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
and the blood of Iesus Christ his Son cleanseth us from all sin The first of these is all I can dispatch at this time wherein you may please to observe The Path and the Guide whom we are to follow The walk and the footsteps which we are to trace The matter of the duty wherein it consists walking in the light The manner of the duty how it is to be performed as he is in the light Let me crave your patience whilest I shall by the light of divine truth lead you through both these The matter of the duty which qualifieth a Christian is said to be walking in the light There is a phrase used by St. Paul of walking as in the day which cometh somewhat neere this of walking in the light and if we should construe light here literally and perfix an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before in the light it would excellently instruct us in the nature of a truly Christian conversation They who walke in the light walke visibly to the eyes of all beholders walke carefully that they may not behave themselves unseemingly nor do any thing which may be offensive 1. Thus must Christians walke as in the light to wit Exemplarily according to the counsell of our saviour let your light so shine before men that they may see your good works it is not enough to do good works in secret but we must shew them openly and though we must abhorre to do our works for this end that they may be seen yet we must so do them as they may be seen 2. Exactly in such sort as may become the Gospell we beleeve and religion we professe we must walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is St. Pauls phrase to the Romans honestly so our translators decently so the sence of the originall as befits those that call themselves Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Apostles phrase to the Ephesians circumspectly so our translators accuratly so the force of the word that we may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sonnes of God without rebuke as the same Apostles expression is to the Philippians so that even a carping momus cannot spie a fault But this cannot be the right way of interpreting this clause since wee finde the As in the next and therefore we are to understand light metaphorically and so our cheife worke is to enquire what the Apostle intends by this metaphor of light I shall not trouble you with the various acceptions of the word in holy writ let it sufice to know There is a three-fold light ad quod per quod in quo To which by which and in which we are to walke 1. There is a light to which we walke namely the light of glory and happines Those two cheefe excellencies life light are not unfitly made choyce of in scripture to shaddow forth the future estate of the glorifyed St. Paul calls it the inheritance of the saints in light to shew how pleasant glorious and amiable that inheritance is this light is the terminus ad quem terme of a Christians motion to which the course of his life tendeth and in which at last it endeth 2. There is a light by which we walke and this is double to wit externall and internall of the word and of the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex lux the law is a light the commandment a lampe saith the sonne and he learnt it of his father who saith thy word is a light to my feet and a lanthorn to my paths it being Gods word that discovereth to us the way wherein we should walke and yet this is not enough without the other though adest lumen the sunshine never so bright yet if desunt oculi eyes be wanting to make use of the light it will be in vaine to us There must not only be a light before the eyes but a light in the eyes if we will see to go and therefore St. Paul prayed that the eyes of their understanding might be enlightned since it is only by the direction of the word joyned with the illumination of the spirit that we are enabled to walke in our spirituall journey 3. Lastly and to our present purpose there is a light in which we are to walke and that is the light of sanctity and holinesse this being the path in which every Christian must tread and when we remember that the light spoken of God in the fifth verse intends his holinesse that the darkness mentioned in the former verse is put for wickednesse we may rationally conclude that by light here we are to understand holinesse Having found out the meaning it will not be amisse to enquire a little further into the Analogy of the metaphor which will the better appeare if we consider the originall and the properties of light 1. Light is of a celestiall extraction springs of water arise out of the earth but the fountaine of light is in the heavens those flowers of light are found in no garden but the supernall firmament so is holinesse of an heavenly parentage as prudence so pietie is that which is from aboue That of our Saviour except a man be borne againe may according to a double signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be read except a man be borne from above and indeed St. Cyrill doth so interpret it our Generation is in some sort from below but our regeneration is only from above and for this reason partly though not principally is holinesse called by the Apostle Peter the divine nature because of a divine originall indeed Christ calls it our light when he saith to his Disciples let your light shâ—ne before men and so it is subjective but not effective our light because in us but not from us and therefore it is so ours as that it is primarily his from whence we receive it 2. Light among others hath two speciall properties namely claritie and beautie the one following the other light is of a cleare bright splendent nature and by reason hereof it is of a very beautifull and lovely aspect yea it is the great ornament of the world putting a beautie on all things els since without it the redness of the rose the whiteness of the lilly all naturall and artificiall beautie were as good be not existing because not appearing By these two properties are represented those two parts of holinesse which consists in purgamento and in ornamento cleansing and adorning in holinesse there is puritie which answereth the splendour and there is conformitie which answereth to the beautie of light holinesse is expulsive of all sin and thereby maketh the soul bright holinesse restoreth Gods image and thereby maketh the soule beautifull indeed it is holinesse that puts a beauty upon all other excellencies our naturalls morals our intellectualls are then ornaments when like the diamond to the ring holinesse is superadded to them You see what this light is and how fitly
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
need in this age as ever of such a caution wherein such a multitude of deceivers swarme to the endangering of ignorant and unstable Christians 2. To perswade in general a practise agreeable to Christian profession in reference to which he saith These things I write to you that you sin not and in special the practise of that most truly Christian-grace Love which therefore he calleth the message from the beginning It is observed of precious stones that each of them hath a several and peculiar excellency the like is taken notice of in sacred Bookes and the splendour of this is that it is much conversant in describing and prescribing the grace of charity For this reason St. Gregory adviseth those who would be enflamed with this heavenly sire to read St. John whose words are altogether as it were colour'd with love And St. Augustine taking notice of this affirmeth that Charity is the chief thing commended by Saint John in this Epistle And can any admonition be more seasonable to this licentious and malicious Generation That prediction of our Saviour The love of many shall waxe cold was never more verified then in these dayes The best of us need this advice as oleum in flamma oyle to nourish and increase the flame and the most as flamma ad fomitem a coal fetched from the Altar to kindle or recover this fire in us Indeed canting-language affected formes of Religious-speech were never more in use but the reality of a Christian and charitable conversation was never lesse in fashion And if as without doubt that of Solomon be true a word spoken in due season how good is it The discussing of this Epistle which was written for these ends so neerly concerning us cannot but be profitable for and so acceptable to us But 3. Lastly the chief argument which incited me to this undertaking is the comprehensive excellency and utility of the matter contained in this Epistle St. Hierome speaking of all the Catholick Epistles calls them breves pariter longas breves verbis long as sententiis Short and yet long short in phrase but long in sence This is singularly true of this Epistle which as in situation it is the middle so for matter the fullest of them all at once enriched with weight of matter and elegancy of words in which respect Lorinus is bold to say no other Epistle is more divine then this of him who is by the Church called the Divine The truth is a world of heavenly matter is contained in this little Map which that it may the better appear give me leave in few words to delineate it before you The Globe of Divinity parts it self into two hemispheres to wit credenda agenda the things we are to know and believe and the things we are to do and performe both which are here described and therefore those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the second ver of the first Chap. are by Justinian considered as referring to those two heads the bearing witnesse to matters of faith and the showing or declaring to matters of practise Out of this Epistle we may gather an abstract of the things to be known and that concerning God our selves and Christ. 1. Concerning God we may hence be instructed in his nature attributes and persons as to his Nature that he is light and in him no darkness his Attributes that he is faithful just holy righteous pure invisible knowing all things and love it self The Persons that there are three which bear record in heaven the Father the Word the Holy Ghost and these three are one 2. Concerning our selves we may here learn what we are by nature namely lying in wickednesse what we are by grace to wit borne of God and what we shall be in glory like to him seeing him as he is 3. Concerning Christ we have him here characterized in his natures offices acts and benefits 1. In respect of his natures he is as to his Deity called true God and yet more distinctly with reference to his personallity the only begotten Son of God as to his humanity he is said to be sent into the world and so truly man that he was seen heard and handled by the Apostles 2. As to his offices he is here asserted in general to be the Christ and so annointed to those offices and in particular as Priest to take away sin to be the propitiation for our sins and our Advocate with the Father as Prophet by his Spirit to teach us all things and as a King to destroy the works of the devil 3. Most of his Mediatorial acts are here specified his Incarnation where he is said to come in the flesh Passion in that he layeth down his life for us his Resurrection in as much as eternal life is said to be in him and his Ascension and Intercession because he is affirmed to be an Advocate with the Father and his coming again in the day of judgement to appear as Judge of the world 4. Lastly we need not go further then this Epistle to meet with those benefits we obtaine by him in that he giveth his Spirit to us whereby we dwelling in him and he in us have fellowship with the Father and his Son Jesus Christ and by vertue of this forgivenesse of our sins for his Names sake adoption whereby we are called the sons of God Finally Justification by blood Sanctification by water and eternal life 2. Nor are only doctrines of faith but rules of practice deducible from this Epistle 1. Would we know what to avoid this Book teacheth us in general to eschew all sin both describing what it is a transgression of the Law and dehorting us from the commission of it in particular to expell the love of the world to abandon hatred malice and envy to keep our selves from Idols and especially to beware of the sin unto death 2. Would we be instructed what we are to put in practise in this Epistle we are called upon to believe in the Name of Jesus Christ to love God who hath begotten us and to love those who are begotten of him to have the hope of glory fixed in us to declare our repentance by confessing our sins and purifying our selves to overcome the wicked one and the world to conquer the lusts of the flesh to walk as Christ walked by imitation of him and to abide in him by perseverance to hear the Word preached by the Ministers of Christ to aske the things we want according to his will to open bowels of compassion and distribute our worldly goods to our needy brethren finally to do righteousnesse keep Gods commandments and do those things which are pleasing in his sight In few words there are many golden Threes in Theology which I finde scattered up and down in this Epistle and being put together must needs much ennoble it
