give us grace for that little inch of our candle which is yet to burn so to let our light shine before men that they seeing our good works may glorify thee our Father which art in heaven To this end we pray thee enlighten our blind minds incline our crooked wills soften our hard hearts compose our distempered passions mortify our earthly members sanctify our whole man Spirit Soul and Body and preserve us blamelesse to the coming of our Lord Jesus Implant oh God and increase all the graces of thy holy Spirit in us confirm our faith stablish our hope strengthen our patience enlarge our love enflame our zeale quicken our obedience put thy fear into our hearts that we may never depart from thee and do thou never leave nor forsake us but be our God our Guard our Guide even to the death and after death receive us to thy self in that glory which is everlasting Not to us oh Lord not to us alone but to thy holy Catholick Church be thou propitious she is the Vine which thine own right hand hath planted let her be for ever preserved and suffer not Good God suffer not either the wild Boar out of the Forrest to pluck up her root or the many pestilent Foxes that are within her to pluck off her grapes Plant thy Gospel where yet it is not restore it where it is lost continue and enlarge it where it is especially in these Realmes Remit our crying sins Remove thy heavy judgements Restore our wonted blessings Settle all things once again amongst us upon their right and ancient Foundations that Glory may dwell in our Land Let the cry of the Fatherlesse and the Widow ascend into the eares of the Lord God of Hosts that he may give them beauty for ashes and the oyle of gladnesse for the spirit of heavinesse Blesse all sorts and degrees of men among us Let the Gold of our Nobility excell in Grace as they do in Honour purify the Silver of our Gentry from the drosse of vice Engrave upon the brasse of our Commonalty the fear of thy holy Name and preserve thine earthen vessels in whom is laid up and by whom is dispensed thy heavenly Treasure the Pastors and Ministers of thy Church Comfort all the sonnes and daughters of sorrow poure oyle into wounded consciences succour tempted souls settle distracted minds heale diseased bodies releeve impoverished families release imprisoned persons those especially who suffer for the Testimony of a good conscience Oh thou that hast a Salve for every sore a Cure for every crosse a Remedy for every malady apply thy self suitably to all the necessities of thy children And now in Blessing Blesse that Word of all thy Grace which goeth forth throughout all Congregations lawfully and duly assembled in thy fear this day this in particular Oh thou that standest at the door and knockest be pleased to open Open the Preachers lips that his mouth may shew forth thy praise and declare thy message with power and plainnesse open the peoples ears that they may hear thy Word with reverence and diligence open all our hearts that with faith and love we may receive with care and conscience we may obey thy sacred truth so as it may become the power of thee our God to the illumination of our judgements the renovation of our natures the reformation of our lives and the salvation of our soules through Jesus Christ our only Mediator and Redeemer for whom we bless thee To whom with thy self and blessed Spirit of Grace we give all praise and glory and in whose most absolute Form of Prayer we further call upon thee saying Our Father which in Heaven c. THE FIRST Epistle General OF St. IOHN HISTORY PROPHECY and DOCTRINE are the three Channels in which run the Streames of Sacred Writ from whence ariseth the division of its BOOKES into Historical Prophetical and Doctrinal Not but that all the Bookes of Scripture are Doctrinal in which respect the Apostle saith it is profitable for Doctrine but because some Books are chiefly concerned in narrations of things past others in the predictions of things to come and some are chiefly if not only conversant about Dogmatical Truths and Practical Precepts they are not unfitly thus distinguished Of this latter sort are the Epistolary Writings and therefore in this regard the fittest to be discussed among the people The Prophetical Books are most congruous to the Schooles but the Doctrinal most suitable to the Pulpit those for exercising the Learned these for feeding the Vulgar Upon this account I have made choice of an Epistle and in particular not without serious and mature deliberation nor yet I hope without the blessed Spirits instigation of this First Epistle General of S. JOHN to be the subject of my Postmeridian discourses If any shall be inquisitive to know why among all the Epistles of the Holy Apostles I have pitched my thoughts upon this I shall returne this threefold answer which as a threefold cord and that saith Solomon is not easily broken enduced me to this Work One though indeed the least is that I finde not any English Expositor upon it nor yet many among the Latine except those who have undertaken Comments upon all the Epistles whereas either in Latine or English or both I finde several excellent Interpreters upon each of the rest and truly I shall esteem it an high honour conferred upon me by my God if through his gracious enablement by a though imperfect dilucidation of this Epistle I may cast a Mite into the Churches-Treasury A second and more perswading reason is the congruency of it to the age wherein we now live since there is the same occasion as to general if not particular considerations now given to Ministers of handling which St. John had then of writing this Epistle To clear this you may be pleased to know that there were two sorts of men in St. Johns dayes to wit Antichristian-Hereticks and Carnal-Gospellers those expressely denied the fundamentalls of Christian Religion these whilest they had Divine phrases seraphical expressions flowing from their lips were sensual and diabolical in their lives talking of Communion with God dwelling in God knowing the truth and what not and yet practising envy malice hatred and all uncharitablenesse in their actions against both these this Boanerges for so he with his brother James are called by Christ thundereth and accordingly as appeareth by the several Chapters his Scope is double in this Epistle 1. To warne the Orthodox that they were not withdrawn from their Christian profession by the wiles of Hereticks this our Apostle himself expresseth to be one special end of his writing where he saith These things have I written unto you concerning them which seduce you Indeed wherein can the shepherd more expresse the care of his flock then in keeping off the wolves a Minister of his charge then in arming them against Hereticks And is there not as great
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
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
