The first general epistle of St. John the Apostle, unfolded and applied the first part in two and twenty lectures on the first chapter, and two verses of the second : delivered in St. Dyonis. Back-Church, An. Dom. 1654 / by Nath. Hardy ...
HISTORY, PROPHECY, and DOCTRINE, are the three Channels in which run the Streames of Sacred Writ, from whence ariseth the division of its BOOKES into Historical, Prophetical, and Doctrinal :
HISTORY, PROPHECY, and DOCTRINE, Are the three Channels in which run the Streams of Sacred Writ, from whence arises the division of its BOOKES into Historical, Prophetical, and Doctrinal:
The Prophetical Books are most congruous to the Schooles, but the Doctrinal most suitable to the Pulpit; those for exercising the Learned, these for feeding the Vulgar.
The Prophetical Books Are most congruous to the Schools, but the Doctrinal most suitable to the Pulpit; those for exercising the Learned, these for feeding the vulgar.
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If any shall be inquisitive to know why among all the Epistles of the Holy Apostles I have pitched my thoughts upon this, I shall returne this threefold answer, which as a threefold cord, (and that saith Solomon is not easily broken, ) enduced me to this Work.
If any shall be inquisitive to know why among all the Epistles of the Holy Apostles I have pitched my thoughts upon this, I shall return this threefold answer, which as a threefold cord, (and that Says Solomon is not Easily broken,) induced me to this Work.
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nor yet many among the Latine, except those who have undertaken Comments upon all the Epistles, whereas either in Latine or English, or both, I finde several excellent Interpreters upon each of the rest:
nor yet many among the Latin, except those who have undertaken Comments upon all the Epistles, whereas either in Latin or English, or both, I find several excellent Interpreters upon each of the rest:
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and truly, I shall esteem it an high honour conferred upon me by my God, if, through his gracious enablement by a (though imperfect) dilucidation of this Epistle, I may cast a Mite into the Churches-Treasury.
and truly, I shall esteem it an high honour conferred upon me by my God, if, through his gracious enablement by a (though imperfect) dilucidation of this Epistle, I may cast a Mite into the Churches-Treasury.
since there is the same occasion (as to general, if not particular considerations) now given to Ministers of handling, which St. John had then of writing this Epistle.
since there is the same occasion (as to general, if not particular considerations) now given to Ministers of handling, which Saint John had then of writing this Epistle.
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To clear this you may be pleased to know, that there were two sorts of men in St. Johns dayes, to wit, Antichristian-Hereticks, and Carnal-Gospellers, those expressely denied the fundamentalls of Christian Religion, these whilest they had Divine phrases, seraphical expressions flowing from their lips, were sensual and diabolical in their lives, talking of Communion with God, dwelling in God, knowing the truth, and what not? and yet practising envy, malice, hatred,
To clear this you may be pleased to know, that there were two sorts of men in Saint Johns days, to wit, Antichristian-Hereticks, and Carnal-gospelers, those expressly denied the fundamentals of Christian Religion, these whilst they had Divine phrases, seraphical expressions flowing from their lips, were sensual and diabolical in their lives, talking of Communion with God, Dwelling in God, knowing the truth, and what not? and yet practising envy, malice, hatred,
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1. To warne the Orthodox that they were not withdrawn from their Christian profession by the wiles of Hereticks, this our Apostle himself expresseth to be one special end of his writing, where he saith, These things have I written unto you concerning them which seduce you.
1. To warn the Orthodox that they were not withdrawn from their Christian profession by the wiles of Heretics, this our Apostle himself Expresses to be one special end of his writing, where he Says, These things have I written unto you Concerning them which seduce you.
And is there not as great need in this age as ever of such a caution, wherein such a multitude of deceivers swarme to the endangering of ignorant and unstable Christians.
And is there not as great need in this age as ever of such a caution, wherein such a multitude of deceivers swarm to the endangering of ignorant and unstable Christians.
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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.
2. To persuade in general a practise agreeable to Christian profession, in Referente to which he Says, These things I write to you, that you sin not, and in special the practice of that most truly Christian grace, Love, which Therefore he calls the message from the beginning.
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 the splendour of this is, that it is much conversant in describing and prescribing the grace of charity. For this reason Saint Gregory adviseth those who would be inflamed with this heavenly sire to read Saint John. whose words Are altogether as it were coloured with love.
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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.
And Saint 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 wax cold, was never more verified then in these days.
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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.
Indeed canting-language, affected forms of Religious-speech were never more in use, but the reality of a Christian and charitable Conversation was never less 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,
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 nearly Concerning us, cannot but be profitable for, and so acceptable to us. But,
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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;
3. Lastly, the chief argument (which incited me to this undertaking) is the comprehensive excellency and utility of the matter contained in this Epistle. Saint Jerome speaking of all the Catholic Epistles, calls them breves pariter & longas, breves verbis, long as Sententiis;
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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.
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 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;
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 perform;
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both which are here described, and therefore those two words NONLATINALPHABET & NONLATINALPHABET 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.
both which Are Here described, and Therefore those two words & At the second for. of the First Chap. Are by Justinian considered as referring to those two Heads, the bearing witness to matters of faith, and the showing, or declaring to matters of practise.
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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.
2. Concerning our selves we may Here Learn what we Are by nature, namely lying in wickedness, what we Are by grace, to wit, born of God, and what we shall be in glory, like to him seeing him as he is.
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 ;
1. In respect of his nature's, he is as to his Deity called true God, and yet more distinctly with Referente to his personality, the only begotten Son of God;
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,
2. As to his Offices, he is Here asserted in general to be the christ, and so anointed to those Offices, and in particular as Priest, to take away since, to be the propitiation for our Sins,
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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.
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 ;
4. Lastly, we need not go further then this Epistle to meet with those benefits we obtain by him, in that he gives his Spirit to us, whereby we Dwelling in him, and he in us, have fellowship with the Father and his Son jesus christ;
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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.
and by virtue of this forgiveness 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.
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.
1. Would we know what to avoid, this Book Teaches us in general to eschew all since, both describing what it is, a Transgression of the Law, and dehorting us from the commission of it, in particular to expel the love of the world, to abandon hatred, malice and envy, to keep our selves from Idols, and especially to beware of the since 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,
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 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 Lustiest 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 to abide in him by perseverance, to hear the Word preached by the Ministers of christ, to ask the things we want according to his will, to open bowels of compassion,
In few words, there are many golden Threes in Theology, which I finde scattered up and down in this Epistle, and being put together, must needs much ennoble it in our estimation.
In few words, there Are many golden Threes in Theology, which I find scattered up and down in this Epistle, and being put together, must needs much ennoble it in our estimation.
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Nay, yet once more, Those three things which every Christian man ought to be acquainted with for his souls health, to wit, the Creed, the Lords Prayer, and the Ten Commandments, are here at least summarily comprized.
Nay, yet once more, Those three things which every Christian man ought to be acquainted with for his Souls health, to wit, the Creed, the lords Prayer, and the Ten commandments, Are Here At least summarily comprised.
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Our blessed Saviour telleth us the whole Law is reducible to these two great Commandments, the love of God, and our neighbour, both which are here amply taught us.
Our blessed Saviour Telleth us the Whole Law is reducible to these two great commandments, the love of God, and our neighbour, both which Are Here amply taught us.
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yea, in that we are called sonnes of God, it teacheth us to cry Our Father, and that chief Petition in it, Forgive us our sins is once and again inculcated.
yea, in that we Are called Sons of God, it Teaches us to cry Our Father, and that chief Petition in it, Forgive us our Sins is once and again inculcated.
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Finally, if you please, we may out of this Epistle, compile a Creed not much unlike that of the Apostles, (no lesse justly then commonly heretofore received amongst us,
Finally, if you please, we may out of this Epistle, compile a Creed not much unlike that of the Apostles, (no less justly then commonly heretofore received among us,
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I believe in God the Father, invisible, just, holy, pure and faithful, who knoweth all things, (and is no lesse Almighty to do all things,) who is love it self, whereby he vouchsafed to make the heaven and earth.
I believe in God the Father, invisible, just, holy, pure and faithful, who Knoweth all things, (and is no less Almighty to do all things,) who is love it self, whereby he vouchsafed to make the heaven and earth.
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and buried,) and having life in himselfe, (rose from the dead, and ascended to heaven, where he sitteth at Gods right hand,) is our Advocate with the Father,
and buried,) and having life in himself, (rose from the dead, and ascended to heaven, where he Sitteth At God's right hand,) is our Advocate with the Father,
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and at that day of judgment shall come and appear again, (to wit, to judge the quick and dead.) I believe in the Holy Ghost, the fellowship or communion of Saints, the forgiveness of sins, and eternal life.
and At that day of judgement shall come and appear again, (to wit, to judge the quick and dead.) I believe in the Holy Ghost, the fellowship or communion of Saints, the forgiveness of Sins, and Eternal life.
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By this time you cannot but see ( beloved, ) what a body of divinity, what a treasury of spiritual knowledge this Epistle is, well might F•rus say, Ipsam Evangelicae Doctrinae summam brevissimam complectitur, the summe of Evangelical Doctrine, is succinctly and yet distinctly comprehended in it ;
By this time you cannot but see (Beloved,) what a body of divinity, what a treasury of spiritual knowledge this Epistle is, well might F•rus say, Ipsam Evangelicae Doctrine summam brevissimam complectitur, the sum of Evangelical Doctrine, is succinctly and yet distinctly comprehended in it;
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and now me thinketh every one is ready to say with that Father, Adoro plenitudinem sacrae Scriptura: I adore and admire the fulnesse of Holy Scripture, wherein every drop is as it were a rivulet, every rivulet a great river, and river an Ocean: every branch a tree, every tree an orchard, an orchard a field: I mean every Verse as it were a Chapter, every Chapter an Epistle, every Epistle a Volumne, for the abundance of precious truths contained in them;
and now me Thinketh every one is ready to say with that Father, adore plenitudinem Sacrae Scripture: I adore and admire the fullness of Holy Scripture, wherein every drop is as it were a rivulet, every rivulet a great river, and river an Ocean: every branch a tree, every tree an orchard, an orchard a field: I mean every Verse as it were a Chapter, every Chapter an Epistle, every Epistle a Volume, for the abundance of precious truths contained in them;
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& for your selves, that it may teach me how to expound, & apply, you how to hear & receive, both you & me how to understand and obey the sacred saving truths which are delivered to us in this First General Epistle of St JOHN.
& for your selves, that it may teach me how to expound, & apply, you how to hear & receive, both you & me how to understand and obey the sacred Saving truths which Are Delivered to us in this First General Epistle of Saint JOHN.
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I shall not at this time enter upon the Epistle it self, only in a few words take notice of the Title which is prefixed, wherein we have two things considerable: Namely,
I shall not At this time enter upon the Epistle it self, only in a few words take notice of the Title which is prefixed, wherein we have two things considerable: Namely,
when he hath any occasion to mention himself in his Gospel, and that in things much tending to his dignity, it is done in a third person by way of circumlocution, only in his Apocalypse he specifieth his Name, but that without any addition of honour or dignity.
when he hath any occasion to mention himself in his Gospel, and that in things much tending to his dignity, it is done in a third person by Way of circumlocution, only in his Apocalypse he specifieth his Name, but that without any addition of honour or dignity.
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It lets us see in general the humility of this holy Apostle, who thought so meanly of himself, that he accounts himself not worth the naming. Indeed on the one hand, (though its often too true of many, who arrogantly affect to blazon their own names and titles, ) we are not to imagine that when the other Apostles prefixe their nam•s, and most of them their high calling, that it is done out of vain glory;
It lets us see in general the humility of this holy Apostle, who Thought so meanly of himself, that he accounts himself not worth the naming. Indeed on the one hand, (though its often too true of many, who arrogantly affect to blazon their own names and titles,) we Are not to imagine that when the other Apostles prefix their nam•s, and most of them their high calling, that it is done out of vain glory;
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But on the other hand, we may justly conclude it a testimony of great humility in this Apostle, that he suppresseth his Name, his Office by silence. Thus whilest he was high in Christs, he became lowly in his own eyes ▪ whilest he was rich in grace (his ve•y Name carrying as it were grace, as Benjamines sack did money in its mou•h, ) he was poor in spirit, scarce thinking himself worthy of a name.
But on the other hand, we may justly conclude it a testimony of great humility in this Apostle, that he suppresses his Name, his Office by silence. Thus whilst he was high in Christ, he became lowly in his own eyes ▪ whilst he was rich in grace (his ve•y Name carrying as it were grace, as Benjamines sack did money in its mou•h,) he was poor in Spirit, scarce thinking himself worthy of a name.
Oh let us learn by his pattern not to affect our own praises, nor speak high things of our selves, ever remembring, that as artis est celare artem, it is an art to conceal our art, so to neglect our own names and honour, is the best way to true honour and a good name.
O let us Learn by his pattern not to affect our own praises, nor speak high things of our selves, ever remembering, that as artis est celare Artem, it is an art to conceal our art, so to neglect our own names and honour, is the best Way to true honour and a good name.
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Besides this notion of humility, it may further be conceived, and not improbably, that this concealment of his Name was an act of prudence, especially considering the time when it is most rationally conjectured to be written, to wit, (as the learned English Annotatour hath observed to my hand, ) not long before the destruction of Ierusalem, when as the Church was under a sharp persecution, (occasioned no doubt by those many Antichrists then arising,) in which S. IOHN was peculiarly involved;
Beside this notion of humility, it may further be conceived, and not improbably, that this concealment of his Name was an act of prudence, especially considering the time when it is most rationally conjectured to be written, to wit, (as the learned English Annotator hath observed to my hand,) not long before the destruction of Ierusalem, when as the Church was under a sharp persecution, (occasioned no doubt by those many Antichrists then arising,) in which S. JOHN was peculiarly involved;
and sure it is no injury to truth and innocency, if a man, a Minister in prudence, with-hold the publication of his name, to prevent his enemies malice.
and sure it is no injury to truth and innocency, if a man, a Minister in prudence, withhold the publication of his name, to prevent his enemies malice.
and indeed as Dionysius Alexandrinus hath not unfitly observed The Gospel and the Epistle are so concordant, often using the same phrases, that he who penned the one, must be acknowledged as the writer of the other.
and indeed as Dionysius Alexandrian hath not unfitly observed The Gospel and the Epistle Are so concordant, often using the same phrases, that he who penned the one, must be acknowledged as the writer of the other.
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But I shall not need to prove what all Christians grant, only it will not be amisse in a few words to give you a character concerning this sacred Amanuensis.
But I shall not need to prove what all Christians grant, only it will not be amiss in a few words to give you a character Concerning this sacred Amanuensis.
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Though in one Greek Copy I finde only NONLATINALPHABET, The Epistle of St. IOHN, yet the most read the title NONLATINALPHABET, The Epistle of IOHN the Apostle, whereby it appeareth, that the Penman of the Epistle was not an ordinary Saint, and so a member of,
Though in one Greek Copy I find only, The Epistle of Saint JOHN, yet the most read the title, The Epistle of JOHN the Apostle, whereby it appears, that the Penman of the Epistle was not an ordinary Saint, and so a member of,
and yet more then so, this Apostle IOHN was not only one of the twelve, but one of the three whom Christ honoured so far, as to be witnesses of his miracle in raising the Rulers daughter, Spectatours of his glorious transfiguration on the mount, and his associates in the garden when he laboured under that sore agony, and whom S. Paul mentioneth as pillars of the Church ;
and yet more then so, this Apostle JOHN was not only one of the twelve, but one of the three whom christ honoured so Far, as to be Witnesses of his miracle in raising the Rulers daughter, Spectators of his glorious transfiguration on the mount, and his associates in the garden when he laboured under that soar agony, and whom S. Paul mentioneth as pillars of the Church;
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as to lean on his bosome, being therefore called the Disciple whom Iesus loved, and to whom even Peter beckoned that he should aske Christ concerning him that should betray him.
as to lean on his bosom, being Therefore called the Disciple whom Iesus loved, and to whom even Peter beckoned that he should ask christ Concerning him that should betray him.
no wonder if lying at such breasts, he did thence suck spiritual wisdome, and drinke the nectar of Divine Mysteries, whereof he became at once an Evangelist in his Gospel, a Prophet in his Revelation, an Apostle in his Epistles.
no wonder if lying At such breasts, he did thence suck spiritual Wisdom, and drink the nectar of Divine Mysteres, whereof he became At once an Evangelist in his Gospel, a Prophet in his Revelation, an Apostle in his Epistles.