be like the little City of Mindas with a great gate suitable aptness fetched from the very bowels of the matter in hand and a profitable efficacy to render the auditory attentive docible and benevolous all of these meet in this preface The length you see consists but of 4. verses whereas the Epistle spreadeth it self into 5. Chapters in respect of its fitness it is taken from the matter it self about which he intended to write not staying the Reader in any needless circumlocutions yea which is almost peculiar to this Apostle not so much as in a salutation of those to whom he writeth Finally it is so fully and exactly composed that it cannot but attain with rational men the ends of a preface since the importance of what he was to speak of being no less than that of life that life eternal it could not but gain attention the perspicuity of it by reason of the manifestation of this life could not but render them docible and the end of the Apostle being their joy and profit and comfort might well command benevolence to him who declareth so much good will towards them And I hope this proaeme being so ample I shall need no other Preface to obtain the like from you than the rehearsing and unfolding this That which was c. The manner of composing these verses by reason of that figure which Rhetoritians call hyperbaton the transposition of words and likewise the interposition of a parenthesis is somewhat dark and obscure And the Greek Scholiast undertaketh to give several reasons of it such as are to let us know that our salvation consisteth not in words but things to prevent the casting of pearles before swine to avoid Heathenish loquacity to express much in a little and to exercise our diligence in finding out the sence and meaning of it And how involved a Labyrinth soever this period may seem I doubt not but by the clue of the spirit we shall extricate our selves out of it The Syriack version hath contributed some light to this dark sentence by placing the principal verb in the front we publish to you that which was from the beginning c. but the sence of these verses will I conceive appear the plainliest by digesting them into those several propositions by which as so many steps we shall orderly ascend to their genuine meaning 1. The word of eternal life which was with the Father was manifested to us 2. This word of life being manifested we have heard and seen with our eyes and looked upon and our hands have handled 3. That which we have thus seen heard and handled concerning this word of life was from the beginning 4. That which was from the beginning and which we have heard seen and handled concerning the word of life we bear witness shew declare and write to you 5. The end of our declaring and writing these things to you is that your joy may be full by having fellowship with us 6. That fellowship which we have and we would you should have together with us is with the Father and his Son Iesus Christ. That I may proceed both more distinctly and succinctly in discussing these words be pleased to observe in them these two Generals to wit Apostolicum praedicationis studium sublime Evangelii preconium here is The Apostles care of their duty in publishing the Gospel and this according to the English Translation in four but according to the Greek original in three expressions one of them being twice repeated we bear witness we shew we declare and unto you The Gospels excellency which they did publish and this delineated in four characters namely 1. The dignity of its object and that no other than the word of life even that eternal life which was with the Father and was manifested to them 2. The certainty of its tradition in as much as it was that which they had heard seen with their eyes looked upon and their hands handled 3. The Antiquity of its origination as being that which was from the beginning 4. The utility of the end which is the peoples communion with the Apostles yea with God and Christ in those words that you may have fellowship with us and truly our fellowship is with the Father and his Son Jesus Christ and by this means the completion of their comfort in those words that your joy may be full These are the several branches of this tree of life through each of which by Divine enablement I shall pass according to the proposed method gathering and distributing those sweet and wholsome fruits which grow upon them The Apostles care of publishing the Gospel is the first considerable and it is that which St. Iohn doth here assert in the behalf not onely of himself but his fellow Apostles for it is not the singular I but the plurall number We nor is this a term of State as sometimes Princes write in a magnificent stile but intended to comprehend the other Apostles together with himself that they might be accounted as faithful as he in this sacred work The expressions by which our Apostle sets forth the exercise of their care are very significant and such indeed as do superadde somewhat at least by way of explication to the other Take them briefly in their order as they lie in the verses 1. The first we meet with is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear witness This was indeed the chief office to which the Apostles were designed by Christ to bear witness of him and that they might be inabled to the faithful discharge of it he promised he would and accordingly did after his ascension cause them to receive the power of the Holy Ghost coming upon them Not Beloved that Christ stood in need of any human testimony he saith himself I receive no witness from man to wit as wanting it or not having greater his own miraculous works which were done by him did testifie of him the Devils of Hell the Angels in heaven those out of envy these in duty gave witness to him Nay his Father by a wonderful voice from Heaven attested him to be his well-beloved Son it was not then in regard of himself that he ordained the Apostles to be his witnesses but in regard of them and the people of them that he might put this high honour upon them of being as it were Christs Iury. Look as Gods making use of instruments in his providential works is not ex defectu potestatis but abundantia bonitatis want of power but abundance of love whereby he would advance his creatures to that great dignity of being his Servants So Christs appointing his Apostles to be witnesses was not because he stood in need of testimony from them but that he might confer the honour upon them of giving testimony to him and as of them so of the people who having men like themselves to bear testimony to Christ might with the confidence cheerfulnes received it in
men but is now revealed unto his holy Apostles and made manifest to his Saints by his Spirit To sum it up in few words Eternal life is that mysterie which could not have been found out by reason neither the thing it self nor the way to it could by any humane wit or industry have been at all discovered and therefore it must be manifested to wit by a divine Revelation a spiritual illumination and onely the Gospel is the word wherein God hath been pleased to vouchsafe the clear distinct and full manifestation of it for which reason it is deservedly called the word of life To apply this briefly what should the consideration hereof teach us But 1. Thankfully to acknowledge what a rich treasure a pretious pearle God hath vouchsafed to us in bestowing the Gospel on us life is the most pretious treasure in nature eternal is the best of lifes Oh then how singular is the worth of the Gospel which manifesteth this life unto us and surely as the water of life it self so the vessels that convey it to us should be highly esteemed by us we may truly say of all the Ministers of the Gospel what that possessed Damosel said concerning St. Paul and the rest These men are the servants of the most high God which shew unto us the way of salvation and what St. Iohn here saith of himself and fellow Apostles we may no less justly say of our selves we shew to you that eternal life which was with the father Shall the Lawyer be valued who sheweth you that way of preserving your temporal estate shall the Physitian be honoured who sheweth you the way of prolonging your corporal life and shall not the feet of them be beautiful who bring the glad tidings of peace and shew the way of obtaining eternal life But however if we must be neglected yet let the treasure we bring be gratefully esteemed by you as you love your life as you value eternity prize the Gospel That I may the more enhaunce the worth of the Gospel consider it not onely absolutely and positively but oppositively and comparatively 1. In opposition to the Law strictly taken which though there was a time when life might have been obtained by it yet now to us who are guilty of the breach of it it threatneth nothing buâ— death Oh how sweet is the Gospel to the transgressor of the Law in the Law there is nothing but matter of fear in the Gospel of love in the Law God is against us in the Gospel he is Emanuâ—l God with us The Law curseth the Gospel blesseth the office of the Law is to accuse and terrifie of the Gospel to heal and comfort finally the Law is a killing Letter but the Gospel a quickning Spirit 2. In comparison with the state of the Old Testament How much more obliged are we to God who live in the times of the New in respect of the clear Revelation of this life unto us God spake with Moses at the door of the Tabernacle but now he leadeth his Spouse into the presence Chamber The Old Testament Christians saw through a veil but now the Curtain is drawn with them it was the dawning of the day with us it is full noon oh that we would praise the Lord for his inestimable goodness to us upon whom the glorious light of the Gospel shineth 2. To endeavour that what this word of life is in it self it may be to every one of us and as it is the word of life by way of manifestation so it may be also by way of operation effectuall to bring us to that life which it revealeth to us the more to quicken us in this endeavour it would be seriously considered by us that though the Gospel be intentionally the word of life yet accidentally it proveth to many the savour of death namely those who receive with the left hand of infidelity what God offereth with the right hand of grace and mercy the same Sun both softneth the wax and hardneth the clay the same earth is sweet in the grape and bitter in the wormwood the same odour is a refreshment to the Dove and poyson to the Beetle the same herb called Rhododaphne is a cure to men bit with serpents and venemous to beasts and the same Gospel is both to believers a word of life and to unbelievers a means of condemnation whilest they love darkness rather than light and choose death before life Oh therefore let it be our prayer among whom this word of life hath been so long preached that it may come to us as it did to the Thessalonians not in word onely but also in power so as it may become to every one of us the power of God to salvation and life eternal THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 1 2. 1. That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life 2. For the life was manifested and we have seen it and bear witness and shew unto you that eternal life which was with the father and was manifested to us A Scripture to which I need no beginning since it begins with the beginning and that such a beginning as hath no beginning a Text to which a Preface will be needless because it self is a Preface and yet such a Preface as may withall be called a book In reference to the Epistle it is a proaeme in it self it is a volume well worth our most serious study and perusall The Apostles duty and the Gospels excellency are the two Sections which divide it the first of which consisting onely of one leaf though that having three columes I read over the last time The second expatiateth it self into four large leaves the first of which is written as it were on both sides having a double exposition annexed to it the one side was then dispatched now we are to turn over the other and according to the most genuine sense to handle these words as spoken concerning Christ the word of life that eternal life which was with the Father and was manifest to us Nor is it without strong reason as I conceive that we should incline to this latter as the most congruous interpretation For 1. This phrase the word of life primarily agreeth to Christ since when it is attributed to the Gopsel it is in reference to Christ and therefore eternal life is manifested in the Gospel because Christ by whom we obtain that life is revealed in it 2. The things that are here asserted concerning this word of life are such as most properly belong to the person rather than the doctrine of Christ the word of life is said to be manifested and that such a manifestation as was visible nay so as they not only heard saw but handled which cannot litterally be referred but to a corporeal substance and to understand those
he gave him sicut promissus sic missus he was not more mercifully promised than faithfully sent It did not seem good to his wisdome to confer this jewel presently but in the mean space that the Church might have somewhat to support her he vouchsafed the promise of it divine promises are as sweet bits to stay our stomachs before the full meal of his actual performances the promise of Christs first coming was that which comforted the Iewes and the promise of his second coming is that which now reviveth the Christian Church and since we have found him making good his word in the one we may assure our selves he will fulfill it in the other since as he was so good as to give a word so he will be so good as his word and give the thing whatsoever it is that he is pleased to promise for so it was in that singular eminent promise of Christ who is therefore not unfitly called the word and so much for that 2. The other substantive yet remaineth to wit life which is in the place of an adjective and may be rendred as an Epithete the living word and look as Christ when he is compared to bread to a stone it is with this addition the bread of life a living stone to difference him from other stones from common bread so he is here called the word of life to distinguish him from and advance him above other words for whereas other words though spoken by living persons yet have no life in themselves this word is the living word personally subsisting or else as he is called the bread of life because he giveth and communicateth life to them that feed on him so here the word of life because he is the author of life to them that receive him but the discussion of this falleth more fitly in in the next part to which therefore I pass on namely The particular exemplification in which Christ is characterized as God-man as God as man as God-man he is stiled the life and the eternal life as God he is said to be the life which was with the Father as man he is the life which was manifested Of each of which with all possible brevity and perspicuity He is called the life that eternal life If you ask in what respect this agreeth to him the answer is already hinted but shall now be more largely prosecuted He is the life and that eternal two wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formaliter and efficienter in himself in respect of us as being both vivus and vivificus living giving life 1. Christ is the life and that eternal life because in himself he liveth for ever this is true of him primarily as God this being one of his choice attributes that he is the living God inasmuch as divine attributes are better expressed by the abstract than the concrete he is fitly said not onely to be living but life it self and this life is most properly said to be eternal because it is so both a parte ante a parte post from everlasting to everlasting Secondarily this is true of him as Mediator God-man since though there was a time when thus he began to live to wit at his assumption of our nature and likewise his life on earth did expire to wit at his passion yet now he dieth no more death hath no more dominion over him but he is alive for evermore and that to make intercession 2. But that which I conceive most suitable to the Apostles meaning is that Christ is said to be the life because he is the original of life to us in this respect the abstract fitly agreeth to him because life is in him as sap in the root water in the fountain to convey it to all that believe on him in this sense it is that Christ useth it concerning himself as appeareth by his own Commentary I am the life whosoever believeth in me though he were dead yet shall he live hence it is that he is called by the Apostle Paul expressely our life nor is he onely life but eternal life that life which as Mediator he vouchsafeth to believers being eternal indeed all creatures are beholding to him for their natural life in him we live move and have our being but the life which believers have by him is an eternal life according as he saith himself I give to them eternal life This is that life which as the learned Davenant observeth 1 Christus promisit Christ promised to his disciples and in them to all Christians where he saith it is my Fathers good pleasure to give you the Kingdome 2 promeruit by his own death he purchased for all believers in which respect eternal life is said to be the gift of God through Iesus Christ our Lord 3 praeparavit being now ascended into heaven he there maketh ready for us according as he saith himself I go to prepare a place for you and yet more 4 inchoat he begins by the work of grace in the hearts of all the faithful in which respect he that believeth on him is said to have everlasting life and finally 5 reddet he will at the last day consummate by glory Indeed then it is that our bodies being raised our persons shall be glorified and this eternall life actually conferred therfore our blessed Saviour joyneth these two together in that forementioned place I am the resurrection and the life thus as the oyntment ran down from Aarons head to his beard and thence to his skirt so that eternal life which Christ rising from the grave personally enjoyeth shall be communicated to all his members To sum it up Christ God-man Mediator is the life that eternal life in respect of his threefold offices of King Priest and Prophet as Prophet he is the life by way of Revelation discovering this eternal life to us as Priest by way of impetration procuring this eternal life for us as King by way of collation conferring this eternal life on us and as the fulness of water is dispensed by the Sea to the Earth and the fulness of light is communicated by the Sun to the Air and the fulness of Corn was divided by Ioseph among the people so the fulness of grace and glory of life even eternal life is conveyed by Christ to his Church and therefore very justly doth this character belong to him And now what should this consideration teach us But 1. To bewail our sad condition whilest we are without Christ for if Christ be the life all that know him not or believe not in him must needs be in a state of death and damnation It is observable that St. Paul speaking of the Ephesians whilest in the state of unregeneracy saith they were dead in sins and trespasses and a little after renders this as the reason because at that time they were without Christ indeed as
