is Christ. 2. But further the speech of the lips is that to which most properly this term word belongs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dico to speak and truly there wants not a fit analogy in this metaphor it is true there are many things wherein this external word is unlike to Christ as its extrinsicalness to the person its temporary continuance and the like but there is one thing wherein it seemeth aptly to shadow forth Christ to us for as a man maketh known himself to others by his word so is the Father by Christ revealed unto the world some observing the various acceptance of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have taken hold of the signification of definitio and applied it to this present purpose for as the definition doth explicate the thing defined so doth Christ make known the Father but the common signification of the word seemeth sufficiently to illustrate the same truth and so accordingly is taken notice of by the Fathers Irenaeus and Augustine who tell us he is therefore called the Word because by him the Father is made known and through him we come to the saving knowledge of God in this respect it is that Christ is called by the Author to the Hebrews the brightness of his Fathers glory and express character of his person and again by St. Paul the image of God quia patrem suum nobis conspiciendum praebet because he manifesteth his Father to us And yet more particularly as that which a man maketh known of himself by his word is his will intent and purpose so hath the Father by Christ imparted to the world his eternal purpose and counsel concerning mans salvation It is observable that Christ is called the power of God and the wisdom of God and the word of God in Scripture and all fitly he is the wisdom of God because Gods decrees and counsels are as it were made by him the power of God because they are made good and accomplished by him and the word of God because they are made known and promulged by him this is Epiphanius his notion of word he is called saith he the word because he is the interpreter of his Fathers counsels and minde to men and that we may expound Scripture by Scripture me thinketh that of the Author to the Hebrews is a Comment upon this title when he saith God in these last dayes hath spoken to us by his Son who therefore is the word because God by him hath spoken and that most clearly to us It is a distinction not unusual nor irrational which is made between sonus vox and verbum a sound a voice a word a sound being any kinde of noise a voice an artiâ—ulate sound and a word a significant voice The application of it to this present business is very fit the Prophets of the Old Testament they were as a sound Iohn Baptist Christs immediate forerunner was as a voice he is called so the voice of one crying in the wilderness but it is Christ and he onely who is the word distinctly and fully signifying to us the will of God concerning our salvation How great is our happiness beloved who live in these last dayes and how great will be our misery if we be deaf to the word by which in these last dayes God speaketh to us and therefore let that Apostolical counsel be acceptable See that you refuse not him that speaketh rather let us hearken to him learn of him and seek from him divine knowledge The truth is brethren thus the case now stands Eternal life to wit the only way to it is to know the onely true God and Iesus Christ whom he hath sent no man knoweth the Son but the Father nor the Father but the Son and he to whom the Son will reveal him This onely begotten Son who is in the bosom of the Father he hath declared him Yea he counselleth us to buy of him that eye salve by which onely we may see and the voice from heaven chargeth us with This is my welbeloved Son in whom I am well pleased hear ye him and therefore as Peter said to Christ Lord to whom shall we go thou hast the words of eternal life So let us say Blessed Iesus whither shall we go whom should we hear but thee thou art the word of life 2. I have done with the metaphoricall a word of the metonymical construction and so Christ is called the Word in as much as he is the subject matter of the word and this we shall finde true both in a general and a speciall consideration 1. In general The whole word either mediately or immediately in a proxim or remote way points at Christ to him all the Prophets as well as the Apostles give witness the Scriptures are as the field and Christ is the treasure hid in this field they as the ring and Christ as the diamond of great price which giveth the lustre to it he is the center in which all the lines in holy writ do meet and this word of life is the very soul and life of the word oh let us in the reading of this sacred book break the bone that we may suck the marrow crack the shell that we may feed on the kernel open the Cabinet that we may finde the pearle search the Scriptures that we may meet with Christ in them since as that devout Antient said he found no relish in Tullies Oratorical writings because he could not read Iesus there So the very sweetnes and excellency of the Bible lyeth in this that we may read Iesus as it were in every line of it But 2. In special word is as much as promise when Synecdochically taken and thus as the spirit is sometimes called the promise so Christ is called the word quasi eum dicas de quo locâ—tus vel quem pollicitus est dominus to wit he of whom God speaketh or whom he promised should come into the world in this respect those words of St. Paul fitly explicate the phrase where he tells Agrippa I continue witnessing no other things than those which the Prophets and Moses did say should come Christ is therefore the word because it is he whom they say should come or to use Zachary his expression he is that horn of salvation which God raiseth up in the house of David as he spake by the mouth of all his holy Prophets which have been since the world began Moses his great Prophet Balaams star Esaiahs tender plant Jeremies branch Zacharies horn Malachie his Sun are all of them mystical Prophecies and promises of the Messiah It lets us see at once both the goodness and faithfulness of God his goodness in that before he gave his Son he gave the promise of him he was promissus priusquam missus first assured verbally then sent actually and his faithfulness in that as he promised so
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
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
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
capacity of pardon till he have made confession nor of confessing a sin till he have committed it it plainly appeareth that God doth not antedate his pardons but till sin be past pardon is to come This being prâ—mâ—sed we need noâ— doubt to affirm when God pardons one sin nâ— one sin is left unpardonâ—â— Larga Dei bonâ—tas venâ—am non dimidâ—abâ—t the acquittanâ—â— which mercy gives is not in part but in full indeed iâ— God shall pardon some sins and not others he would at the same time be a friend and an enemy and we should be at once both happy and miserable which are manifest contradictions besides God doth nothing in vain and it were in vain to cleanse from any if not from all sins one leake unstopped will sink the ship one sore not healed may kill the body and one sin unpardoned may destroy the soul no wonder that the Scripture still useth a word of extent thus it is said in the parable the Lord forgave his servant all his debt thou hast cast all my sins behind thy back saith Hezekâ—ah and wash me throughly from my sins and blot out all mine offences so David prayeth To enlarge this comfortable truth be pleased to observe both the wayes of expression here used and accordingly take it in a double variation 1. Sins in the plurall number he doth not only forgive one but many nor doth he only forgive once but often he will abundantly pardon saith the Prophet Isay or according to the original he will multiply to pardon the Rabbins say that if a man sin thrice it is pardonable but not the fourth God is far more rich in mercy he that cast out a legion of devils will cast out a legion of sins he that bids us forgive our brother not only seven times but seventy times seven will certainly be as abundant in forgiving us the Sea can as easily drown an whole Hoste of men as twenty souldiers and where God forgiveth sin he casts them into a Sea the Lord in the parable forgave his servant not one or ten or an hundred but ten thousand talents were all the sins of the world the sins of one man yet they were to his mercy but a drop of a bucket to the Ocean 2. All unrighteousness of what degreeâ—â—ever â—â—ever all manner of sin and blasphemy shall be forgiven saith our blessed Lord yea that the sin against the Holy Ghost is irremissible it is not for the malâ—gnity so much of the sin as the sinner because he that once commits it can never penitently confesse it not only pence but pounds moaâ—s but bâ—ames miâ—â—s but talents are within the compasse of râ—mission there is a necessity of pardon to the least and there is one excepted a possibility of pardon for the greatest sin Christ cured all manner of diseases and God cleanseth all manner of sins the foulest rags may become white paper and mercy crosseth not only the black but the red lines of our scarlet sins out of Gods book to this purpose it is that in the name of God proclaimâ—d by Moses he is said to forgive iniquity transgression and sin where though there be neither the plural number nor an universal particle yet there is a three-fold noun which answereth both is not unfitly expounded as extending both to original actual to great as well as small sins And now my brethren what abundant consolation doth this afford us against the sense of our manifold and mighty sins so that we may well take up the challenge of St. Paul who shall lay any thing to our charge what singular admiration should ravish us in the apprehension of this multa mâ—â—na misâ—ricordia manifoâ—d and great mercy saying with the Propheâ— Micah Who is a God like unto thee that taketh away iniquity and passeth by the transgressions of the remnant of his heritage what exceeding gratulation should flow from us if at any time God give us assurance of this general pardon exciting our selves with the Prophet David Blesse the Lord oh my soul and all that is within me praise his holy name who forgiveth all thy iniquity and healeth all thy diseases Onely let me close up with a needful caution God forgiveth and cleanseth all our sins but it is if we confesse them and as we expect that his remission so he expecteth that our confession should be proportionable to our comissions now our confession is then answerable when our sorrow which ever attendeth confession is in some measure correspondent to our sins beleeve it brethren the pardon of many of grâ—at sins is not to be had upon the samâ— easie terms with that of infirmities and seldom offences as our sins are more our teares must be more as our transgressions are greater our humiliations must be deeper If our offences have been not Gnats but Camels our sorrow must be not a drop but an ocean Scarlet sins call for bloody tears and if Peter sin heynously he must weep bâ—tterly If then thy former life hath been a cord of iniquity twisted with many threds a writing full of great blots a course spotted with various and those grievous sins multiply thy confessions and enlarge thy humiliations double thy fastings and treble thy prayers poure out thy teares and fetch deep sighs in a word iterate and aggravate thy acknowledgements though yet as the Apostle saith in another case I say in this grieve not as without hope that upon thy sincere and sutable repentance divine goodnesse will forgive thee thy sins and cleanse thee from all unrighteousnesse THE FIRST EPISTLE OF S. IOHN CHAP. I. Ver. 9. If we confesse our sins he is just and faithful to forgive us our sins and to cleanse us from all unrighteousnesse THe Text is a promise and promises are the most comfortable part of Scripture the whole word of God is according to Saint Peters metaphor sincere milk and these are the creame of that milk according to St. Pauls similitude a treasure and these are the pearles of greatest worth in that treasure according to Davids comparison a light and these are the brightest beams of that light in them all our good is centained by them all our hope is sustained through them all our comfort is attained The promise of the Text is one of those which 〈◊〉 Apostle Peter calls exceeding great and precious promises because of that which is an exceeding great and precious blessing the remission of our sins that which is the sole spring of our comfort so that all waters which flow not from this spring though they may be sweet in the mouth will prove bitter in the belly that which is the Queen of mercies so that wheresoever she goeth a train of blessings attend upon her since if sin be pardoned we have grace from peace with accesse to joy in God yea all needfull comforts both for this life and that which is to