And surely the consideration of the person should make us so much the more in love with the Epistle, me thinketh as God saith to us concerning Christ, who was in his bosome, This is my well beloved Son, hear him, that Christ saith to us concerning St. John, who lay in his bosome;
And surely the consideration of the person should make us so much the more in love with the Epistle, me Thinketh as God Says to us Concerning christ, who was in his bosom, This is my well Beloved Son, hear him, that christ Says to us Concerning Saint John, who lay in his bosom;
This is my well beloved Apostle, hear him, though yet let me adde one caution, with which I shall close up this branch, that we rest not in the Writer, but look up to the enditer, remembring that St. John, and all Holy men of God, both spake and wrote as moved by the Holy Ghost ;
This is my well Beloved Apostle, hear him, though yet let me add one caution, with which I shall close up this branch, that we rest not in the Writer, but look up to the Enditer, remembering that Saint John, and all Holy men of God, both spoke and wrote as moved by the Holy Ghost;
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and therefore though we ought to honour them, yet we must look beyond, above them, receiving what was written by them, as inspired by God, and accordingly to yeeld audience, credence and obedience to it, and so much for the Penman.
and Therefore though we ought to honour them, yet we must look beyond, above them, receiving what was written by them, as inspired by God, and accordingly to yield audience, credence and Obedience to it, and so much for the Penman.
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indeed in a large sense the whole Bible is called by St. Gregory, Epistola Omnipotentis Dei ad creaturam suam in qua verba Dei sonan•, & cor Dei dicitur; Gods Epistle to his Creature, wherein his minde is revealed ;
indeed in a large sense the Whole bible is called by Saint Gregory, Epistle Omnipotentis Dei ad creaturam suam in qua verba Dei sonan•, & cor Dei dicitur; God's Epistle to his Creature, wherein his mind is revealed;
To this purpose the Father excellently, where he saith, The use of Epistles is to unite them that are separated, to make present those that are absent, by which we communicate our thoughts and mindes to our distant friends ;
To this purpose the Father excellently, where he Says, The use of Epistles is to unite them that Are separated, to make present those that Are absent, by which we communicate our thoughts and minds to our distant Friends;
but when absent by writing to them, egebant vexali haeresibus & persecutionibus Epistolarum consolatione, St. JOHN well knew what need the Christians (being as sheep in the midst of wolves ) had of direction and consolation, and therefore he sendeth this comfortable Epistle to them, desiring that though his tongue could not,
but when absent by writing to them, egebant vexali haeresibus & persecutionibus Epistolae consolation, Saint JOHN well knew what need the Christians (being as sheep in the midst of wolves) had of direction and consolation, and Therefore he sends this comfortable Epistle to them, desiring that though his tongue could not,
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And yet further we may here take notice of Gods mercy, as well as the Apostles care who is pleased so familiarly to converse with his Church by way of Epistle :
And yet further we may Here take notice of God's mercy, as well as the Apostles care who is pleased so familiarly to converse with his Church by Way of Epistle:
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he dealt with the Jewish Church as with Servants by way of Mandate, but with the Christian as with Friends by way of Epistle, far be it from us that his Familiarity should beget Contempt, but rather the lower he is pleased to condescend in this way of making known his will to us, let us so much the more Highly advance his goodnesse, and readily follow his dictates.
he dealt with the Jewish Church as with Servants by Way of Mandate, but with the Christian as with Friends by Way of Epistle, Far be it from us that his Familiarity should beget Contempt, but rather the lower he is pleased to condescend in this Way of making known his will to us, let us so much the more Highly advance his Goodness, and readily follow his dictates.
God seemeth to set it down as an Aggravation of Jsraels disobedience, that he used similitudes by the Ministry of his Prophets, it will be no lesse of ours, that God hath used Epistles by the Ministery of his Apostles in a most friendly way, advising us for our good,
God seems to Set it down as an Aggravation of Jsraels disobedience, that he used Similitudes by the Ministry of his prophets, it will be no less of ours, that God hath used Epistles by the Ministry of his Apostles in a most friendly Way, advising us for our good,
II. The order of this Epistle is next to be briefly taken notice of, it is the first, and it is so in a double consideration; the one of time ; the other of dignity :
II The order of this Epistle is next to be briefly taken notice of, it is the First, and it is so in a double consideration; the one of time; the other of dignity:
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the first, because the largest, the fullest, the sublimest of all the Epistles, for the extent of it, not only equalizing, but exceeding the other two ;
the First, Because the Largest, the Fullest, the Sublimest of all the Epistles, for the extent of it, not only equalizing, but exceeding the other two;
The last thing to be discussed in the Title, is the Extent of the Epistle, signified in that terme Catholick. It is the appellation which is given to the seaven Epistles of James, Peter, Iohn and Iude, an Epithet affixed to them, (as Pareus thinketh) rather through inconsideratenesse then any just ground,
The last thing to be discussed in the Title, is the Extent of the Epistle, signified in that term Catholic. It is the appellation which is given to the seaven Epistles of James, Peter, John and Iude, an Epithet affixed to them, (as Pareus Thinketh) rather through inconsiderateness then any just ground,
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Others have sought the reason of it in the number which being septenary, is a number of perfection, intimating the universal perfection of the Doctrine contained in them, in which respect these Epistles have been resembled to wisdomes seven pillars, by which her house is supported:
Others have sought the reason of it in the number which being septenary, is a number of perfection, intimating the universal perfection of the Doctrine contained in them, in which respect these Epistles have been resembled to wisdoms seven pillars, by which her house is supported:
but this I conceave to be a fancy rather then a verity. There are two reasons given of this Appellation, which carrie in them most probability, especially the latter.
but this I conceive to be a fancy rather then a verity. There Are two Reasons given of this Appellation, which carry in them most probability, especially the latter.
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1. This Epistle may be called General according to Oecumenius his notion, because it is not directed to one particular person, as those to Timothy and Titus, nor yet to particular Churches, as those to the Romans, Corinthians, Galatians, &c. but to the converted Iewes in several parts,
1. This Epistle may be called General according to Oecumenius his notion, Because it is not directed to one particular person, as those to Timothy and Titus, nor yet to particular Churches, as those to the Roman, Corinthians, Galatians, etc. but to the converted Iewes in several parts,
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and in this sence denominatio à majori parte petita, the denomination is not from every Epistle (since two, at least one, of St. Iohns Epistles is manifestly directed to a particular person,
and in this sense denominatio à majori parte petita, the denomination is not from every Epistle (since two, At least one, of Saint Iohns Epistles is manifestly directed to a particular person,
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but the greater part, as for this first Epistle, St. Austin indeed seemeth to assert it as directed to the Parthians, but if with Iunius, we understand that as an Hebrew word, it signifieth as much as the scattered, banished;
but the greater part, as for this First Epistle, Saint Austin indeed seems to assert it as directed to the Parthians, but if with Iunius, we understand that as an Hebrew word, it signifies as much as the scattered, banished;
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or if we take it in the vulgar notion, we must know, that Parthia was then a potent Kingdome, containing under it many oriental Nations, through which,
or if we take it in the Vulgar notion, we must know, that Parthia was then a potent Kingdom, containing under it many oriental nations, through which,
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2. But that which (at least to me ) seemeth most rational, is that this Title was given them upon their general reception in the Church, in which respect they were called Canonical as well as Catholick.
2. But that which (At least to me) seems most rational, is that this Title was given them upon their general reception in the Church, in which respect they were called Canonical as well as Catholic.
To clear this you must know, that at the first besides those Epistles which carry St. Pauls name in the front of them, only the first Epistle of Peter, and this of Iohn, were universally received;
To clear this you must know, that At the First beside those Epistles which carry Saint Paul's name in the front of them, only the First Epistle of Peter, and this of John, were universally received;
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It was received by the whole Christian world from the beginning, and to distinguish these from the rest, they were then called Catholick, and afterwards the other sive being received into the Canon, had this name affixed to them for the distinguishing of them from those Epistles of Barnabas, Ignatius, and Policarpus, which though ancient, were not taken into the rule of our faith:
It was received by the Whole Christian world from the beginning, and to distinguish these from the rest, they were then called Catholic, and afterwards the other sive being received into the Canon, had this name affixed to them for the distinguishing of them from those Epistles of Barnabas, Ignatius, and Polycarp, which though ancient, were not taken into the Rule of our faith:
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The useful meditations we may hence take up are, that since this Epistle is written generally to the Christians in several places, we are to remember it is as well Catholick in respect of several ages. Indeed there is no age of man, but is herein instructed;
The useful meditations we may hence take up Are, that since this Epistle is written generally to the Christians in several places, we Are to Remember it is as well Catholic in respect of several ages. Indeed there is no age of man, but is herein instructed;
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and therefore no lesse concerneth us then those who were then alive; And surely as the epistle is generall, so our application of it must be particular :
and Therefore no less concerns us then those who were then alive; And surely as the epistle is general, so our application of it must be particular:
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and cause some heat of love towards this parcell of holy writ: And my desire to you (with which I shall conclude) is, that though I cannot begin to handle, you would begin to read it,
and cause Some heat of love towards this parcel of holy writ: And my desire to you (with which I shall conclude) is, that though I cannot begin to handle, you would begin to read it,
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and as the penman of it lay in Christs bosome, so it may lie in your bosome to be both your comforter & councellour till you come to rest in Abrahams bosome to all eternity Amen.
and as the penman of it lay in Christ bosom, so it may lie in your bosom to be both your comforter & counselor till you come to rest in Abrahams bosom to all eternity Amen.
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THese words are as an head to the body, a gate to the field, a porch to the building of this epistle, An introduction which very much speaketh the writer to be St. John, because it is as it were antistrophe evangelii a resounding to the proaeme of his Gospel. The gospel begins with, In the beginning was the word, and this with that which was from the beginning concerning the word of life, there a little after, The word was made flesh,
THese words Are as an head to the body, a gate to the field, a porch to the building of this epistle, an introduction which very much speaks the writer to be Saint John, Because it is as it were antistrophe Evangelii a resounding to the Proem of his Gospel. The gospel begins with, In the beginning was the word, and this with that which was from the beginning Concerning the word of life, there a little After, The word was made Flesh,
so it manifesteth him an Oratour, since it fitly agreeth to those rules which Oratory giveth to be observed in praeambles. There are three properties in every good exordium, convenient length, lest if excessive, the Oration be like the little City of Mindas, with a great gate;
so it manifesteth him an Orator, since it fitly agreeth to those rules which Oratory gives to be observed in praeambles. There Are three properties in every good exordium, convenient length, lest if excessive, the Oration be like the little city of Minda, 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.
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.
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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;
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;
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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,
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,
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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.
The Syriac 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, etc. but the sense 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.
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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,
1. The word of Eternal life which was with the Father was manifested to us. 2. This word of life being manifested, we have herd and seen with our eyes,
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.
4. That which was from the beginning ▪ and which we have herd, seen, and handled, Concerning the word of life, we bear witness, show, declare, and write to you.
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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,
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,
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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 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 show, we declare, and unto you.
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,
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,
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,
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 wholesome fruits which grow upon them,
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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 ;
The Apostles care of publishing the Gospel is the First considerable, and it is that which Saint John does Here assert in the behalf not only of himself, but his fellow Apostles, for it is not the singular I, but the plural number We;
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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.
The expressions by which our Apostle sets forth the exercise of their care, Are very significant, and such indeed as doe superadd somewhat At least by Way of explication to the other: Take them briefly in their order as they lie in the Verses.
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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.
and that they might be enabled 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.
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:
his own miraculous works which were done by him did testify of him, the Devils of Hell, the Angels in heaven, those out of envy, these in duty gave witness to him:
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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,
Nay, his Father by a wondered 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,
as it were Christ Jury Look as God's making use of Instruments in his providential works, is not ex defectu potestatis, but abundantia bonitatis, want of power,
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,
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 this respect, what Christ said concerning those words he uttered at the raising of Lazarus, because of the people that stand by I said it, and concerning that voyce from heaven, it came not for me but for your sakes, the same may be asserted concerning the Apostolical Testimony, it was not,
& cheerfulness, received it, in this respect, what christ said Concerning those words he uttered At the raising of Lazarus, Because of the people that stand by I said it, and Concerning that voice from heaven, it Come not for me but for your sakes, the same may be asserted Concerning the Apostolical Testimony, it was not,
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To the Ministers of the Gospel that we remember this is our duty as well as it was the Apostles, to bear witness to Christ, to be an eye witness of Christ risen was indeed peculiar to the Apostles, and therefore that St. Paul might be an Apostle, Christ was pleased to manifest himself visibly to him,
To the Ministers of the Gospel that we Remember this is our duty as well as it was the Apostles, to bear witness to christ, to be an eye witness of christ risen was indeed peculiar to the Apostles, and Therefore that Saint Paul might be an Apostle, christ was pleased to manifest himself visibly to him,
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but to bear witness to Christ is that which all Ministers are obliged to, and therefore to labour that we approve our selves true and faithful witnesses, asserting only and wholly the truth of the Gospel, It is required in a steward (saith the Apostle) that he be found faithful, no less in a witness, Ministers are both Gods stewards and Christs witnesses ;
but to bear witness to christ is that which all Ministers Are obliged to, and Therefore to labour that we approve our selves true and faithful Witnesses, asserting only and wholly the truth of the Gospel, It is required in a steward (Says the Apostle) that he be found faithful, no less in a witness, Ministers Are both God's Stewards and Christ Witnesses;
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What great reason there is of believing these witnesses wil afterwards appear, let it suffice us to know for the present, that he who hath appointed them to bear witness, expecteth we should embrace it.
What great reason there is of believing these Witnesses will afterwards appear, let it suffice us to know for the present, that he who hath appointed them to bear witness, Expects we should embrace it.
And so much the rather ought this duty to be performed by the people, because as we do testari, so likewise obtestari, protestari (for that sometimes is the notion of this word,
And so much the rather ought this duty to be performed by the people, Because as we do testari, so likewise obtestari, protestari (for that sometime is the notion of this word,
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and is so construed here by Cassian ) we so bear witness to the truth as that we protest against all those who receive not our Testimony, we testifie not only for the strengthning of faith in the weak, but for the affrighting of them who are obstinate in their infidelity,
and is so construed Here by Cassian) we so bear witness to the truth as that we protest against all those who receive not our Testimony, we testify not only for the strengthening of faith in the weak, but for the affrighting of them who Are obstinate in their infidelity,
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2. The next expression NONLATINALPHABET is twice repeated but Englished by two several words we shew and we declare, it is that which intimateth what kind of bearing witness the Apostle here intended.
2. The next expression is twice repeated but Englished by two several words we show and we declare, it is that which intimateth what kind of bearing witness the Apostle Here intended.