the body without the soul is corporally so the soul without Christ is spiritually dead and alas whilest we are in this estate we are without all hope of life being under the sentence not onely of the first but second death and therefore Iohn the Baptist saith expressely he that believeth not the Son shall not see life but the wrath of God abideth on him oh heavy load and unsupportable weight which upon whomsoever it abideth must needs crush him to peices and sink him to the depth of Hell Oh labour we then both in respect of our selves and others to be sensible of our natural estate and if we mourn over our friends dead bodies much more should we mourn over theirs and our dead soules 2. To seek after this life because it is eternal and to seek it by union with Christ who is the life Indeed this temporal life may be used but onely that eternal life is to be sought the life that now is is a fleeting shadow a vanishing vapour a day which though never so pleasant cannot be long but the life which is to come is a light ever shining a leaf never fading and such a day as shall know no evening and now tell me which is most rational to seek after that life which is lost almost as soon as it is found or after that life which being once found can never be lost to catch after that which being got we cannot hold or that which being once got we cannot lose and therefore that I may allude to our blessed Saviours expression labour not for that which perisheth but for that life which endureth to eternity To this end let it be our continued care to gain to assure our interest in and union with Christ the Shunamite went to the Prophet for raising her dead childe we must to Christ for the quickning our dead souls it is very observable what St. Peter saith to this purpose To whom coming as to a living stone we also are built up as lively stones so that if you know how we become living stones it is by coming to and being built upon Christ as our foundation the soul cannot enliven the body till infused into and united with it nor can we receive life from Christ but by an interest in him he that eateth my flesh and drinketh my blood saith Christ himself hath eternal life there is life eternal life in the flesh and blood of Christ but then we must eat and drink it that so this spiritual food may be incorporated into us and we made one with Christ. 3. Lastly to set an high value upon Christ and give him the glory of this great mercy even eternal life of all the Titles that do express the personall excellencies of the Lord Christ that of the word is most glorious and of all those that do express the priviledges we have by him none so comprehensive as this of eternal life To you who believe saith the Apostle concerning this living stone he is pretious and well he may since he bestoweth so rare a Iewel and so invaluable a pearle as eternal life upon us indeed all our good and comfort is wrapt up in Christ he is the bread to nourish us the light to guide us the life to save us are then any beginnings of this life wrought in us any hopes of it assured to us let us look upon our selves as vessels filled by this fountain stars enlightned by this Sun carcases enlivened by this spirit acknowledging what we have and hope for to be onely and wholly from Christ that as we have life from him he may have thanks from us Now to him who is the life that eternal life be praise and glory in the Church throughout all ages Amen THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 2. 2. For the life was manifested and we have seen it and bear witness and shew unto you that eternal life which was with the father and was manifested unto us AMong the mystical interpretations of those four living creatures mentioned in Ezekiel and the Apocalyps that of resembling by them the four Evangelists is the most usual among the Antients and St. Iohn is compared to the Eagle by them all except Iraeneus who likeneth him to the Lion St. Hieroms reason is from the Eagles wing which soareth highest of any bird St. Gregories from the Eagles eye which is able to look upon the Sun and both very apposite for so doth St. Iohn in his Gospel look upon the Sun of righteousnes and so are high in contemplation of his Divinity nor is this lesse observable in this Epistle than in his Gospel which both beginneth and closeth with the Deity of Christ Indeed we have here in this beginning both the God-head and Man-hood of the Messiah and the union of both in one person set before us when he saith That which was from the beginning c. The second Character here given and which now followeth to be handled is of Christ as God in those words which was with the Father It is the same no doubt in sense with that in the Gospel and the word was with God and to this purpose Theodoret applyeth that of the Psalmist With thee is the fountain of Life For the better explanation of it we must take notice of the Noun the Praeposition and the Veâ—â— â—ather with the Father was with the Father 1. By the Father we are here no doubt to understand the first person in the sacred Trinity Indeed it is a word that is taken in Scripture both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially and personally essentially it is common to all the persons personally it is onely true of the first when it is used of God in respect to the Creatures it is to be understood essentially and our Apostle so intends it when he saith Behold what manner of love the Father hath showed that we should be called the Sons of God But when of God in order to the persons it is to be construâ—â— personally as here and in the next verse it is manifestly so used And the first person is called the Father say some because he is the original of the Trinity as connoting the relation he hath both to the Son and the Holy Ghost but â—hy others more properly the first person iâ— the Father onely in relation to the second who is his begotten after the most perfect way of Generation and so he only a Father in regard of him But further 2. The chief thing considerable is what this meaneth that Christ the life is said to be with the Father The answer to which I shall lay down both negatively and affirmatively 1. Negatively we must not strain the expression too far as noting either an inferiority or separability between those two persons of the Father and the Word 1. Not a separability as if Christ were so with that he were without the
is a great mysterie therefore it hath never been without controversie nor hath the Devill been wanting to blow this slame raise these commotions At the very first he strove to strangle this Babe in the cradle nip this blossom in the bud and devour Christianity in its infancy whilest he stirred up the Iews and Pagans without various false teachers within the Church to oppugne true Religion for this reason no doubt it was that this holy Apostle endeavoured to confirm those to whom he wrote in the verity of Christian faith to which end he beginneth this Epistle with discovering both its antiquity and certainty in these words That which was from the beginning c. The antiquity of the Gospels origination is that part I am next to handle as it is expressed in the very beginning That which was from the beginning I am not ignorant that a great part of Expositors refer these words to the person of Christ as if St. Iohns meaning were thus to be construed The word of life which was from the beginning A special argument moving them to this interpretation is the fit correspondence between the Epistle and the Gospel which begins with those words In the beginning was the word and is no doubt to be understood of Christ signifying his eternal subsistence Indeed these words was from the beginning do very fitly and fully represent that divine truth to us For 1. The verb was being a verb substantive is peculiar to God and so belongs to Christ as God the being of all creatures is determined to some species as it is an Angel or it is a man and the like onely of God we say he is without any additament for that is the name God gave himself I am hath sent thee and Christ applyeth to himself before Abraham was I am Indeed the Tense is very improper since eternity admits not of prius or posterius nor knoweth any succession but yet as St. Austine observeth because of the mutability of time in which we subsist we best conceive of eternity by referring to those distinctions of time past present to come affirming of Christ as God that he was is and shall be since there was no time wherein he was not there shall be no time wherein he shall not be and there is no time wherein he is not in which respect he is said to be yesterday to day and the same for ever 2. These words from the beginning serve yet more clearly to express the eternity of his God-head whether we understand by beginning eternity it self or the beginning of the Creation some construe beginning by eternity for though it is true eternity hath no beginning yet in as much as it is no less true that there was nothing before eternity this word beginning may though improperly be applyed to it and so was from the beginning is was from eternity The most I conceive most rationally understand by beginning rerum omnium initium the beginning of all things that time when all creatures began to have a being and so this from is the same with the Gospels in and both as much as before the beginning in this respect it is that St. Austin observeth it is not said God made him in the beginning as it is of the heaven and the earth and the things in both but he was in the beginning even then when other things began to exist he had a personal subsistence and therefore eternal because whatsoever was before the beginning of time must be eternal And if in this sense we construe these words they are praefixed no doubt on purpose to prevent a mistake which might arise from the following words for whereas they might have been apt with some Hereticks to think that this word did not begin to be till he was heard seen handled he first acquaints them that he was from the beginning Indeed then it was he began to be man but not to be then he was made flesh but he was the word before even from all eternity the word of life which was from the beginning But when I observe the Grammar of the Text I must crave leave to receed from this Exposition for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he which was or the word which was but that which was from the beginning concerning the word of life by which it appeareth that the most proper reference of these words is not to the person of Christ but to the doctrine which the Gospel revealeth concerning him and this exposition no less agrees with the Logick then the Grammar of the Text since in this sense as Oecumenius Theophilact and Athanasius have observed the words are an answer to that objection which was made against Christian doctrine by its enemies as if it were a new doctrine that therefore he might take off this aspersion which both Iewes and Greeks did cast upon Christianity he assureth us that it is no novell fancy but an ancient mysterie that which was from the beginning And now according to this Interpretation we are further to enquire in what respect this is verified of Christian Religion Evangelicall doctrine that it was from the beginning The answer to which will be dispatched in three considerations each of which exceedeth the other 1. That which was from the beginning that is which was preached from the very first that Christianity was published to the world That this phrase from the beginning is so to be understood in some places both of the Gospel and Epistle is not to be denyed and Vorstius is positive that it must be so understood here nor will I reject this sense though I shall not confine the words to it Take it then thus briefly soon after the Gospel was preached there arose up some who broached another Gospel and filled the Church with damnable heresies now St. Iohn in these words acquits his doctrine from partaking with heresies and lets them know that what he declared to them was not what some Hereticks had lately invented and privily brought into the Church but what was taught by Christ to his Apostles and by them to the world from the very beginning 2. But besides this we may very well carry the expression a great deal further and look backward as far as the fall of man which was in the beginning of the world and so that which was from the beginning that is the doctrine which soon after the world began was preached to man for indeed the promise made by God to Adam the seed of the woman shall break the serpents head what is it but an abridgement of the Gospel an epitomy of Christianity a summary of Evangelical truths nay this doctrine is that which stil along was umbris praefigurata vaticiniis praedicta praefigured in the types and foretold in the prophecies upon which ground St. Paul saith expressely of the Gospel of God it is that which he had
