pauls expression is full of Christs dwelling in our hearts by faith indeed on Christs part the Spirit and on our part Faith maketh the union between him and us and both these concurre to the inbeing of the word when the word is received as St. Paul saith of the Thessalonians in the Holy Ghost and in much assurance to wit of faith To end this be pleased to know that there is a great deale of difference between these two his word among us and his word in us his word is among us when published and made known to us but it is not in us unlesse received and beleeved by us and therefore my brethren let us not content our selves with the former but labour to find the latter It is very observable what St. Paul saith of of the Colossians The Gospell is come unto you and bringeth forth fruit in you which it could not doe were it not ingrafted and therefore the Authour to the Hebrews saith of the Iews The word did not profit them because it was not mixed with faith in them that heard it Oh beloved it may be truly said of us that Gospel is come to us but is it in us doth it bring forth fruit in us St. Austin excellently compareth the word to an hooke which then taketh the fish when it is taken into the fist so the word when it is taken into us by faith then taketh us and that not to our ruine but safety and St. Iames when he speaketh of the word as able to save our soules calls it the ingrafted word to teach us how necessary it is to our spirituall and eternall profit by the word that it should be in us the truth is it were farre better never to have had the word among us then not to have it in us that this light had never shone in the midst of us if it be not set up in the candlestick of our hearts and therefore let it be our prayer that the Gospel may come to us not in word onely but in power that the seed of the word which is sowne and scattered among us may be hid in us Finaly that it may please God to give unto us increase of grace that we may heare meekely his word receive it with pure affection and bring forth the fruits of the spirit 2. But further consider this clause in its reference and ye shall find according to a severall reference severall things not unworthy our observation It is not amisse to compare the end of the eighth and of the tenth verse together in the one it is said the truth is not in us the other his word is not in us and if as doubtlesse we may we look upon these as synonimous phrases we may observe that what he calleth truth in the one he stileth Gods word in the other and so it amounts to that which our blessed Saviour himselfe elsewhere asserts Thy word is truth in which respect it is called by St. Paul and St. Iames the word of truth and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminently and primarily indeed it may be said of many words that they are true but onely Gods word is the word of truth yea truth it selfe consonant to this it is that the psalmist calls the words of the Lord pure words and compareth them to Silver purified in the fire seven times that is fully perfect so as there is not the least drosse of errour in them Indeed when we consider whose word it is namely his word who as he is the first being so he is the first truth we cannot but conclude that it must needs be altogether true therefore if we would have an answer to Pilates question what is truth the text giveth it it is Gods word and if you would know when doctrines are true this word is the onely sure touchstone and therefore the prophet Isay calleth to the lawe and to the Testimony If they speake not according to these it is because there is no light to wit of truth in them 2. If we put these two clauses together We
unworthy of the least regard oh tell me iâ— each of these severally much more all joyntly be not strong obligations of love and thankefulnesse How should every beleeving sinner in the apprehension hereof break forth into these or the like ejaculations Dearest Iesus didst thou procure thy Fathers love to me and shall it not engage my love to thee didst thou snatch me as a brand out of the fire of Gods wrath and shall not I be inflamed with affection towards thee the propitiation which thou hast wrought for me was undeserved nay undesired shall it be altogether unrequited It is true I cannot recompence but surely I will acknowledge it I will love and blesse and praise thee for it saying in words much like those of the Angels Worthy is the lamb that was slain a sacrifice and so a propitiation for my sins to receive power and riches and wisdome and strength and honour and glory and blessing THE FIRST EPISTLE OF S. IOHN CHAP. II. Ver. 2. And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world WOrds amiable as beauty to the eye harmonious as musick to the ear sweet as hony to the taste and joyous as wine to the heart who can read them and not be affected hear them and not be ravished meditate on them and not be delighted beleeve them and not be comforted Diligenter observanda cordibusque inscribenda sunt haec verba saith Ferus aptly These words deserve to be written yea ingraven upon the tables of our hearts as containing in them that which cannot but afford unspeakeable joy to the wounded conscience The person spoken of is Iesus Christ whose very name is as a precious oyntment the thing spoken of is a pacification between God and sinners then which no perfume can be sweeter finally this benefit is set forth as obtained by this person not for a few but many some but all and so like the light diffusing it selfe through the whole world and therefore I trust since we are all concerned