stone is one and very apt to our present purpose Since as in respect of Satan He is lapis triumphalis a stone of victory and triumph dashing that Goliah in the forehead so in respect of God he is lapis foedificus a stone of league and amity such as that between Laban and Iacob or rather lapis angularis a corner stone for as this uniteth the walâ— which were one seperate from the other together so doth he unite and that not onely Iewes and Gentiles to one another but both to God This is that truth which the Apostle Paul planly asserts in those Scriptures which speak of reconciliation to God thus he saith God was in Christ reconciling the world to himselfe and again Christ is said to reconcile both to wit Jew and Gentile unto God in one body by the crosse and againe It pleased the Father by him having made peace through the bloud of his crosse to roconcile all things to himselfe It would not be passed by what is by Socinians objected against these Scriptures that they speake onely of our being reconciled to God not of Gods being reconciled to us and so prove not any pacification of divine wrath by Christs death whence it is that they understand this reconciling of us to God to be no more then the turning of us from sin to God by true repentance But to vindicate this great truth and that as asserted in those Scriptures be pleased to consider briefly that Though the phrase onely run in this straine the reconciling us to God yet it doth not therefore follow that the reconciliation is onely on our part and not on Gods nay rather the one involveth the othâ—r since if we were not sinners there were no need of reconciling us to God and being sinners there is no lesse need of his being reconciled to us unlesse we will say that sin doth not provoke him which is to deny him to be a God And though this reconciliation being mutuall doth no lesse imply Gods to us then ours to him yet it is very fitly thus expressed because God is the pars offensa the party offended and man is pars offendens the party offending he that offendeth another is more properly said to be reconciled to him whom he hath injured then he that is offended in which respect Christ adviseth him who bringeth his gift to the altar If he remember his brother have ought against him to go and be reconciled to his brother and St. Paul wisheth the woman that departeth to be reconciled to her husband as having by departing offended him But as the reconcililing of a woman to her husband a trespasser to his brother is the paâ—ifâ—ing the one of her husbands anger the other of his brothers displeasure justly conceived against them so the reconciling us to God is the appeasing of his wrath towards us which for our sins was incensed against us And that this is St. Pauls meaning appeareth plainly in one of those forecited places where the manner how God in Christ reconcileth us to himselfe is expressed to be his not imputing our trespasses and Christ in whom we are thus reconciled is said to do it by being made sin for us It is not therefore our turning from sin to God but Christ becomming a sacrifice for our sins and Gods not imputing our sins to us for his sake which is our reconciltation to God and inasmuch as it is God who being offended receiveth us againe into favour therefore it is ascribed to him as his act and because it is Christ who hath by his death appeased Gods anger therefore it is attributed to him and so the cleare meaning of our Apostle appeareth to be the same with that which here S. Iohn asserts and intends when he saith of Christ He is the propitiation for our sins And because the Socinians being resolved to make all Scripture stoop to their reason endeavour to pervert this text as if it were onely a delivering us from the wrath to come upon impenitents by turning us from our sins Give me leave to set before you the genuine sence of this word which our Apostle here useth and that both in its native signification and legall allusion 1. If we consider this word in its native signification we shall find that the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text commeth in all writers both sacred and prophane Poets Oratours Historians as the learned Grotius hath observed signifieth to appease or pacify or render propitious and is usually construed with an accusative expressing the person whose anger is pacified Indeed there is one place in the Hebrewes where being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plurall accusative it is rendred to expiate the sins of the people but either the use of the word there must be altogether different from its sence of perpetuall signification or it must signify such an expiation as tends to a pacification so it is all one whether you read it here He is the expiation or He is the propitiation since the one depends on the other and by expiating our sins it is that He propitiateth God towards us 2. If we consider this word in its legall allusion we shall find a double reference which may be made of it 1. To the mercy-seat which covered the arke where the law was whence God gave answers and from which he shewed himselfe propitious to the people whereof we read in the booke of Exodus Hence the Seventy and the Authâ—r to the Hebrews from thence cal it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiatory to this the Apostle Paul manifestly alludeth where the very same word is used when he saith Him hath God set forth a propitiation and possibly St. John in this word might have the same reference Indeed Christ may well be called the propitiatory or a propitiation in allusion to the mercy-seat since there is a fit analogy between them For as it covered the Law so Christ the transgressions of the Law as thence God gave answers so by Christ his Evangelical Oracles are revealed and as from thence God shewed himselfe propicious so is he in Christ well pleased but in this last analogy in which respect it was called a propitiatory and serveth to our present purpose though there is a fitnesse yet not a fulness for whereas the mercy-seat is called the propitiatory onely because it had vim declarativam a declarative vertue to signify Christ is the propitiation as having vim effectivam an operative energy to procure divine favour and therefore was God pleased to manifest himselfe benevolous from the mercy-seat because it was a type of Christ in whom he is propitiated towards sinners In vaine therefore do the Socinians confine the antitype to the type as if that Christ must be in no other sense a propitiation then the mercy-seat was since it is sufficient to make a type
Who art thou then that sayest Christ dyed not for thee and will not be a propitiation for thy sins when the doore is open by God why should it be shut by thee when God is ready to receive thee why shouldest thou reject Christ and cast away thy self view the Text well and tell me if the whole world do not include thee surely omne totum continet suas partes omnis species sua individua every species includeth its individuals every whole its parts it is both Calvins and Gualters note upon the word world that it is so often repeated ne aliquem à Christi merito exclusum puâ—aremus so Gualter that we should not think any one excepted ne quis omnino arceri se putet modo â—idei viam teneat so Calvin lest any one should think himself excluded if he walk in the path of beleeving Beleeve it never any missed of propitiation for want of merit in Christ but of faith in themselves why should I give my self over when my Physician doth not so long as I am one of the whole world and my particular sins are not so great as the sins of the whole world I will not cast away all hopes of propitiation 3. Caution that we do not hence presume of a propitiation without application St. John saith he is the propitiation for our sins and for the sins of the whole world but we cannot inferre he is the propitiation for the sins of the whole world therefore he will be for ours though we live as we list Alas brethren you have already heard this propitiation as it is universal so it is conditional habet quidâ—m in se ut omnibus pro sit sed si non bibitur non medetur this cup of salvation hath that in it which can benefit all but if no drinking of it no healing by it If thou dost not beleeve saith St. Ambrose Christ did not descend for thee nor dye for thee to wit so as effectually to save thee and in another place more aptly to our present purpose if any one doth not beleeve he defraudeth himself of that benefit which is so generall indeed by reason of this condition it falls out that though Christ be a propitiation for the sins of the whole world yet it is not the whole world no nor the greater no nor an equall part of the world but a third a fourth part a remnant a little flock partake of this propitiation and therefore we have a great deal of reason to fear and tremble lest we miscarry and have no share in this propitiation which is so universal 4. Exhortation that since Christ is a propitiation for the whole world we labour to make sure our own share in this universal good it had been little comfort to St. Iohn that he could say Christ is the propitiation for the sins of the whole world if he could not have said he is the propitiation for our sins that known saying is in this case too often verified later dolus in universalibus men deceive themselves whilest they rest in generalities content not thy self to know that Christ hath dyed for the world but strive to be assured that thou shalt be saved by his death it will be a sad trouble at that day for thee to think I had a price in my hand but I made no use of it I might have obtained propitiation by Christ but I neglected it there was a remedy prepared but I contemned it And therefore let our great care be to gain an interest in assurance of this propâ—tiation to our own soules that what it is in it self it may be to us and it may be for our sins efficiently what it is sufficiently not for ours onely but for the sinnes of the whole world FINIS A TABLE of the materiall Truths in this Treatise A. ADvocate How affirmed of Christ how of the Holy Ghost 351. how Christs Advocateship differs from his Mediatorship 352. He the onely Advocate 363. wherein it consists 354. with whom he is an Advocate 356. what giveth efficacy to it 357 369. he is no Patron of sin though advocate for sinners 353. he is no Advocate for them that continue in sin 346.347 we must be advocates for Christ. 365 Afflictions compared to darknesse 151 152. Christians rejoyce in them 110. the Word of God comforts in them 118 for sin inflicted even on forgiven persons 294. Ambition spiritual commendable 192. Angels Christs death in some sense suffiâ—ient to redeem the fallen Angels 397. yet not applicable to them 400. Anger Gods how terrible 371. sin the cause of it 369 370. Antiquity a note of verity 80. what kind of Antiquity is so 81 82. Apostles the meannesse of their outward condition 133. their integrity and unblameableness 71. Christs witnesses 21. their continual converse with him 64 65 66. why needfull 67 68. B. BLood of Christ how taken in Scripture 205. how often shed 206. how it cleanseth from sin 207 208. C. CHildren Regenerate persons must be as such 327. they must reverence their parents 330. Christ. Why called the Word 37 38 39 40. The subject of the whole Scripture 42. how the life the eternal life 44 45 46 His eternal subsistence from the beginning 53 76. Truly man 68. God and man in one person 69 212. How he was visible 67. His excellent preaching 64. His unspeakable dignity 6â— His fitnesse for the work of our Redemption 54. promised before sent 43. our miserable condition without him 46 391. In what respects said to be righteoue 395. The onely Refuge of a wounded conscience 350. The Parable between him and the Mercy-Seat 375. His great love to sinners 215. No fellowshâ—p with God but through him 98. no salvation but through him 388. Christians their dignity 102. their charity in desiring others may partake with them 86 87.385 what is done to them reflects on Christ. 101. Christ to be manifested in their lives 60. Church the Christian in it self a great multitude 393.395 Civility how differenced from sanctity 182 183. Cleansing from sin twofold 27 28. the causes of it 208. Commandments of God joyned with promises 131. how conversant about things impossible 228. many think they keep them all 252. Communion with God and Christ and the Saints see fellowshâ—p Confession threefold 264. of sin necessary to remission and how 280 281 282. it brings glory to God 285. benefit to us 283. The devil an enemy to it 285. it must be particular 266 267 chiefly of our ouwn sins 269. to whom to be made 271 272. its antecedent ingredients consequent 273 274 275. to be performed by the Holiest 227. Conversion maketh an alteration 192 192. others must be desired by us 87. Conversation of Christians ought to be exemplary 179. Covenant of Grace double one general the other special 399. D. DArkness fourfold 150. Death of Christ in our stead for our sins our dischrge 209 210. what gave the merit to iâ— 213 214. no benefit by