advantage but the true Apostles esteem godliness gain and therefore chiefly aim at the peoples spiritual benefit and truly this is that which as Calvin noteth should be a singular means to gain your credence to our writing our declarings why will you not believe our report regard our message when our end is onely your good that you may partake the same benefit with us 2. As Christians we may in them behold the frame of a truly pious heart to desire that others may have fellowship with it self in the same spiritual enjoyments good Christians are no niggards of their heavenly dainties they love not to eat their morsels alone but invite others to the same participation hence that wish of Moses would all the Lords people were Prophets and of St. Paul that all were as he except his bonds upon this ground it was that Philip having found Christ called Nathanael and the woman of Samaria having met with the Messiah inviteth her friends to the sight and knowledge of him and if you desire the reason it is plain Because 1. The bringing others into the same fellowship with themselves is a means of inlarging the Kingdom of Christ and so of advancing the glory of God Religion teacheth every good man to pray hallowed be thy name and thy kingdome come and surely we cannot pray this cordially if we desire not endeavour not that which tends to both the winningmen to the faith of Christ. 2. The gaining others to their fellowship will be the means of making them for ever happy and therefore as in zeal for Gods glory so in charity to the soules of their brethren they cannot but desire it this is the different temper of envy and charity envy thinketh it a small matter to be happy it self unless another may be unhappy charity would not be happy alone but striveth to draw in company this Aretius giveth as the sence of these words here We love you as our selves and therefore wish you as well as our selves that you may have fellowship with us 3. The bringing in others is no diminution to themselves it is the manifest difference between spiritual and temporal riches those diminish by imparting but not these Godly men well know that if others have more they shall not therefore have the less and it were strange not to wish a courtesie to another when it may be no injury to our selves the musick is not the less harmonious to thee because others hear it nor doth the candle the less enlighten thee because others see by it as well as thy self nor is our participation of heavenly things the less because others have the same fellowship with us To end this let the same mind be in us that was in these holy Apostles and is in all good Christians Indeed it is that which in a bad way is usually the practice both of the Devil and wicked men the Devil being himself fallen never ceased till he drew Adam into the same pit with him ungodly men would have all partners in the same wickedness wretchedness with themselves they say Come with us cast in thy lot among us let us all have one purse and by these words they seek to intice and inveigle inconsiderate persons for this reason it was that that Epicure Heliogobalus took care for the training up of his Son in the same luxuriant courses wherein himself lived Now there is an oblique imitation even of wicked men which is commendable as sin is boundless so grace must be abounding as sin is infectious so grace must be communicative evill men decrease from bad to worse holy men must increase from good to better wicked men strive to make others as bad or worse than themselves good men must indeavour to make others as holy and as happy as themselves thus we may learn even of the worst of men but rather let Christs Apostles be our Tutors his Disciples our School-Master Thus let believing masters instruct their servants parents teach their children friends admonish their friends and godly Ministers exhort their hearers as here the Apostles did declare and write to the people for this very end that they might bring them into the same blessed fellowship with themselves THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 3. part last And truly our fellowship is with the Father and his Son Iesus Christ. THe Person of Christ is of all others the most amiable and excellent hence the Psalmist saith mystically of him thou art fairer than the children of men as being indeed more than a meer Son of man and the Spouse in the Canticles being asked in contempt by the daughters of Ierusalem what is thy beloved more than another beloved returneth that high yet deserved encomium my beloved is the chiefest among ten thousand The doctrine of Christ is that then which none more certain and undoubted in which respect the main fundamental axiome of Christs coming into the world is called by St. Paul a faiâ—hfull saying and the whole Gosspel by St. Iames the word of truth there being infallible verity and fidelity in evangelical sayings The sincere professors of Christ are such as none else but they can be truly happy and blessed hence it is that they are dignified by the Apostle Peter with these honourable titles of a chosen generation a royall Priesthood an holy Nation and a peculiar people And now beloved if you look into this short exordium you shall finde each of these briefly and pithily handled The Gospels certainty as being most ancient and evident is evinced in the first verse Christs excellency as being the word of life that eternall life is insisted on in part of the first and the second verse finally the faelicity of a Christian as being one that hath fellowship with God and Christ and thereby fulness of joy is characterized in the third and fourth verses well may this golden three invite us once and again nay often to look into and peruse this choice preface That which was from the beginning c. We are now come according to our proposed method to the last branch of the second General the commendation of the Gospel from the utility of its end and having made entrance upon the first end as it is propounded in those words that you also may have fellowship with us we are now to handle the Exposition of it in the following and truly our fellowship is with the Father and his Son Iesus Christ. Which words are a plain assertion unfolding the dignity and excellency of that fellowship which the Apostles and all believers with them have inasmuch as it is a fellowship with the Father and his Son it is that which our translators set down with an asseveration truly conceiving this to be the emphasis of the pleonasm which is in the Greek The Greek word which is here rendred fellowship admits both in sacred and prophane Writs of a double construction as
because they miss the way that leadeth to it would you then beloved enjoy that joy you so earnestly desire and partake of the content you so industriously strive for turn in hither follow the Apostles dictates who wrote this Epistle that it may be subservient to this very end for so he telleth us himself These things we write that your joy may be full I find in the Greek Copies a double reading of the pronoun in this clause whilest in some it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those a pronoun of the second person referring to them to whom the Apostles wrote to which accords our translation your joy in these a pronoun of the first person respecting the Apostles who did write and so may be rendered our joy both of these constructions are both agreeable to the analogy of Faith and sutable to the scope of the Apostle and therefore I shall omit neither 1. The most and the best Copies read it your and therefore on this I shall chiefly insist but before I enter upon the sence of this clause it would not be passed by that the phrase is such as our blessed Lord himself was pleased to use once and again If you cast your eyes upon that large and excellent valedictory Sermon of Christ to his Disciples in the Gospel of S. Iohn you shall find this expression twice mentioned These things I have spoken to you that my joy may remain in you and that your joy might be full and again ask and you shall receive that your joy may be full and now as Scholars use to imitate their Masters language and one freind affecteth those forms of speech which the other is frequent in so doth this beloved disciple in that stile in which Christ spake to his disciples He speaketh to his children indeed it is not only observable in this but those other phrases of keeping Christs Commandements of loving one another of abiding in Christ and the like which as you find them to be Christs in the Gospel so here they are used by S. Iohn in the Epistle thus lying in his Masters bosome he sucked in as it were the phrases which dropped from his lips and here mellifluously poureth them out To let go the phrase that we may take in the sence and scope of the words be pleased to look upon them in a double reference either to the end of the third or the beginning of the fourth verse 1. Refer this clause to the end of the former verse and then the choice truth here insinuated is that by fellowship with the Father and his Son Iesus Christ Beleivers have fulness of joy or if you please take it thus the joy which Beleevers have in fellowship with God and Christ is a full joy For the better explication of which assertion I shall demonstrate it to be true in a double notion to wit de praesenti de futuro both here and hereafter for of both I find Expositors interpreting these words 1. The joy which Beleevers have for the present in this fellowship is a full joy The truth of which will the better appear if we consider it not only positively but oppositively assertively but exclusively it being true of this joy and no other that it is a full joy What ever we have in fellowship with the creature is a false a vain an empty joy a shadow nay to use the Greek Poets phrase a dream of a shadow reall substantial solid full joy is onely to be found in fellowship with God in Christ more particularly to illustrate this truth be pleased to know that this joy and this alone is a full joy in respect of its adjuncts effects objects 1. There are two adjuncts peculiar to this joy which demonstrate its fulness to wit the sincerity and the permanency of it 1. This joy is a sincere cordial joy a full showre of rain is that which doth not onely wet the surface but sink into the ground be-dew the branches but go down to the root That is a full joy which doth not onely fill the face with laughter but the heart with comfort and such yea such alone is this joy Caeterae hilariâ—ates non implent pectus sed frontem remitâ—unt saith Seneca worldly joy smooth the countenance but have no influence upon the soul nay many times to use Guadulupensis his comparison as sweet juicy plumbs have stones with a bitter kernell within them so to give the reddition in Solomons words even in laughter the heart is sorrowful wicked worldly men for the most part do but counterfeit a mirth like a Commander in a desperate battel to borrow Seneca his similitude who lest his Souldiers should run away sets a good face on it speaks cheerfully whilest yet his heart akes but this joy is such that it doth not onely with oyle cause the face to shine but with wine make the heart glad the blessed Virgins expression is my spirit rejoyceth in God my Saviour and David saith thou hast put gladness in my heart Indeed Hilaris cum pondere virtus The Ioy of Religion is not a lâ—ght joy which onely swimmeth at the top but weighty and sinks down to the bottom of the heart so as it exhilarateth the inmost parts it maketh the minde like the upper region of the air without any clouds of sorrow or if you will like heaven it self where there is nothing but light of joy in a word this spiritual fellowship maketh the heart merry which as the Wise man saith is a continual feast 2. This joy is a permanent lasting joy that is most truly said to be full which doth not fail and such onely is this Divine joy other joyes are such as before they come we make great account of but when they are come we cannot keep nay we quickly grow weary of and as the flower often sheds before the leaf fade so the joy vanisheth whilest yet the thing remaineth in this respect we may say of worldly joy it is satiating but not satisfying glutting and yet not filling like some meats which nauseat the stomack and do not fill the belly but Christian joy is that which we can never have enough of of this society and the joy in it there is no satiety and though it be a full joy yet we are never so full of it here but we desire more whilest both the desire obtaineth fruition and the fruition increaseth the desire indeed this water quencheth our thirst as to any thing else all other joyes seeming vain worthless to him that hath this but in respect of it self it is still kindling new flames of love excellently hath St. Gregory to this purpose observed the difference between corporal and spiritual delights those when we want them are coveted when we have them are loathed those are onely loathed by those who want them but still coveted by those who taste them Besides
renders it as also Beza and the vulgar Latine version according to which Grotius tells us in one manuscript it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socinus would have us beleive a mistake in the scribe of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the noun of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the verb our Apostle useth here for declaring But the usuall reading in the Greek Copie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in its most known acception signifieth a promise nor though I confesse I am almost alone in it do I see any reason why we should decline the word or its usual signification nay indeed at least to me it seemeth very congruous and sutable For 1. It is the word which out Apostle afterwards useth when he speaketh of the same thing that which they had heard from the beginning presently addes this is the promise which he hath promised and so we have heard 2. But chiefly it is that which very aptly agreeth with the context whether you look backward or forward 1. In the former verse the Apostle acquaints the people that his end in writing these things was that their joy might be full and here he tells us what those things were that would bring this fulnesse of joy to which purpose he calleth them not barely a message but a promise which is a message of glad tidings able to fill our joy 2. If you look on what immediately followeth God is light and in him is no darknessâ— though for this reason that signification of promise is rejected because those words are assertory not promissory yet a late Writer hath observed ingeniously though not so solidly a congruencie even in these words because light represents the communicative goodness of God here is a tacite virtual promise assuring us that God is ready to cast forth the beames of his grace and mercie on us 3. But I conceive in this lieth the mistake of interpreters that they understand this message to consist in the words immediately subsequent whereas if we examine it more narrowly we shall find the substance of the message to be laid down in the seventh verse to which the term of promise fitly agreeth it being a manifest promise of fellowship with God and cleansing by Christ to them who walk in the light and this is illustrated in the sixth verse by a redargution of that lying promise which presumptuous sinners who walk in darkness make to themselves of having fellowship with God And as for those words in the fifth verse God is light and in him is no darkness they are apparantly premised as a proof of the promise and confirmation of the message for which reason I call them in the division the foundation of the building accordingly that Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being as well causall as declarative may be fitly and is so rendred by the vulgar Latin quoniam because and the sence will amount to this Because God is light and in him is no darkness therefore they and they onely who walk in the light being thereby like to him can or shall have fellowship with him cleansing by his son and this is the promise which have heard of him This word and thereby somewhat of the sense of the whole being thus cleared to