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There are indeed several ways of bearing witnesse to Christ, to wit, by suffering, especial•y death it self (for to such the name of NONLATINALPHABET is NONLATINALPHABET applied) for Christs cause,
There Are indeed several ways of bearing witness to christ, to wit, by suffering, especial•y death it self (for to such the name of is applied) for Christ cause,
and the Gospels, by leading lives answerable to the Christian profession, & by openly publishing the truth of Christ, & all of these waies the Apostles did bear witness to Christ, the most of them suffering death actually,
and the Gospels, by leading lives answerable to the Christian profession, & by openly publishing the truth of christ, & all of these ways the Apostles did bear witness to christ, the most of them suffering death actually,
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except this Apostle, who yet was banished, & no doubt was ready to have dyed (had he been called to it) for the name of Iesus, nor were any of them wanting by the Holiness and uprightness of their conversations to attest and credi their doctrins,
except this Apostle, who yet was banished, & no doubt was ready to have died (had he been called to it) for the name of Iesus, nor were any of them wanting by the Holiness and uprightness of their conversations to attest and credi their doctrines,
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but that way of bearing witnes which here is meant appeareth by the subjoyning of this phrase to be the promulging of the Evangelicall truths concerning the Messiah, to which those other wayes are necessary appendixes, that as we preach, we should live and be ready to justifie the truth of what we preach, with the losse even of our lives, if the providence of God, and malice of men put us upon it.
but that Way of bearing witness which Here is meant appears by the subjoining of this phrase to be the promulging of the Evangelical truths Concerning the Messiah, to which those other ways Are necessary appendixes, that as we preach, we should live and be ready to justify the truth of what we preach, with the loss even of our lives, if the providence of God, and malice of men put us upon it.
indeed this was the chief part of their work, being therefore compared to lights and Embassadours, the nature of light is to discover, the business of an Ambassadour is to impart his message,
indeed this was the chief part of their work, being Therefore compared to lights and ambassadors, the nature of Light is to discover, the business of an Ambassador is to impart his message,
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and accordingly, the work of an Apostle is to reveale the Gospel. Indeed for this very end the life was manifested to them, that they might manifest it to others, Christ made knowne himselfe to them that they might make him knowne to others:
and accordingly, the work of an Apostle is to reveal the Gospel. Indeed for this very end the life was manifested to them, that they might manifest it to Others, christ made known himself to them that they might make him known to Others:
He hath given light to the Sun that it should be communicated to the World, water to the ocean, that it should feed the rivers, and talents to Ministers, Christians, not that they should hide them in a napkin, but imploy them for the enriching of their breth•en, and therefore if we heare a veni et vide, come and see, we must expect to heare another voyce abi et narra go and tell and declare it, The truth is, this is the temper of a religious heart, Jeremy saith of himselfe I was weary with forbearing, and David, I have not hid thy righteousnesse,
He hath given Light to the Sun that it should be communicated to the World, water to the Ocean, that it should feed the Rivers, and Talents to Ministers, Christians, not that they should hide them in a napkin, but employ them for the enriching of their breth•en, and Therefore if we hear a veni et vide, come and see, we must expect to hear Another voice abi et narra go and tell and declare it, The truth is, this is the temper of a religious heart, Jeremiah Says of himself I was weary with forbearing, and David, I have not hid thy righteousness,
The zeale that is in a faithfull ministers, nay in every godly man, for the advancing of Gods glory, edifying others, propagating religion burneth so strongly, that it cannot but flame forth in shewing what he knoweth to others:
The zeal that is in a faithful Ministers, nay in every godly man, for the advancing of God's glory, edifying Others, propagating Religion burns so strongly, that it cannot but flame forth in showing what he Knoweth to Others:
But this is not all we are to consider in this expression the Greeke word is a compound of NONLATINALPHABET which signifieth to bring a message & NONLATINALPHABET, which is as much as from another, so Beza glosseth upon the word here, we declare, as being sent by God to publish this erran and that, which hereby is intimated to us, is, that these holy Apostles did not run before they were sent :
But this is not all we Are to Consider in this expression the Greek word is a compound of which signifies to bring a message &, which is as much as from Another, so Beza Glosseth upon the word Here, we declare, as being sent by God to publish this erran and that, which hereby is intimated to us, is, that these holy Apostles did not run before they were sent:
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These Apostles were in an immediate and extraordinary way, sent by Christ himself, the successors of the Apostles were separated and sent by them, and all the true Ministers of Christ have been, are,
These Apostles were in an immediate and extraordinary Way, sent by christ himself, the Successors of the Apostles were separated and sent by them, and all the true Ministers of christ have been, Are,
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I would to God this were more seriously pondered on in this licentious age, wherein so many presumptuously undertake to preach the Gospel without a call: Gregory Nazianzen speaking in his own defence, saith, he came to this work NONLATINALPHABET not of himself but being called, but a great number in our dayes send themselves into the vineyard, as if our Saviour had said, not the Kingdom of heaven, but the preaching of the Kingdom suffereth violence, and the violent take it by force, having no right at all to it;
I would to God this were more seriously pondered on in this licentious age, wherein so many presumptuously undertake to preach the Gospel without a call: Gregory Nazianzen speaking in his own defence, Says, he Come to this work not of himself but being called, but a great number in our days send themselves into the vineyard, as if our Saviour had said, not the Kingdom of heaven, but the preaching of the Kingdom suffers violence, and the violent take it by force, having no right At all to it;
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It is true beloved, all Christians, as I have already hinted, ought as they are able to declare the things of God to others, teaching and exhorting one another ;
It is true Beloved, all Christians, as I have already hinted, ought as they Are able to declare the things of God to Others, teaching and exhorting one Another;
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but it is as true that this they are to do within the compass of their place and calling, as Masters, as Parents, as Governours in a private charitative way,
but it is as true that this they Are to do within the compass of their place and calling, as Masters, as Parents, as Governors in a private charitative Way,
but still this declaring here understood, which is in a publick authoritative way, belongs onely to them who are sent, either immediatly or mediately from God.
but still this declaring Here understood, which is in a public authoritative Way, belongs only to them who Are sent, either immediately or mediately from God.
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and surely as we are bound to do the one, you are no less obliged to perform the other, we after St. Paul's pattern, must not shun to declare the whole counsel of God to you, and you must not neglect to receive the counsel we declare,
and surely as we Are bound to do the one, you Are no less obliged to perform the other, we After Saint Paul's pattern, must not shun to declare the Whole counsel of God to you, and you must not neglect to receive the counsel we declare,
so we denounce Judgement against the stiffnecked, and hard hearted auditors, yea as we do now annuntiare, so we must at the last day renuntiare (and all these things the word in the Text signifieth) return an account to our Lord and Master, what entertainment our message hath found with those to whom we are sent:
so we denounce Judgement against the Stiffnecked, and hard hearted Auditors, yea as we do now annuntiare, so we must At the last day renuntiare (and all these things the word in the Text signifies) return an account to our Lord and Master, what entertainment our message hath found with those to whom we Are sent:
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3. There is yet one term more behinde, and that is, NONLATINALPHABET we write unto you, and as declaring sheweth what kind of bearing witness the Apostle chiefly relateth to;
3. There is yet one term more behind, and that is, we write unto you, and as declaring shows what kind of bearing witness the Apostle chiefly relateth to;
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1. By this it is we speak to many, very many, even those that are absent and far distant from us, in which respect, writing is wittily stiled an invention to deceive absence ;
1. By this it is we speak to many, very many, even those that Are absent and Far distant from us, in which respect, writing is wittily styled an invention to deceive absence;
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2. Again, by this it is we speak, not onely whilest alive, but when we are dead, and so declare the truth, not only to them who are coaetaneous with us,
2. Again, by this it is we speak, not only whilst alive, but when we Are dead, and so declare the truth, not only to them who Are Coetaneous with us,
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Upon these considerations it is more than probable that St. John and others of the Apostles did show by writing, since the Christians of those times were scattered up and down by persecution,
Upon these considerations it is more than probable that Saint John and Others of the Apostles did show by writing, since the Christians of those times were scattered up and down by persecution,
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these men of God, neglect no means whereby they may bear witness to Christ, and declare the Gospel: hence it was that where ever they came they did teach both publickly and privately,
these men of God, neglect no means whereby they may bear witness to christ, and declare the Gospel: hence it was that where ever they Come they did teach both publicly and privately,
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but write of the common salvation, and by this means whereas the slothful man is dead whilest he liveth, he (with the rest of the Laborious pen-men of holy writ) lives though dead. This practice should be Ministers pattern, who must make the salvation of the people their business,
but write of the Common salvation, and by this means whereas the slothful man is dead whilst he lives, he (with the rest of the Laborious penmen of holy writ) lives though dead. This practice should be Ministers pattern, who must make the salvation of the people their business,
2. In General, the benignity of God is to be contemplated by us all for our gratu•ation, in that he was pleased to put his Apostles upon writing the mysteries of salvation.
2. In General, the benignity of God is to be contemplated by us all for our gratu•ation, in that he was pleased to put his Apostles upon writing the Mysteres of salvation.
Indeed as the Greek Fathers expression is NONLATINALPHABET, it was Gods singular good pleasure which moved him to move these holy men to the penning of his word for our learning, that we may have a sure guide, a clear light,
Indeed as the Greek Father's expression is, it was God's singular good pleasure which moved him to move these holy men to the penning of his word for our learning, that we may have a sure guide, a clear Light,
and therefore however some among the Romanists, yea (which is more dolful) even among our selves cast contempt upon Scripture, stiling it attramentariam Theologiam, an inky Divinity, a dead letter, let us highly esteem it, stedfastly cleave to it,
and Therefore however Some among the Romanists, yea (which is more doleful) even among our selves cast contempt upon Scripture, styling it attramentariam Theology, an inky Divinity, a dead Letter, let us highly esteem it, steadfastly cleave to it,
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I am not ignorant how the Romanists that they may deny the written word to be an adaequate Rule of faith, and infer a necessity of their un-written traditions, assert that the Apostles did not write (by vertue of any command from Christ, but onely upon emergent occasions :
I am not ignorant how the Romanists that they may deny the written word to be an adequate Rule of faith, and infer a necessity of their unwritten traditions, assert that the Apostles did not write (by virtue of any command from christ, but only upon emergent occasions:
so often in the Apocalips, no less than twelve several times, besides, (as the learned Chamier and Iunius well observe against Bellarmine ) the general command of teaching all Nations, and preaching the Gospel to every creature, vertually requireth the use of all means, among which, writing is not the least for the publication of it;
so often in the Apocalypse, no less than twelve several times, beside, (as the learned Chamier and Iunius well observe against Bellarmine) the general command of teaching all nations, and preaching the Gospel to every creature, virtually requires the use of all means, among which, writing is not the least for the publication of it;
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and yet further, when as we read in St. Pauls Epistle to Timothy, that NONLATINALPHABET all and every parcel of Scripture is NONLATINALPHABET of divine inspiration, we may very well conclude that the penmen had an internal command putting them on,
and yet further, when as we read in Saint Paul's Epistle to Timothy, that all and every parcel of Scripture is of divine inspiration, we may very well conclude that the penmen had an internal command putting them on,
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and therefore let none of us be wise above what is written, but humbly and meekly confine our selves to that which his goodness and wisdom hath allotted for us, to walk by the writings of his Prophets and Apostles, beseeching him that as he hath caused his truths to be written, that they may be read with our eyes, so he would write them in our hearts, and thereby we may have a comfortable evidence, that our names are written in the book of life.
and Therefore let none of us be wise above what is written, but humbly and meekly confine our selves to that which his Goodness and Wisdom hath allotted for us, to walk by the writings of his prophets and Apostles, beseeching him that as he hath caused his truths to be written, that they may be read with our eyes, so he would write them in our hearts, and thereby we may have a comfortable evidence, that our names Are written in the book of life.
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And thus I have given a dispatch to the first general part, to wit, the Apostles care of their duty, pass now on to the other General, which is the Gospels excellency, and therein to the
And thus I have given a dispatch to the First general part, to wit, the Apostles care of their duty, pass now on to the other General, which is the Gospels excellency, and therein to the
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Eminency of its object, in the close of the first, and part of the second verses, in those words ( the word of life, the life that was manifested, that eternal life which was with the Father,
Eminency of its Object, in the close of the First, and part of the second Verses, in those words (the word of life, the life that was manifested, that Eternal life which was with the Father,
But before I enter on the handling of these words in this (which I conceive to be the most genuine) interpretation, there is another exposition, which being neither improbable,
But before I enter on the handling of these words in this (which I conceive to be the most genuine) Interpretation, there is Another exposition, which being neither improbable,
It is of those who understand these words concerning the Gospel it self, as if that were here called the word of life, wherein this eternal l•fe is manifested, though even according to this construction the encomium is of the Gospel, with reference to its matter, where about it is conversant:
It is of those who understand these words Concerning the Gospel it self, as if that were Here called the word of life, wherein this Eternal l•fe is manifested, though even according to this construction the encomium is of the Gospel, with Referente to its matter, where about it is conversant:
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a title which is made use of by St. Paul, when he required of the Philippians, that they should shine as lights in the world, Phil. 2.15, 16. holding forth the word of life, and by the Angel, when he commands the Apostles to speak in the ears of the people, all the words of this life :
a title which is made use of by Saint Paul, when he required of the Philippians, that they should shine as lights in the world, Philip 2.15, 16. holding forth the word of life, and by the Angel, when he commands the Apostles to speak in the ears of the people, all the words of this life:
suitably hereunto, it is that it is called else where the word of salvation, and the Gospel of salvation, and the Grace of God that bringeth salvation, and the ingrafted word, which is able to save our souls ;
suitably hereunto, it is that it is called Else where the word of salvation, and the Gospel of salvation, and the Grace of God that brings salvation, and the ingrafted word, which is able to save our Souls;
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2. The reason of this appellation is fit and pregnant, because those words, eternal life is manifested to us, are such a confirmation, that they ate withall an explication of the Title in both the branches of it. For
2. The reason of this appellation is fit and pregnant, Because those words, Eternal life is manifested to us, Are such a confirmation, that they ate withal an explication of the Title in both the branches of it. For
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1. Would we know what this life is, whereof the Gospel is the word ? the answer is, it is eternal life, in which respect St. Peter saith to Christ, thou hast the words of eternal life.
1. Would we know what this life is, whereof the Gospel is the word? the answer is, it is Eternal life, in which respect Saint Peter Says to christ, thou hast the words of Eternal life.
In these two expressions is contained a short description of felicity, it is a life, for since life is the highest of all created excellencies, it is aptly used to set forth a state of happiness :
In these two expressions is contained a short description of felicity, it is a life, for since life is the highest of all created excellencies, it is aptly used to Set forth a state of happiness:
and prosperous life. But that which crowneth life it self, and maketh it an happiness, is its eternity, since (as the Schools well;) true bliss must be able to give satisfaction to the appetite, which it cannot do,
and prosperous life. But that which Crowneth life it self, and makes it an happiness, is its eternity, since (as the Schools well;) true bliss must be able to give satisfaction to the appetite, which it cannot do,
The truth is, eternal life, before the time of the Gospel, was with the Father, that is, did latere quod•mmodo apud patrem, lie hid in the Fathers bosome, unrevealed to the world:
The truth is, Eternal life, before the time of the Gospel, was with the Father, that is, did later quod•mmodo apud patrem, lie hid in the Father's bosom, unrevealed to the world:
As to the Gentiles, it was altogether unknown, who therefore are said to sit in darkness, and the shadow of death, as being wholly strangers to this life:
As to the Gentiles, it was altogether unknown, who Therefore Are said to fit in darkness, and the shadow of death, as being wholly Strangers to this life:
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and as to the Iews, it was hid (as Learned Davenant hath observed) ex parte & comparativè: the greatest part of the Iews looked no higher than an earthly Canaan, and dreamt onely of a temporal happiness to be accomplished by the Messiah, the discoveries of life were so dark, that few could spell them,
and as to the Iews, it was hid (as Learned Davenant hath observed) ex parte & comparativè: the greatest part of the Iews looked no higher than an earthly Canaan, and dreamed only of a temporal happiness to be accomplished by the Messiah, the discoveries of life were so dark, that few could spell them,
and that manifestation which any of them had, was very obscure, in comparison of what is by the Gospel. It is true, eternal life was so far revealed in the old Testament, that the believing Iews attained to some knowledge of it,
and that manifestation which any of them had, was very Obscure, in comparison of what is by the Gospel. It is true, Eternal life was so Far revealed in the old Testament, that the believing Iews attained to Some knowledge of it,
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of Moses and the Prophets, were able to make him wise to salvation, and Christ bids the Iews to search the Scriptures, because they thought (which yet Christ reproveth not as a bare surmize) in them to have eternal life:
of Moses and the prophets, were able to make him wise to salvation, and christ bids the Iews to search the Scriptures, Because they Thought (which yet christ Reproveth not as a bore surmise) in them to have Eternal life:
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so clearly manifested as to us, the Apostles of Christ, and by us to the Sa•nts throughout the world, in which respect St. Paul writing both to the Ephesians and the Colossians, stiles not onely the calling of the Gentiles (which is as much spoken of by the Prophets, as any other evangelical truth) but the whole doctrine of life in the Gospel, a mysterie which hath been hid from ages and generations,
so clearly manifested as to us, the Apostles of christ, and by us to the Sa•nts throughout the world, in which respect Saint Paul writing both to the Ephesians and the colossians, stile not only the calling of the Gentiles (which is as much spoken of by the prophets, as any other Evangelical truth) but the Whole Doctrine of life in the Gospel, a mystery which hath been hid from ages and generations,
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 :
Shall the Lawyer be valued who shows you that Way of preserving your temporal estate? shall the physician be honoured, who shows you the Way of prolonging your corporal life:
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 bu• 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 Emanu•l, God with us.
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 threatens nothing bu• death. O 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 Emanu•l, God with us.
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:
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 spoke with Moses At the door of the Tabernacle, but now he leads his Spouse into the presence Chamber:
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 :
and as it is the word of life by Way of manifestation, so it may be also by Way of operation, effectual, 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 Proves to many the savour of death:
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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:
and the same Gospel, is both to believers a word of life, and to unbelievers a means of condemnation, whilst they love darkness rather than Light, and choose death before life:
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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 ;
O 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 only, but also in power, so as it may become to every one of us the power of God to salvation, and life Eternal;
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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.
a Text to which a Preface will be needless, Because it self is a Preface, and yet such a Preface, as may withal be called a book. In Referente to the Epistle, it is a Proem, in it self it is a volume well worth our most serious study and perusal.