but a great number in our dayes send themselves into the vineyard as if our Saviour had said not the Kingdom of heaven but the preaching of the Kingdom suffereth violence and the violent take it by force having no right at all to it these men tread in the steps and it is Gods wonderful Patience they come not to the dismall end of Corah and his complices It is true beloved all Christians as I have already hinted ought as they are able to declare the things of God to others teaching and exhorting one another but it is as true that this they are to do within the compass of their place and calling as Masters as Parents as Governours in a private charitative way but still this declaring here understood which is in a publick authoritative way belongs onely to them who are sent either immediatly or mediately from God I end this to shew and declare that is our part who are the Ministers to hear and attend that is yours who are the people and surely as we are bound to do the one you are no less obliged to perform the other we after St. Paul's pattern must not shun to declare the whole counsel of God to you and you must not neglect to receive the counsel we declare and so much the rather considering that as we do annuntiare so we do denuntiare declare the truth to you so we denounce Judgement against the stiffnecked and hard hearted auditors yea as we do now annuntiare so we must at the last day renuntiare and all these things the word in the Text signifieth return an account to our Lord and Master what entertainment our message hath found with those to whom we are sent and then as truly it will be woe to us if we have not declared so woe will be to you if you have not regarded this message which we show and declare unto you and so much be spoken of the second Particular 3. There is yet one term more behinde and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we write unto you and as declaring sheweth what kind of bearing witness the Apostle chiefly relateth to so this writing what kind of declaring he especially speaketh of for whereas there are but two wayes of declaring the Gospel to wit sermo and scriptio word and writing by the tongue and the pen this latter is that which the Apostle principally intendeth when he saith we declare we write that is we declare by writing And indeed there are several advantages in writing above speaking which might very well induce the Apostles to take this course My tongue saith David is the pen of a ready writer the pen no less truly is as the tongue of a ready speaker 1. By this it is we speak to many very many even those that are absent and far distant from us in which respect writing is wittily stiled an invention to deceive absence and therefore St. Paul made use of it for this very end when he saith to the Corinthians being absent I write unto you whereas by the voice we onely speak to those who are present and in a little compass of ground distant from us so that be they never so many they are but a very few in comparison of those to whom we communicate our thoughts by the pen. 2. Again by this it is we speak not onely whilest alive but when we are dead and so declare the truth not only to them who are coaetaneous with us but shal in future ages succeed after us in which regard that of the Psalmist is very suitable This shall be written for the generations to come words pass away and are buried in Oblivion whilest writing remaineth and becometh an image of eternity Upon these considerations it is more than probable that St. John and others of the Apostles did show by writing since the Christians of those times were scattered up and down by persecution so that the Apostles could not reach them all in person nor had they regard only to the present age but to the propagation of Christianity in succeeding and therefore they made use of this way to declare by writing That which we are from hence to take notice of is double 1. In special the industry of the Apostle is to be meditated on by Ministers for their imitation these men of God neglect no means whereby they may bear witness to Christ and declare the Gospel hence it was that where ever they came they did teach both publickly and privately and where they could not come they sent by writing for the edification of the Church St. Jude saith of himself that he gave diligence nay all diligence and that not onely to speak but write of the common salvation and by this means whereas the slothful man is dead whilest he liveth he with the rest of the Laborious pen-men of holy writ lives though dead This practice should be Ministers pattern who must make the salvation of the people their business and do all the good they can that by all ways in promoting the knowledge of Christ if we had as many tongues or hands as Argus had eyes we should think them all little enough to imploy in this sacred work of the Gospel 2. In General the benignity of God is to be contemplated by us all for our gratuâ—ation in that he was pleased to put his Apostles upon writing the mysteries of salvation Indeed as the Greek Fathers expression is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was Gods singular good pleasure which moved him to move these holy men to the penning of his word for our learning that we may have a sure guide a clear light an infallible rule to walk by and therefore however some among the Romanists yea which is more dolful even among our selves cast contempt upon Scripture stiling it attramentariam Theologiam an inky Divinity a dead letter let us highly esteem it stedfastly cleave to it and acknowledge the mercy of God in affording it I am not ignorant how the Romanists that they may deny the written word to be an adaequate Rule of faith and infer a necessity of their un-written traditions assert that the Apostles did not write by vertue of any command from Christ but onely upon emergent occasions but beloved as to some parcels of holy writ we read of an express Precept so often in the Apocalips no less than twelve several times besides as the learned Chamier and Iunius well observe against Bellarmine the general command of teaching all Nations and preaching the Gospel to every creature vertually requireth the use of all means among which writing is not the least for the publication of it and yet further when as we read in St. Pauls Epistle to Timothy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all and every parcel of Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine inspiration we may very well conclude that the penmen had an internal command putting
be the man that trusteth in man and maketh flesh his Arm but he is not a meer man whom we trust in and therefore that curse doth not belong to us for as he became man of his mother in the fulness of time so he was God with his Father before all time 3. Exhort us to adore this eternal life which is with the Father with the same reverence and worship we give to the Father we need not fear idolatry when as it is expressely said that all men should honour the Son as they honour the Father let then St. Ambrose his pithy counsel take place in spight of blasphemous Hereticks Iungat honorificientia patri filium quem junxit divinitas as the Father and the Son are joyned together in unity of essence so let us joyn them together in unity of worship saying in words not much unlike those of the Elders worthy art thou oh Iesus to receive glory and honour and power for thou art that eternal life which was with the Father 3. The last character remaineth which belongs to Christ as man set forth in the word manifested which as being of singular concernment is twice repeated to wit both in the beginning and the end of the second verse for the better explication whereof these three things are briefly to be considered What this manifestation imports Who it is that was thus manifested Why the thing here intended is called a manifestation 1. As to the first of these quaeries it is generally answered that by this manifestation we are to understand the incarnation of the Son of God nor is it without sufficient reason since 1. This phrase is manifestly used elsewhere in this sense so by St. Paul with that explicatory additament when he saith God was manifested in the flesh nay without any addition when he speakes of the appearing of Iesus Christ and which yet more confirms it by our Apostle himself in this Epistle and that twice in one Chapter he was manifested and the Son of God was manifested that is as all agree incarnated But 2. Besides these parallel Scriptures there is a convincing Argument in the Text it self to which end you may be pleâ—sed to observe that this parenthesis is interserted by the Apostle on purpose to prevent an objection that might be made against and so add a confirmation to what is asserted in the precedent verse whereas St. Iohn there saith he and the rest heard saw and handled the word of life it might be asked How could this be this living word being spiritual and immaterial to which he implicitly answereth by adding and the life was manifested to wit in the flesh in which respect the and after the Hebrew phrase may well be construed for this being a strong reason to prove that this word of life might be seen by them since he was manifested to them yea which giveth much light and addeth much strength to the verity of this Exposition the Apostle immediately knitteth these two together manifesting and seeing the life was manifested and we have seen it whereby it appeareth that the manifestation spoken of is such as was visible and therefore must be corporeal since onely that which is corporeal is visible 2. That the manifestation is the incarnation is clear but it would be further inquired who it is that was thus manifested the answer to which appeareth by those two Characters the word of life and the life which was with the Father it was not then the Father himself but the word with the Father the second person in the sacred Trinity that was incarnated True it is the divine essence was incarnate and therefore St. Paul saith God manifested because the whole divine nature is in every person but yet onely as in one of the persons and therefore our Apostle saith as here the word so elsewhere the Son of God was manifested It is true that as all external works so this of the incarnation belongs to the whole Trinity but yet the termination of this work was onely in the Son as three persons may make a garment and onely one weareth it or three persons conclude a match and onely one of them the Person married If it shall be further inquired why the word the second