Father that he should not be loosed from the root of bitternesse law of sin till he was loosed from his body nor could this sin which separateth between God and us be separated from him till his soule was separated from his body It may be here objected what is by the Romanists asserted that concupiscence in the regenerate is no sin and so though they have concupiscence yet not therefore sin to insist upon this controversie would be a digression it is enough that whilest they only account it paenam and fomitem a punishment of sin and as it were the fuell of sin St. Paul no lesse then fourteen times calleth it by the name of sin in the 6.7 and 8. chapters to the Romanes It may perhaps further be objâ—cted what is generally agreed to that baptisme be coming an instrument of regeneration washeth away original sin therefore why may not regenerate baptized persons say they have no original sin But the schools answer to this objection is very ful that Sacraments are administred to the person therfore the person is free from the guilt whilest yet stil the nature is defiled with the stain of original sin whereas it may be retorted that if the sin remaine the guilt cannot be abolâ—shed guiltiness being an inseperable adjunct of sin I answer that the â—eatus simplex guilt abstractively considered is not taken away but as redundans in personam concretively considered it is taken away so that this guilt shall not be imputed to the person whilest yet there are some remainders of the sin in him so that he cannot say truly he hath no sin to wit no originall corruption 2. If we say we have not sinned by actual transgressions we deceive our selves that expression of the prophet upon the land of my people shal come up briars thornes is not unfitly moralized by St. Gregory to this purpose since the bryers and thornes of iniquity are to be found growing in the land of Gods people the hearts and lives of Gods saints Excellently to this purpose saith Lâ—â— who is found so voyd of fault that there is not in his life what justice may blame and mercy perdon it is the position of Solomon in his prayer upon his supposition If they sin against thee for there is no man that sinneth not and the assertion of St. Iames including himself in the number who yet was called Iames the just In many things we offend all yea our blessed Savâ—our prescribeth it as part of a forme of prayer for his own disciples Forgive us our trespasses and as St. Cyprian well noteth to check any high conceits of our sanctity he mindeth us of our dayly sins for which we have need dayly to ask pardon Indeed as St. Gregory aptly we must know there are some faults not to be avoyded by the most righteous persons such are those delicta quotidianae incursionis as Tertullian calls them sins of quotidian incursion to which all men are subject yea in respect of these it is St. Ambrose his complaint unus quisque nostrum per singulas horas quà m multa delin◠〈◊〉 in how many things doe every one of us offend every hour no wonder if St. Cyprian assert opus est nobis quotidiana sanctificatione We have need of renewed sanctification that as we sin dayly so we may be dayly purged by repentance nay that the wise man makes the challenge who can say I have made my heart clean I am pure from my sin We can neither ascribe what purity we have to our selves nor yet attribute perfection to our purity To illustrate this more distinctly consider 1. Even the externall conversation of the best men is not exactly pure The life of a Christian is as it were a book his birth the Title page his Baptisme the Epistle Dedicatory his years the leavs and his actions the lines in those leaves and there are some lines in the leaves of the fairest life which by reason of their errata are legenda cum venia to be looked upon with a favorable eye since if God should examine our acts with a severe eye woe would be to the most commendable life as St. Augustine excellently 2. Put the case that a man were free in respect of his externall actions yet who is free from internall motions though thy hands were perfectly cleane yet thy heart is not To be free from all titillations and motions is not for this life which is a continued temptation that expression of our Saviour He that is washed need not save to wash his feet is fitly alluded to by St. Bernard for our present purpose He is washed whose head that is his intentions and hands that is his operations are cleane But our feet which are lusts and affections whilest we walke upon the dust of this world continually need washing 3. And yet further though one might arrive at such a perfection as to say with St. Paul I know nothing by my selfe yet as he saith of himselfe he could not thereby be justifyed Indeed it is most probable that the Apostle there speaketh onely in respect of the discharge of his calling concerning which he knew nothing by himselfe for which he was blame worthy but take it in the largest extent that he knew nothing by himselfe in the present bent of his heart and course of his life yet he as well as David and so every Saint hath reason to pray Cleanse me from secret sins many things being sins which yet we know not to be so and there being much filth and uncleannesse in our hearts which by reason of their deceitfullnesse we are not able to discover and finde out 4. Finally Our holiest services are full of infirmities so that if we say we have not sinned in the best duty that ever we performed we deceive our selves This was visibly represented where Aaron the high priest a tipe of Christ was to beare the iniquity of their holy things and it is not improbably conceived as the assertion of Solomon when he saith There is not a just man on earth that doth good and sinneth not that is who sinneth not in the good he doth yea it is the confession of the Church All our righteousnesses are as filthy rags upon which St. Bernâ—rd Our righteousnesse though upright is not pure unlesse we think our selves better then those who uttered those words and Gerson upon the same Scripture infers Who dare then boast of his righteousnesse before God No brethren there is a worme in our best fruits drosse in our purest gold smoak in our brightest fire spots in our most beautiful splendid performances our graces are not without their defects our duties not without their defaults who finds not his knowledge dâ—mme his faith weake his love cold his zeale remisse Who may not complain of dulness deadness wandringnes in his devotion Who ever could say he loved
what is the joy of a godly Minister namely when the people by his declaring preaching writing are brought to fellowship with God and Christ and the more they gain to this fellowshâ—p the more is their joy enlarged and filled up Indeed that I may borrow Seneca's similitudes if it cannot but delight the husbandman when he seeth his plants grow his trees flourish his fruits ripen if it must needs rejoyce the Shepheard to behold his Sheep sound fat and fruitfull if it glad the heart of a Schoolmaster oâ— Tutor to observe his Schollers thrive in learning and increase in knowledge it must needs be matter of abundant joy to the Ministers of the Gospel when they reap the fruit of their labour in the conversion and confirmation of their people This is that which this holy Apostle John as here so elsewhere expresseth to be his temper when writing to the Elect Lady the saith I rejoyced greatly that I found of thy children walking in the truth and when writing to the well-beloved Gaius he saith I have no greater joy then that my children walk in truth the same spirit lodged in that blessed Apostle Paul who calls the Philippians his joy and his Crown and the Thessalonians his hope his joy his Crown of rejoycing his glory and his joy by which phrases is intimated an exceeding joy glorying being the height of rejoycing nay Emperours cannot take greater joy in their crownes then he did in those of whose conversion God had made him instrumental