us I cannot pass it over without a double note wel worthy our serious consideration 1. The nature of the Gospels message it is a promise 2. The tenure of this promise it is conditional 1. The Syriack word here used signifieth Gospel the Greek promise indeed the Gospel in its chief design is promissory it is not only an historical narration of something done but of this as done for us and so a promissory declaration of Gods good will towards us the Protâ—vangelium first Gospel preached by God to fallen Adam is a plain promise The seed of the wooman shall break the Serpents head nor is there any promise now made to man but what is contained in the Gospel The Law is a denunciation of wrath of a curse against us because of trangression onely the Gospel is an annunciation of mercy and forgivenes that breatheth forth only a cold blast a Northwind of threatening this sendeth forth a warm gale a South-wind of promise A promise it is and that not of paying a debt but bestowing a gift mans promise is ofttimes an act of justice but Gods of meer grace and free love and therefore it is that his purpose of which the Gospel-promise is the counterpane is joyned with Grace and that speciall promise of the Gospel forgiveness of sin is said to be according to the riches of his grace yea one appellation given to the Gospel is that it is called the word of Gods grace because it manifesteth his free grace to sinners And indeed if we beleive the Greek critick this truth is wrapt up in the very word there used this being the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the latter is onely a promise of what is due but the former of what is free A promise it is and that such as hath many promises in the womb of it and those as the Apostle Peter calls them exceeding great and precious not of temporals but spiritualls nay eternals Fellowship with God remission adoption eternal life what not are the choice and precious benefits which this promise revealeth and offereth to us indeed it is a treasury of divine riches a store-house of the soules provision a cabinet of heavenly pearles all things truly good and justly desireable being contained in and conveyed to us by this promise Oh let us learn to set an high value upon Evangelical doctrine Thou hast magnified thy word above all thy name saith the Psalmist thou hast magnified thy Gospel above all thy word may we say and that upon this ground because it is promissory revelation surely if the whole word of God be as milk the promising part is as the cream of that milk if that be as a Firmament of Starres this is as the Sun in that firmament Finally if that be as a Feast this is the sweetest dish in that Feast Desire saith the Apostle Peter the sincere milk of the word meaning the Gospel if you have tasted that the Lord is gracious indeed we may taste the verity of God in all his words the equity of God in his commands the severity of God in his threats but we onely taste the mercy of God how gracious he is in the Evangelical promises and surely tasting we cannot but singularly esteem and fervently desire it 2. Calvin and Grotius make the sense of these words this is the promise to intend thus much The promise which we bring to you hath this condition annexed to it to wit of walking in the light and therefore it is expressed with an if an hypothetical conjunction That
this tend those expressions of Moses He is a God of truth and without iniquity just and right is he and of David he is my rock and there is no unrighteousness in him and again Thou art not a God that hath pleasure in wickedness neither shall evil dwell with thee Indeed the Gods of the Heathen were such as had been impure filthy men and therefore as one of themselves argueth no Gods but the true God cannot be charged with any iniquity nay as Carthusian enlargeth it because it may be said of the Angels that stand and the Saints that are glorified they have no darkness of sin at all in them in God there is not so much as a defectibility or mutability which yet is in the Creatures if considered in themselves because of their dependency though the reducing of it into act is impossible in regard of their plenary confirmation in the state of bliss God then as Aquinas excellently is a pure a most pure act without the least potentialitie and so this in the highest sense agreeth to him and to him onely he is light and in him is no darkness at all 2. These words are true of God not onely formally but causally in himself but in regard of his influence and that in both the clauses 1. God is light that is according to St. Iames expression The Father of lights so that whatever light there is in any Creature it is but a ray a beam of his excellency That distinction of a threefold kinde of light is very considerable to this purpose there is lux light Illuminata non illuminans enlightned and not enlightning to wit the air Illuminata illuminans enlightned and enlightning such is the moon Illuminans non illuminata enlightning but not enlightned and this is the Sun It is that which may fitly be applyed here all Christians are lights as the air Ministers are lights as the moon but onely God is light as the Sun to wit receiving no light from any other and communicating to others what light they have and this exposition Zanchy conceiveth most sutable to the Apostles meaning in this place making the paralell to run thus Look as the lâ—ght where it ariseth and displayeth its beams expels darkness with all the effects of it and maketh all to be clear and lightsome so doth God to all them who have fellowship with him impart the light of his grace so that they can no longer walk in the darkness of sin and though I conceive that the Apostles aim is chiefly to describe the purity of Gods nature in himselfe and thereby the repugnancy of walking in darknesse and consonancy of walking in the light to him both because this carrieth in it a full sense correspondent to the Apostles intention and also because the phrases of no darkness in him and afterwards his being in the light do intimate that these words are to be understood rather subjectivè then effectivè of what God is in himself then what he doth to us yet withall I cannot but acknowledge this construction to be both pious and ingenuous 2. And accordingly the sense of the other clause in him is no darkness at all amounts to this that he is not cannot be the cause of any darkness It is true God is said in Scripture to create darknesse as well as to form light but that is the darkness of calamity not of iniquity it is true God hath an hand even in the darkness of sin so far as to limit it how far it shall spread and no farther as to permit that it shall be suffer men to walk in it as judicially to withhold the light of his grace from them who love darkness rather then light whereby they plunge themselves into greater darkness Finally so as to bring light out of the darkness good out of evill and make all the darkness of sin tend accidentally to illustrate the glory of his own wisdom justice and mercy but still farre be it from him to be any way an impelling cause of any wickedness Indeed these two do one necessarily flow from the other There is no darkness in therefore none can be from him nil dat quod non habet is a known rule in Phylosophy no cause can communicate to another what it hath not in it self surely then God having no darkness in himselfe cannot be any cause of it in us Besides he is an hater an avenger of darkness and it cannot consist with his justice to be a punisher of it were he himself the Authour In a word It is impossible that the same cause should directly produce contrary effects can the same fountain send forth sweet and bitter fresh and salt water no more can God who is light and the natural cause of light be the author of darkness To draw to an end in a word of application 1. Our Apostle here implicitely teacheth us by what means we may come to know something of God indeed those three ways which the Schools mention of knowing God per viam causalitatis eminentiae remotionis by way of efficiency eminency and remotion are all to be found in this Scripture We know God by way of causality when we assert him the prime supreme universal cause of all good whatsoever we know him by way of eminency when we attribute to God whatsoever perfection or worth there is in any or all the creatures and that as being in him after a more eminent manner Finally we know God by way of remotion when we deny of him whatever imperfection and defect is observable in the creature A taste of all these our Apostle here giveth us since if we understand the words both formally and causally he proclaimeth him the cause of that light and beauty and excellency that is in us he attributeth to him that which is the most noble among inanimate creatures light and he removeth from him darknesse which is a defect and deformity 2. Learn we with this holy Apostle to have high and holy thoughts of God as most pure and free from all pollution Indeed there have not wanted such Sonnes of Belial who have charged God with sin as the Luciferians who blame God for dooming Lucifer to eternal darknes the Talmud which blasphemously forgeth the new moons as appointed for an expiation of a fault in the deity of taking away the light from the moon and giving it to the Sun and too many there have been who charge their own sins upon God as Plautus brings in a deboyst wretch pleading for himselfe dii voluerint and St. Augustine speaketh of some Jewes who would say when they had done any crime Deus voluit Oh let all such opinions be to us as they were to that Father detestable and abominable and as St. Basil adviseth though Gods counsels may many times seem strange to our reason yet let that axiom be firmly rooted in our minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
passe we on to the Negative in these words and do not the truth this phrase of doing the truth is very rare I find it not used in the new Testament but only by the Master and the beloved disciple it is Christs phrase in his speech to Nicodemus he that doth the truth cometh to the light and here St. John having learned it from him maketh use of it we do not the truth An expression which at first view seemeth harsh and incongruous since truth more properly refers to the Judgement then the life and is the object rather of contemplation then action hence it is that truth is that which we are said to know and beleeve that which we are said to do is good and this is the most uâ—uall phraise of the scripture But if we looke a little more narrowly into this expression it will appeare apt and significant to which end we must know that according to the Philosophers there is a three fold truth Metaphisicall Logicall and Ethicall the first is in being the conformity of a thing to the idea by which it was framed the second is in knowing the conformitie of the understanding with the thing the third is in signifying the conformitie both sermonis and facti of our words to the things and our actions to right reason by which distinction it manifestly appeareth that there is a practicall as well as a speculative truth and so this phrase of doing the truth very sutable To open it a little more fully be pleased to know that doing the truth may be construed two waies and both here be made use of to wit by considering truth either as the object or the manner of this doing 1. To do the truth considered objectively is to conforme in doing to the truth that is the word of God the rule and square of truth and so this phrase may be expounded by that of Ezekiel doing that which is lawfull and right to this purpose is the exposition which St. Cyrill and Tollet give of the phrase in the Gospell to do the truth is to do according to the law of Justice rightly and honestly to make the law of God the rule of our conversation whereby we may be come acceptable to God 2. To do the truth considered modally is to do what we do heartily sincerely and so it may be explained by Hezekiahs phrase of walking in truth and with a perfect heart for as to doing good it is not enough that we do what is good but that we do it well so to doing the truth it is not sufficient that we do what is right but that we do it truly with a good and upright heart and no wonder if our Apostle here declayming against hypocrites whose devotion is but a stage play a meere fained representation and whose conversation is after their own lusts not Gods waies chargeth them that they do not the truth But if we put these two expressions togeather we lie and do not the truth there may seem yet a further incongruity it would have been more sutable one would thinke to have said we lie and speak not the truth since lying refers to the tongue and so this would have been fitly annexed as a proofe of the lying in that they speak not truth but if we consider upon what account the Apostle chargeth these hypocrites with lying we shall find this phrase was fitly made choice of not doing rather then not speaking truth The reason why this saying is asserted to be a lie is because their walking was not answerable to their talking their doing to their saying no wonder that he saith they lie and that is because they do not the truth To cleare this more plainly you must know that though in a strict proper sence a lie is the dissonancy betweene the tongue the heart the words the thoughts when a man speaketh one thing thinketh another yet in a large no lesse reall notion it is a dissonancy between the tongue and the hand the words and the workes when a man speaketh one thing doth another To this purpose St. Ambrosse excellently noteth that there is a lie as well in respect of deeds as words for a man to call himselfe a Christian and not to do the works of Christ is a lie and thus Estius glosses on these words we do not the truth that is we prove by our deeds that what we say is not true Indeed they are alike bad when the life as when the heart giveth the tongue the lie may in respect of men the former is far more discernable then the latter when a man speaketh what his heart thinketh not I cannot presently say he lyeth because I know not what he thinketh but when a man speaketh that which his actions confute I can easily see and boldly say that he lyeth That then which our Apostle would intimate to us by this phrase is the contrariety between an hypocrites profession and his conversation his voyce is Jacobs but his hands are Esaws like silver he looks white but draweth blacke lines audi nemo melius specta nemo pejus loquitur ut Piso viuit ut Gallomus Heare him talking you would thinke him an Angell see him walking you will finde him a Devill like that stage-player who cryed oh caelum and pointed with his finger to the earth his tongue talketh of heaven whilest his fingers are defiled with the earth he speaketh much of the spirit but he walketh after the flesh the discourse of his lips is holy the course of his life profane in a word his profession is angelicall his conversation diabolical his words are spirituall his works carnall he saith he hath fellowship with God but he lyeth for he doth not the truth To apply this when I read this Text and consider the Times I am ready to believe that the one was in a speciall manner intended for the other so fully is this charge of lying verified in this generation it was the complaint of God by the Prophet Ephraim Compasseth me about with lyes and the house of Israel with deceit may he not take up the same against us England compasseth God about with lyes and London with deceit Let our ungodly abominable unjust practices speak if our fastings and prayers and profession be not a loud notorious lye Oh that I could cry aloud this day in the ears of these lyars to awaken them out of their security Trust not in lying words was the caution of the Prophet to the Iews it is no less needfull for us let us not content our selves with false shows nor rest on vain hopes it was the charge of the Prophet against the people concerning their King that they made him glad with lyes and what else do hypocrits whilest make themselves glad with false presumption Oh that this lying generation would sadly consider what a kind of lye this is whereof they are guilty The Schools