person was manifested divers reasons are given in answer by the Antients 1 By the word all things were at first made fit it is that the new as well as the old creation should be his work 2 This word is the image of the Father and therefore most fit to restore the image of God in man 3 The third is the middle person in the Trinity and therefore most fit to be Mediator between God and man 4 He is the word to reveal his Fathers will to the world and therefore he fittest to be manifested in the flesh for this end 5 He onely the Son and therefore most suitable for him to become the Son of man that he might make us the Sonnes of God 6 In a word had either the Father or the Holy Ghost been incarnate there must have been two sonnes in the Trinity which were incongruous 7 But when all is said that which we must acquiesce in is the good pleasure of the blessed Trinity by whose mutual consent the second person the Son of God the word of life was made flesh and so manifested 3. The last quaere cometh now to be unfolded Why the thing here intended is called a manifestation whereby we shall see the aptitude of this phrase and to this end I shall answer it both by way of remotion and of position 1. We must not by any means construe this phrase in favour of those who deny Christ to have a reall body as if Christs coming into the world were onely a phantasme or apparition a manifestation in but no real assumption of the flesh In opposition to this heresie Athanasius saith solidly That as in the manifestation of this word there was no transmutation of the God-head into flesh so neither a phantastical representation but a true assumption of flesh It is true the Holy Ghost onely appeared in the shape of a Dove but he came not to redeem doves Christ came to redeem man and therefore would be truly man 2. But if you will know the true reason of this expression it is because the Deity in our flesh hath most clearly manifested it self to men The Fathers phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not much unlike those Scripture expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Gregory Nazianzen enquiring why Christs Nativity is called by this name giveth this pregnant reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God made himself in a special manner manifest to the world by coming into it The truth is never did God so familiarly reveal himself as when he took our nature Indeed there is a manifestation of God in the works of his Creation
light doth resemble the nature and attributes of God And there are severall Attributes of God which are aptly delineated in the various properties of light 1. The light of all bodies is the most immateriall and incompounded whereby the simplicity and spirituality of Gods nature may be insinuated which is void not onely of all matter but of all composition 2. The light is the first of all the Creatures which we find mentioned in the beginning of Genesis the first thing that God said on the first day of the Creation was Let there be light and this shadoweth forth the eternity of Gods being who is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and the last before all other things whatsoever 3. The light shâ—neth in all parts of the world East West North South every way scattering its rayes and what is this but an emblem of the ubiquity of Gods presence who is in all places filling heaven and earth 4. The light is a Creature of a resplendent beauty and lustre by reason of which it is apt to dazle the eyes of the beholder and this sets forth Gods transcendent majesty and glory in which respect he is said to cover himself with light as with a garment and to dwell in the light which no man can approach unto 5. The light is of that nature that it cannot but impart it self for the good of others shining upon the just and unjust and this characterizeth the diffusive goodness of God whereby it is that as he is good so he doth good and that to all But there are more particularly two attributes which light doth clearly discover and which may agree to the scope of the Apostle especially the latter 1. The light is of a discovering nature so that nothing can be hid from the heat thereof it pryeth into every corner it peepeth in at every crevis so that all things are made manifest by it in which respect it mindeth us of Gods Omniscience whereby it is that all things are naked and open to him even things that are most secret To thee saith David the darkness and the light are all one because God seeth in the dark as plainly as in the light by his own light he revealeth the deep and secret things he knoweth what is in the darkness and the light dwelleth with him saith Daniel finally I try the reins saith God of himself our minds being as apparent to him as the intrailes of a beast are to us when the body is ripped up It is a truth well worthy our meditation that we may be hereby admonished to take heed to our wayes indeed in this respect that which is appropriated to good men is true of all men they walk in the light to wit of Gods omniscience and oh then how carefuâ— should we be of our walk Alas how vainly do hypocrites please themselves in the secrecy of their actions and perhaps perswade themselves that God himself taketh no notice of their doings whereas his eyes are upon the ways of man and he seeth all his goings there is no darknes nor shadow of death where the workers of iniquity may hide themselves saith Elihu concerning God Indeed as St. Ambrose excellently If thou canst not hide thy self from the Sun which is Gods Minister of light how impossible will it be to hide thy self from him whose eyes are ten thousand times brighter than the Sun 2. But to draw neer the Apostles scope light is a pure defaecate body a bright spotless splendor though it shine upon filthy dunghils it contracts no pollution but still retaineth its pure lustre And by this aptly is represented the holiness and purity of God That expression of the Prophet Malachy concerning Christ giveth much light to this truth when he calleth him A Sun of righteousness since what the Sun is in sensibles that is God among inteligibles and what light is in the Sun that is righteousness and holiness is in God this is that attribute by which God is often called in Scripture the holy God and the holy One yea the Angels double nay treble it Holy holy holy it is an attribute so essential to God that every thing so far as it hath relation to God is said to be holy his name holy his word holy his works holy his day an holy day his temple an holy place his Ministers holy persons and all because he is a pure and holy God 2. For the better illustrating of this perfect purity and sanctity of God it is that our Apostle goeth on and to his affirmative addeth a negative in him is no darkness at all Zanchy hath observed concerning this clause that it may be referred both to the predicate and the subject of the former proposition and so may be rendred in it or in him In it to wit the light there is no darkness and so it is as much as if said God is a most bright lâ—ght for look as the darkness which hath no light at all is a thick AEgyptian Cymmerian darkness so that lâ—ght which hath no darkness must needs be a most a clear splendid lâ—ght but I rather refer it with our Translators to the subject God though the difference is not materiall in him is no darkness at all Before I proceed a stumbling block would be removed that seeming contradiction of the Psalmist to this of St. Iohn where he saith concerning God he made darkness his secret place but it is easily reconciled since that darkness onely noteth the inscrutable and incomprehensible majesty of God and it is to be understood of him in reference to us not himself In respect of us because we cannot comprehend him darkness is his secret place but in regard of himself the purity of his own nature he is light and not darkness as the Sun though it be sometimes hid from us by dark clouds remaineth still in it self most light some And now if you would know the intent of this negative it is but the more strongly to affirm the contrary this is an usuall way of expression in the Hebrew as Beza observeth from that speech of Isaiah to Hezekiah Thou shalt dye thou shalt not live and of David concerning himself I have preached and have not refrained I have not hid I have declared and it is a form of speaking very usual with St. Iohn as you may find in the very next verse and several other places of the Epistle which it shall suffice because it here first appeareth once for all to take notice of This appearing to be the scope the meaning is no more but this God is light and in him is no darkness that is God is so pure that not the least the smallest spot can cleave to him so holy that not any sin at all can be found in him as there is no defect in his knowledge so there is no default in his nature and to
God is so in the light that in him is no darkness and our lives like the Israelites cloud have a darke side as well as a light Gods holinesse is perfect and unspotted ours is imperfect and defective so that if this be the condition this supposition can never be a position and not only few but none shall be saved But how harsh so ever this which is here mentioned may seeme yet it is no more then what is necessary indeed when we finde St. John not once but againe not only in Metaphoricall but plaine terms calling on us to be pure and righteous as God is yea Christ himselfe requiring us to be perfect as his Father is perfect and God himselfe to be holy as he is holy we have reason to looke upon this addition as of waighty needfull concernment and therefore to remove this objection and cleare the genuine sence of this as be pleased to observe this threefold solution 1. There is a double as to wit of likeness and of a quality the one respects the kinde the other the degree that the nature this the measure of the thing our light in which we are to walke must be like to that in which God is though the light in which God is be infinitely brighter then ours looke as it is between the streame and the fountaine the branch and the root the aire and the sun so it is between God and a Christian the same water is in the streame that is in the fountaine the same sap in the branch that is in the roote the same light in the aire that is in the sun though the water and the sap and the light are primarily most plenarily in the fountaine the root the sun indeed to speak Exactly we cannot call the holiness of a Saint the same with Gods holinesse because this as all his attributes is his essence which is in communicable to any creature besides his holinesse is infinite and ours finite and infinite and finite must needs toto genere distare differ generically but the holinesse in us is the image of that holiness in God and as it were the stampe and impression of Gods holiness upon us in which regard holiness is one of those attributes of God which the schooles call communicable because God is pleased to communicate the likeness of it to his Saints and therefore they are truly said by the author to the Hebrews to partake of his holinesse and here by the Apostle John to walke in the light as he is in the light 2. We must distinguish inter effectum affectum actum conatum between an effectuall performance and an affectionate endeavour as for the walking in the light you have already heard it must not be only in affection but action But so to walke as God is in the light is that which because we cannot fully attaine to it will suffice to desire and endeavour after To this purpose is that glosse upon the text he is said to walke as God is in the light who striveth to imitate divine purity When a Master sets his schollar an exact coppy and bids him write as that is written his meanâ—ng is not that he should cut all his letters with the same dexterity and transcribe the lines with the same evenness that he hath done but that he should endeavour to come as neere it as may be the same no doubt is the intention of the Holy Ghost in this and the like scriptures to put us upon a cordiall study of following God in the footsteps of his purity and holiness 3. Besides these no lesse true then apt solutions there seemeth to me yet a plainer answer in the words