nay as if he knew not how enough to be thankful he breaketh forth into that pathetical question what thanks can we render to God for all the joy wherewith we joy for your sakes To this purpose was that pious speech of an holy Bishop to his flock implestis viscera mea cum implestis mandata divina your fulfilling Gods precepts is the filling up of my joy We read in the parable of a woman who having found her lost groat called her neighbours and friends to rejoyce with her that finding the lost groat is an embleme of a lost sinner gained to Christ and the woman represents the Minister who cannot but greatly rejoyce at his being the means of converting any sinner indeed as we find afterward in that Chapter There is joy in heaven over one sinner that repenteth the truth is there is joy both in heaven and in earth whilest both the Angels those heavenly Ministers and Ministers those earthly Angels rejoyce at the winning of soules to Christ. This is the joy of godly Ministers for the present and shall be yet much more at the last day in the presence of our Lord Iesus Christ at his coming when as St. Gregrory aptly Peter shall appear with his converted Iews and Paul with his converted Gentiles and all Pastors with their reduced sheep when they who have received any spiritual profit by us shall give in evidence for us and be as so many pearls set in our Crown of glory Oh then how should we that are the Ministers of Christ double yea treble our diligence in feeding the flock according to Christs threefold mandate how should we bestir our selves in all the wayes by all the means we can by preaching writing and that in exhorting reproving comforting that we may bring men to this fellowship since it will be the filling of our joy Indeed a lazy careless Minister is not more the peoples than his own enemy since as he hindreth their good so his own comfort for if it be uncomfortable when we sow much and reap little the success not answering our pains it must needs be much more doleful when conscience giveth in testimony against us that we have sowed but little having been careless and negligent in the discharge of our duty since whereas the other is but onely a cross this is a curse according to that of the Prophet Ieremy cursed is he that doth the work of the Lord negligently But further oh that you who are the people would upon this consideration labour to profit by what we preach and write to you that hereby you may fill our joy Many of you pretend a great deal of love and respect to us oh my brethren if you love us do not grieve us by your unprofitableness By your presence you fill our Churches by your maintenance you fill our purses but what is this if by your obedience you do not fill our joy many of you seem to pitty us when you see us exhausting our spirits wasting our bodies weakning our strength in preaching to you oh then why do you not refresh our minds revive our spirits rejoyce our hearts in requiting our pains with your fruitfulness it is true beloved our work in it self is difficult but your hard hearts are an heavier burden to us than our hard work Truly if our hearts deceive us not to finde good wrought upon you by our pains is the best cordiall you can give us as that godly Father said to his people of Antioch I feel not the weight of my labour because I am revived by the gain of you that are my Auditors Let me then bespeak you my dearly beloved parishiners and auditors this day in the same language St. Paul bespoke his Philippians fulfill you my joy in your endeavour to profit by my Ministery why shall we who are Evangelical sowers be forced to complain that we sow our seed if not among bryars and thorns which scratch and tear the usage that too many have found in these dayes yet among stones so as it yields no fruit why do you force us with our preaching and praying to joyn tears in weeping for and over you because of your barreness nay why should we come in at the last day of Iudgement as witnesses against you and be forced to give up our account with grief I end all if on the one hand you will not be won to Christ by our Ministery know that as it is our sorrow it will be your misery our heaviness your unhappyness if it be uncomfortable to us it will be unprofitable to you and if you put us upon a woe of condoling you will meet with a woe of condemning and on the other hand if our Ministery be effectual to bring you into fellowship with God and Christ know that it will not only be ours but your joy for so we may put both the readings of this clause together we shall have some and you will have much more cause of comfort in it For this end it is my brethren that we shew and declare and write Oh do not disappoint us of our hopes and frustrate our desires but for this cause do you hear beleive and obey that both your and our joy may be full THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 5 6 7. This then is the message which we have heard of him and declare unto you that God is light and
it is that his person being infinite the worth of his blood is infinite and so it became commensurate and adaequate both to the infinite demerit of the sin committed by us and the eternity of the punishment which was to have been inflicted upon us and by the same reason that mans sin being a finite act yet deserveth an infinite punishment because perpetrated against an infinite majesty Christs death though a temporary passion cannot but be infinitely satisfactory because it is the death of an infinite person Christ Iesus the son of God blessed for ever And now what other use should we make of this but as both a looking-glasse and an antidote 1. In this truth as in a looking-glasse let us see these two things the haynous nature of our sins and the unparaleld measure of Christs love 1. View oh sinner the hainous nature of thy sins from which nothing but Christs blood can cleanse thâ—e sin if looked upon in the glasse of the law cannot but appeare sinfull but when beheld in the blood of Christ it must needs appeare beyond measure sinfull ex consideratione remedii periculi aestimo quantitatem saith St. Bernard excellently take notice of the greatnes of thy disease and danger in the remedy prepared for the cure of the one and prevention of the other Oh how great is that wound which nothing could heal but the Physitians death The truth is Christs blood in respect of sin is both aggravating and diminishing look upon sin in Christs blood one way it appeareth not so terrible because this blood cleanseth from it look upon it another way it appeareth abhominable because it could not be cleansed but by this blood Tell me oh sinner why dost thou make nothing to defile thy self with that which cost thy Saviour so dear to cleanse thee from how much rather should thy sins wring tears from thee since they drew blood from Christ 2. Behold oh Sinner the exceeding love of thy Saviour who that he might cleanse thee when polluted in thy blood was pleased to shed his owne bloud Indeed the powring out of Christs blood was eximium charitatis opus a superexcellent worke of charity hence it is that these two are joyned together and when the scripture speaketh of his love it presently annexeth his sufferings so St. Paul who loved me and gave himselfe for me so St. Iohn who loved us and washed us from our sins in his owne blood We read that when Christ wept for Lazarus the standers by said see how he loved him