in we shall all be diligently attentive to this precious Scripture And he is the propitiation for our sins c. Having already unfolded the nature we are now to handle the extent of this excellent benefit which is expressed two wayes Negatively and not for ours only Affirmatively but also for the sins of the whole world 1. A word of the former not for ours onely it is that which lets us see the nature of faith True faith applyeth but doth not appropriate or if you wil it doth appropriate but it doth not impropriate to it selfe a beleever so maketh Christ his own as that still he is or may be anothers as well as his and the reason of this is Partly in regard of the nature of the object which is such that it is capable of being communicated to many as well as few for as the ayre is a meanes of refocillation the sun an instrument of illumination and the sea a place of navigation for the people of our country and yet not ours only those being things so communicative that every one may have a share in them nor is one mans or peoples enjoying an hindrance to another so is Christ a propritiation for the sins of St. Iohn and the rest of beleevers then living but not for theirs only he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common good and his propitiation such as that the participation of it by some doth not at all impede others from having the like interest And partly in respect of â—he temper of the subject this being the frame of a beleevers spirit that he would have others pertake of the same benefit with himselfe The Apostle St. Paul saith of faith that it worketh by love and accordingly as faith brings Christ home to it self so the love by which it worketh is desirous he might be imparted to others To this purpose it is observable that that Holy Apostle when he speaketh of a Crowne which shal be given to him presently addeth and not to me onely as here St. Iohn for our sins and not for ours onely To wind up this whereas there are two objections amongst others made against the applying act of faith as if it were a bold presumption in regard of Christ and an uncharitable excluding of others from having the same benefit to say he is ours and that he is the propitiation for our sins both will be found no better then calumnies since on the one hand faiths particular applycation is within the bounds and according to the tenure of the Gospel-promise and therefore it s no presumption and on the other hand faiths applying Christ to our selves is not thereby to withhold him from any other and therefore it is no uncharitablenesse for whilest faith saith He is the propitiation for our sins Love addeth and not for ours onely And so much or rather so little of the Negative pasâ—e we on to the 2. Affirmative clause But also for the sins of the whole world favores ampliandi is a rule in the civill law favours are to be extended to the utmost so doth our Apostle here this benefit of Christs propitiation Amplificatio est misericordiae dei it is an amplification of Gods mercy and Christs merit and that 1. Implicitely in respect of the object since Christ did not pacify God onely for the original sin of our natures but the actuall sins of our life and not onely for one but for all kind of sins The sins of the whole world are a world of sins what a numberless number of sins are every day committed in the world yea what sin is there so vile so heynous which commeth not within this latitude the sins of the whole world so that this propitiation extends it selfe not onely to one but many lesser but greater sins not the multitude nor magnitude of all the sins which are acted in the world can exceed the virtue of Christs propitiation and therefore though the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ellâ—ptically cut of in the Greeke both it and its substantive are fitly supplyed in our translation for the sins of the whole world But further this enlargement is chiefly to be considered 2. Explâ—citely in regard of the subject the persons to whom this propitiation belâ—ngs and it is set forth with the fullest advantage that may be Indeed there are divers phrases by which this universality is represented Sometimes it is saâ—d He gave his life a ransome for many and that is opposed to a few more then this it is said that He dyed for all and that He gave himselfe a ransome for all yea the Author to the Hebrews saith He tasted death for every man not onely all in generall but every man in perticular in like manner the usuall phrase of the Scripture when it speaketh of the subject of reconciliation â—nd salvation is in the comprehensive
word world God so loved the world God was in Chhist reconciling the world and again in this Epistle Him hath God sent to be the Saviour of the world and yet as if this were not large enough to this extensive substantive is here in the text annexed an universall adjective whilest he saith not onely the world but the whole world That this is so must be granted or else the Scripture must be denied which hath so frequently and plainly asserted it The onely thing to be inquired is in what sence this is to be understood and how it is verified I well know there is much dispute among learned and Godly men about the interpretation of this and such like Scriptures For my own part I have a reverend esteem of many of them who hold the severall opinions and I could heartily wish that such questions having much to be said either way both from Scripture and reason might be more calmely debated then they are by some and the assâ—rtâ—rs on either hand lesse censorious each of other That which