themselves by observing the difference between these two expressions of walking and being in the light it is not said we must be in the light as he is in the light but we must walke as he is looke as he is in the light so that there is not the least darkness of sin in him so we must walk in the light and not indulge our selves in any sinful work of darkness so that to walk in the light as God is in the light is so to walk in the light as that we do not walk in though we be not wholly free from darkness he then that liveth not in a course of known sin that leadeth a conversation without any raigning iniquity as God is without any sin at all he walketh in the light as he is in the light and who will not acknowledge but this is that which every one not only may but must attain to who expects these glorious priviledges And now to what should the meditation of this clause serve but to 1. Humble us for our spiritual pride How usual is it with most of us to have overweening conceits of our own worth to think our selves better then indeed we are and by reason of self-sufficiency to make a stop in our proficiency one special cause whereof is that we measure our holiness by a false standard and do not weigh our selves in the ballance of the sanctuary we look upon the prophane rabble of the world and presently judge our selves holy enough and because we wander not in their Cimmerian AEgyptian darkness conclude our selves to walk in the light but tell me thou that pleasest thy self as if thou wert holy enough art thou as holy as Paul who calls to the Philippians and in them to all Christians be ye followers of me nay art thou as holy as the Angels when yet thy prayer is that thou mayest do Gods will on earth as they do in heaven nay once more art thou as holy as Christ as God whom here the Apostle sets before thee as a pattern Alas thou that lookest on thy left hand them that are worse then thy self with scorn didst thou look on thy right hand those examples that so farre excell thee hast more reason to tremble thou that castest thine eyes onely behind thee and standest still didst thou look before thee couldest not choose but haste forward starres are glorious things in comparison of candles but alas how is their splendor obscured when the Sun ariseth compare thy light with that of the Apostles Angels God himself and be not high minded but fear 2. Enflame us with a spiritual ambition though our minds must be lowly yet our aimes should be high only with this caution not to be great but good It was indeed the haynous crime of the fallen Angels as is probably supposed of our first parents as is clearly manifest that they desired to be as Gods but it was in point of knowledge of Majesty not of holiness and truly we their unhappy progeny are too much of the same mind we would walk in the light of knowledg and glory as he is in the light but far be those thoughts and desires from sincere Christians let us make him our pattern for walking in the light
that punishment which belonged to us we must needs be thereby acquitted and cleansed to this purpose he is called by the Authour to the Hebrews a surety and look as the surety paying his debt for whom he is bound dischargeth him from his creditor so Christ suffering our punishment freeth us from the obligation to it which is all one with cleansing from the guilt of sin and the reason is plain for since the guilt of sin is its binding the sinner over to the punishmenâ— Christ taking that punishment upon himself and suffering it in our roome must needs thereby cleanse us from that guilt so that in few words Christs blood being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a laver became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a price satisfactory for our debt hath obtained the forgiveness of it to us and so we are cleansed Having in some measure according to the scriptures explained the genuine notion of this causality I shall not much trouble my selfe nor you with those farfetched and ieiune inventions of the Socinians whereby they endeavour to elude these truths and yet I cannot passe by one evasion because it is that Socinus annexeth to this very scripture as if this saying the blood of Christ cleanseth from sin were no more but that his blood declareth us to be assureth us that we are cleansed so that what the Orthodox attribute to the Sacrament instituted by Christ in commemoration of his blood that these Hereticks attribute to the blood it selfe but how incongruous it is to expound this of a declarative cleansing appeareth in that the Apostle who could best interpret his own language in the very next verse save one unfolds it by forgiving besides this construction maketh cleansing from sin to antecede Christs blood for if it did not praeexist there not be could any declaring or confirming of it whereas the scripture both here else where plainly positively asserteth this cleansing to flow from come through the blood of Christ the consideration hereof no doubt forced Socinus to the finding out of other solutions and there fore he sometimes asserts that Christs blood cleanseth inasmuch as it perswadeth us to a beleefe hope of eternall life whereby we are induced to holiness of life and so our sins are cleansed but all which is hereby ascribed to Christs death is only a morall causality nay rather a meere antecedency sure it is Christs resurection rather then his death which ingenders that faith and hope in us and it is not imaginable that the scripture should so often attribute that to the death which cheifely depends on the resurrection of Christ adde to this which is very considerable how remote if any at all an influence it is which Christs blood according to this sence hath upon this cleansing for as Grotius hath well observed the thread must be drawn out to this length Forgiveness and cleansing from sin is conferred upon them that live holily to live holily we are induced by a certaine faith and hope of the reward the example of Christ raised from the dead and exalted to glory for the holinesse of his life is a way to beget this faith hope that glorifying and rising his death did necessarily antecede and thus our cleansing from sin is obtained by his blood but how credible it is that the scriptue should so frequently so positively so expresly attribute this cleansing to Christs blood and yet the dependance of these one upon the other to be at so remote a distance and of so slender an energie let any one who hath but a competent use of his reason Judge 3. I proceed therefore to the answer of the last question nor need we go further then the text it selfe to finde that if you would know how this blood becometh so effectuall to cleanse from sin the answer is because it is the blood of Iesus Christ his son I shall not altogether passe by nor yet insist upon that note which Estius hath upon the blood of his son that in them there is a confutation of three heresyes at once the Mâ—â—ichees who deny the truth of Christs humane nature since as Alexander said of his wound clamat me esse hominem it proclaymeth me a man we may say of his blood for had he not beene man he could not have bled have dyed the Ebionites who deny him to be God since being Gods naturall son he must needs be of the same essence with himselfe and the Nestorians who make two persons which if true the blood of Christ the man could not have been called the blood of Christ the son of God That which I conceive here chiefly to be taken notice of is that our Apostle contents not himselfe to say the blood of Jesus Christ but he addeth his son to intimate to us how this blood became avaâ—leable to our cleansing to wit as it was the blood not meerly of the son of Mary the son of David the son of Man but of him who was also the son of God Indeed that it was the blood of an innocent pure unsinnâ—ng man did much conduce to this worke since had he beene himselfe a sinner he could not have cleansed us from our sins and therefore our Apostle in the next chapter joyneth these two together Jesus Christ the righteous the propitiation for our sins and the Apostle Peter puts these together as of a pretious lambe without spot and blemish to this purpose it is St. Austin saith the blood because it was the blood of him who had no sin himselfe was shed for the remission of our sins and Leo sutably the powring out of a just mans blood for the unjust was effectuall to our redemption But though this was a necessary qualification in this person who did shed his blood for this end yet that which gave the efficacy and merit to his blood was the fullness of the Godhead which dwelt in him personaly thus Damasen speaking of his deity addeth thence his passion became of a saving and quickâ—ning virtue and St. Cyrill expresly his blood had not been a price for the worlds sin if he had been only man Indeed Socinus asserts that the dignity of his person added nothing to the value of his sufferings because the divinity it selfe did not suffer but though the Godhead did not suffer yet Godman did suffer and he who endured the punishment was God though he did not indure it as God in these respects it is said they crucify'd the Lord of Glory and God is said to purchase his Church with his blood and here it is called the blood of Iesus Christ his son and we may as well say it is all one to kill a King as a beggar a Father as a stranger because the mortall wound is directed against the body not the dignity or affinity The summe then is this Christs deity being personally united to his manhood giveth an efficacy to his sufferings hence
reason why we may not as wel expound the 10. by the 8. as the 8. by the 10. besides it is an usuall hebraeisme which kind of phrase our Apostle much followeth to put the preterperfect tense for the present therefore it is more rationall to expound those words we have not sinned by those we have no sin then these by those and so this assertion is verified concerning all Christians not only before but after conversion indeed this is not mine but St. Austins note upon the 8 verse St. John doth not say if we say we had but have no sin indeed there are two places in this epistle which seeme to contradict this construction of these words the one where he saith he that is borne of God cannot sin and the other not much unlike where he saith that which is borne of God sinneth not What the full sense of these Scriptures is I shall God willing insist upon in their proper placesâ— for the present it may suffice to answer either with St. Austin that he who is born of God sinneth not to wit as he is born of God Regenerate men being therefore subject to sin because but in part regenerate and that holy men fall into sin is because of the remainders of the old man not so far as their natures are renewed or else as St. John seemeth to expound himselfe in the one place that he who is born of God doth not sin that is doth not commit sin which being a synonimous phrase with working iniquity is onely true of unregenerate persons and in the other place that he who is born of God sinneth not that sin of which he there speaketh in particular namely the sin unto death notwithstanding which it still remaineth as a truth that even they who are borne of God cannot say they have no sin at all 2. This totall immunity from sin is denyed not onely of ordinary but eminent even the holyest Saints that have been are or shall be The We of whom my Text speaketh were the Apostles who as they were dignified in office above others so no doubt they obtained greater measure of grace then others yea he that includeth himselfe in the number was St. John who of all the Apostles was most beloved of Christ and as St. Austin excellently Who can say he is without sin when he that leaned in the bosome of Christ saith If we say we have no sin Indeed as Jehu wrote to the rulers of Iezreel in another case look out even the best and meetest of your Masters Sonnes I may say in this looke out even the best and holyest of Gods children see if any of them can or dare wholly acquit themselves from sin the truth is as that forementioned Father saith If we shall ask all the Patriarchs Prophets Apostles Martyrs de sepissi dum in hoc corpore degerent una voce concorditer responderent they