surely if his tears much more his bloud proclaimeth his affection towards us thus may we see the bowels of his compassion through the wounds of his passion The Iewes were the scribes the nayles were the pens his body the white paper and his bloud the red inke and the characters were love exceeding love and these so fairely written that he which runs may read them I shut up this with that of devout Bernard Behold and look upon the rose of his bloudy passion how his redness bespeaketh his flaming love there being as it were a contention betwixt his passion and affection this that it might be hotter that that it might be redder nor had his sufferings been so red with bloud had not his heart been enflamed with love Oh let us beholding magnify magnifying admire and admiring praise him for his inestimable goodness saying with the holy Apostle unto him that loved us and washed us from our sins in his bloud be honour and glory for ever 2. Make use of this truth as a cordiall to revive thy drooping soul in a time of inward affliction it is the note of Oecumenius upon the text Is any one affrighted with the light and sense of sin Let this cleansing by the bloud of Christ make him confident and to the like purpose St. Austin the devil hath put in a caveat an hand-writing against us but let us be secure the blood of Christ hath blotted it out Me thinks I hear some wounded broken sinner crying out in dispaire Woe is me that ever I was born my sins are for number innumerable for measure unmeasurable and I am not able to cleanse my selfe from any no not the least of them Oh what mountaines of grievous sins lye upon my back that I am not able to look up oh what scarlet crimson bloudy sins continually sly in my face that I am not able to behold without desperation oh that I had never been oh that I might be no more whether shall I sly who carry my guilt still along with me What shall I do to be eased of this oppressing burden Ah my sinfull soule what will become of thee Vile wretch that I am where shall I appear But stay thou despaâ—ring sinner with poore Hagar in the wildernesse thou art crying weeping dying when as behold a well of water is by thee a fountaine of bloud is opened for sin and for uncleanness thou dost well to bewayle thy own sin but thou dost ill to forget thy Saviours bloud Thou sayst thou art a great sinner true else Christ needed not have shed his bloud thou sayst thou art a great sinner be it so yet Christs bloud cleanseth from all sin And therefore is Christs bloud sayd to cleanse from all sin because there is no sin so great from which it cannot cleanse what if thy sins be clouds thick clouds yet the beames of this sun of righteousnesse can dissipate them what though they be mountaines yet this red sea can swallow them what though they be scarlet sins yet this scarlet bloud can make them white as snow View the catalogue of those sinners whom this bloud hath cleansed and thou shalt find fornicatours idolaters adulterers effae'minate abusers of themselves with mankind theeves covetous drunkards revilers extorâ—tioners have been washed by it for such saith St. Paul to the Corinthians were some of ye but ye are washed look once again and thou shalt find a blasphemer a persecuter for such was Paul himselfe nay murderers even those who had a hand in the murder of Christ himselfe for such were those converts at St. Peters sermon cleansed mercyfully by this very bloud which they shed so cruelly Sinners this bloud still as it were runs afresh and the efficacy of it is as full now as it was at first onely remember that this bloud which was shed cleanseth not unlesse it be sprinkled so much David intimateth in that prayer purge me with hisope hysope being that by which the bloud of sacrifice was sprinkled to which answereth faith wereby our souls are sprinkled with this bloud of Christ. The brazen Serpent cured those who were stung with the fiery Serpent but not without their looking on it The bloud of Christ can cleanse us from all our sins but not without our applying it Go then oh sinner in a sence of thy own filthiness to thy blessed Saviour
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
by God for this end to publish the doctrine of salvation to men no wonder if St. Paul writing to the Corinthians resembleth himself to a Father and tells them I have begotten you in Christ Iesus through the Gospel to the Galathians compareth himself to the Mother and using this phrase of the Text my little children giveth this as the reason of whom I travaile in birth again till Christ be formed in you and to the Thessalonians likeneth himself to a nurse that cherisheth her children Thus Ministers are Fathers and Mothers to those who are converted and so as it were begotten and brought forth and nurses to them who are confirmed and it were so as educated and brought up by their labours Upon this ground it was that Paulinus writing to Delphiuns by whom he was baptized and instituted in christian doctrine saith to him Tu nobis à Domâ—no in Domino Pater factus you are under and in God a Father to me And oh beloved that every soule in this congregation might be able to say of me my Father oh that I might be able to say of you my children why tell me why do you enforce us to complain with the Prophet we labour in vain and spend our strength for nought when oh when will you by receiving this caelestial seed make us joyfull Fathers and Mothers surely what Abraham in another case said to God What wilt thou give me seeing I go childlesse that we say to you in this what will you give us reverence maintenance I but all this is nothing if we go childlesse our desire is like that of the King of Sodom to Abraham give us your soules that we may give them to God and as Isaiah prophesieth concerning the Messiah He shall see of the travaile of his soule and shall be satisfied so this is our prayer to God and desire of you that we may see the travaile of our soules in the conversion of yours then and not till then shall we be satisfied Oh that you would do us this honour afford us this comfort by your spiritual birth and growth under our ministery that we may be able upon this reall ground to call you as here St. John did those to whom he wrote My little children But further we may conceive our Apostle using this appellation by way of allusion thereby to teach them Implicitely how they ought to look upon him to wit as a Father Explicitely how he did look upon them as his children 1. By calling them his children he teacheth them to look upon him as their Father and not only in respect of his age for so old men are stiled by the younger but his office for so superiours are called by inferiours and accordingly behave themselves as children in his second and third Epistles he giveth himself the title of an Elder being an Elder he was a Ruler and therefore to be owned as their Father Naaman being a Ruler in Syria is called by his servant My Father Elijah being a Prophet in Israel is called by Elishah my Father Micah said to the Levite Thou shalt be a Father and a Priest to me and surely St. John being an Elder nay more then so an Apostle ought to be accounted by them as their Father Thus tacitè dignitatem suam indâ—cat saith one upon these words here is a tacite insinuation of his dignity and the authority he had over them whereby they might be minded of their duty and that both towards him and his writings 