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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 Apostles duty, and the Gospels excellency, Are the two Sectis which divide it, the First of which consisting only of one leaf, though that having three columes I read over the last time.
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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,
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,
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& 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.
& 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.
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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.
1. This phrase the word of life primarily agreeth to christ since when it is attributed to the Gopsel it is in Referente 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 ;
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;
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and to understand those expressions with Socinas metaphorically, is here very unsuitable, because the strength of the argument, by which St. Iohn would confirm what he delivered concerning Christ, lyeth in the litteral acception, that sensible experience they had of him, by hearing, seeing, and handling.
and to understand those expressions with Socinas metaphorically, is Here very unsuitable, Because the strength of the argument, by which Saint John would confirm what he Delivered Concerning christ, lies in the literal acception, that sensible experience they had of him, by hearing, seeing, and handling.
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so in the last Chapter of this Epistle, the term Word, in the enumeration of the Trinity, is plainly meant of Christ, and this Life is said to be •n him :
so in the last Chapter of this Epistle, the term Word, in the enumeration of the Trinity, is plainly meant of christ, and this Life is said to be •n him:
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That which (where there is an equal probability of reason on both sides) shall ever with me praeponderate the scales, is that almost all Expositors, as well antient as modern go this way ▪ and interpret this concering the person of Christ.
That which (where there is an equal probability of reason on both sides) shall ever with me preponderate the scales, is that almost all Expositors, as well ancient as modern go this Way ▪ and interpret this Concerning the person of christ.
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And now following this construction, you may observe the person of Christ generally denominated, and particularly exempl•, 〈 ◊ 〉 the former in the end of the first, and the latter in the greatest part of the second verse, of each in their order.
And now following this construction, you may observe the person of christ generally denominated, and particularly exempl•, 〈 ◊ 〉 the former in the end of the First, and the latter in the greatest part of the second verse, of each in their order.
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1. Christ is called the Word. An expression not altogether unknown to those Heathens, Trismagistus and Plato, which made Amelius swear when he read the beginning of St. Iohns Gospel, per Iovem barbarus iste cum nostro Platone sensit verbum esse in ordine principii.
1. christ is called the Word. an expression not altogether unknown to those heathens, Trismagistus and Plato, which made Amelius swear when he read the beginning of Saint Iohns Gospel, per Jove Barbarus iste cum nostro Plato Saint verbum esse in Order Principii.
That I may fully and distinctly represent the severall notions of this terme Word among interpreters, be pleased to look upon it as capable of a double trope, to wit, a metaphor, and a metonymi•.
That I may Fully and distinctly represent the several notions of this term Word among Interpreters, be pleased to look upon it as capable of a double trope, to wit, a metaphor, and a metonymi•.
1. This phrase may not unfitly be looked upon as metaphoricall. Christ resembled to a word, which that I may the better explicate, take notice of that known distinction of Word, into NONLATINALPHABET and NONLATINALPHABET, conceptus mentis, & sermo oris, the inward conceit of the mind,
1. This phrase may not unfitly be looked upon as metaphorical. christ resembled to a word, which that I may the better explicate, take notice of that known distinction of Word, into and, conceptus mentis, & sermon oris, the inward conceit of the mind,
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1. The conceit of the mind is called a word, the heart having its language as well as the mouth, and speech being nothing else but as it were the eccho of that voice which is in the mind;
1. The conceit of the mind is called a word, the heart having its language as well as the Mouth, and speech being nothing Else but as it were the echo of that voice which is in the mind;
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now to this it is which the antients generally refer this title Word, when spoken of Christ ▪ nor is it without good reason, that they conceive the Messiah compared to the internal Word, and that in a double respect.
now to this it is which the ancients generally refer this title Word, when spoken of christ ▪ nor is it without good reason, that they conceive the Messiah compared to the internal Word, and that in a double respect.
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1. Primarily, NONLATINALPHABET, in regard of his Father, for as the internal word is that off-spring of the mind, so is Christ the Son of God, as the mind formeth its conceit, by understanding the object proposed, so the Father generateth his Son, by understand•ng his own essence ;
1. Primarily,, in regard of his Father, for as the internal word is that offspring of the mind, so is christ the Son of God, as the mind formeth its conceit, by understanding the Object proposed, so the Father generateth his Son, by understand•ng his own essence;
finally, as the word which is framed in, remaineth with the mind, so the Son being begotten of, abideth in the Father, though withall notwithstanding those analogies, there want not many discrepancyes ;
finally, as the word which is framed in, remains with the mind, so the Son being begotten of, Abideth in the Father, though withal notwithstanding those analogies, there want not many discrepancies;
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Christ is the consubstantial, coeternal Son of the Father, and as there was no time when the word was without the Father, so neither when the Father without his word.
christ is the consubstantial, coeternal Son of the Father, and as there was no time when the word was without the Father, so neither when the Father without his word.
I cannot let this go without taking notice how gratiously God is pleased to condescend to us in his language, that though we cannot comprehend, we may apprehend something of those divine mysteries:
I cannot let this go without taking notice how graciously God is pleased to condescend to us in his language, that though we cannot comprehend, we may apprehend something of those divine Mysteres:
This age hath brought forth a Generation of Preachers, who wrap up plain notions in cloudy expressions, but they are very unlike the Spirit of God, who cloatheth sublime verities in plain similitudes ;
This age hath brought forth a Generation of Preachers, who wrap up plain notions in cloudy expressions, but they Are very unlike the Spirit of God, who clotheth sublime verities in plain Similitudes;
what mysterie in all Divinity more abstruct than that of the generation of the Son of God ? the Prophet Isaiah is at his quis enarrabit, who shall declare it ;
what mystery in all Divinity more obstruct than that of the generation of the Son of God? the Prophet Isaiah is At his quis enarrabit, who shall declare it;
So Christ was from eternity with God, before the world was made, but the world could not be made without this word. It is a consideration which should teach us,
So christ was from eternity with God, before the world was made, but the world could not be made without this word. It is a consideration which should teach us,
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even the Creation (if considered by a knowing Christian) leadeth not onely to God but Christ, nor can we think seriously upon the making of the world, except we remember how it was made by a word, which word is Christ.
even the Creation (if considered by a knowing Christian) leads not only to God but christ, nor can we think seriously upon the making of the world, except we Remember how it was made by a word, which word is christ.
2. But further, the speech of the lips is that to which most properly this term word belongs, NONLATINALPHABET coming from NONLATINALPHABET dico to speak,
2. But further, the speech of the lips is that to which most properly this term word belongs, coming from dico to speak,
it is true, there are many things wherein this external word is unlike to Christ, as its extrinsicalness to the person, its temporary continuance, and the like;
it is true, there Are many things wherein this external word is unlike to christ, as its extrinsicalness to the person, its temporary Continuance, and the like;
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some observing the various acceptance of this word NONLATINALPHABET, have taken hold of the signification of definitio, and applied it to this present purpose ▪ for as the definition doth explicate the thing defined, so doth Christ make known the Father, but the common signification of the word, seemeth sufficiently to illustrate the same truth,
Some observing the various acceptance of this word, have taken hold of the signification of definitio, and applied it to this present purpose ▪ for as the definition does explicate the thing defined, so does christ make known the Father, but the Common signification of the word, seems sufficiently to illustrate the same truth,
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and so accordingly is taken notice of by the Fathers, Irenaeus and Augustine, who tell us, he is therefore called the Word, because by him the Father is made known,
and so accordingly is taken notice of by the Father's, Irnaeus and Augustine, who tell us, he is Therefore called the Word, Because by him the Father is made known,
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and through him we come to the saving knowledge of God, in this respect it is that Christ is called by the Author to the Hebrews, the brightness of his Fathers glory,
and through him we come to the Saving knowledge of God, in this respect it is that christ is called by the Author to the Hebrews, the brightness of his Father's glory,
when he saith, God in these last dayes hath spoken to us by his Son, who therefore is the word, because God by him hath spoken, and that most clearly to us.
when he Says, God in these last days hath spoken to us by his Son, who Therefore is the word, Because God by him hath spoken, and that most clearly to us.
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It is a distinction not unusual, nor irrational, which is made between sonus, vox, and verbum, a sound, a voice, a word, a sound, being any kinde of noise, a voice, an arti•ulate sound, and a word, a significant voice ;
It is a distinction not unusual, nor irrational, which is made between Sound, vox, and verbum, a found, a voice, a word, a found, being any kind of noise, a voice, an arti•ulate found, and a word, a significant voice;
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How great is our happiness (beloved) who live in these last dayes, and how great will be our misery if we be deaf to the word, by which in these last dayes God speaketh to us,
How great is our happiness (Beloved) who live in these last days, and how great will be our misery if we be deaf to the word, by which in these last days God speaks to us,
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This onely begotten Son, who is in the bosom of the Father, he hath declared him. Yea, he counselleth us to buy of him that eye salve, by which onely we may see ;
This only begotten Son, who is in the bosom of the Father, he hath declared him. Yea, he counselleth us to buy of him that eye salve, by which only we may see;
and therefore as Peter said to Christ, Lord to whom shall we go, thou hast the words of eternal life ? So let us say, Blessed Iesus whither shall we go, whom should we hear but thee, thou art the word of life ?
and Therefore as Peter said to christ, Lord to whom shall we go, thou hast the words of Eternal life? So let us say, Blessed Iesus whither shall we go, whom should we hear but thee, thou art the word of life?
2. I have done with the metaphoricall, a word of the metonymical construction, and so Christ is called the Word, in as much as he is the subject matter of the word,
2. I have done with the metaphorical, a word of the metonymical construction, and so christ is called the Word, in as much as he is the Subject matter of the word,
1. In general, The whole word either mediately or immediately in a proxim or remote way points at Christ; to him all the Prophets as well as the Apostles give witness ;
1. In general, The Whole word either mediately or immediately in a Proxim or remote Way points At christ; to him all the prophets as well as the Apostles give witness;
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oh let us in the reading of this sacred book break the bone, that we may suck the marrow, crack the shell, that we may feed on the kernel, open the Cabinet, that we may finde the pearle, search the Scriptures, that we may meet with Christ in them;
o let us in the reading of this sacred book break the bone, that we may suck the marrow, Crac the shell, that we may feed on the kernel, open the Cabinet, that we may find the pearl, search the Scriptures, that we may meet with christ in them;
and thus, as the spirit is sometimes called the promise, so Christ is called the word, quasi eum dicas de quo loc•tus, vel quem pollicitus est dominus ;
and thus, as the Spirit is sometime called the promise, so christ is called the word, quasi Eum dicas de quo loc•tus, vel Whom pollicitus est dominus;
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in this respect, those words of St. Paul, fitly explicate the phrase, where he tells Agrippa, I continue witnessing no other things than those which the Prophets and Moses did say should come: Christ is therefore the word, because it is he whom they say should come, or to use Zachary his expression, he is that horn of salvation which God raiseth up in the house of David, as he spake by the mouth of all his holy Prophets which have been since the world began ;
in this respect, those words of Saint Paul, fitly explicate the phrase, where he tells Agrippa, I continue witnessing no other things than those which the prophets and Moses did say should come: christ is Therefore the word, Because it is he whom they say should come, or to use Zachary his expression, he is that horn of salvation which God Raiseth up in the house of David, as he spoke by the Mouth of all his holy prophets which have been since the world began;
Moses his great Prophet, Balaams star, Esaiahs tender plant, Jeremies branch, Zacharies horn, Malachie his Sun, are all of them mystical Prophecies and promises of the Messiah.
Moses his great Prophet, Balaams star, Esaiahs tender plant, Jeremies branch, Zacharies horn, Malachi his Sun, Are all of them mystical Prophecies and promises of the Messiah.
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:
It did not seem good to his Wisdom to confer this jewel presently, but in the mean Molle that the Church might have somewhat to support her, he vouchsafed the promise of it:
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:
the promise of Christ First coming was that which comforted the Iewes, and the promise of his second coming is that which now revives the Christian Church:
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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;
2. The other substantive yet remains, to wit, life, which is in the place of an adjective, and may be rendered as an Epithet, the living word, and look as christ, when he is compared to bred, to a stone, it is with this addition, the bred of life, a living stone, to difference him from other stones, from Common bred;
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;
this word is the living word personally subsisting, or Else, as he is called the bred of life, Because he gives and Communicateth life to them that feed on him;
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He is the life, and that eternal, two wayes, NONLATINALPHABET and NONLATINALPHABET formaliter and efficienter in himself, & in respect of us, as being both vivus and vivificus, living & giving life.
He is the life, and that Eternal, two ways, and formaliter and Efficienter in himself, & in respect of us, as being both Vivus and vivificus, living & giving life.
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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,
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 only to be living,
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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;
but life it self, and this life is most properly said to be Eternal, Because it is so, both a part ante & a part post, from everlasting to everlasting;
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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,
since, though there was a time when thus he began to live, to wit, At his Assump of our nature, and likewise his life on earth did expire, to wit, At his passion,
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,
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,
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 :
in this sense it is that christ uses it Concerning himself (as appears by his own Commentary) I am the life, whosoever Believeth in me, though he were dead, yet shall he live:
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 :
This is that life which (as the learned Davenant observeth) 1 Christus Promised, christ promised to his Disciples, and in them to all Christians, where he Says, it is my Father's good pleasure to give you the Kingdom, 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:
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.
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.
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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 ;
and as the fullness of water is dispensed by the Sea to the Earth, and the fullness of Light is communicated by the Sun to the Air, and the fullness 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.
so the fullness of grace and glory of life, even Eternal life is conveyed by christ to his Church, and Therefore very justly does this character belong to him.
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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 ;
Indeed this temporal life may be used, but only 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;
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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;
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 god, we cannot hold, or that which being once god, we cannot loose? and Therefore that I may allude to our blessed Saviors expression;
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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,
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,
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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 of all those that do express the privileges we have by him, none so comprehensive as this of Eternal life, To you who believe (Says the Apostle) Concerning this living stone, he is precious;
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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,
Are then any beginnings of this life wrought in us? any hope's of it assured to us? let us look upon our selves as vessels filled by this fountain, Stars enlightened by this Sun, carcases enlivened by this Spirit, acknowledging what we have,
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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.
and hope for to be only 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.
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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 ;
AMong the mystical interpretations of those four living creatures, mentioned in Ezekielem and the Apocalypse, that of resembling by them, the four Evangelists, is the most usual among the Ancients;
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:
and Saint John is compared to the Eagl by them all, except Irenaeus, who likeneth him to the lion. Saint Hieroms reason is from the Eagles wing, which soareth highest of any bird:
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 :
when he Says, That which was from the beginning, etc. The second Character Here given, and which now follows to be handled, is of christ as God, in those words, which was with the Father:
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Indeed it is a word that is taken in Scripture, both NONLATINALPHABET and NONLATINALPHABET, essentially and personally; essentially it is common to all the persons;
Indeed it is a word that is taken in Scripture, both and, essentially and personally; essentially it is Common to all the Persons;
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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 ;
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 •hy others, more properly the first person i• the Father onely in relation to the second, who is his begotten after the most perfect way of Generation,
but •hy Others, more properly the First person i• the Father only in Relation to the second, who is his begotten After the most perfect Way of Generation,
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.
2. The chief thing considerable, is what this means, 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. 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.
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2. Not an inferiority, as it is sometimes used, when he that is said to be with, doth after a sort depend upon the person with whom he is in a way of subordination and subjection, in which respect, the Son is said to be with his Father, the servant with his Master, and the like.
2. Not an inferiority, as it is sometime used, when he that is said to be with, does After a sort depend upon the person with whom he is in a Way of subordination and subjection, in which respect, the Son is said to be with his Father, the servant with his Master, and the like.
as things in the bosome are recluse from common view, and the opposition of this with the Father, to manifesting, giveth some ground for this construction.
as things in the bosom Are recluse from Common view, and the opposition of this with the Father, to manifesting, gives Some ground for this construction.