would with one consent say of themselves as living on earth in these words If we say we have no sin we deceive our selves To this purpose is the observation of Beza and Zanch. upon the text Consider who it is that here speaketh and that in his own person who then can be excepted out of the catalogue It is true there is one whom he calleth in the next chapter Iesus Chrâ—st the righteous who is most justly to be excepted of him it is said He did all things well Himselfe maketh the challeng Which of you can convince me of sins he was no doubt altogether free from the least spot or staine of corruption but as for any other exception this generall rule admits none I know the papists contend very earnestly that the Mother might be exempted as well as the Son asserting her to be free from all kind of sin It is true St. Austin in one place speaking of the saints sinfulnesse doth except her but not in their senâ—se as if she were not a sinner but for the honour of Christ he would not have her mentioned as a sinner and therefore elsewhere he is cleare and expresse that all are sinners except the one onely mediator between God and man nor need we feare to injure the blessed Virgin in joyning her with the rest when as her selfe calling Christ her Saviour acknowledgeth her selfe to be a sinner indeed that her conception of Christ should be without sin was needful but that she her selfe should be without all sin was not necessary nor doth the Scripture or the ancient Church affirme Clement Alexandrinus is expresse onely the word is without fault and St. Basil the Scripture beareth witnesse onely to one that he knew no sin Tertullian expressely our Lord commandeth his disciples to pray forgive us our trespasses as knowing himselfe onely without sin I shut up this with St. Ieroms saying If there be any who may attain to this state of perfect purity he must be holyer then any nay then all the Apostles 3. This perfect freedome from sin is not denyed de suturo but de praesenti of the future but onely the present time Our Apostle doth not say If we say we shal have no sin nay it is an undoubted verity there will be a time when we shall sin no more yea when sin shall be no more As man in his created estate had a posse non peccare a possibility of not sinning so in his glorified condition he shall have a non posse peccare an impossibility of sinning But now as in his fallen estate he cannot say he doth any good so in his renewed condition he cannot say he hath no evill Alexander Alensis starteth an objection of Pelagius seemingly very accute nay solid that either God would have us without sin or he would not to say he would not have us without sin were to deny his nature contradict his word which calleth upon us to sin no more If he would have us without sin then surely we may be so since the Divine Will cannot be conversant about impossibilities To which he returneth this answer and that very aptly to our present purpose God would have us without sin quantum ad futurum statum as to the future but not as to our present state And if you desire a fuller untying of the knot be pleased to know that 1. Voluntate praecepti God calleth upon us to be perfect as he is perfect and requireth us to lay apart all filthinesse nor is it unjust for him to command that which we might once have done but now through our own default cannot and so is impossible not per se but per accidens in its own nature but accidently yea in wisdome he commands men not to sin though he know they cannot but sin that in the disobedient he may punish not the cannot but the will not thereby glorifying his justice and in the obedient he may reward the willing to doe what they cannot and so glorifie
wrong a man of a peny to get a pound and why wilt thou wrong both God and thy selfe for a little present emolument and contentment Let not then sinne any longer deceive thee but remember what names are given it in Gods dâ—ctionary and in those names read its nature that thou mayest hate to commit that which is so irregular and unjust being therefore characterized by these two titles of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne and unrighteousnesse 2 The act of remission wherein the benefit consists is expressed in two metaphors forgiving and cleansing and commeth next to be considered Indeed some expositors referre these two phrases to two severall acts and so conceive this promise to consist of two parts to wit justification and sanctification thus Beza calleth cleansing another benefit distinct from that of forgiving And truly it is not to be denied but that 1 Justification and sanctification are inseperable concomitants indeed they are not to be confounded but withall they ought not to be severed distinguished they must be divided they cannot and therefore they are fitly called twines in the wombe of free grace to this purpose saith St Bernard where sinne is pardoned the gâ—ft of sanctity is conferred in this respect St. Austin saith that remâ—ssion of sinne maketh men good trees hence it is that wee finde those two frequently joyned together by St. Paul you are justâ—fyed you are sanctifyed by the prophet Ezechiel I will cleanse you from all your iniquities and I will give you a new heart and by the prophet Micah I will subdue their iniquities and cast them into the depth of the Sea 2 This phrase of cleansing serveth very fitly to represent the worke of sanctification whereby the filth of sinne is more and more removed and therefore many times it is set forth in scripture by this metaphor so when David prayeth for a cleane heart and St. Paul exhorts to cleanse our selves wee are no doubt to construe it of sanctification Vpon these considerations I shall not quarrel with any who so interpret it here but I conceive it more rational in this place to referre both to one and by cleansing understand the same with forgâ—ving and that because 1 It is very probable that St. Iohn attributes the same thing here to God as the principall efficient which he ascribeth at the seventh verse to Christ as the meritorious cause now the cleansing there spoken of as hath been already manifested and evidently appeareth is that of justification 2 It is very incongruous to make the samâ— thing both the condition and the matter of a promise iâ—â—eed that which is the condâ—tion of one promise may be the matter of another but the same thing cannot be the matter and condition of the same promise now the cleansing from sinne which is an act of sanctification consists though not onely yet partly in the confession of sinnes which is the condition of the promise Upon these considerations I shall handle both these metaphors as belonging to one and the same benefit nor is it unusuall with the holy Ghost in scripture to repeat the same things under various notions yea so choice is the matter here promised that it cannot be sufficiently expressed and assured to us no wonder that it is ingeminated to forgive to cleanse And indeed so emphaticall are both these phrases that though they are one and the same in sence yet I shall handle them severally as they lye in order 1 The first word we meet with is Forgive a word that is of all others most frequently used if you inquire into the plaine meaning of the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as much as to dâ—smisse or senâ— away or let alone thus when God forgiveth sin he lets the sinner alone and as it were dismisseth his sin removiâ—g it according to the Psalmists expression as farre from him as East from the West if you observe the vse of the word you shall finde it applied three severall wayes to the acquitting of one that is accused the releasing of one that is imprisoned and the discharging of one that is indebted each of which especially the last serve to set forth this benefit When Agesilaus wrote to the Iudge in the behalf of Nicias he used this phrase If he have done no wrong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquit him â—f he have done wrong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquit him for my sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however acquit him this is that which God doth in forgiving acquit the sinner from the accusations that are laid against him by sin Satan Our blessed Saviour quoting that place of the Prophet maketh vse of the noune of this verb to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance to the captives as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus doth the pitifulnesse of divine mercy in forgiving loose the captive sinners who are tied and bound with the chaines and fetters of their sinnes In the parable of the Lord and his servant who ought him many talents this word is used to expresse the Lords forgiving the debt to his servant and this is the sence in which the scripture most frequently useth the expression and therefore in the Lords prayer where forgivenesse is expressed by this word one of the Evangelists expresly joynes with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts forgive us our debts And now according to this notion of the word there are two things it represents to us what sin doth and what forgivenâ—sse doth 1 What sinne doth it maketh a man a debtor grave vocabulum debitoris saith St. Ambrose the name of debtor is very unpleasing yet such is every sinner a debtor to Gods justice by reason of the breach of his law indeed man as a creature was a debtor to Gods authority commanding but withall hee was able to pay that debt to the full and therefore it was no burden nor misery whereas man as a sinner is a debtor to Gods justice punishing and this such a debt as he is never able to satisfy and therefore must lye in prison for ever It is a proverb in Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once red with blushing at the time of borrowing and ten times pale for fear of paying Augustus would faine buy his pillow who was so much in debt as conceiving it was good to sleep on How can a sinner sleep securely who is indebted so deeply 2 But that which is here chiefly considerable is what forgivenenesse doth indeed it lets us see that wherein the nature of this blessing consists whereas sinne making us debtors to divine justice obligeth us to the suffering of eternall punishment forgivenesse taketh off this oblâ—gation and consequently the punishment it selfe so that looke as a forgiven debtor is freed from whatsoever penalty his debt did render him lyable to yea from being so much