I shall now indeavour is according to the measure â—f light I have received by prayer reading meditation and conference positively to acquaint you what I conceive to be truth and show you how far we may safely extend and so how we may genuinely expound this clause He is the propitiation for the sins of the whole world To this end Let your attention go along with me whilest I shall prsoecute two or three distinctions 1. This assertion Christ is the propitiation for the sins of the whole world may be understood either exclusively or inclusively and in both considerations it is in some respect or other true 1. To say Christ is the propitiation for the sins of the whole world exclusively imports thus much That there is no propitiation for the sins of the whole world but onely by Christ and thus we may take the whole world in its full latitude pro omnihus singulis and need not feare to assert that there never was nor will be any man from the first Adam to the end of the world who did shall or can obtain propitiation for his sins except through Christ. Indeed God according both to Moses and Pauls phrase is a consuming fire and all mankind being fallen in Adam is as stubble and straw to that fire which must needs be consumed by it if Christs blood did not prevent that consumption by quenching the fire of his displeasure Hence it is that S. Paul saith expressely God was in Christ reconciling the world to himselfe thereby intimating That were it not for Christ the world could not be reconciled to him To this purpose it is that the Apostle Peter speaking of Christ useth a negative proposition neither is there salvation in any other and inforceth it with a strong confirmation for there is none other name under Heaven given among men whereby we must be saved where that expression under Heaven is very observable as comprizing in it the whole earth which is under Heaven with all the inhabitants therein It is the promise of God to Abraham That in his seed should all the nations of the earth be blessed that seed St. Paul expounds mistically of Christ and Lyra's glosse is quia nullus consequitur salutem nisi per Christi benedictionen because none can attain eternal life but through Christs benediction and not much unlike is Bezas note on this place Christ is the propitiation for the whole world ut noverimus nusquam esse salutem extra Christum that we may know salvation is not to be had any where without Christ. From hence it is that may be inferred which elsewhere is expressed that since there is no propitiation but by Christ none can pertake of this propitiation but by faith in him and the strength of the inference is built upon this foundation Whosoever have propitiation by Christ must bee in Christ and therefore St. Paul saith of the Ephesians whilest Heathens they were without Christ and presently addeth in the same verse having no hope as if he would say There is no hope of Salvation for them that are without Christ. None but they who beleeve in Chirist are in Him and therefore the Apostle saith Christ dwelleth in our hearts by faith and those two phrases being in the faith and Christ being in us are used by him in one verse as one expository of the other The result of both which propositions is that seeing there is no propitiation without Christ and without being in Christ none can obtain that propitiation but they who beleeve in Him agreeable to which it is that St. Paul saith God hath set him forth a propitiation through faith in his bloud Indeed this must be rightly understood and to that end qualified with these distinctions of seminall and actuall of implicite and explicite faith and of faith in Christ as to come and as come Christ is no doubt a propitiation for all circumcised and baptised children dying in their infancy who yet cannot actually beleeve in him but they have after an extraordinary way the spirit of Chrâ—st conferred on them and so the seed of faith and all other graces in them Christ was no doubt a propitiation for those before his coming as well as us all of whom only beleeved in him as to come and many of whom had but only an implicite not a clear and distinct faith in the Messiah nor will I undertake to determine what degree of knowledge is necessary to that Faith in Christ which is necessary to an interest in this propitiation but still I say with the Authour to the Hebrewes without faith it is impossible to please God and that faith is not only to beleeve that God is but to beleeve that he is a rewarder of them that seek him which cannot be without some knowledge of Christ since it is onely in an Evangelical sense that he is a rewarder and as he is no rewarder of any that seek him but for Christs sake so none can rightly beleeve him a rewarder who is altogether ignorant of Christ. Indeed when our blessed Saviour saith This is life eternal to know thee the only true God and Iesus Christ Christ whom thou hast sent what doth he but as it were define eternal life by the knowledge of God and Iesus Christ this knowledge being both the way and the end that wherein it consists and that whereby it is obtained and more fully when he saith God so loved the world that he gave his only begotten Sonne that whosoever beleeveth in him should not perish what doth he but set down beleeving in Christ as the way whereby the whole world must escape perishing Finally when St. Paul speaking of Iew and Greek maketh calling on the name of the Lord Christ the means of salvation and annexeth beleeving in as necessary to the calling on him what doth he
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