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and though not divided, yet distinguished from him, hence it is that St. Ambrose maketh use of this place, to stop the mouth of Sabellius, who would confound the persons;
and though not divided, yet distinguished from him, hence it is that Saint Ambrose makes use of this place, to stop the Mouth of Sabellius, who would confound the Persons;
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the same person cannot be said to be with himself, but with another person, and therefore the life which is with the Father, must be a distinct person from the Father.
the same person cannot be said to be with himself, but with Another person, and Therefore the life which is with the Father, must be a distinct person from the Father.
nor are we to imagine this with, when spoken of the Divine persons, to note a local (as a man who is in the same place, is said to be with another) but an essential union, whereby though they are personally distinguished, yet they are essentially united ;
nor Are we to imagine this with, when spoken of the Divine Persons, to note a local (as a man who is in the same place, is said to be with Another) but an essential Union, whereby though they Are personally distinguished, yet they Are essentially united;
and in this respect St. Ambrose maketh use of this phrase to confute Eudoxius and Eunomius. This then is the Catholick faith, the Father and the Son are alius and alius, another and another person,
and in this respect Saint Ambrose makes use of this phrase to confute Eudoxius and Eunomius. This then is the Catholic faith, the Father and the Son Are alius and alius, Another and Another person,
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3. The Verb which is set down in the Praeterimperfect tense, and that we may comprize the full of it, take it in a double opposition to the Present, and the Praeterfect - tense.
3. The Verb which is Set down in the Preterimperfect tense, and that we may comprise the full of it, take it in a double opposition to the Present, and the Praeterfect - tense.
so that if any shall be so curious as to ask where this life was before it was manifested? Christ was before incarnate ? the answer is, he was with the Father, by which the heresie of Elion and Cerinthus falls to the ground, who deny him any being before he was born of his mother:
so that if any shall be so curious as to ask where this life was before it was manifested? christ was before incarnate? the answer is, he was with the Father, by which the heresy of Elion and Cerinthus falls to the ground, who deny him any being before he was born of his mother:
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and in this respect wisdome saith, the Lord (not created according to the unhappy mistake of the Greek, but) possessed me (according to the true meaning of the Hebrew ) to wit,
and in this respect Wisdom Says, the Lord (not created according to the unhappy mistake of the Greek, but) possessed me (according to the true meaning of the Hebrew) to wit,
as a Father is said to possess his son, and this in the beginning of his way before his works of old, to wit (as it followeth in the next verse) from everlasting ;
as a Father is said to possess his son, and this in the beginning of his Way before his works of old, to wit (as it follows in the next verse) from everlasting;
from whence, an Antient strongly argueth, that he was with the Father from all eternity, since he could not have had that glory if himself had not been.
from whence, an Ancient strongly argue, that he was with the Father from all eternity, since he could not have had that glory if himself had not been.
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Besides, when we find these two words, eternal, and was here put together, we have reason to conceive that eternity is to be taken in its most proper notion,
Beside, when we find these two words, Eternal, and was Here put together, we have reason to conceive that eternity is to be taken in its most proper notion,
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& is best explain'd by this phrase of manifesting, his making himself known to the world in our nature, being all that is meant by his coming forth from the Father ;
& is best explained by this phrase of manifesting, his making himself known to the world in our nature, being all that is meant by his coming forth from the Father;
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The great designe of the Messiah is to reconcile us to the Father, and who fitter to do this than he that was with the Father ? Indeed he that is here said to be with, is elsewhere said to be in the bosome of the Father ;
The great Design of the Messiah is to reconcile us to the Father, and who fitter to do this than he that was with the Father? Indeed he that is Here said to be with, is elsewhere said to be in the bosom of the Father;
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and who more fit to make our peace than he, who lyeth in the Fathers bosome? upon which ground, is that expression of St. Paul, He hath made us accepted in his beloved;
and who more fit to make our peace than he, who lies in the Father's bosom? upon which ground, is that expression of Saint Paul, He hath made us accepted in his Beloved;
let then St. Ambrose, his pithy counsel take place in spight of blasphemous Hereticks, Iungat honorificientia patri filium quem junxit divinitas, as the Father and the Son are joyned together in unity of essence, so let us joyn them together in unity of worship, saying in words, not much unlike those of the Elders: worthy art thou (oh Iesus) to receive glory, and honour,
let then Saint Ambrose, his pithy counsel take place in spite of blasphemous Heretics, Iungat honorificientia patri Son Whom junxit divinitas, as the Father and the Son Are joined together in unity of essence, so let us join them together in unity of worship, saying in words, not much unlike those of the Elders: worthy art thou (o Iesus) to receive glory, and honour,
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3. The last character remaineth which belongs to Christ as man, set forth in the word manifested, which as being of singular concernment, is twice repeated, to wit, both in the beginning and the end of the second verse ;
3. The last character remains which belongs to christ as man, Set forth in the word manifested, which as being of singular concernment, is twice repeated, to wit, both in the beginning and the end of the second verse;
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1. This phrase is manifestly used elsewhere in this sense, so by St. Paul, with that explicatory additament, when he saith, God was manifested in the flesh ;
1. This phrase is manifestly used elsewhere in this sense, so by Saint Paul, with that explicatory additament, when he Says, God was manifested in the Flesh;
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nay without any addition when he speakes of the appearing of Iesus Christ, and which yet more confirms it by our Apostle himself in this Epistle, and that twice in one Chapter, he was manifested, and the Son of God was manifested, that is (as all agree) incarnated. But
nay without any addition when he speaks of the appearing of Iesus christ, and which yet more confirms it by our Apostle himself in this Epistle, and that twice in one Chapter, he was manifested, and the Son of God was manifested, that is (as all agree) incarnated. But
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2. Besides these parallel Scriptures, there is a convincing Argument in the Text it self, to which end, you may be ple•sed to observe, that this parenthesis is interserted by the Apostle, on purpose to prevent an objection that might be made against,
2. Beside these parallel Scriptures, there is a convincing Argument in the Text it self, to which end, you may be ple•sed to observe, that this parenthesis is interserted by the Apostle, on purpose to prevent an objection that might be made against,
it might be asked, How could this be ? this living word being spiritual and immaterial, to which he implicitly answereth by adding, and the life was manifested, to wit, in the flesh, in which respect, the ▪ and after the Hebrew phrase, may well be construed for ;
it might be asked, How could this be? this living word being spiritual and immaterial, to which he implicitly Answers by adding, and the life was manifested, to wit, in the Flesh, in which respect, the ▪ and After the Hebrew phrase, may well be construed for;
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yea, which giveth much light, and addeth much strength to the verity of this Exposition, the Apostle immediately knitteth these two together, manifesting and seeing: the life was manifested,
yea, which gives much Light, and adds much strength to the verity of this Exposition, the Apostle immediately knits these two together, manifesting and seeing: the life was manifested,
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and we have seen it, whereby it appeareth that the manifestation spoken of is such as was visible, and therefore must be corporeal, since onely that which is corporeal is visible.
and we have seen it, whereby it appears that the manifestation spoken of is such as was visible, and Therefore must be corporeal, since only that which is corporeal is visible.
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2. That the manifestation is the incarnation is clear, but it would be further inquired, who it is that was thus manifested ? the answer to which appeareth by those two Characters, the word of life, and the life which was with the Father :
2. That the manifestation is the incarnation is clear, but it would be further inquired, who it is that was thus manifested? the answer to which appears by those two Characters, the word of life, and the life which was with the Father:
If it shall be further inquired, why the word, the second person was manifested ? divers reasons are given in answer by the Antients 1 By the word all things, were at first made, fit it is that the new, as well as the old creation, should be his work. 2 This word is the image of the Father, and therefore most fit to restore the image of God in man. 3 The third is the middle person in the Trinity, and therefore most fit to be Mediator between God and man. 4 He is the word to reveal his Fathers will to the world, and therefore he fittest to be manifested in the flesh for this end. 5 He onely the Son, and therefore most suitable for him to become the Son of man, that he might make us the Sonnes of God. 6 In a word, had either the Father, or the Holy Ghost been incarnate, there must have been two sonnes in the Trinity, which were incongruous. 7 But when all is said, that which we must acquiesce in, is the good pleasure of the blessed Trinity, by whose mutual consent, the second person, the Son of God, the word of life was made flesh, and so manifested.
If it shall be further inquired, why the word, the second person was manifested? diverse Reasons Are given in answer by the Ancients 1 By the word all things, were At First made, fit it is that the new, as well as the old creation, should be his work. 2 This word is the image of the Father, and Therefore most fit to restore the image of God in man. 3 The third is the middle person in the Trinity, and Therefore most fit to be Mediator between God and man. 4 He is the word to reveal his Father's will to the world, and Therefore he Fittest to be manifested in the Flesh for this end. 5 He only the Son, and Therefore most suitable for him to become the Son of man, that he might make us the Sons of God. 6 In a word, had either the Father, or the Holy Ghost been incarnate, there must have been two Sons in the Trinity, which were incongruous. 7 But when all is said, that which we must acquiesce in, is the good pleasure of the blessed Trinity, by whose mutual consent, the second person, the Son of God, the word of life was made Flesh, and so manifested.
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Why the thing here intended is called a manifestation ? whereby we shall see the aptitude of this phrase, and to this end I shall answer it, both by way of remotion, and of position.
Why the thing Here intended is called a manifestation? whereby we shall see the aptitude of this phrase, and to this end I shall answer it, both by Way of remotion, and of position.
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1. We must not by any means construe this phrase in favour of those who deny Christ to have a reall body, as if Christs coming into the world were onely a phantasme or apparition, a manifestation in, but no real assumption of the flesh.
1. We must not by any means construe this phrase in favour of those who deny christ to have a real body, as if Christ coming into the world were only a phantasm or apparition, a manifestation in, but no real Assump of the Flesh.
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In opposition to this heresie, Athanasius saith solidly, That as in the manifestation of this word, there was no transmutation of the God-head into flesh,
In opposition to this heresy, Athanasius Says solidly, That as in the manifestation of this word, there was no transmutation of the Godhead into Flesh,
It is true, the Holy Ghost onely appeared in the shape of a Dove, but he came not to redeem doves: Christ came to redeem man, and therefore would be truly man.
It is true, the Holy Ghost only appeared in the shape of a Dove, but he Come not to Redeem Dove: christ Come to Redeem man, and Therefore would be truly man.
and Gregory Nazianzen enquiring why Christs Nativity is called by this name, giveth this pregnant reason, NONLATINALPHABET NONLATINALPHABET, because God made himself in a special manner manifest to the world, by coming into it.
and Gregory Nazianzen inquiring why Christ Nativity is called by this name, gives this pregnant reason,, Because God made himself in a special manner manifest to the world, by coming into it.
but still those apparitions were but at sometimes, and to some few persons, and indeed were but as Irenaeus calleth them, praeludia verae incarnationis, forerunners of his incarnation,
but still those apparitions were but At sometime, and to Some few Persons, and indeed were but as Irnaeus calls them, Praeludia Verae incarnationis, forerunners of his incarnation,
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Indeed, so clearly did the Deity manifest it self in Christ incarnate, that when Philip desireth him to shew him the Father, Christ tells him, he that hath seen me, ha•h seen the Father.
Indeed, so clearly did the Deity manifest it self in christ incarnate, that when Philip Desires him to show him the Father, christ tells him, he that hath seen me, ha•h seen the Father.
Thus as the candle giveth its light through the lanthorn, and the face is seen through the vail, so did the God-head manifest it self through our flesh.
Thus as the candle gives its Light through the lantern, and the face is seen through the Vail, so did the Godhead manifest it self through our Flesh.
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But perhaps you will say, how can this be, that the Deity should be manifested in flesh ? whatsoever is a medium of discovering any thing, must be somewhat proportionable to that it discovereth:
But perhaps you will say, how can this be, that the Deity should be manifested in Flesh? whatsoever is a medium of discovering any thing, must be somewhat proportionable to that it Discovereth:
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the same is the case in this present matter, Gods face in it self, is so bright, that we cannot see it, and live, which made the Israel•tes desire that God would no more speak to them by himself, but by Moses: whereas, in the face of Iesus Christ through the cloud as it were, of our humanity, God is become familiar with men,
the same is the case in this present matter, God's face in it self, is so bright, that we cannot see it, and live, which made the Israel•tes desire that God would no more speak to them by himself, but by Moses: whereas, in the face of Iesus christ through the cloud as it were, of our humanity, God is become familiar with men,
Revelatio deitatis, revelatio charitatis, in the appearing of our Saviour Christ, there was an appearing of the Grace of God, in the manifestation of this eternal life, was a manifestation of immense love to the sonnes of men,
Revelatio deitatis, revelatio charitatis, in the appearing of our Saviour christ, there was an appearing of the Grace of God, in the manifestation of this Eternal life, was a manifestation of immense love to the Sons of men,
and therefore saith Athanasius, our Saviour gave a great experiment of his singular affection, in that NONLATINALPHABET, being in himself invisible, he was pleased to manifest himself as the eternal word to us.
and Therefore Says Athanasius, our Saviour gave a great experiment of his singular affection, in that, being in himself invisible, he was pleased to manifest himself as the Eternal word to us.
3. And yet lastly, considering this manifestation in the effect, whereby it appeareth, that as he was manifested to us, so likewise for us, even our Redemption. The Pagans, when any great works are done beyond the common course of nature, ascribe it to the apparition of some deity ;
3. And yet lastly, considering this manifestation in the Effect, whereby it appears, that as he was manifested to us, so likewise for us, even our Redemption. The Pagans, when any great works Are done beyond the Common course of nature, ascribe it to the apparition of Some deity;
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the Son of God appeareth to do a great work, such as not all the creatures in heaven or earth could possibly have effected, this life was manifested, yea,
the Son of God appears to do a great work, such as not all the creatures in heaven or earth could possibly have effected, this life was manifested, yea,
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Why art thou strange poor trembling soul, and standest afar off from him, who draweth so nigh to thee? the blessed God was willing to manifest the riches of his love, and that all terror might be prevented, he appeareth as a man; God is come down,
Why art thou strange poor trembling soul, and Standest afar off from him, who draws so High to thee? the blessed God was willing to manifest the riches of his love, and that all terror might be prevented, he appears as a man; God is come down,
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thus whilest he vaileth his greatness, he unvaileth his goodness, and therfore say not, Who shall go up to heaven to bring down this life to us? or down into the deep, to fetch it thence? it is nigh us, even manifesting it self in,
thus whilst he vaileth his greatness, he unvaileth his Goodness, and Therefore say not, Who shall go up to heaven to bring down this life to us? or down into the deep, to fetch it thence? it is High us, even manifesting it self in,
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That expression of St. Paul, holding forth the word of life, is by some referred to Christ, whom we must hold forth to the world by pious & exemplary conversations, that so as he was pleased to manifest himself in our nature, we may manifest him in our lives.
That expression of Saint Paul, holding forth the word of life, is by Some referred to christ, whom we must hold forth to the world by pious & exemplary conversations, that so as he was pleased to manifest himself in our nature, we may manifest him in our lives.
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SUch is the transcendent worth of Christ, the word, that no words can declare it, of the word of life, that no tongue can set it forth to the life, of the life manifested, that no expressions can manifest it ;
SUch is the transcendent worth of christ, the word, that no words can declare it, of the word of life, that no tongue can Set it forth to the life, of the life manifested, that no expressions can manifest it;
so that what the Psalmist said of Ierusalem, Glorious things are spoken of thee, oh thou City of God, I may say of Christ as he is here represented, Glorious things are spoken of thee, oh thou Son of God ;
so that what the Psalmist said of Ierusalem, Glorious things Are spoken of thee, o thou city of God, I may say of christ as he is Here represented, Glorious things Are spoken of thee, o thou Son of God;
for it was no more than what sensible experience did assure them of, That which we have heard, &c. It is that part of the Text I am now to handle, the commendation of the Gospel from certain tradition, as being that which the Apostles had heard, and had seen with their eyes, and their hands had handled of the word of life.
for it was no more than what sensible experience did assure them of, That which we have herd, etc. It is that part of the Text I am now to handle, the commendation of the Gospel from certain tradition, as being that which the Apostles had herd, and had seen with their eyes, and their hands had handled of the word of life.
so runs St. Pauls maxime, loe here no less than three witnesses, to wit, three sences, hearing, seeing, handling, produced by St. Iohn, to assert the truth of what he writeth:
so runs Saint Paul's maxim, lo hear no less than three Witnesses, to wit, three Senses, hearing, seeing, handling, produced by Saint John, to assert the truth of what he Writeth:
some Expositors restrain it particularly to the resurrection, of which the Apostles first heard by Mary Magdalen, afterwards they saw him themselves, and one of them handled him, putting his hand into his side, yea Christ bids them all to see and handle him;
Some Expositors restrain it particularly to the resurrection, of which the Apostles First herd by Marry Magdalen, afterwards they saw him themselves, and one of them handled him, putting his hand into his side, yea christ bids them all to see and handle him;
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indeed the special work of the Apostles, was to be witnesses of the resurrection, and therefore it is not improbable that St. Iohn might have a singular eye to it,
indeed the special work of the Apostles, was to be Witnesses of the resurrection, and Therefore it is not improbable that Saint John might have a singular eye to it,
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but yet we shall do best to take Scripture in the fullest latitude, and so refer this, ad totam verbi incarnati oeconomiam, to the whole oeconomy of the word incarnate ;
but yet we shall do best to take Scripture in the Fullest latitude, and so refer this, ad Whole verbi incarnati oeconomiam, to the Whole economy of the word incarnate;
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To Moses and the Prophets, that which we have heard out of their writings concerning the Messiah, for it is mentioned of both, that they were read in the Iewish synagogues every Sabbath-day, whither the Apostles often repaired.