why hast thou forsaken me and therefore the Prophet Isay foretelling his passion mentioneth his soule which was made an offering for sin in a word not onely his bloud and body and soule but his whole person is to be included the passion being expiatory as you shall hear more fully anon in that it was the passion of such a person and therefore it is often said he gave up himselfe and more appositely to our present purpose is that of the Auther to the Hebrews by himselfe he purged our sins 2. For the Resolution of the 2. question be pleased to take notice 1. That the cleansing of our sins is attributed in scripture to God to Christ to faith and all of them have a reall and severall influence upon this benefit the principall efficient of this cleansing is God to whom therefore it is attributed in the 9 verse the instrument receiving the benefit is faith and therefore it is said to be through faith the meritorious cause deserving this benefit at the hands of God for us is Christs bloud indeed Socinus asserts with a nihil verius that God and Christ act in the same way of efficiency onely with this difference God is the principall and Christ the organicall cause and so God forgiveth by Christ but whilst he onely asserts but doth not prove it we may as confidently deny as he affirmeth especially when the scriptures expresse that not per but propter Christum by but for Christ we are forgiven so our translators render the sence of St Paules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ sake and our Apostle in the twelfth verse of the next chapter saith our sins are forgiven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his name sake 2. More particularly Christs bloud is the meritorious cause of cleansing us from sin inasmuch as he thereby took our sins upon himselfe This is the truth which the Apostle Peter manifestly asserts where he saith he bore our sins on his own body on the tree and presently addeth by whose stripes we are healed Healing cleansing are paralel phrases our sins being the diseases of our souls of these sicknesses we are healed of these sins we are cleansed by Christs bearâ—ng them on his body which because it was done on high upon the tree the Apostle useth not barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth sursum tulit not onely he bore but he carryed up whereby the sence is not diminished but augmented as having in it a fit allusion to the sacrifices which were lift up upon the Altar It is very considerable in this respect that the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the latine tollo signifie both ferre and auferre to bear and to take away and both these are used concerning Christ in this particular the one by the prophet Isay where he saith he bore our griefes the other by Iohn Baptist when he saith he taketh away the sins of the world and most aptly because he taketh away the sinne from us by taking it upon himselfe To unbowel this precious truth know 1. That Christ bleeding and dying on the Crosse stood in our stead and suffered in our room to this purpose are those expressions where Christ is said to suffer for us to die for the people for so much the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth as when St. Paul wisheth to be an anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or instead of his brethren and when the Apostles are said to be Ambassadors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is in Christs stead more clearly to this intent is that phrase of the Evangelist where Christ is said to give his life a ransom for many the preposition being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which alwayes implyeth a commutation and when it is applyed to persons signifieth the comming of one into the room of another so Archelaus is said to raign in Judea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the rooom of his father Herod Yea that this sence is intended where spoken of Christs sufferings appeares by St. Pauls question is Paul crucified for you for if it were onely meant for your good Paul might have been crucified for them as he tells the Colossians I rejoyce in my sufferings for you and therefore crucified for you must be as much as in your stead which neither Paul nor any other could be 2. That Christ standing in our stead death was inflicted on him by God for our sins this no doubt is the genuine meaning of those Scriptures where he is said to be wounded for our transgressions and bruised for our iniquities and again he was delivered for our offences he died for our sins That these phrases cannot properly note the final cause appeareth in that the end of his death is not our sins but what is directly contrary to our sins the destruction of them who ever said that Physick was taken for death that is the avoyding death but for the disease the disease being that which necessitateth to Physick besides to instance yet nearer when we say a man died for theft for murder or treason what else do we mean but that those crimes were the deserving cause which brought him to his end Thus Christ died for our sins our sins bringing him to his Cross to his grave in this sense no doubt it is that the Apostle saith he that is God made him to be sin for us to wit at least so farre as to be made a sacrifice for our sins when yet he sin-namely in himself and look as the beast in the law was slain and sacrificed in the room and for the sin of the person that brought it so was Christ crucified in our stead because of our sin 3. That Christ bleeding and dying for our sins suffered that punishment which was due to us It was the commination of God to Adam Thou shalt dye the death Death then was the punishment due to him and all his posterity for sin and this death which we must have undergone in our own persons is inflicted upon Christ. To this purpose it is that Christ is said by the Apostle to be made a curse when this but when he hung upon the tree for cursed is every one that hangeth upon the tree so that the curse which the law pronounceth against uâ— was laid on him if it be said that the curse and death which was due to us was eternal whereas Christs was temporary I answer that duration is but a circumstance to the thing and the reason why on us it must have been eternal is because our punishment could no other way be infinite which yet is required for the satisfaction of an infinite offended justice whereas the case is farre different in respect of Christ as will appear presently 4. That Christ having suffered
let us look upon our black feet and as with one eye we behold the good that is done by us so with the other the evill that remaineth in us 2. Charitable towards their brethren If thy brother be overtaken in a fault restore him with a spirit of meeknesse give to thy neighbours actions the allowance of humane frailty and be not too rigid in censuring other mens faults If they offend in one thing perhaps thou art more guilty in another if they fall to day thou mayst tomorrow the same corruption that hath led another aside is still in thee and if grace withdraw will soon prevail over thee indeed if you practise the former duty you will soon learn this pride and censoriousnesse are ever companions and he that is lowly in his own esteem will be charitable towards others 3. Watchful over their own hearts indeed he that carrieth gun-powder about him had need beware the least sparks of fire what cause have we to take heed of every temptation who are at best so prone to be led into it Happy is the man saith SolomoÌ„ that feareth always no doubt he sinneth least that most feareth lest he should sin it is Jobs saying of himself according to the vulgar Latine verebar omnia opera mea I did fear all my works let the best do so fear themselves in all their actions lest they should fall into sin 4. Frequent in prayer to God for this shall every one that is godly pray to thee saith David for this what because of his sins and who not the wickedest but the godly in this respect have cause to pray and for what should he pray surely for renewed pardon for increase of grace and for the perfection of glory We cannot say we have no sin Oh then let us pray with David Enter not into judgement with thy servant oh Lord where there is a double emphasis observable it is not ab hoste but à servo though Gods servant yet he would not have God to enter into judgement with him and again ne intres it is the very entrance into judgment that he dreads and prayeth against not only do not proceed but do not so much as enter when we have done our best we have need to crave for mercy Again we cannot say we have no sin let us pray for more grace that we may every day have lesse sin so doth Paul in effect when he confesseth himself not to have already attained but resolveth to reach forward we must never cease to hunger and thirst after greater measures of righteousness till we are wholly and perfectly without any stain of sin and therefore we must continually say with the Apostles Lord increase our faith and all other graces of thy spirit in us Finally since we cannot now in this life say we have no sin how should we pray and sigh and long to be possessed of that future felicity indeed in this respect only it is lawful and commendable to desire death that we may be free not from pain or misery but from sin and iniquity upon this ground we may we ought and the stronger we are in grace the more earnestly we should groan for the day of our perfect redemption when we shall be cloathed with unspotted purity perfect felicity and that to all eternity AMEN THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 8.10 If we say we have no sin we deceive our selves and there is no truth in us If we say we have not sinned we make him a lyar and his word is not in us IT is one of the sage counsels which the wise man giveth Turn not to the right hand nor to the left remove thy foot from evill the genuine and literal sense whereof no doubt is that we must keep the straight way which God hath chalked before us in his word not in the least declining on either hand but withall there are severall allusions and profitable applications made of these words by the Ancients Hugo taketh the right hand as an embleme of prosperity to which we must not turn by being too much lâ—fâ—ed up and the left hand of adversity which we must not turn to by being too much cast down veneâ—oble â—edâ— resembleth by the right hand 〈◊〉 to which we must not turn by being wise above what is written and by the left hand folly to which we must not turn by giving our selves up to its dictates once more to our present purpose according to St. Austin To turn to the right hand is by saying we have no sin to deceive our selves to turn to the left hand is to go on in sin and yet think our selves safe and our condâ—tion happy Both these our Apostle warneth us of in this Chapter and it is not mine but Aretius his observation where he saith the Kings high way lyeth betwixt two extremes the one whereof is to will a continuance in our sins the other to acquit our selves from having any sin the former of these which is secura delectatio peccati a secure delight in sin is that which is sharply reproved at the sixth verse which calleth those lyars who walk in darknesse live in wickedness and yet boast of communion with God the latter of these which is superba justitiae presumptio proud presumption of our own righteousness is no less severely condemned in these verses letting such know how vainly they cozen themselves and highly they injure God If we say we have c. Having already dispatched the first branch of the confutation which is the truth implicitely asserted proceed we now to the second which is the errour expresly refuted for the handling whereof be pleased to observe these two things The opinion wherein the errour consists and that is set down in the beginning of the eighth and the tenth verses If we say we have no sin if we say we have not sinned The arguments by which it is refuted and disswaded drawn from The folly of it in that we deceive our selves and the truth is not in us verse eighth The impiety of it in that we make God a lyar and his word is not in us verse tenth Begin we with the opinion it self which we see is not singly mentioned but ingeminated as if our Apostle would hereby insinuate that it is at once both a very common and very dangerous disease no lesse spreading then deadly infecting in some degree or other the greatest part of men of Christians The manner of committing this moral errour is saying which refers both to the tongue and the mind saying is not only peculiar to the lips every thought is interpreted by God a saying the heart may cry when the tongue is silent and we may say when we do not speak Hence it is that though this be not our open assertion or outward protestation yet if it be our inward thought our secret imagination we shall be found guilty before God The