1. Towards him a duty of reverence filio semper honesta sancta persona patris videri debet saith the Civil law the person of the Father ought to be venerable in the sons eye when Alexander was asked why he did so highly respect Antipater answered because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of a Father to him upon this account it is that Ministers may expect and the people ought to give them a filial respect It is Gods argument to the Priests that despise his name a Son honoureth his Father if then I be a Father where is mine honour saith the Lord of Hosts it may be the Priests argument to the people that despise their persons If we be your Fathers where is our honour 2. Towards his writings a duty of obedience Hear ye children the instruction of a Father saith Solomon indeed whose instruction should children hear if not their Fathers so that our Apostle in calling them his children intimateth what an obligation lay upon them of conformity to his writings and following those Counsels which were thereby given to them 2. But lastly by calling them his little children he expresseth how he loâ—keth upon them to wit with most endeared affections 1. He declareth his love and care of them in that he calleth them his children He letteth them see that it was no lesse then a paternal and maternal love which he did bear to them Father saith Tertullian is not only appellatio potestatis but pietatatis a word of power but of love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said the Poeâ— All living creatures love their young ones love many times doth not ascend from children to parents but it usually descends from parents to children such an affection had S. Iohn to those to whom he wrote 2. And yet further he sets forth the dearnesse of his love in that he calleth them his little children it was the language of his loving Master to his disciples and he learned it of him as being full of sweetnesse Indeed sometimes diminutives are words of contempt and scorn but sometimes of tender respect no doubt this was the reason of our Apostles using this dâ—minutive not out of a supercilious contempt but an affectionate esteem of them Clemens Alexandrinus hath observed that all little things are most regarded and delighted in There is in us a kind of sympathy with and care of little things It was Iacobs phrase to Esau that he must have regard to the tender children and young cattel in his journey Besides parents though they love all yet especially their little children let the other shift for themselves but their little ones they will be sure to take care of can a woman forget her sucking child is the question of God himself the sucking little babes are carried in the armes dandled on the knee fed at the brest and though the mother may love her â—lder children as truly yet not so tenderly no wonder if interpreters conceive this expression as a word of greatest love and manifesting his singular care of their good Thus he who was the beloved disciple sheweth himself a loving pastor and as he was dearly beloved of his Master so his flock was dearly beloved of him nor was this only the temper of S. Iohn spirit but of the rest of the Apostles especially S. Paul who therefore tells the Corinthians how gladly he would spend and be spent
for them calls God to record how earnestly he longed after the Philippians in the bowels of Iesus Christ. Indeed to all to whom he wrote he still expresseth his intire affection one of those titles which the holy Apostles use in their Epistles is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulgar rendreth and not unfitly Charissimi and our translation dearly beloved nor are we to imagine this a verbal complement but a real expression as they called them so they accounted them their dearly beloved We read concerning Aaron that he was to bear the names of the children of Israel in the brest-plate of judgment upon his heart so did those holy Apostles in a mystical sence nay S. Paul saith of the Corinthians that they were an Epistle written in his heart Let the same mind be in all Ministers towards their people that was in St. Iohn and the other Apostles Non minus vos diligo quos genui ex Evangelio quam si suscepissem conjugâ—o said St. Ambrose I love you no lesse whom I have begotten by the Gospel then if I had begotten you in matrimonial conjunction pro officio sacerdotis omnes christianos filiorum loco diligimus saith St. Ierome we love all christians as our children and this we do by reason of our office which obligeth us to it and if all much more those over whom divine providence hath placed us and let our love shew it selfe to be a parental love by the purity vehemency and activity of it that as parents love their little children not for their own but the childrens sake with a great measure of affection not sparing any cost pains for their good so let us love our people not theirs but them not coldly but fervently not lazily but diligently watching fasting praying preaching and every way endeavouring their spiritual good To end this first particular It is not unworthy our observation and imitation that this holy Apostle being to presse upon them a duty first expresseth his affection and the better to make way for his counsels coucheth them as it were in sweet and pleasing language verbis non duris sed ad admodum blandis utitur ut eo facilius persuadeat he useth not harsh and rough but sweet and soft words he well knew that the Sun-beams have a greater influence then the boysterous winds and those whom sincecerity hardnesse meeknesse softneth He well knew that if he could perswade the people of his love to them he should the better gain their observance of his advice since that cannot but be be well taken which appeareth to be spoken in love For this reason it is that this and other such compellations as brethren and beloved are frequently made use of by the Apostle yea that we find them so often intreating beseeching perswading that by their gentle expressions they might win upon those to whom they wrote My doctrine said Moses shall drop as the rain my speech shall distill as the dew to wit in a mild and gentle manner and indeed so it did for like a tender nurse he sings to the froward child reproving Israels ingratitude in a song Thus you see how as God did once to Elijah so the men of God to the people have for the most part come in the still voyce and surely it becommeth well all Gods Ministers to write after these coppies and to endeavour that by affectionate expressions and alluring phrases they may prevaile with those to whom they preach Indeed since we are Messengers of the word of truth we must abhorre lying flattery but withall since we are Ambassadours of the Gospel of peace we must use perswading lenity and bespeak the people in the most loving insinuating phrases as here we see St. Iohn did calling them my little children And let this suffice to have been spoken of the friendly compellation which seemeth very fitly to make way for the Faithful admonition These things I write to you thâ—â— you sin not wherein there are two particulars further to be taken notice of The matter of the admonition in these words that you sin not The motive enforcing it as the end of what he wrote in those words these things I write unto you 1. Begin we with the matter of the admonition which is not to sin That I may the better illustrate what is the true