To Moses and the prophets, that which we have herd out of their writings Concerning the Messiah, for it is mentioned of both, that they were read in the Jewish Synagogues every Sabbath-day, whither the Apostles often repaired.
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2. To the Scribes and Pharisees, that which we have heard from their mouths in their expositions upon Moses and the Prophets, the Pharisees themselves preached those things concerning the Messiah that were fulfilled in him,
2. To the Scribes and Pharisees, that which we have herd from their mouths in their expositions upon Moses and the prophets, the Pharisees themselves preached those things Concerning the Messiah that were fulfilled in him,
3. To Iohn the Baptist, that which we heard from him, who was Christs harbenger to go before him, and pointed at him with an ecce, Behold the Lamb of God.
3. To John the Baptist, that which we herd from him, who was Christ harbinger to go before him, and pointed At him with an ecce, Behold the Lamb of God.
for so it seemeth to be expounded at the fifth verse, the message that we heard of him, not from others at second hand, but immediately from his own lips;
for so it seems to be expounded At the fifth verse, the message that we herd of him, not from Others At second hand, but immediately from his own lips;
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we read in the Gospel, that he opened his mouth and spake, and as generally to the multitude, so more especially to his disciples, unfolding to them the mysteries of the Kingdom, aperuit os suum qui prius aperuit or a prophetarum, he that opened the mouthes of the Prophets, at last openeth his own mouth, and oracula quasi auracula, those sacred oracles, which like hony drop'd from his lips, were distilled into their eares, who continually sate at his feet to receive instruction from him;
we read in the Gospel, that he opened his Mouth and spoke, and as generally to the multitude, so more especially to his Disciples, unfolding to them the Mysteres of the Kingdom, aperuit os suum qui prius aperuit or a prophetarum, he that opened the mouths of the prophets, At last Openeth his own Mouth, and oracula quasi auracula, those sacred oracles, which like honey dropped from his lips, were distilled into their ears, who continually sat At his feet to receive instruction from him;
this is that which perhaps the iteration of it at the third verse may insinuate, they heard, and heard, to wit, with the ear, and with the heart, and that is the right hearing, when there is internus fidei assensus, as well as externus auris auditus, an inward assent accompanying our outward attention;
this is that which perhaps the iteration of it At the third verse may insinuate, they herd, and herd, to wit, with the ear, and with the heart, and that is the right hearing, when there is internus fidei Assensus, as well as externus Auris auditus, an inward assent accompanying our outward attention;
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The next sense, which is brought in as a witness, is their sight, and it is set forth with abundance of emphasis, to unfold which, observe the extensiveness of the object, and intensiveness of the act.
The next sense, which is brought in as a witness, is their sighed, and it is Set forth with abundance of emphasis, to unfold which, observe the extensiveness of the Object, and intensiveness of the act.
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1. The Apostles saw his humanity, beheld him a man, altogether like to themselves, sin onely excepted, they saw him eating, drinking, walking, and thereby expressing the actions of an humane body;
1. The Apostles saw his humanity, beheld him a man, altogether like to themselves, sin only excepted, they saw him eating, drinking, walking, and thereby expressing the actions of an humane body;
and this, Interpreters conceive St. Iohn especially to aime at, expounding him by himself in the Gospel, where he saith, we saw his glory as the glory of the only begotten Son of the Father, full of grace and truth ;
and this, Interpreters conceive Saint John especially to aim At, expounding him by himself in the Gospel, where he Says, we saw his glory as the glory of the only begotten Son of the Father, full of grace and truth;
yea, besides those miracles which he wrought among men whilest on earth, they saw his glorious transfiguration on the mount, his raising himself from the grave, and his wonderful ascending into heaven, when from mount Olivet a cloud received him out of their sight ;
yea, beside those Miracles which he wrought among men whilst on earth, they saw his glorious transfiguration on the mount, his raising himself from the grave, and his wondered ascending into heaven, when from mount Olivet a cloud received him out of their sighed;
all this, and what ever else conduced to declaring either his manhood, or his God-head may be very well comprehended in the NONLATINALPHABET, that which we have seen.
all this, and what ever Else conduced to declaring either his manhood, or his Godhead may be very well comprehended in the, that which we have seen.
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1. It is not barely that which we have seen, but that which we have seen with our eyes, an addition which may seem a NONLATINALPHABET (since if we do see, it must be with our eyes) but is indeed an NONLATINALPHABET,
1. It is not barely that which we have seen, but that which we have seen with our eyes, an addition which may seem a (since if we do see, it must be with our eyes) but is indeed an,
when they assert any thing, whereof they are fully assured, and that to those, who by reason of the strangeness of it, may seem to doubt, to say, I heard it with these eares, I saw it with these eyes, and these hands handled it.
when they assert any thing, whereof they Are Fully assured, and that to those, who by reason of the strangeness of it, may seem to doubt, to say, I herd it with these ears, I saw it with these eyes, and these hands handled it.
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and therefore that we may be assured they did see what they declared, it is not onely mentioned so emphatically in the first verse, we have seen with our eyes ;
and Therefore that we may be assured they did see what they declared, it is not only mentioned so emphatically in the First verse, we have seen with our eyes;
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and yet again, ut dilucidior fieret sententia & cer•ior veritas, that the sentence which was obscured by the parenthesis, might be made more plain by an Epanalepsis, and withall, that the truth of what is asserted, might appear more certain, it is repeated at the third verse, that which we have seen and heard.
and yet again, ut dilucidior fieret sententia & cer•ior veritas, that the sentence which was obscured by the parenthesis, might be made more plain by an Epanalepsis, and withal, that the truth of what is asserted, might appear more certain, it is repeated At the third verse, that which we have seen and herd.
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for so Didimus referreth, seeing to the body, and looking on to the mind: Indeed this was it which differenced the Apostles from the rest of the beholders.
for so Didymus Refers, seeing to the body, and looking on to the mind: Indeed this was it which differenced the Apostles from the rest of the beholders.
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2. That what they saw, was not done privately in a corner, but to the open view, the word here used is the root of NONLATINALPHABET, which signifieth a stage,
2. That what they saw, was not done privately in a corner, but to the open view, the word Here used is the root of, which signifies a stage,
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for that the Greek word is used somtimes to signifie, to see a thing with admiration and amazement; indeed NONLATINALPHABET quasi NONLATINALPHABET, miracula spectacula ;
for that the Greek word is used sometimes to signify, to see a thing with admiration and amazement; indeed quasi, Miracles spectacles;
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the Apostle proceeding still higher and higher, he begins with hearing, as being that sense which is most capable of deception, from thence he riseth to that of seeing, which is more certain;
the Apostle proceeding still higher and higher, he begins with hearing, as being that sense which is most capable of deception, from thence he Riseth to that of seeing, which is more certain;
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and yet because seeing might pretend ludibria oculorum, the eye might be subject to delusion, he addeth another sense, which as it is crassior, so it is certior, more gross, so it is most sure ;
and yet Because seeing might pretend Ludibria oculorum, the eye might be Subject to delusion, he adds Another sense, which as it is crassior, so it is certior, more gross, so it is most sure;
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it is not improbably conceived, that they might all handle him, so much the rather considering that it is here affirmed by St. Iohn, not onely of himself, but others; our hands have handled :
it is not improbably conceived, that they might all handle him, so much the rather considering that it is Here affirmed by Saint John, not only of himself, but Others; our hands have handled:
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nor doth this handling onely refer to his person, but his miracles, the fishes and loaves which he gave them to feed so many thousands with, the dead bodies which he raised to life, whereby the reality and verity of his miracles did the more clearly appear to them.
nor does this handling only refer to his person, but his Miracles, the Fish and loaves which he gave them to feed so many thousands with, the dead bodies which he raised to life, whereby the reality and verity of his Miracles did the more clearly appear to them.
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1. How all this can be verified in reference to the word of life, which was with the Father ? Can a spiritual substance be handled, an immateriall be visible, an incorporeal be heard, and such is the word of life, and yet thus it is here asserted;
1. How all this can be verified in Referente to the word of life, which was with the Father? Can a spiritual substance be handled, an immaterial be visible, an incorporeal be herd, and such is the word of life, and yet thus it is Here asserted;
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and so NONLATINALPHABET is onely an Hebraism, and equivalent to NONLATINALPHABET, as NONLATINALPHABET in the Acts answereth to NONLATINALPHABET, and so the Syriack readeth it the word of life.
and so is only an Hebraism, and equivalent to, as in the Acts Answers to, and so the Syriac readeth it the word of life.
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1. The holy Apostles were to be the first publishers of the doctrine, concerning Christ come in the flesh : 2 the doctrins they were to publish, were such as were very incredible to human reason,
1. The holy Apostles were to be the First publishers of the Doctrine, Concerning christ come in the Flesh: 2 the doctrines they were to publish, were such as were very incredible to human reason,
nay yet further, 3 these Apostles were not onely to be the first declarers, but by reason of persecution, were to be in some kind or other sufferers for the truth of that which they did declare:
nay yet further, 3 these Apostles were not only to be the First declarers, but by reason of persecution, were to be in Some kind or other sufferers for the truth of that which they did declare:
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now upon these considerations it was most requisite these planters of Christianity should be bold and resolute in declaring and defending what they declared:
now upon these considerations it was most requisite these planters of Christianity should be bold and resolute in declaring and defending what they declared:
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and St. Luke calls those proofs which the Apostles had of Christs resurrection, by seeing and coversing with him, NONLATINALPHABET which our translation not unfitly rendereth infallible proofs, by which therefore they were no doubt strengthened in their faith, and animated with courage.
and Saint Lycia calls those proofs which the Apostles had of Christ resurrection, by seeing and conversing with him, which our Translation not unfitly rendereth infallible proofs, by which Therefore they were no doubt strengthened in their faith, and animated with courage.
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1. That of the Marcionites, and Manichees (whereof St. Austin saith Cerdo was the author) who assert all things Christ did, were NONLATINALPHABET, only in appearance, denying that he was truly man.
1. That of the Marcionites, and manichees (whereof Saint Austin Says Cerdo was the author) who assert all things christ did, were, only in appearance, denying that he was truly man.
and therefore we do from these, and such other like places, strongly assert a unity of the two natures in one person, it being one and the same person, who as God was invisible, and as man visible, as God, was from the beginning, as man, had a beginning, as God, was immateriall, and as man palpable.
and Therefore we do from these, and such other like places, strongly assert a unity of the two nature's in one person, it being one and the same person, who as God was invisible, and as man visible, as God, was from the beginning, as man, had a beginning, as God, was immaterial, and as man palpable.
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2. This collaterally confutes that error of the Papists, who assert the flesh and blood of Christ to be corporally present in the holy Sacrament, so as that the bread and wine are by a miraculous work transubstantiated into it;
2. This collaterally confutes that error of the Papists, who assert the Flesh and blood of christ to be corporally present in the holy Sacrament, so as that the bred and wine Are by a miraculous work Transubstantiated into it;
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nay, since it implyeth a contradiction for a thing to be a body, and not to be visible, because it is as much as to be, and not to be a body, it is that which Omnipotency it self cannot do,
nay, since it Implies a contradiction for a thing to be a body, and not to be visible, Because it is as much as to be, and not to be a body, it is that which Omnipotency it self cannot do,
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because it is a clear axiome, bodies are such in their own nature, as they present themselves to the sence, when it is every way disposed and fitted for the object:
Because it is a clear axiom, bodies Are such in their own nature, as they present themselves to the sense, when it is every Way disposed and fitted for the Object:
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now that which at the holy table offereth it self to the view, and taste, and touch of the most rectifyed organ, is not flesh and bloud, but bread and wine ;
now that which At the holy table Offereth it self to the view, and taste, and touch of the most rectified organ, is not Flesh and blood, but bred and wine;
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It is true, the chief reason why we are to receive their writings, is because they were moved, and extraordinarily assisted in the penning of them, by the holy Ghost ;
It is true, the chief reason why we Are to receive their writings, is Because they were moved, and extraordinarily assisted in the penning of them, by the holy Ghost;
and why then, is it not reason that we should believe the Apostles, who declare nothing but what they heard, saw, and handled ? This was so rational an argument in St. Iohns account, that speaking concerning Christs being thrust through with a spear, he thus argueth:
and why then, is it not reason that we should believe the Apostles, who declare nothing but what they herd, saw, and handled? This was so rational an argument in Saint Iohns account, that speaking Concerning Christ being thrust through with a spear, he thus argue:
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To drive this nail to the head, there are but three things that can possibly be objected against this reason, which being cleared, I conceive it will remain unanswerable,
To drive this nail to the head, there Are but three things that can possibly be objected against this reason, which being cleared, I conceive it will remain unanswerable,
That that which they did hear, see, handle, will not amount to a proof of what they declared, namely, that Iesus was the Christ. To all which, I doubt not but to return a full answer.
That that which they did hear, see, handle, will not amount to a proof of what they declared, namely, that Iesus was the christ. To all which, I doubt not but to return a full answer.
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1. As to the first, such an accusation cannot aequitably be charged on any, except they either were men of loose and flagitious lives, and so not likely to make any conscience of a lye, or else that there were some great advantage, apparently accruing by such a lye, which perhaps might have an influence, not onely on a loose, but a civil person;
1. As to the First, such an accusation cannot aequitably be charged on any, except they either were men of lose and flagitious lives, and so not likely to make any conscience of a lie, or Else that there were Some great advantage, apparently accrueing by such a lie, which perhaps might have an influence, not only on a lose, but a civil person;
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1. The Apostles were men of holy and exemplary lives, men that did shine as lights in the world by their good conversation, men whom those grand Apostates, and enemies of Christianity could charge with nothing but simplicity, and therefore no reason to suspect that they should tell such a gross lye,
1. The Apostles were men of holy and exemplary lives, men that did shine as lights in the world by their good Conversation, men whom those grand Apostates, and enemies of Christianity could charge with nothing but simplicity, and Therefore no reason to suspect that they should tell such a gross lie,
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1. That where the object is sensible, if there be a fit organ, an apt medium, and a convenient distance, the sense is not, cannot be deceived, nor is there any demonstration more certain:
1. That where the Object is sensible, if there be a fit organ, an apt medium, and a convenient distance, the sense is not, cannot be deceived, nor is there any demonstration more certain:
Though one mans sense might be bad, or fallible, yet it is not imaginable that so many were deceived, especially considering that all they who testifie to us what they saw, agree for substance in one and the same testimony, not varying from, not jarring against one another.
Though one men sense might be bad, or fallible, yet it is not imaginable that so many were deceived, especially considering that all they who testify to us what they saw, agree for substance in one and the same testimony, not varying from, not jarring against one Another.
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1. The proving those prophecies which were made concerning the Messiah, to be fulfilled in him, is an evident proof that he was the Messiah: but by their sences they might and did prove these things to be accomplished in him,
1. The proving those prophecies which were made Concerning the Messiah, to be fulfilled in him, is an evident proof that he was the Messiah: but by their Senses they might and did prove these things to be accomplished in him,
for they saw him borne and dying, and rising according to the Scriptures, the greatest part of those things which are foretold, being within the reach of sense.
for they saw him born and dying, and rising according to the Scriptures, the greatest part of those things which Are foretold, being within the reach of sense.
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And therefore, all these considerations being laid together, it remaineth as a clear truth, that Christian Religion is very reasonable, and the sensible experience which the Apostles, those first planters of Christianity, had concerning the things they declared and wrote, is a strong and undeniable reason, why we should give credence and obedience to their writings.
And Therefore, all these considerations being laid together, it remains as a clear truth, that Christian Religion is very reasonable, and the sensible experience which the Apostles, those First planters of Christianity, had Concerning the things they declared and wrote, is a strong and undeniable reason, why we should give credence and Obedience to their writings.