sin because Christ is in them and they in him whom the Apostle according to this construction here plainly contradicteth and indeed it cannot be otherwise since where ever Christ is there is his Spirit and where the Spirit of Christ is there is a divine light discovering to a man the darkness that is in him and effectually convincing him of his own sinfulnesse But though this be a truth I doe not conceive it the truth of this clause and therefore with the generality of the best interpreters I understand it in the proper and usuall sence not for Christ the word but for the word of Christ not the word which is God but the word of God And thus it will not be amisse to consider this clause both in iâ—s selfe and in its reference 1. Consider this clause in its selfe and that which we have to inquire is what our Apostle meaneth by this phrase negatives are best known by the affirmatives as privations are by habits and therefore by knowing what it is for the word of God and Christ to be in us we shall learne what this meaneth the word is not in us The word is then said to be in us when according to Christs phrase in the Gospel it doth take place in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being there according to Camerarius as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and finde entertainment with us and surely then it taketh place in us when it taketh place in our hearts as it did in David who saith Thy word have I hid in my heart The word is then said to be in us when according to St. Iames his phrase it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ingrafted word and that is when as the tree being opened a graft is set deep into it and so becometh one with it or rather it one with a graft so our hearts being opened as Lydias was the word is deeply imprinted in it and it sweetly closeth with the word If yet more perticularly you ask how this is done I answer in one word by beleeving when the minde giveth a cleare assent and the will a full consent to the word then it is received by and dwelleth in us so interpreters paraphrase Non amplectiâ—r non intelligimus non retinemus veram ejus doctrinam His word is not in us that is we doe not understand and imbrace by faith the true Doctrine of his word And that this is S. Johns meaning in this place we need no other expositor then himself in his Gospel where he bringeth in Christ saying yee have not his word among you For him whom he hath sent you beleeve not thereby plainly intimating that to have his word abiding in us is to beleeve in his word Look how Christ himselfe is said to be and to dwell in us So is his word now the Apostle Pauls expression is full of Christs dwelling in our hearts by faith indeed on Christs part the Spirit and on our part Faith maketh the union between him and us and both these concurre to the inbeing of the word when the word is received as St. Paul saith of the Thessalonians in the Holy Ghost and in much assurance to wit of faith To end this be pleased to know that there is a great deale of difference between these two his word among us and his word in us his word is among us when published and made known to us but it is not in us unlesse received and beleeved by us and therefore my brethren let us not content our selves with the former but labour to find the latter It is very observable what St. Paul saith of of the Colossians The Gospell is come unto you and bringeth forth fruit in you which it could not doe were it not ingrafted and therefore the Authour to the Hebrews saith of the Iews The word did not profit them because it was not mixed with faith in them that heard it Oh beloved it may be truly said of us that Gospel is come to us but is it in us doth it bring forth fruit in us St. Austin excellently compareth the word to an hooke which then taketh the fish when it is taken into the fist so the word when it is taken into us by faith then taketh us and that not to our ruine but safety and St. Iames when he speaketh of the word as able to save our soules calls it the ingrafted word to teach us how necessary it is to our spirituall and eternall profit by the word that it should be in us the truth is it were farre better never to have had the word among us then not to have it in us that this light had never shone in the midst of us if it be not set up in the candlestick of our hearts and therefore let it be our prayer that the Gospel may come to us not in word onely but in power that the seed of the word which is sowne and scattered among us may be hid in us Finaly that it may please God to give unto us increase of grace that we may heare meekely his word receive it with pure affection and bring forth the fruits of the spirit 2. But further consider this clause in its reference and ye shall find according to a severall reference severall things not unworthy our observation It is not amisse to compare the end of the eighth and of the tenth verse together in the one it is said the truth is not in us the other his word is not in us and if as doubtlesse we may we look upon these as synonimous phrases we may observe that what he calleth truth in the one he stileth Gods word in the other and so it amounts to that which our blessed Saviour himselfe elsewhere asserts Thy word is truth in which respect it is called by St. Paul and St. Iames the word of truth and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminently and primarily indeed it may be said of many words that they are true but onely Gods word is the word of truth yea truth it selfe consonant to this it is that the psalmist calls the words of the Lord pure words and compareth them to Silver purified in the fire seven times that is fully perfect so as there is not the least drosse of errour in them Indeed when we consider whose word it is namely his word who as he is the first being so he is the first truth we cannot but conclude that it must needs be altogether true therefore if we would have an answer to Pilates question what is truth the text giveth it it is Gods word and if you would know when doctrines are true this word is the onely sure touchstone and therefore the prophet Isay calleth to the lawe and to the Testimony If they speake not according to these it is because there is no light to wit of truth in them 2. If we put these two clauses together We
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
as lyable to the penalty so is the forgiven sinner from the punishment it selfe which is the remote term and the obligation to it which is the proxime term of pardon in this respect it is that Anselm saith to forgive sinne is not to punish it and St. Austin to the same purpose it is Gods not marking inquity so as to inflict the penalty due to it and the Schooles to remit the sinne is not to impute it so as to punish it For the fuller opening this truth know 1 On the one hand there is a great deale of difference between these two to withhold the execution off and to withdraw the obligation to the punishment it is one thing for a creditor to give day of payment and another thing to cancell the bond indeed the phrase used by Moses of Gods forgiving his people from Egypt untill now seemeth chiefely to intend his sparing to punish them but that is forgivenesse in a larger and improper sence according to the genuine notion there is a vast difference between forgiving and forbearing mercy As learned Davenant upon those words forbearing forgiving one another hath observed that there is far more in the latter than in the former since a man may forbear revenge meerly for want of ability or opportunity so is it true though not upon the same ground in respect of God his forgiving is farre more then his forbearing and therefore this latter hee vouchsafeth even to those who goe on in sinne but the former onely to them who confesse theâ—r sin since whereas by the one it is onely hee doth not as yet by the other it is that he will not at all punish 2 On the other hand there is a great deal of difference betwixt afflâ—cting for sin and punishâ—ng for sin properly so called for though the meritorious cause of both be the same to wit sin yet the impulsive cause from within is different that from an anger mixed with love this from meer anger and purely judiciall wrath besides the finall cause is far differenâ— that is for emendation of the person this is for satisfaction of the law and so whereas that is medicinall this is exitiall That God doth afflict his own people for sin yea for sinne after it is forgiven is a case so cleare that it cannot upon any just reason be denied The Antinomians doe but discover their owne blindnesse whilest they deny that God seeth sinne so as to correct it in justified persons that instance of David is pregnant whom the prophet tels as it were with one breath that God had forgiven his sinne and yet for that sinne the childe must dye that of the Psalmist concerning the Isralites is very plaine Thou wast a God that forgavest their sinne though thou tookest vengeance of their iniquities finally that of the Corinthians is no lesse apposite who though they were forgiven and therefore should not be condemned with the world yet were judged and chastized of the Lord for their sinne of unworthy receiving the holy sacrament But still though God doe afflict yet hee doth not punish for sinne those whom hee forgiveth unlesse as all afflictions may in some sort bee called punishments and the reason is plain because punishing for sinne is in a war of revenge and Satisfaction which are direâ—tly opposite to forgivenesse and wee may as well say that â— judge can at the same time pardon a malefactor and exâ—â—ute him as that God can punish when hee forgiveth indeed because those eternall miseries have most properly in them rationem paenae the nature of satâ—sfactory punâ—shment therefore forgiveness chiefly consists in taking off the obligation to that according to St. Pauls Phrâ—se There is no condemnation to them that are in Christ Iesus but yet it is no less true that the oblâ—gation to temporall as well as eternall punishâ—enâ— is taken off so that though the same ouâ—ward miseries seize upon pardoned as well as unpardâ—ned sinners yet nâ—t in the same way as hath been already iâ—timated and therefore though God doe inflict many miseries of life yea death it self upon forgiven sinners to make them feel the smart of sinnâ— watchfull how they run into sinne and to declare his justice against sinne yet not in the least to satisfy his justice upon them for sinne that being already most fully as I shall hereafter shew performed by Christ. 2 You see the significancy of the first word and thereby the nature of the thing passe wee on to the second which though the same as to the thing with the former yet wants not its peculiar emphasis That distinction of Divines concerning remissio culpe paenae the remission of the fault and the punishment may not unfittly bee made use of for a distinct reference of those two expressions the former of forgiving more properly refers to the remission of the punishment though yet it includeth the fault as a creditor cancelleth the bond doth thereby remit the debt it selfe this latter of cleansing chiefely refers to the remission of the fault which defileth though it include the punishment because it is of that defilement which is contracted through the guilt of sinne And now as in the former so in this expression wee have two things considerable what unrightâ—ousnesse doth and what pardon doth 1 What unrighteousnesse dothâ— it maketh the sinner filthy and polluted in Gods sight sinnes as they are debita debts so they are said to bee remitted and blotted out and as they are sordes filthy so they are said else where to bee covered and here to bee cleansed Oh then how odious is an unpardoned sinner in Gods sight It is very observable how Almighty God describing the sinfull state of rebellious Israel borroweth a metaphor from a châ—ld that is not swadled but lieth polluted in its bloud the Psalmist speaking of wicked men saith They are corrupt â—nd become abominable where the former word iâ— borrowâ—d from a dead carkass and truely â— child in its bloud is not more loathsome to our eyes a carkasse on the dunghill is not more nâ—isome to our smell then a sinfull wretch is in Gods eyes and to his nostrils 2 What forgivenesse doth it cleanseth the sinner An expression that must not be strained too much as 〈◊〉 according to the doctrine of the Church of Rome the pardoning of sinne were an utter extinction and aboâ—â—tâ—on of it as cleansing doth wholy take away filthâ— truâ— it is where sinne is forgiven the filth of sinne is in some measure and shall at last bee wholly removed but that is onely the effect of glorification not of justification or sanctification and indeed as if our Apostle would prevent any such inference from this Phrase wee finde him subioyning if wee say wee have not sinned as before whâ—n hee speaketh of Christs cleansing he addeth if wee say wee have no sinne so that sinne is therefore said to bee cleansed not that the
and not till then are Gospel-verities rightly understood and beleeved when we use them not onely as cordials to revive our drooping spirits but as purges to expell our corrupt humours for these things I write to you saith our Apostle here that you sin not THE FIRST EPISTLE OF St. IOHN CHAP. II. Ver. 1. Part. 2. And if any man sin we have an advocate with the Father Jesus Christ the righteous PResumption and despaire are two destructive rocks upon either of which if the ship of the soule dash it is split in pieces they are the two dangerous praecipices upon which whosoever steps sailâ—th headlong into hell Finally these are the two deviating extreames from the golden mean to which he that turneth must needs perish Indeed one of these is the more common to wit that of presumption in which respect alluding to that expression of Saul and David we may say despaire hath slain its thousand but presumption its ten thousand yet though the poyson of the one be more spreading the venome of the other is no lesse endangering yea both where they seize are deadly whilest presumption is an enemy to pepentance and despaire to faith that deceiveth with vain hopes of mercy this tormenteth with hellish feares of Justice Finally the one hurrieth the soul on into sinful courses and the other keepeth the soul back from laying held on spiritual comforts Good reason why the Scriptures afford us antidotes against both these poysons and here S. John like a skilful Pilot a wise guide a faithful friend warneth those to whom he wrote of both these rocks advising them that they should neither go on presumptuously in their sins nor yet mourn despairingly when they had sinned My little children these things I mrite unto you that you sin not and if any man sin we have an advocate c. Having dispatched the caveat proceed we to the comfort and therein begin with the 1. Disease or danger supposed in those words And if any man sin The right understanding of this clause depends much upon the genuine sence of the Verb sin To which end you may please to observe a threefold signification of it in Scripture 1. To sin is as much at to live in sin and so respects the general course of a mans conversation In this sence I conceive that of S. Paul to Timothy is to be understood Them that sin that is saith Calvin qui dissoluti vivunt who obstinately go on in sin rebuke openly for those who sin though grossely at first are to be rebuked privately and upon persisting openly It is very observable to this purpose how the Apostle useth those two phrases as synonimous continuing in sin and sinning for so he puts the question in the beginning of the sixth Chapter what then shall we continue in sin and afterwards in the same Chapter what then shall we sinne 2. To sin is as much as to do some grosse act of sin and so respects particular falls in the course of a mans life in this sence Joseph maketh these two paralell phrases doing great wickednesse and sinning against God Thus when Iob saith of his sonnes It may be they have sâ—nned and where it is said of Iob in all this he sinned not and when the question is put concerning the blind man who sinned this man or his parents is to be interpreted of some grosse and hainous offence 3. To sin is as much as to do any thing dissonant to that exact rule which the law of God sets before us and so referres to frailties and infirmities in this sence no doubt is that assertion of the wise man to be construed there is no man that doth good and sinneth not If you ask which of these is here meant I answer 1. The former of these acceptions is by no means here to be allowed Christ is not will not be an advocate for them that continue in their sins he saith himself expressely I pray not for the world to wit lying in wickedness the world of unbeleevers impenitent sinners have no interest in Christs intercession and indeed it is very observable to this purpose how our Apostle phraseth this clause so as that wilful sinners might have no hold of it For observe 1. it is set down in conjunction with sin not so much the particle And