full meaning of these words I shall intreat you to observe these ensuing particulars and those such as the comparing of this clause with the three last verses of the former Chapter manifestly prompts to 1. In the end of the preceding Chapter our Apostle tells those who say they have not sinned that they make God a lyar by which it appeares that this sin not is to be understood de futuro in reference to time to come as if he should say though you have sinned heretofore yet sin not that is abstain from sin hereafter and thus this admonition is the same with that of God by the Prophet Isay cease to do evill by the Prophet Ezechiel cast away all your transgressions and of Christ to the impotent man whom he had healed and to the woman which was charged with adultery sin no more It was one of the prohibitions given to the Nazarites that they should not drink vinegar but what need of this when as the sharpnesse of the liquor is enough to disswadâ— from drinking it the literal reason whereof was no doubt because it came of the wine and strong drink but Rabbanus maketh a moral application of it apt to our present purpose where he saith they drink vinegar who return to the oldnesse of their past sins of which every spiritual Nazarite must beware It is not unfitly observed to this purpose by Mendoza concerning Gods command of turning the rebels censers into broad plates which were fastened to the altar for a covering that this might he one reason that those censors might moreâ—e â—e imployed in that sacrilegious way for whereas had the censors remaâ—ned and not been beaten into plates or if beaten and not fastened on the Altar they might have been easily again abused now they remained as memorials of their sins and yet no way was left for misimploying them afterwards and surely what should this but teach us how solicitous and careful we should be though we have done iniquity to do so no more and though We have sinned yet not to sin hereafter 2. But further in the ninth verse of the former Chapter he adviseth confession of sin and here he addeth sin not as if he would say as you confesse your sins past so sin not for time to come indeed this is both the truest and the safest the most reall and the most comfortable part of repentance wash you make you clean saith God by the Prophet he washeth and is clean saith St. Austin qui praeterita plangit iterum non admittit who bewaileth sin committed and doth not commit sin bewayled Our
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
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
God with all his heart with all his soule with all his might and with all his strength ex hoc vitio noÌ„ est justus super terram by reason of this defect no man can be perfectly just upon earth for though a negative imperfection such as there was in Adam as created by if compared with God be no sin yet a privative imperfection such as is now in our best righteousnesse undoubtedly is It is no fault for a thing not to be so perfect as another is but it is a fault for a thing not to be so perfect as it ought to be and therefore because no grace existing in us ariseth to that degree no duty performed by us is exactly according to the manner which Gods law requireth it must needs be a sin where then it is said of any person by God himselfe that they are righteous as of Noah Job and others it is to be conceived saith the learned Chamer as a testimony given of them according to the indulgence of mercy not the rigour of justice and where the works of godly men are called good works though they are absolutely called good works yet they are not absolutely good since as St. Gregory saith of himself so may every Saint My â—vill actions are purely evill but not so my good actions indeed we must distinguish of sins per se per accidâ—ns the good actions of wicked men are not sins in themselves but as performed by them we must further distinguish between sinful actions and sin in an action the good works of the godly are not sinful works but yet they have sin in them so that to summe it up the best actions of bad men are turned into sin and the best actions of good men are accompanied with sin so that none can say no not in respect of their good duties We have not sinned And yet I do not hereby assert what some do too rigidly that a man sinneth in every action he doth there are some actions done by men that are not humane but natural and those cannot be said to have sin in them besides there may be in a renewed man some suddain emanations of the will as regenerate antecedencies to the conflicts and lustings of the will as corrupt and those may be conceived as sinlesse but still all deliberate actions must needs have some sin cleaving to them As for those doctrines therefore which assert a possibâ—lity of keeping the law of an unsinning estate in this life I say as Jeremy upon Hananiahs prophesie of the speedy deliverance to the Jews Amen the Lord do so Oh that we might be so perfect but still I must assert with St. Austin it is a state magis optandus quà m sperandus to be desired yea and endeavoured but not to be hoped for in this life and here with St. John If we say we have no sin if we say we have not sinned we deceive our selves To apply this doctrine It is worthy to be considered by three sorts of persons The wicked the weak the strong 1. Let wicked men take heed how they abuse this doctrine it is too usual a consectary which ungodly wretches draw from these prâ—mises If the best cannot say they have no sin no wonder if we commit sin and they think it a sufficient excuse for their flagitious wickedness every man hath his faults would you have us chaster then David soberer then Noah have not the godliest fallen into sin so that as we may say of many rich men It were happy for them if they did beleeve that errour of Pelagius to be true an impossibility of rich mens salvation since it would divert them from Earth to Heaven whereas because they may lawfully care for the things of the earth they care for nothing else the like we may say of many wicked men It were happy for them they did beleeve Pelagius his errour in this particular to be true That men might be without sin sure because they hear no man can be without sinne they think themselves safe enough though they live in sin But oh thou foolish sinner knowest thou not that though no man can be without moats yet good mâ—n are without beams they have infirmities but they are free from enormities knowest thou not that though no man can be altogether without sin yet he is best that hath the least and every good man striveth to his utmost against all sin and therefore take heed how thou cheat thy self with these false reasonings 2. Let weak Saints hence comfort themselves against the stirrings of their lusts the sense of their infirmities and their daily frailâ—ies which they find accompanying them it is too usuall with tender consciences to be too harsh to themselves and because they find much sin to conclude that they have no grace Indeed it is good to be jealous of our own hearts still to suspect our graces our duties lest they be counterfeit but withall we must take heed how we censure them to be counterfeit because they are imperfect There may be good gold where there is much drosse burning fire hid under many ashes and the truth of grace may be in that heart which is sensible of various and strong lusts indeed these