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surely if he that doth any thing which he doubteth, whether it be lawfull, sinneth, much more he that declareth any thing which he doubteth whether it be true;
surely if he that does any thing which he doubteth, whither it be lawful, Sinneth, much more he that Declareth any thing which he doubteth whither it be true;
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and the true reason why so many recant, deny the truth they have declared, is (at least for the most part) because they were never throughly stablished in the faith, and sufficiently convinced of its verity.
and the true reason why so many recant, deny the truth they have declared, is (At least for the most part) Because they were never thoroughly established in the faith, and sufficiently convinced of its verity.
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but we may hear him speaking to us by his faithfull messengers; We pray you in Christs stead, saith the Apostle: and again, it is Christ that speaketh in us:
but we may hear him speaking to us by his faithful messengers; We pray you in Christ stead, Says the Apostle: and again, it is christ that speaks in us:
Oh then, let him that hath eares hear, and let us all pray for that hearing-eare, whereby we may attend to what Christs Ministers speak from, as if it were spoken by him, to wit, with all humility and sincerity. Again, we cannot now see him in his person, but we may see him in his Ordinances. St. Paul saith, that in the Gospel, Iesus Christ is before our eyes, evidently set forth, crucified among us ;
O then, let him that hath ears hear, and let us all pray for that hearing-eare, whereby we may attend to what Christ Ministers speak from, as if it were spoken by him, to wit, with all humility and sincerity. Again, we cannot now see him in his person, but we may see him in his Ordinances. Saint Paul Says, that in the Gospel, Iesus christ is before our eyes, evidently Set forth, Crucified among us;
it is the Christians eare, and eye, and hand, let us so make use of it, by faith attending to him, beholding and embracing him, till at last the time come, of his second manifestation, when with these eyes and no other, we shall see him coming in the glory of his Father, and to the endless joy of our hearts hear him pronouncing the sweet sentence, Come ye blessed of my Father, inherit the Kingdom prepared for you, from the beginning of the world.
it is the Christians ear, and eye, and hand, let us so make use of it, by faith attending to him, beholding and embracing him, till At last the time come, of his second manifestation, when with these eyes and no other, we shall see him coming in the glory of his Father, and to the endless joy of our hearts hear him pronouncing the sweet sentence, Come you blessed of my Father, inherit the Kingdom prepared for you, from the beginning of the world.
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it is true as St. Paul saith, without controversie it is a great mysterie, but it is as true, that because it is a great mysterie, therefore it hath never been without controversie :
it is true as Saint Paul Says, without controversy it is a great mystery, but it is as true, that Because it is a great mystery, Therefore it hath never been without controversy:
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;
and devour Christianity in its infancy, whilst he stirred up the Iews and Pagans without, various false Teachers within the Church, to oppugn true Religion;
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.
to which end, he begins this Epistle, with discovering both its antiquity and certainty, in these words, That which was from the beginning, etc. 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.
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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 :
I am not ignorant, that a great part of Expositors refer these words to the person of christ, as if Saint 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:
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:
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,
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, only of God, we say he is without any additament,
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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 ;
I am hath sent thee, and christ Applieth to himself before Abraham was, I am. Indeed the Tense is very improper, since eternity admits not of prius, or Posterior, nor Knoweth any succession;
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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 ;
but yet as Saint Augustine 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;
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,
2. These words from the beginning, serve yet more clearly to express the eternity of his Godhead, whither we understand by beginning, eternity it self,
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,
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 applied to it,
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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,
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,
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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;
in this respect, it is that Saint 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;
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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;
And if in this sense we construe these words, they Are prefixed no doubt, on purpose to prevent a mistake, which might arise from the following words;
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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,
for whereas, they might have been apt with Some Heretics to think, that this word did not begin to be till he was herd, seen & handled, he First acquaints them that he was from the beginning. Indeed,
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for it is not NONLATINALPHABET, but NONLATINALPHABET, he which was, or the word which was, but that which was from the beginning, concerning the word of life ;
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,
by which it appears, that the most proper Referente of these words, is not to the person of christ, but to the Doctrine which the Gospel Revealeth Concerning him,
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,
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,
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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.
And now according to this Interpretation, we Are further to inquire, in what respect this is verified of Christian Religion, Evangelical Doctrine, that it was from the beginning.
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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.
now Saint John in these words, acquits his Doctrine from partaking with heresies, and lets them know, that what he declared to them, was not what Some Heretics 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.
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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 ;
and look backward as Far as the fallen 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;
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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 ;
what is it but an abridgement of the Gospel, an epitome of Christianity, a summary of Evangelical truths? nay, this Doctrine is that which still along was umbris praefigurata, vaticiniis praedicta, prefigured in the types, and foretold in the prophecies;
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upon which ground St. Paul saith expressely of the Gospel of God, it is that which he had promised afore by his Prophets, in the holy Scriptures, and Zachary saith, the raising up of Christ an horn of salvation, is that he spake by the mouth of his holy Prophets, which have been since the world began :
upon which ground Saint Paul Says expressly of the Gospel of God, it is that which he had promised afore by his prophets, in the holy Scriptures, and Zachary Says, the raising up of christ an horn of salvation, is that he spoke by the Mouth of his holy prophets, which have been since the world began:
so the way for fallen man to come to him, hath been one and the same for substance in all ages of the Church, and the New Testament is nothing else but the unveiling of Moses his face, a breaking of the Old Testament shell, a more clear discovery of what was,
so the Way for fallen man to come to him, hath been one and the same for substance in all ages of the Church, and the New Testament is nothing Else but the unveiling of Moses his face, a breaking of the Old Testament shell, a more clear discovery of what was,
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3. And yet to go one step further, beyond which we cannot go, that which was from the beginning, that is, before the beginning of the world, to wit, in the eternal purpose and counsell of God ;
3. And yet to go one step further, beyond which we cannot go, that which was from the beginning, that is, before the beginning of the world, to wit, in the Eternal purpose and counsel of God;
indeed as the permission of mans fall which was in the beginning of time, so the effecting of mans redemption, which was in the fulness of time, was fore-ordained by God before all time, so as the Gospel is nothing else,
indeed as the permission of men fallen which was in the beginning of time, so the effecting of men redemption, which was in the fullness of time, was foreordained by God before all time, so as the Gospel is nothing Else,
1. Would Ministers know what doctrine they ought to declare, and the people what they are to receive ? this is a good rule, let it be that doctrine which hath been anciently embraced and maintained by the Christian Church:
1. Would Ministers know what Doctrine they ought to declare, and the people what they Are to receive? this is a good Rule, let it be that Doctrine which hath been anciently embraced and maintained by the Christian Church:
a very seasonable Item in these dayes, wherein to use Vincentius Lyrinensis his expression; Bene fundata antiquitas scelestâ novitate subruitur, well grounded antiquity is overturned by fanatick novelty ;
a very seasonable Item in these days, wherein to use Vincentius Lerins his expression; Bene found antiquitas scelestâ Novitiate subruitur, well grounded antiquity is overturned by fanatic novelty;
may fitly be taken up of the men of this Generation, they are children pleased with every novell toy, and tossed to and fro with every winde of doctrine.
may fitly be taken up of the men of this Generation, they Are children pleased with every novel toy, and tossed to and from with every wind of Doctrine.
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Not content with the antient Apostolical government, universally continued in the Christian Church for many hundred years, we have endeavoured to erect new formes, which Proteus - like, change into several shapes,
Not content with the ancient Apostolical government, universally continued in the Christian Church for many hundred Years, we have endeavoured to erect new forms, which Proteus - like, change into several shapes,
not satisfied with, nay, much offended at the antient devout Liturgie of our English Church, which the first compilers extracted as a quintessence out of the several praeceding Liturgies, both of the Greek & Latine Church:
not satisfied with, nay, much offended At the ancient devout Liturgy of our English Church, which the First compilers extracted as a quintessence out of the several preceding Liturgies, both of the Greek & Latin Church:
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And yet once more not willing to be regulated by those ancient doctrinal truths, which the Church, from and with the holy Scriptures hath delivered to us,
And yet once more not willing to be regulated by those ancient doctrinal truths, which the Church, from and with the holy Scriptures hath Delivered to us,
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how many are there amongst us, who seek another Gospel, vent strange opinions, the people heaping up to themselves teachers, and the teachers heaping up to themselves auditors, who have an itch after novelty, not onely in discipline, but doctrine.
how many Are there among us, who seek Another Gospel, vent strange opinions, the people heaping up to themselves Teachers, and the Teachers heaping up to themselves Auditors, who have an itch After novelty, not only in discipline, but Doctrine.
Oh my brethren, take we all heed, lest we be infected with this itch, which is the sister of superstition, mother of rashness, and the daughter of inconstancy ;
O my brothers, take we all heed, lest we be infected with this itch, which is the sister of Superstition, mother of rashness, and the daughter of inconstancy;
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yet I am sure Lyrinensis sets it down as a continued practise in the Church, that the more religious any man was, the more zealous he was against factious novelties.
yet I am sure Lerins sets it down as a continued practice in the Church, that the more religious any man was, the more zealous he was against factious novelties.
2. But further, as we must assert antiquity, so that antiquity is, what was from the beginning, for though error may be old, yet still, that which is from the beginning is truth ;
2. But further, as we must assert antiquity, so that antiquity is, what was from the beginning, for though error may be old, yet still, that which is from the beginning is truth;
indeed as crookedness is no other but a deviation from a straight rule, so error an aberration from truth, and therefore as a crooked line supposeth a straight, so error supposeth truth;
indeed as crookedness is no other but a deviation from a straight Rule, so error an aberration from truth, and Therefore as a crooked line Supposeth a straight, so error Supposeth truth;
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With this it is we must justly answer the Romish plea of antiquity, for many of their erroneous assertions, that though they have been some of them of many hundred years standing,
With this it is we must justly answer the Romish plea of antiquity, for many of their erroneous assertions, that though they have been Some of them of many hundred Years standing,
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yet they were not known in the pure and primitive times of the Church, and therefore as our blessed Saviour in the point of divorce, reduceth the Iews to this consideration, it was not so from the beginning ;
yet they were not known in the pure and primitive times of the Church, and Therefore as our blessed Saviour in the point of divorce, reduceth the Iews to this consideration, it was not so from the beginning;
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true indeed, it hath been long permitted you for the hardness of your hearts, but it was not so from the beginning, the first institution giveth no such allowance:
true indeed, it hath been long permitted you for the hardness of your hearts, but it was not so from the beginning, the First Institution gives no such allowance:
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it is true, many of their doctrines have been long published, but they were not from the beginning, they were not taught by Christ or his Apopostles, or their Successors in the first Centuries of the Church.
it is true, many of their doctrines have been long published, but they were not from the beginning, they were not taught by christ or his Apostles, or their Successors in the First Centuries of the Church.
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we have this in readiness to retort, and are able (blessed be God) to make it good against them, ours is no other than that which was from the beginning, and that even at Rome it self preached, and professed;
we have this in readiness to retort, and Are able (blessed be God) to make it good against them, ours is no other than that which was from the beginning, and that even At Rome it self preached, and professed;
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nor do we differ from them, but only in those opinions which since the golden foundation of Christianity was laid by Christ and his Apostles, hath been by Babel builders superstructed,
nor do we differ from them, but only in those opinions which since the golden Foundation of Christianity was laid by christ and his Apostles, hath been by Babel Builders superstructed,
The last branch of the Gospels commendation is from the utility of the end. Now the end which is here mentioned is double, to wit, proximus and remotus, the proxime and immediate end, is NONLATINALPHABET, a sacred fellowship, the remote end, which is indeed the effect of the former is NONLATINALPHABET, a spiritual joy.
The last branch of the Gospels commendation is from the utility of the end. Now the end which is Here mentioned is double, to wit, Proximus and remotus, the proxime and immediate end, is, a sacred fellowship, the remote end, which is indeed the Effect of the former is, a spiritual joy.
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and truly our fellowship is with the Father, and with his Son Iesus Christ, wherein this end of the Gospel, and the declarers of it, is propounded and expounded, that in the former,
and truly our fellowship is with the Father, and with his Son Iesus christ, wherein this end of the Gospel, and the declarers of it, is propounded and expounded, that in the former,
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1. The proposition is, That you also may have fellowship with us, which that we may handle in its fullest latitude, we shall consider it, both absolutely as a benefit, and relatively as an end.
1. The proposition is, That you also may have fellowship with us, which that we may handle in its Fullest latitude, we shall Consider it, both absolutely as a benefit, and relatively as an end.
Zanchy expounds it of the former, Gagnetus of the latter, Marlorate taketh in both, so shall I, the one indeed following upon the other, since being in fellowship with the Apostles, they became partakers of the same priviledge that they had,
Zanchy expounds it of the former, Gagnetus of the latter, Marlorate Takes in both, so shall I, the one indeed following upon the other, since being in fellowship with the Apostles, they became partakers of the same privilege that they had,
1. The benefit here understood, may be the joyning of these converted Christians into one body with the Apostles, whilest they by embracing the Apostles writings,
1. The benefit Here understood, may be the joining of these converted Christians into one body with the Apostles, whilst they by embracing the Apostles writings,
and acknowledging the truth of what they declare, became members of the Church, whereof the Apostles were the Planters. And surely this is no small comfort, that all believers how different soever in offices and degrees,
and acknowledging the truth of what they declare, became members of the Church, whereof the Apostles were the Planters. And surely this is no small Comfort, that all believers how different soever in Offices and Degrees,
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how distant soever in place and habitation, have yet a spiritual fellowship with one another, to wit, in as much as they are fellow worshippers of the same God, fellow Subjects of the same Lord, fellow souldiers under one Captain, fellow sheep in the same fold, fellow servants under one Master, fellow brethren of the same Parents, fellow stones in the same building, fellow members in the same body. And look as in corporations and societies,
how distant soever in place and habitation, have yet a spiritual fellowship with one Another, to wit, in as much as they Are fellow worshippers of the same God, fellow Subjects of the same Lord, fellow Soldiers under one Captain, fellow sheep in the same fold, fellow Servants under one Master, fellow brothers of the same Parents, fellow stones in the same building, fellow members in the same body. And look as in corporations and societies,
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so also manifold duties of mutual love and amity one towards another, of earnest and devout prayer one for another, of sympathy and fellow feeling one with another, of imparting all manner of talents one to another,
so also manifold duties of mutual love and amity one towards Another, of earnest and devout prayer one for Another, of Sympathy and fellow feeling one with Another, of imparting all manner of Talents one to Another,
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2. The more genuine construction of this benefit, is to interpret it, the intituling of them to whom he wrote to the same fellowship and partaking, to wit, of God and Christ, as it followeth in the next words, which he with the rest of the Apostles had,
2. The more genuine construction of this benefit, is to interpret it, the intituling of them to whom he wrote to the same fellowship and partaking, to wit, of God and christ, as it follows in the next words, which he with the rest of the Apostles had,
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for whereas, when the Apostle saith, we write the things we have seen concerning Christ, they might say or think what is this to us, we have not, cannot see or handle him, it is a priviledge not possible for us to attain;
for whereas, when the Apostle Says, we write the things we have seen Concerning christ, they might say or think what is this to us, we have not, cannot see or handle him, it is a privilege not possible for us to attain;
to this these words implicitly return an answer, that by the Apostles writing what they saw, they, to wit, believing the truth of what was written, might have fellowship with them;
to this these words implicitly return an answer, that by the Apostles writing what they saw, they, to wit, believing the truth of what was written, might have fellowship with them;
It is very observable in this respect, that our blessed Saviour himself, as in one place, he tells his disciples, blessed are your eyes, for you see, so in another place he tells them, blessed are they which have not seen, and yet have believed ;
It is very observable in this respect, that our blessed Saviour himself, as in one place, he tells his Disciples, blessed Are your eyes, for you see, so in Another place he tells them, blessed Are they which have not seen, and yet have believed;
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it is very observable what the Apostle Peter saith of those to whom he wrote, that they had obtained the like pretious faith with him, and the rest of the Apostles ;
it is very observable what the Apostle Peter Says of those to whom he wrote, that they had obtained the like precious faith with him, and the rest of the Apostles;
2. That you may have fellowship, argueth these words, to be set down as the end, which the Holy Ghost aimed at, in declaring and writing to them, not onely that they might know those things to be true, but that they might reap the same benefit by them which the Apostles had;
2. That you may have fellowship, argue these words, to be Set down as the end, which the Holy Ghost aimed At, in declaring and writing to them, not only that they might know those things to be true, but that they might reap the same benefit by them which the Apostles had;
as his peoples benefit. St. Iohn doth not say, we write that we may participate with you, to wit, in your temporals, but that you may participate with us in our spirituals ;
as his peoples benefit. Saint John does not say, we write that we may participate with you, to wit, in your temporals, but that you may participate with us in our spirituals;
true, this is the peoples duty to the Pastor according to that Apostolical precept; let him that is taught, communicate to him that teacheth in all good things :
true, this is the peoples duty to the Pastor according to that Apostolical precept; let him that is taught, communicate to him that Teaches in all good things:
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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;
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;
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,
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 sighed and knowledge of him,
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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 ;
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 courtesy to Another, when it may be no injury to our selves;
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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;
as sin is boundless, so grace must be abounding, as sin is infectious, so grace must be communicative; evil 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 endeavour 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;
thus we may Learn even of the worst of men, but rather let Christ 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.