may suffice in stead of all 2. Know therefore further that in whatsoever God hath promised he is faithful and that both in respect oâ— intention and execution 1. Of intention inasmuch as his promises are the declaration of his purpose revelation of his decree and manifestation of his good will towards poor sinners God hath spoken nothing but what he meaneth he doth not outwardly pretend to forgive and inwardly meditate revenge but his words are the true characters of his thoughts 2. Of execution inasmuch as his promises are not onely Yea but Amen made but made good as God hath a mouth to speak so he hath a hand to fulfill whatsoever he hath spoken that namâ— Jehovah which is as it were a proper name signifieth not onely his being of himself but his giving a beâ—ng to all his promises and therefore whereas God had made a promise to the Patriarchs of the land of Canaan yet inasmuch as the accomplishment was not in their dayes it is said He was not known to them by his name Jehovah as God saith nothing but what he meaneth so he saith nothing but what he doâ—h and as his heart thinketh so his hand acâ—â—th what his tongue speaketh he many times performeth more but never lesse than he promiseth And now both these being put together that God hath promised pardon and his promise is stable well might St. John say he is faithful to forgive this being that which his faithfulnesse in keeping promise obligeth him to It fitly observable how the Prophet Micah joyneth these two together He will cast our sins into the Sea and he will perform his truth to Abraham as if God could not perform his truth except he cast our sins into the Sea so that look as if we pray he is faithful to hear if we mourn he is faithful to comfort so if we confesse he is faithful to forgive Indeed the glory of God is much concerned in his being faithful to forgive not only because of the thing it self since if it be the glory of a man to passe by offences much more is it of God but likewise because of his word which is passed for granting a pardon and therefore cannot be recalled retarded impeded for if God doth promise any thing which he doth not effect it must be either for want of wisdom in foreseeing what might be done to prevent it or for want of power to effect what he intends or for want of stability as if his mind were changed and his good will altered any of which if they could be fastened upon God were an high dishonour and but to imagine them is blasphemy that therefore it may appear his wisdom is infallible his power irresistable his will unchangeable and so his name may be glorious he must be faithfull in accomplishing as all other so this promise of forgiving And now there are two graees which this fidelity of God should teach us namely fidelit as fides faithfulnes faith 1. What obligation doth Gods faithfulnesse lay upon us to be faithful and that both to him and one another 1. To him as he hath promised to forgive us so we have promised to give our selves to him as he hath promised to cleanse us from all unrighteousnes so we have promised to him in our Baptisme to cleanse our selves by renouncing thâ— world thâ— flesh and the devill and now is God faithful to us and shall we be false to him he is a God kâ—eping Covenant and mercy with us and shall we be a people not stedfast in our Covenant with him 2. To one another let us not speak fair and yet have seven abomâ—nations in our hearts but since the tongue is the hearts herald let it ever declare the Masters message yea let not only our affections but actions keep even pace with our expressions we must not be open mouthed and close fisted long tongued and short handed to make golden promises and leaden performances like the nobleman who had two chests the one whereof he called promise that was ever open thither he sent all his petitioners and there they only found hope the other he called performance that was alwayes locked and no key would open it but necessity far be this from true christians who must be followers of God and that especially in a faithful discharge of their promises 2. What encouragement doth Gods faithfulnesse give to our faith Sarah judging him faithful that had promised beleeved and that against hope since God is abundant in truth we may well be abundant in confidence Indeed Gods fidelity should draw out the actings of our faith and the acting of faith will as it were draw forth Gods fidelity Very observable to this purpose is that expression of the Psalmist Oh how great is thy goodnesse which thou hast laid up for them that fear thee which thou hast wrought before the sonnes of men for them that trust in thee In the former clause Gods goodnesse is said to be laid up in the latter to be wrought goodnesse is layd up in the promise wrought in the performance and that goodnesse which is laid up is wrought for them that trust in God and thus as Gods faithfulnesse engagâ—th us to beleeve so our faith as it were engageth Gods faithfulnesse to perform the promise More particularly let this consideration strengthen faith in beleeving the pardon of our sin upon our performance oâ— the condition Ah thou despairing sinner whoever thou art what doest thou hereby but question nay deny Gods faithfulnesse so that what our Apostle saith in the next verse of those who say they have not sinned the same may I say of them who say their sin is greater then can be forgiven they make God a lyar little dost thou think how whilest thou darest not as thou conceivest misapply the promises thou callest the truth of God in question and thereby offerest to him an high indignity But consider thou drooping soul what provision God hath made against thy infidelity To assure thee of his fidelity thou hast his word nay more then so his oath as I live saith the Lord nay more then so both in writing that writing hath Seals annexed to it namely the holy Sacraments how mayest thou confessing thy sins plead with God upon all these and as Iacob used this argument Lord thou hast said thou wouldst do me good so maist thou Lord thou hast said thou hast sworn that thou wilt forgive the sins of them that turn to thee I have thy hand for it in the Scriptures thy seal in the Sacraments so be it to thy servant according as thou hast spoken and sworn and written and sealed 2. That which next cometh to be considered is Gods justice in those words he is just not to mention all the interpretations which expositors give of this word I shall only acquaint you with three and insist upon the last as being at least in my opinion most congruous
1. Some interpreters make faithful and just to be synonima's therefore he is faithful and just because it is just he should be faithful in this respect the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth truth is by the Septuagint translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnesse nor is it without reason because it is a righteous thing to be true before a man maketh a promise he is free to make it or not but when he hath made it he is not free to keep it or not by promise a man becometh a debtor and for one to pay his debt is no more then just Indeed this is not exactly true in regard of God because we never so fully perform the condition but it is justly lyable to exception yet after a sort it is that which he accounts himself engaged to in point of justice to perform all his promises and therefore though it is meer mercy which maketh it is justice which fulfilleth the promise This interpretation Socinus layeth hold on hereby to evade the doctrine of satisfaction which this word according to its proper sense doth clearly â—avour But the designe of the Holy Ghost being in these words to strengthen our weak faith in beleeving the pardon of sin I conceive we shall do best to expound the words in that way which may most â—onduce to this end and that is as affording not only a single but a double prop to our faith from a double attribute in God and therefore I waâ—e this interpretation 2. Others there are who distinguishing these two understand by justice mercy so Grotius here saith I interpret just to be good gentle and Illyricus observeth that righteousnesse is sometimes taken for benignity and clemency in this respect iâ— is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth mercy is sometimes by the Sepâ—uagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnes agreeable hereunto the Greâ—k word for almes is by the Syriach rendred righteousness the merciful mans bounty is by the Psalmist and St. Paul called righteousnesse yea upon this account mercy and righteousnesse gracious and righteous are joyned together and David promiseth if God would deliver him from blood guiltinesse he would sing aloud of his righteousnesse And now according to this interpretation we see another impulsive cause of forgivenesse namely the grace mercy clemency of God Among others there are two Greek words by which pardon is set forth that excellently confirm this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former by St. Paul which comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to forgive freely and intimateth free grace to be the spring of pardon the latter by the Authour to the Hebrews in that quotation of the Prophet I will be merciful to their sins and their transgressions which is by shewing mercy to the sinner in the forgivenesse of his sins so that we may hence learn to what we are to ascribe the pardon of our sins meerly the good will and grace and mercy of God Indeed we shall still find all those benefits especially spiritual which we receive attributed to mercy the regeneration of our nature according to his mercy he hath begottâ—n us the salvation of our soules according to his mercy he saved us and the remission of our sins through the tender mercy of our God oh let us admire the bowels of love the riches of grace the treasures of mercy which are manifested in pardoning and cleansing our sins 3. But though this interpretation may be received yet since it is a good rule in expounding Scripture to keep to the proper meaning of the words if there be not very good reason to the contrary and there being no reason why we should here recede from I have chosen rather to adhere to the litterall sence of the word Iust. For though it be true that 1. The commission of sin deserveth punishment and therefore justice which giveth every one their due calls for the punishing not the remitting of sin and 2. The confession of sin cannot as hath been before asserted deserve pardon because it is no proportionable compensation of the offence Upon which grounds it appeareth that this justice which forgiveth cannot be in respect of us yet it still is a truth in regard of Christ God is just to forgive so that a Gualtâ—r well he cannot but forgive unlesse he will be unjust to his own Son and inasmuch as our Apostle in the foregoing verse save one expressely attributes this cleansing to Christs blood this interpretation of justice is doubtlesse most genuine and congruous To clear briefly and perspicuously this sweet truth of pardoning justice be pleased to know that 1. The mâ—ledictory sentence of death denounced by the law against sinners was inflicted by God upon Christ this is that which the Prophet Esay positively asserts where he saith the chastisement that is the punishment called a chastisement because inflicted by a father and onely for a time of our peace was upon him and again he was oppressed and he was afflicted which according to the genuine sence of the original is better rendred it was exacted to wit the punishment of our sin and he was afflicted or he answered to wit to the demand of the penalty It may be here enquired how it can stand with Godâ— justice â—o inflâ—ct punishment upon the guiltles and if this doubt be not cleared we shall stumble at the threshold and the foundation of this pardoning justice will be layed in injustice and truly when we find God saying the soul which sinneth shall die and asserting those who condemne the righteous as an abomination to him it is hard to imagin how he can himself justly punish the innocent for the nocent To remove this scruple consider 1. That God did inflict death on Christ is undeniable and who may question the justice of his actions when as things are therefore just because he wills them to be done whose will is the supream rule of justice 2. There cannot be a more necessitating reason of Gods afflâ—cting Christ by death then this so that if it be not just for God to inflict it upon him on this ground it is much lesse upon any other That Christ should die for the confirmation of his doctrine was needless it was done sufficiently by miracles To make way by death to his glory was not necessary he might have been translated as were Enoch and Eliah To dye only as an example of patience and fortitude to his followers is a far less cogent cause then to dye as an example of Gods justice and severity against sin nor need he have died for that end since the death of any of his Apostles might have been exemplary in that kind Finally had he died only for the declaration of Gods immense love to us and not for the demonstration of his severe justice against sin whilest he had been so