burres of sinfull corruption as they cleave to us so they should prick us our manifold imperfections and infirmities should be the matter of our griefe but not of our despair we cannot be too bitter against our sins even the least yet we must not be too severe against our selves because of those lesser sins which we cannot be rid of if the holy Prophets Apostles Martyrs could not whilest on earth say they had no sinne no wonder if thou groan under the weight of many sins 3. Let strong Saints be hence admonished to be 1. Lowly in their own eyes That God will not have his Saints altogether free from sinne in this life is not opus impotentiae but sapientiae from want of power but abundance of wisdome and one special reason why the godly have sinne still adhering to them is to keep them humble and poor in spirit Indeed Pelagius scoffes at this as a great absurdity that sinne should be a meanes to prevent sinne as if fire could put out fire but St. Austin answereth him fully that it is no unusuall thing for a Chirurgion to cure a griefe by causing grief puting his patient to pain that he may remove his pain and we may answer him in his own instance That fire is the way to fetch out fire The truth is it is not the remainder of sin but the sence of those remainders which is a means to humble us and abate that spiritual pride which is too apt to arise even from our graces and look as grace accidentally causeth the sin of pride so our sins accidentally cause the grace of humility when therefore we are at any time apt to pride our selves in our gay feathers
1. Some interpreters make faithful and just to be synonima's therefore he is faithful and just because it is just he should be faithful in this respect the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth truth is by the Septuagint translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnesse nor is it without reason because it is a righteous thing to be true before a man maketh a promise he is free to make it or not but when he hath made it he is not free to keep it or not by promise a man becometh a debtor and for one to pay his debt is no more then just Indeed this is not exactly true in regard of God because we never so fully perform the condition but it is justly lyable to exception yet after a sort it is that which he accounts himself engaged to in point of justice to perform all his promises and therefore though it is meer mercy which maketh it is justice which fulfilleth the promise This interpretation Socinus layeth hold on hereby to evade the doctrine of satisfaction which this word according to its proper sense doth clearly â—avour But the designe of the Holy Ghost being in these words to strengthen our weak faith in beleeving the pardon of sin I conceive we shall do best to expound the words in that way which may most â—onduce to this end and that is as affording not only a single but a double prop to our faith from a double attribute in God and therefore I waâ—e this interpretation 2. Others there are who distinguishing these two understand by justice mercy so Grotius here saith I interpret just to be good gentle and Illyricus observeth that righteousnesse is sometimes taken for benignity and clemency in this respect iâ— is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth mercy is sometimes by the Sepâ—uagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnes agreeable hereunto the Greâ—k word for almes is by the Syriach rendred righteousness the merciful mans bounty is by the Psalmist and St. Paul called righteousnesse yea upon this account mercy and righteousnesse gracious and righteous are joyned together and David promiseth if God would deliver him from blood guiltinesse he would sing aloud of his righteousnesse And now according to this interpretation we see another impulsive cause of forgivenesse namely the grace mercy clemency of God Among others there are two Greek words by which pardon is set forth that excellently confirm this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former by St. Paul which comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to forgive freely and intimateth free grace to be the spring of pardon the latter by the Authour to the Hebrews in that quotation of the Prophet I will be merciful to their sins and their transgressions which is by shewing mercy to the sinner in the forgivenesse of his sins so that we may hence learn to what we are to ascribe the pardon of our sins meerly the good will and grace and mercy of God Indeed we shall still find all those benefits especially spiritual which we receive attributed to mercy the regeneration of our nature according to his mercy he hath begottâ—n us the salvation of our soules according to his mercy he saved us and the remission of our sins through the tender mercy of our God oh let us admire the bowels of love the riches of grace the treasures of mercy which are manifested in pardoning and cleansing our sins 3. But though this interpretation may be received yet since it is a good rule in expounding Scripture to keep to the proper meaning of the words if there be not very good reason to the contrary and there being no reason why we should here recede from I have chosen rather to adhere to the litterall sence of the word Iust. For though it be true that 1. The commission of sin deserveth punishment and therefore justice which giveth every one their due calls for the punishing not the remitting of sin and 2. The confession of sin cannot as hath been before asserted deserve pardon because it is no proportionable compensation of the offence Upon which grounds it appeareth that this justice which forgiveth cannot be in respect of us yet it still is a truth in regard of Christ God is just to forgive so that a Gualtâ—r well he cannot but forgive unlesse he will be unjust to his own Son and inasmuch as our Apostle in the foregoing verse save one expressely attributes this cleansing to Christs blood this interpretation of justice is doubtlesse most genuine and congruous To clear briefly and perspicuously this sweet truth of pardoning justice be pleased to know that 1. The mâ—ledictory sentence of death denounced by the law against sinners was inflicted by God upon Christ this is that which the Prophet Esay positively asserts where he saith the chastisement that is the punishment called a chastisement because inflicted by a father and onely for a time of our peace was upon him and again he was oppressed and he was afflicted which according to the genuine sence of the original is better rendred it was exacted to wit the punishment of our sin and he was afflicted or he answered to wit to the demand of the penalty It may be here enquired how it can stand with Godâ— justice â—o inflâ—ct punishment upon the guiltles and if this doubt be not cleared we shall stumble at the threshold and the foundation of this pardoning justice will be layed in injustice and truly when we find God saying the soul which sinneth shall die and asserting those who condemne the righteous as an abomination to him it is hard to imagin how he can himself justly punish the innocent for the nocent To remove this scruple consider 1. That God did inflict death on Christ is undeniable and who may question the justice of his actions when as things are therefore just because he wills them to be done whose will is the supream rule of justice 2. There cannot be a more necessitating reason of Gods afflâ—cting Christ by death then this so that if it be not just for God to inflict it upon him on this ground it is much lesse upon any other That Christ should die for the confirmation of his doctrine was needless it was done sufficiently by miracles To make way by death to his glory was not necessary he might have been translated as were Enoch and Eliah To dye only as an example of patience and fortitude to his followers is a far less cogent cause then to dye as an example of Gods justice and severity against sin nor need he have died for that end since the death of any of his Apostles might have been exemplary in that kind Finally had he died only for the declaration of Gods immense love to us and not for the demonstration of his severe justice against sin whilest he had been so