intimateth implying that only those who make conscience of the caveat have a share in the comfort and if any man sin to wit who endeavoureth not to sinne 2. It is set down with an if he saith not because we cannot but sin though this as you shall hear presently is his meaning but if any man sin as if he would intimate that the sinning he speaketh of is not a resolute but a casual sinning if any man sin that is if it happen that any man sin to wit besides his bent and course 3. It is not in the future tence if any man shall sin lest that might be an encouragement to a man in future indulging to his sins no but in the second Aorist if any man sin being only intended to prevent despaire in men when they have sinned so that I must at the entrance of this paradise place a flaming sword to keep the tree of life whereby presumptuous sinners may not gather the fruit which groweth upon it The bread of this Scripture is very nourishing but it is not common we must not sin as much as we please as long as we list and think to put it on Christs score to wallow in the mire and expect his bloud shall cleanse us to renew our provocations and still find him our propitiation multiply our rebellions make use of him as an advocate to plead for us no let us not deceive our selves this si quis is not so large as to take in theÌ„ that sin that is serve sin live in it 2. The second of these acceptions may warrantably be admited as at least an orthodoxe sence of these words and so the verb sin in the former clause and this may be construed identically or differently either thus I write these things that you sin not to wit continue not in your sins and if any man sin that is having left do fall into sin and so the construction is diverse or thus I write these things that you sin not that is take heed of grosse sins and if any man sin that is happen to commit some gross act of sin so the sence of the verb in both clauses is the same according to this interpretation here is manifestly implied a double possibility the one of regenerate persons falling into grosse sins and the other of obtaining pardon for them 1. According to this construction the conditional particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if importeth a possibility for them who are converted to fall and that into a grosse sin Indeed there is no sin so small which a convert doth not abhorre and yet there is scarce
for you the Father himself loveth you as if there were scarce any need of this mediation however no doubt but that this being the pleasure of the Lord it shall prosper in his hand and Gods heart being prepared Christs suit must needs be granted To shut up this first consideration Iacob the younger brother obtained the blessing from his Father in the garments of Esau the elder Christ the elder obtaineth â—he blessing at the Fathers hands for his younger brethren no wonder if the brother pleading for brethren and that with the Father become an effectual Advocate and so much the rather considering 2. The person who it is and how fitly he is qualified for this office being Iesus Christ the righteous This word righteous is capable of various acceptions which accordingly Interpreters make use of 1. Righteous is somâ—times as much as merciful and thus Iesus Christ the righteous that is gracious and therefore ready to become an advocate for us to this puâ—pose it is that the authour to the Hebrewes calls him a merciful High Priest one who having compassion on us and our infirmities is willing to plead our cause before God 2. Righteous is sometimes as much as faithful and so Iesus Christ the righteous that is in performing his promise when he was on earth he promised his disciples I will pray the Father and now he is in heaven to perform it 3. Righteous is as much as just and so Iesus Christ the righteous that is in doing us right if we retain him for our advocate he will not be withdrawn from pleading our cause by any means what ever 4. But lastly Righteous is as much as holy innocent so we find them joyned together concerning Christ whom the Apostle Peter calls the Holy and just one and so Jesus Christ the righteous is as much as pure and innocent And this both in respect of himselfe and us 1. In himself he is righteous because blameless one who is altogether free from sin It is well observed by the learned Chamier That the Apostle saith not we have a righteous advocate Jesus Christ but we have an advocate Jesus Christ the righteous And therefore this terme righteous signifieth not so much rationem fungendi officii as ipsius officii fundamentum the manner of performing this office as a qualification rendring him fit to undertake it and so is most properly referd to his innocency since he could not have been an advocate If he had not been in this sence righteous In this respect it is that Ferus saith truly verè necessaria condâ—tio this is a condition necessarily requisite since If he had had any sin of his own to answer for he could not have pleaded for us neque enim idoneus advocatus qui ipse sit reus as Estius saith excellently He can be no fit advocate for another who himselfe is guilty But yet this is not all he is Jesus Christ the righteous or innocent not onely in himselfe but also 2. In respect of us Inasmuch as he maketh us righteous cleansing us from the guilt of our sins To this purpose saith Illiricus he is called â—he righteous not so much in a passive as an active sence and Cajetan observing the following words he is the propitiation saith ecce justitia Jesu Christi herein is the righteousnesse of Jesus Christ our advocate that he maketh us by his propitiation righteous so is inabled to plead our cause To this effect it is that Lorinus observeth He is such an advocate as satisfieth the judge not onely by reason but reality interceding by vertue of a price payd And hence it is that though he findeth both us and our cause unjust yet which no other advocate can doe he maketh both us and it righteous so that though we by reason of our sins are unworthy of pardon yet Christ pleading his satisfaction rendreth us worthy and our cause just And no wonder if being thus every way righteous he become an effectual advocate and thus much shall suffice for the Explication of this choyce ingredient in this divine remedy We have an advocate with the Father Jesus Christ the righteous To end it in a brief application and that by way of 1. Consolation the Greek word here used as Vorstius well observeth may be rendred either advocate or comforter since inasmuch as Christ is an advocate he is a comforter to all penitent sinners If you please read over the Text againe and take the words asunder and you shall find that every word breatheth comfort 1. Wee it is not you but wee St. John includeth himselfe in the number of those sinners who need Christ an advocate and therefore we may be the lesse discouraged in the sence of our infirmities And again it is not I but wee he excludeth not others from having an interest with himselfe in Christ the advocate and therefore every penitent moy apply this comfort to himselfe which is so much the more comfortable because it is wee Have it is not we may but we have a burdened conscience cannot be satisfied with a perhaps nor will it hang upon uncertainties this comfort of Christs intercession is certain and therefore positively asserted nor is it spoken of as a thing past but present not we had but we have and indeed it is so in the present tence that we now may as truly say we have as St. John then yea so long as there shall be penitents on earth there will not want this advocate in heaven so true is that of the Author to the Hebrews he ever liveth to make intercession that is to be An advocate It is true we want not accusers that will be ready to lay our sins to our charge Satan without and our own consciences within ready to bring an endictment against us nor have we any merit of our own to plead before God for us but we have an advocate to stand and appear for us and that With. Many times a cause miscarrieth in humane courts by reason of the advocates absence but of this their is no feare in our advocate for he is at the Judges right hand and so stil ready upon all occasions as it were to put in a word for us to the Father not the Judge but the Father to render our hope of prevayling so much the more firme this sweet word of Father implying not onely a passibility but a facility of obtaining so much the rather considering that it is The Father and so capable of a reference both to Christ and us hee that is our advocate is not a servant a friend but a Son and so the Judges chiefest favorite wee for whom he is an advocate are not slaves or strangers or enemies or onely servants but Sonnes though too dificient in our obedience and can we imagine that the suite should not speed nay further this advocate whom we have with the Father is Iesus that
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
but intimate that without beleeving in him there can be no salvation By all which we may see how miserable the condition of all those is who have no interest in Christ by faith if no interest in him no propitiation by him if no propitiation by him there can none be had elsewhere therefore Iohn the Baptist sath of every unbeleever The wrath of God abideth on him a burden so heavie that it must needs press down to hel And which followeth upon this we may see what great reason we have to pitty and pray for all Pagans and Infidels to whom Christ and propitiation by him is not so much as revealed Indeed that heathens who never heard of Christ shall be condemned for not beleeving in him I beleeve not the light of nature will be enough to render them inexcusable but how they not at all hearing and so not at all beleeving in him should be saved by him I cannot see by any light of Scripture that those among them whose lives have been eminent for morall vertues might have Christ by some extraordinary way made known unto them and so be brought to faith in him I am willing to hope however that Gods wrath is not so hot against them as others yea that it shall be more tolerable for them then many who are in name Christians I confidently assert but how without Christ and any knowledge of him they should obtain propitiation and so salvatâ—on I know not the onely charity which we can and ought to exercise towards them who are now alive is to commiserate theâ—r condition and poure out our supplications that God would cause the light of the knowledge of Christ to shâ—ne in upon them who at present sit in darknesse and the shadow of death and so much for this interpretation 2. The more generally received and indeed most genuine exposition of these words is by way of inclusion according to which the sense is that Christ is a propitiation not only for some but all even the whole world 2. To understand this aright be pleased to know further that this phrase the whole world may be taken either more strictly or largely according to a double consideration of this propitiation either in respect of its actual efficacy or virtual sufficiency 1. These words he is the propitiation may be thus construed he is actually and effectually the propitiation yea inasmuch as it is joyned with his advocateship it is very probable this is our Apostles meaning since Christ is effectually a propitiation to them for whom he is an advocate and if so this whole world must be construed in the same sense in which world is used by S. Paul where he saith the fall of the Iewes is the riches of the world that is as it followeth in the same verse the riches of the Gentiles and again the casting away of them the reconciling of the world so here he is the propitiation not for our sins only who are Iewes but for the whole world to wit the Gentiles in all parts and ages of the world who beleeve in him and it will appear so much the more rationall by the world here to understand the Gentiles if we consider that the our here spoken of most probably refers to the Iewes for St. Iohn who was a Iew would rather have said your then our had not they to whom he wrote bin Iews as well as he this is further evident by the 7th ver where he saith that they to whom he did write were such as had heard â—o wit what he wrote from the beginning and those were the Iews to whom Christ was first sent and preached According to this construction the sense of this Scripture will be best explained by parallelling it with those two texts in the Gospel the one concerning Cataphas of whom the Evangelist saith he prophesied that Iesus should dye for that nation and not for that nation only but that also he should gather together in one the children of God that were scattered abroad the other Christs own words in that excellent prayer wherein he saith neither pray I for these alone but for them also which shall beleeve on me through their word Thus Christ is the propitiation not only for us who are of the Iewish nation and live in this present age but for them also of the Gentiles who now do or hereafter to the end of the world shall beleeve in him And however the number of them that beleeve and have Christ effectually a propitiation to them is still but small comparatively in which respect it may seem strange they should be called the whole world yet considering that whereas before Christ came the beleevers of the Old Testament were only to be found in Iury some few very few Proseyltes of the Gentiles excepted now since Christs death the beleevers of the New Testament are to be found as St. Austin speaketh among all sorts of persons in all nations at some time or other and so dispersed through the whole world as they congruously are called in our Creed the Catholick Church so here by S. Iohn the whole world to which purpose is that excellent speech of St. Ambrose The people of God hath its fulness and there is as it were a particular generality whilest all men are taken out of all men and a whole world is chosen and saved out of the whole world This exposition of these words as it appeareth not to be irrational so it wants not the consent of many Interpreters not only modern but ancient The design of St. Iohn saith Calvin in these words is no other then to assert this benefit of propitiation common to the whole Church Least he should be thought by saying our to restrain Christs propitiation only to the Jewes he addeth the whole world so Beza Besides these Neotericks we find this to be St. Austins interpretation speaking occasionally in one of his Epistles upon this Text As saith he the whole world is said to lye in wickednesse because of the tares so Christ is said to be the propitiation for the sins of the whole world because of the wheat which groweth throughout the whole world Yea the Greek Fathers render this very sense of these words so Oecumenius upon the Text it self This he saith either because he wrote to the Jewes that he might extend this benefit to the Gentiles or because the promise was not only made to those in that time but all that shall come after them So St. Cyril comparing this Scripture with that of Christs in the Gospel I pray not for the world reconcileth them by affirming that where St. John saith the whole world he meaneâ—h them that should be called of all nations through faith to righteousnesse and holinesse That which according to this construction we are to take notice of is the largenesse of Gods grace to the times of the New above that to