confessions our prayers our tears our purposes may be hypocritical it is our actuall forsaking of sin which evidenceth the truth of all the rest True repentance doth not only decline the Accusative case by acknowledging sin and the Vocative by calling upon God for pardon but the Ablative by putting sin away and thus according to Origens phrase as it healeth those wounds that have been made so it taketh care that the soul be not wounded again Indeed this is the great mistake of very many they content themselves with a generall confessing sin and formal asking of pardon and still they add sin unto sin but alas this is only fingere not agere poenitentiam to pretend not practice penitence optima poenitentia vita nova the repentance of the life by dying to sin is the very lâ—fe of repentance 3. Lastly In the eighth verse of the former Chapter our Apostle saith if we in which number he includeâ— himself and consequently the holyest men say we have no sin we deceive our selves and yet here he writeth to them not to sin two clauses which seem irreconcileable but may be solved up by a double answer Either thus sin not that is indevour that you may not sin at all hereafter though this cannot be the event let it be your intent the successe let it be your design in execution let it be in intention sin not saith Bede that is let us take heed how we adde to the frailty of our flesh by our neglect and therefore let us strive to the utmost we can that we may be free from all sin and to this purpose is Calvins glâ—sse when he saith by not sinning he meaneth that as far as humane weaknesse will permit we should abstaine from all sin 2. Or thus sin not that is be sure you sin not de futuro again as you did de preterito in the dayes of your unregeneracy as if he would say though you cannot but sinne still yet sinne not so as you did before To inlarge this in a double reference 1. Quoad genus not in the same kind Sin not that is beware of those grosse sins scarlet iniquities in which before you lived And thus though it is possible a regenerate person may commit some great sin in which he formerly wallowed yet it is not impossible for him wholly to avoid sins of that nature nay this is that which God expects and requireth of us that though our garment will be spotted yet it may not be rent in pieces and though we cannot be without failings yet that we should be without scandalous falls 2. Quoad modum not in the same manner as before you did not with that fulness of deliberation freenesse of consent strength of resolution frequency of action which you sinned with in times past We cannot but sin but we must not delight in give up accustome our selves to the commission of sin it was Davids prayer keep back thy servant from presumptuous sin and it is every good mans practice to keep himself by Gods grace from sinning presumptuously And thus much shall serve to be spoken of the matter Proceed we now to the motive enforcing this admonition and that is because this was the end of his writing these things The prosecution of this lieth in the various reference of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things here spoken of Indeed we may very well understand it both in a general and a particular reference 1 It may have a general respect to the whole Epistle and so we are to take notice of one principal end why he wrote this Epistle that he might take them off from their sinnes And thus here is intimated both finis scribentis and finis Scripturae the end of the writer and the end of the writing and that one and the same their not sinning 1. I write these things that you sin not that was his ayme and scope in his writing nor was it only his but that which all the men of God in all their writings and preachings aymed at and therefore you still find them harping upon that string repent and shooting their forked arrowes at sin Indeed the false Prophets as God complaineth by Jeremy did strengthen the hands of evill doers but the true Prophets endevour was to restrain them the false Prophets as Ezechiels phrase is did sow pillowes under their arm-holes but the true plucked them away Go up and prosper was the voyce of the lying Prophets to Ahab If thou return in peace the Lord hath not spoken by me saith Micaiah flattering Ministers lull the people asleep but faithfull ones awaken them out of their sins oh let us herein approve our selves sincere by striking at and labouring to beat down sin in all our discourses 2. These things I write unto you that you sin not this was the end of all that he wrote nor is it only the end of his but all the writings of the Apostles and Prophets so that the whole Scripture is given us among others for this end that we might not sin If we look into holy writ we shall find precepts reproofs threatnings promises hystories and sin not is that to which they all tend The precepts are clear as glasses to discover sin The reproofs as faithful monitors to mind us of sin The Threats as strong cords to bind us from sin The promises as gentle antidotes against sin and The Histories as memorable monuments of the sad effects of sin To this purpose it is that Gods word is compared to a fire which purgeth away the drosse to water which cleanseth away the filth and to a sword with a double edge the one whereof is to cut the heart of a sinner for sinne and the other to cut sin in the heart of a sinner Oh my brethren as these things are written by those sacred penmen so let them be read heard pondered and observed by us for this end that we may not sinne These things are written in Gods book that we may not and if these things be written in our hearts we shall not erre The Psalmist proposeth it to young men and in them to all men as an excellent help against sin wherewith shall a young man cleanse his wayes by taking heed thereto according to thy word and presently after he sets down a probatum est from his own practice and experience I have hid thy word in my heart that I might not sin against thee When therefore we are to encounter with any sin let us go to the brook of holy writ and thence choose out five smooth stones a precept a reproof a threat a promise an history put we them in the scrip of our hearts Let us throw them with the sling of faith against the forehead of Goliah our lust whatsoever it be so shall we be enabled to overcome for these things are written that we sinne not Besides thls general there may be a more particular
reference of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things to the things which precede in the end of the former and immediately follow in this Chapter For whereas he had in the foregoing verses delivered the doctrines of an impossibility of being without sin of a possibility of pardon of sin that upon confession besides he was presently to mention the comfortable doctrines of Christs interceding to God for us and reonciling us to Gâ—d well knowing how apt men are and how ready they would be to make these doctrines encouragements to sin he thought it necessary that this caveat should be put after the one and set before the other whereby the misconstruction and misapplication of these precious truths might be prevented and according to this reference here is something implyed something expressed That these things which were written would be perverted by some for the encouragement of themselves and others in sin That these very things which would be so perverted were written by him that they should not sin 1. Our Apostle no doubt foresaw how these things which he wrote would be abused and therefore thought this caveat very needful for how apt are men to reason in this or the like manner If we can never come to say we have no sin what need we care though we have sin that which no man can avoid why should we go about to withstand and thus from a necessity take to themselves a liberty of sinning again Again If God will forgive sin upon confession what need we fear the commission if he is ready to forgive all sin what need we care how many and great sins we run into we can confesse as oft as we offend and God will forgive as oft as we confâ—sse Once more If Christ will be an Advocate and propitiation when we have sinned why should our sins trouble us There is a plaister provided for our wounds what need we fear to wound our selves and since Christ will free us from sin let us sin freely Thus as the best of actions so of expressions are subject to misconstructions nothing can be done so exactly nor written so exquisitely but a wicked eye will pry and censure and slander a vitiated stomach turneth all its meat into choller a venemous spider sucketh poyson out of the sweetest flower and men of corrupt minds will strengthen themselves in sin from pure and heavenly truth as they make the good gifts of God conferred on them so the good word of God published to them fuel for their lust St. Peter saith of many unlearned and unstable soules that they wrest the Scriptures to their own perdition to wit by making them patrons of errour no lesse do prophane men by making them fautors of sin and the metaphor there used is very emphatical borrowed from the stretching of men upon the rack and as those who are racked are ofttimes made to confesse what they never did so these cause the Scriptures as it were to speak what they never meant Oh let us take heed of learning this hellish sophistry beware we of putting foule glosses upon the fair Text It is very ill to make a sinister construction of our neighbours words but farre worse to misinterpret Gods sayings and we cannot more abuse these writings then to make them speak any thing which is either untrue or impure And because it is that to which men are so prone oh let Gods Ministers take heed how they deliver these things too largely and loosely without their due caution it is Ferus his note how wary S. John is in delivering the sweetest doctrine of remission and reconciliation by Christ no lesse is S. Paul when he handleth the doctrine of justification and so ought we in delivering those sweet Gospel verities so to propose them as that wicked men may not hereby take occasion to let loose the reines to all licentiousnesse 2. But further to prevent this mâ—stake he plainly asserts that these very things were written by him that men might not sin Those very doctrines which wicked men abuse to countenance loosenesse directly tend to perswade strictnesse When the Apostle saith we cannot be altogether without sin what should that teach us but to be so much the more careful and watchful since we daily gather filth we had need to take the more pains in cleansing our selves If I cannot shoot fully home when I have done my best I had need draw the arrow as far as I can that I may come the nearer to the mark Because my best knowledge is mixed with some ignorance have I not reason to study hard that I may attain the more knowledge seeing do what we can we shall slip is there not cause of the more warinesse that we may not fall or at least not often these things if we say we have no sinne if we say we have not sinned are written that we sinne not Again when the Apostle saith if we confesse our sins God is faithful and just to forgive for what is this confession required but that we might not sin the truth is confession is required not so much in reference to sin past either to inform God of or make him amends for it but chiefly in reference to sinne for time to come that hereby being the more sensible of the offence guilt shame and griefe attending we may be both inraged and engaged against it he that by confession condemneth himselfe for his sinne is thereby obliged to condemn sinne in himself and the end of acknowledging our sins is as that the sinner may be absolved so that the sinne may be executed Once more when the Apostle saith God forgiveth and cleanseth from all unrighteousnesse and Christ is our Advocate and propitiation for our sinnes these are sweet yet strong arguments to disswade from sinne Gospel-truths favour the sinner but not the sin they reach forth an hand of succour to us but it is to pluck us out of the mire they are a playster not to skinne but to heale the sores Very apposite to this purpose is that of S. Paul The grace of God which bringeth salvation hath appeared to all men teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world pardoning and reconciling love cannot but 1. oblige to thankefulnesse and it were a very iâ—l requitall for pardoning an old to offer a new injury 2. Excite love and love must needs make us careful not againe to displease no wonder if Arnobius saith We who beleeve that our sinnes are expiated by Christs blood cannot but be caâ—telous how we plunge our selves into the guilt of sinne again Oh let us study the purity of Evangelical doctrines let us get spiritual enlightened understandings that we may judge aright of these truths Having these promises saith Saint Paul let us not defile but cleanse our selves from all filthinesse of flesh and spirit perfecting holinesse in the feare of God then
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