loving to us he had been little other then cruâ—l to Christ There wanâ—ed not other wayes to declare his tender affection to mankind but there was no other way to declare his impartial justice against sin so that since the inflicting of death on Christ as a punishment carrieth with it a more urging inducement then any other cause assigned and since the lesse cause there is of inflicting death upon any the greater must needs be the injustice in the inflicter it evidently followeth that there is nothing can so much clear the justice of God in this act as that which the Orthodox asserts to be the cause of it his undergoing the penalty due to our sins 3. But further Christ becoming man is joyned to us in nature and undertaking in our behalf is conjoyned to us by suretiship and in sensu forensi a judicial construction one with us We see in humane Courts the Law taketh as much hold of the surety as of the debtor and why then should it be unjust for God to punish Christ engaging for our debt indeed upon this account the Messiah though innocent became after a sort guilty not as guilt noteth a due deserving of punishment in respect of sin either personally inherent or at least naturally imputed but onely so farre as it noteth an obligation to the punishment in a judicial way as being our surety in which respect that phrase of St. Paul is very apposite he was made sin for us 4. Lastly to put all out of doubt The undergoing this punishment was Christs voluntary Act who as he had power so he wanted not will to lay down his life He was not sent for this end without his own consent as God layed so he took our iniquities upon him the curse to which we were subject saith Theodorus he assumed upon himself of his own accord the death that was not due to him he underwent that we might not undergo that death which was due to us saith S. Gregory he made himself a debtor for us who were debtors and therefore the creditor exacts it from him saith Arnoldus now Volenti non â—it injuria so the moralist most truly if another will voluntarily substitute himself in the room of a malefactor though the inferiour Judge who is bound by the law cannot yet the superiour Governour may without injustice accept of it When therefore God saith the soul that sinneth shall dye he only sets forth the ordinary course of his providence which impedeth not but that Christ being ready to dye in our stead who had sinned God being the supream Ruler and Judge might most justly inflict it on him 2. This punishment thus inflicted on Christ is a plenary satisfaction to Gods justice It is true this word satisfaction is not formally expressed in Scripture yet there are aequivalent phrases such among others is that phrase so often used of redeeming and as if the Holy Ghost would prevent that Socinian Exposition of redimere pro aliquâ— modo liberare redeeming as if it were onely in a large sence no more then delivering it is St. Pauls expresse phrase ye are bought with a price and that this price may appear to be of full value it is opposed to and advanced above corrupt gold and silver by the Apostle Peter nor is it any infringement to the merit of this price and worth of this satisfaction that the suffering of Christ was not every way the same that we should have undergone since it is all one whether the debt be payed in the same coyne or no so it be to the full value Christ suffered the punishment of our sins as Calovius well observeth though not Seâ—undum identitatem omnimodam yet per aequivalentiam the same in every respect yet aequivalent to it Indeed what satisfaction could justice demand more then infinite and the suffering of an infinite person could not be lesse whence followeth 3. In the last place that Gods justice being satisfied for our offences it cannot but remit those offences to us As the creditor cannot demand that of the debtor which the surety hath already payed so neiâ—her can God exact the punishment of us which Christ hath suffered and therefore it is just with him to forgive and cleanse us The case being thus cleared it will be altogether needless to enquire whether it had been injustice in God to forgive without satisfaction St. Austins determination is very solid there wanted not to God another possible way and if it were unjust it were impossible but this of satisfaction was most agreeable to divine wisdom before God did decree this way it might be free to have used it or not but in decreeing this seemed most convenient and after it became necessary so that there can be no remission without it and however it might not have been unjust with God to have forgiven without yet we are sure it is most just with him to forgive upon satisfaction There is onely one objection which remaineth to be answered and it is that which seemeth to carry a great deal of strength in it namely that forgiveness is a free act in God springing from grace and mercy and if it be of grace how can it be of justice that which is of grace is freely done and might justly have been otherwise that which is of justice there is a necessary obligation to the performance of it and what more opposite besides that which addeth the greater force to this argument is that remission and satisfaction are altogether inconsistent A man cannot be said to forgive that debt which he is fully payed so that plenary satisfaction leaveth no place for remission To remove this doubt you must know that things in their own nature opposite may according to different respects concur to the same work and therefore forgivenesse of sin may be an act both of mercy and justice in a several reference In respect of us it is an act of mercy meer mercy and therefore we are said by St. Paul to be justified freely in respect of Christ it is an act of justice and therefore he is said by the same Apostle in the same place to set forth Christ a propitiation to declare his righteousnesse In these different considerations it is that remission and satisfaction are consistent inasmuch as the satisfaction was by Christ not us and the remission is to us not Christ. For the further clearing of this answer be pleased to observe that 1. This satisfaction was neither performed nor procured by us we did not could not do it our selves we did not desire could not obtain it at the hands of Christ it was no other then God himself the injured person who provided and that no other then his own Son to perform this work if a creditor should of his own good will appoint his Son to pay the debt might he not be said to forgive the debtor and would it not be interpreted an act of benignity though