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.
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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,
and the Spouse in the Canticles being asked in contempt by the daughters of Ierusalem; what is thy Beloved, more than Another Beloved? returns that high,
in which respect, the main fundamental axiome of Christs coming into the world, is called by St. Paul a fai•hfull saying, and the whole Gosspel by St. Iames, the word of truth, there being infallible verity and fidelity in evangelical sayings.
in which respect, the main fundamental axiom of Christ coming into the world, is called by Saint Paul a fai•hfull saying, and the Whole Gospel by Saint James, the word of truth, there being infallible verity and Fidis in Evangelical sayings.
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;
The Gospels certainty, as being most ancient and evident, is evinced in the First verse, Christ excellency, as being the word of life, that Eternal life is insisted on in part of the First and the second verse;
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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;
finally, the felicity of a Christian, as being one that hath fellowship with God and christ, and thereby fullness of joy is characterized in the third and fourth Verses;
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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 ;
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, etc. 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;
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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 ;
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;
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as signifying either communio or communicatio, communion and fellowship, or communication and partnership, and though in some places onely one of those can well be admitted,
as signifying either Communion or Communication, communion and fellowship, or communication and partnership, and though in Some places only one of those can well be admitted,
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yet here I conceive both may very well consist, and the Apostle may be probably thought to intend that intimate communion which believers have with, and by vertue hereof, the liberall communication they receive from the Father, and his Son Iesus Christ.
yet Here I conceive both may very well consist, and the Apostle may be probably Thought to intend that intimate communion which believers have with, and by virtue hereof, the liberal communication they receive from the Father, and his Son Iesus christ.
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in generall, what maketh up this NONLATINALPHABET fellowship here mentioned, and in particular, as this fellowship is expressed to be with two of the persons in the sacred Trinity, the Father, and his Son Iesus Christ.
in general, what makes up this fellowship Here mentioned, and in particular, as this fellowship is expressed to be with two of the Persons in the sacred Trinity, the Father, and his Son Iesus christ.
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1. The substance of the benefit will be discovered in the general dicussion, and that you may the more distinctly understand it, proceed with me by •hese four steps, which are as so many degrees of this fellowship, namely, amicable reconciliation, effectuall regeneration, comfortable association, and compleat glorification.
1. The substance of the benefit will be discovered in the general dicussion, and that you may the more distinctly understand it, proceed with me by •hese four steps, which Are as so many Degrees of this fellowship, namely, amicable reconciliation, effectual regeneration, comfortable association, and complete glorification.
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to this purpose is Ferus his paraphrase, to have fellowship (saith he) is to be in Covenant with God, to be one of the number of those to whom he vouchsafeth his special love;
to this purpose is Ferus his Paraphrase, to have fellowship (Says he) is to be in Covenant with God, to be one of the number of those to whom he vouchsafeth his special love;
The truth is, we all by nature are not onely strangers, but enemies, and where there is hostility, there can be no society, so that we begin not to have fellowship with, till we are reconciled to God. This reconciliation of God, to penitent believing sinners, is most elegantly and sweetly shadowed forth under the Fathers gracious behaviour towards the returning prodigal ;
The truth is, we all by nature Are not only Strangers, but enemies, and where there is hostility, there can be no society, so that we begin not to have fellowship with, till we Are reconciled to God. This reconciliation of God, to penitent believing Sinners, is most elegantly and sweetly shadowed forth under the Father's gracious behaviour towards the returning prodigal;
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no sooner doth his Son set foot forward to come home, but his Father saw him, there were eyes of love, had compassion on him, there were bowels of love,
no sooner does his Son Set foot forward to come home, but his Father saw him, there were eyes of love, had compassion on him, there were bowels of love,
by all which expressions, we may gather what a tender dear affection of amity there is in God towards penitents, which is the foundation of this fellowship.
by all which expressions, we may gather what a tender dear affection of amity there is in God towards penitents, which is the Foundation of this fellowship.
2. The concomitant of this reconciliation is regeneration, since whosoever is accepted by God, hath stamped upon him the image of God, and so doth after a sort partake with God.
2. The concomitant of this reconciliation is regeneration, since whosoever is accepted by God, hath stamped upon him the image of God, and so does After a sort partake with God.
To clear this, you must know that there can be no fellowship where there is not some similitude, in which respect, saith one upon my Text, This fellowship with God is by likeness to him, for this reason, at first it was that Almigh•• God intending man a creature to have fellowship with ••mself, made him after his own image ;
To clear this, you must know that there can be no fellowship where there is not Some similitude, in which respect, Says one upon my Text, This fellowship with God is by likeness to him, for this reason, At First it was that Almigh•• God intending man a creature to have fellowship with ••mself, made him After his own image;
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and may therefore fitly be explained by St. Peters NONLATINALPHABET partaking of the divine nature, or St. Pauls NONLATINALPHABET, partaking of his holiness.
and may Therefore fitly be explained by Saint Peter's partaking of the divine nature, or Saint Paul's, partaking of his holiness.
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3. The progress of this fellowship is in that sweet communion which believers (being thus reconciled and regenerated) have with God, so that there is though not an aequality (far be it from us to make such a blasphemous construction of this phrase ) yet a neer and intimate familiarity, in which respect, God and a Christian may be said to walk, to talk, to feast, nay, to lodge and dwell together; Believers walk with God in a holy Subjection, God walketh with believers, in affording them gratious protection, Believers speak to God in devout supplications, God speaketh to believers in spiritual consolations, Believers feast God with their graces, God feasteth Believers with his joyes. Finally, Believers inhabit in the secret of the most high, and God reposeth himself in the bosome of believers: hence occurre those phrases of Gods being with us, and our walking with God, of our having access to God, and his coming down to us, of our supping with him, and his supping with us, of our dwelling in God, and God in us, we being (to speak it with holy reverence) as it were convivae his fellow commoners, conviatores fellow travellers, yea contubernales, chamber fellows. Adde to this
3. The progress of this fellowship is in that sweet communion which believers (being thus reconciled and regenerated) have with God, so that there is though not an equality (Far be it from us to make such a blasphemous construction of this phrase) yet a near and intimate familiarity, in which respect, God and a Christian may be said to walk, to talk, to feast, nay, to lodge and dwell together; Believers walk with God in a holy Subjection, God walks with believers, in affording them gracious protection, Believers speak to God in devout supplications, God speaks to believers in spiritual consolations, Believers feast God with their graces, God feasteth Believers with his Joys. Finally, Believers inhabit in the secret of the most high, and God reposes himself in the bosom of believers: hence occurre those phrases of God's being with us, and our walking with God, of our having access to God, and his coming down to us, of our supping with him, and his supping with us, of our Dwelling in God, and God in us, we being (to speak it with holy Reverence) as it were convivae his fellow commoners, conviatores fellow travellers, yea Comrades, chamber Fellows. Add to this
4. The consummation of this fellowship is in the other world where there shall be a full communication of the image of God to us, whereby we shall partake of purity, life,
4. The consummation of this fellowship is in the other world where there shall be a full communication of the image of God to us, whereby we shall partake of purity, life,
and immortality, of unspotetd holinesse and indeficient happinesse, when we shall have the clear vision of God face to face, and by vertue of that a full fruition of him so farre as a created nature is capable of,
and immortality, of unspotetd holiness and indeficient happiness, when we shall have the clear vision of God face to face, and by virtue of that a full fruition of him so Far as a created nature is capable of,
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yet spe in certain expectation, that participation and communion which we have here by grace, being an earnest and pledge, asring us of that we shall have hereafter by glory, and this shall suffice to be spoken in generall of the nature of this fellowship.
yet See in certain expectation, that participation and communion which we have Here by grace, being an earnest and pledge, asring us of that we shall have hereafter by glory, and this shall suffice to be spoken in general of the nature of this fellowship.
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and though it be one and the same fellowship which we have with all the persons, yet inasmuch as two of them are severally mentioned, it may well admit of a distinct consideration.
and though it be one and the same fellowship which we have with all the Persons, yet inasmuch as two of them Are severally mentioned, it may well admit of a distinct consideration.
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1. This fellowship is said to be with the Father. It is very observable to the understanding of this, that the Father being the first person in the Deity, is the primary original and fountain of all communication to the creature;
1. This fellowship is said to be with the Father. It is very observable to the understanding of this, that the Father being the First person in the Deity, is the primary original and fountain of all communication to the creature;
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There is some kind of participation that a servant hath with his Master, yet greater is that which one friend hath with another, yet greatest is that which a son hath with his Father: in all these relations we stand to the Father ;
There is Some kind of participation that a servant hath with his Master, yet greater is that which one friend hath with Another, yet greatest is that which a son hath with his Father: in all these relations we stand to the Father;
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There is a generation of men indeed in the Romish Church, who challenge this as their peculiar, to be è societate Iesu, Iesuites, Iebusites rather, such, who whilest they pretend to be of the society of Iesus, are in truth limbs of Antichrist, and one day this Iesus will give them little thanks for this arrogant assumption of his name,
There is a generation of men indeed in the Romish Church, who challenge this as their peculiar, to be è Societate Iesu, Iesuites, Jebusites rather, such, who whilst they pretend to be of the society of Iesus, Are in truth limbs of Antichrist, and one day this Iesus will give them little thanks for this arrogant Assump of his name,
and look what participation the members have with the head, receiving sence and motion from it, the branches with the root, which communicate to them sap and juice, the building with the foundation, by which it is sustained and upheld:
and look what participation the members have with the head, receiving sense and motion from it, the branches with the root, which communicate to them sap and juice, the building with the Foundation, by which it is sustained and upheld:
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If you would yet have a more distinct explanation of this fellowship, consider it in reference to each of these Titles which are here used, we having fellowship with him as Gods Son, as our Iesus, and as Christ.
If you would yet have a more distinct explanation of this fellowship, Consider it in Referente to each of these Titles which Are Here used, we having fellowship with him as God's Son, as our Iesus, and as christ.
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Christ, though the onely begotten, yet maketh us the adopted sons of God, and therefore our Apostle saith in his Gospel, To as many as receive him, he giveth this power, to become the Sons of God,
christ, though the only begotten, yet makes us the adopted Sons of God, and Therefore our Apostle Says in his Gospel, To as many as receive him, he gives this power, to become the Sons of God,
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Christ communicates to all believers by grace, that which himself had by nature, and as thus we have fellowship with him in the Sonship, so likewise in the inheritance :
christ communicates to all believers by grace, that which himself had by nature, and as thus we have fellowship with him in the Sonship, so likewise in the inheritance:
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as the inheritance is Christs by natural right, so he conveyeth it to us by deed of gift, and therefore the Apostle Paul saith, that being children we are heires, heirs of God, joint heirs with Christ.
as the inheritance is Christ by natural right, so he conveyeth it to us by deed of gift, and Therefore the Apostle Paul Says, that being children we Are Heirs, Heirs of God, joint Heirs with christ.
2. We have fellowship with him as Iesus, in as much as it is to believers, that he becometh effectually a Iesus, according to that expression of the Angel (when he gave this name to him) For he shall save his people from their sins ;
2. We have fellowship with him as Iesus, in as much as it is to believers, that he Becometh effectually a Iesus, according to that expression of the Angel (when he gave this name to him) For he shall save his people from their Sins;
Finally, we are indebted, and Iesus is our surety. Now as the Patient partaketh of health by his Physitian, the captive of liberty by his Redeemer, enemies are reconciled by their Peace-maker, the afflicted saved by their deliverer, and the debter is acquitted by his surety, so have we by this Iesus, a participation of pardon, peace, liberty, and salvation.
Finally, we Are indebted, and Iesus is our surety. Now as the Patient partaketh of health by his physician, the captive of liberty by his Redeemer, enemies Are reconciled by their Peacemaker, the afflicted saved by their deliverer, and the debtor is acquitted by his surety, so have we by this Iesus, a participation of pardon, peace, liberty, and salvation.
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in which respect, St. Hierom well observeth, that the very name of this unction is communicated to us, who from Christ are called Christians. Yet more distinctly, there is a threefold office to which Christ was annointed, in each of which, we have fellowship with him, namely, prophetical, sacerdotall and regall ;
in which respect, Saint Hieronymus well observeth, that the very name of this unction is communicated to us, who from christ Are called Christians. Yet more distinctly, there is a threefold office to which christ was anointed, in each of which, we have fellowship with him, namely, prophetical, sacerdotal and regal;
In respect of this participation with Christ in his offices, it is that we are not onely in generall called Christians, but in particular said to be Kings and Priests to God the Father, and that of his making ;
In respect of this participation with christ in his Offices, it is that we Are not only in general called Christians, but in particular said to be Kings and Priests to God the Father, and that of his making;
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with his birth in our new birth and regeneration, with his cross in our sufferings, with his death in the mortification of our lusts, with his buriall in the progress of that work, with his resurrection in our newness of life, and with his ascension in our heavenly conversation. This is that which the Apostle Paul often intimateth in those phrases, we are buried with him, we are planted into the likeness of his death, our old man is crucified with him, and you are risen together with Christ, yea,
with his birth in our new birth and regeneration, with his cross in our sufferings, with his death in the mortification of our Lustiest, with his burial in the progress of that work, with his resurrection in our newness of life, and with his Ascension in our heavenly Conversation. This is that which the Apostle Paul often intimateth in those phrases, we Are buried with him, we Are planted into the likeness of his death, our old man is Crucified with him, and you Are risen together with christ, yea,
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yet more sutably in those expressions, the vertue of his resurrection, and the fellowship (the same word with this in my text) of his sufferings. This being that which every Christian, more or less, experimentally knoweth, and wherein he hath a conformity to,
yet more suitably in those expressions, the virtue of his resurrection, and the fellowship (the same word with this in my text) of his sufferings. This being that which every Christian, more or less, experimentally Knoweth, and wherein he hath a conformity to,
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2. But this is not all that the Apostle here insinuateth, those words, and with his Son Iesus Christ, being not onely a further enlargement of this participation, in that it is as with the Father, so with the Son, but likewise a discovery of the means whereby we come to have this fellowship with the Father, and that is by having fellowship with the Sonne, according to which notion, we may fitly conceive the Father to be the terminus, and the Son the medium of this societas ;
2. But this is not all that the Apostle Here insinuates, those words, and with his Son Iesus christ, being not only a further enlargement of this participation, in that it is as with the Father, so with the Son, but likewise a discovery of the means whereby we come to have this fellowship with the Father, and that is by having fellowship with the Son, according to which notion, we may fitly conceive the Father to be the terminus, and the Son the medium of this Societas;
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the Father is he with whom, and the Son is he by and through whom we have this fellowship with the Father, and therefore it is else where said, he hath made us accepted in his beloved, and we have peace with God through our Lord Iesus Christ, and God was in Christ reconciling the world unto himself, and to name no more, they who were a far off, are made nigh by the blood of Christ, that amity and communion which we have with God, being onely in and through a mediator Iesus Christ.
the Father is he with whom, and the Son is he by and through whom we have this fellowship with the Father, and Therefore it is Else where said, he hath made us accepted in his Beloved, and we have peace with God through our Lord Iesus christ, and God was in christ reconciling the world unto himself, and to name no more, they who were a Far off, Are made High by the blood of christ, that amity and communion which we have with God, being only in and through a Mediator Iesus christ.
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The Heathens were in part sensible of this truth, who conceiving that the supream Gods were defiled by the unhallowed approaches of mortals, invented Heroes, and half Gods, a kinde of middle powers, to be as mediators between those Gods and them,
The heathens were in part sensible of this truth, who conceiving that the supreme God's were defiled by the unhallowed Approaches of mortals, invented Heroes, and half God's, a kind of middle Powers, to be as mediators between those God's and them,
but this doctrine of a mediator, the Gospel fully revealeth, and this to be no other than Iesus Christ, by whom we are brought to communion with God. Indeed there was a time (to wit, in innocency ) when man stood not in need of a Mediator,
but this Doctrine of a Mediator, the Gospel Fully Revealeth, and this to be no other than Iesus christ, by whom we Are brought to communion with God. Indeed there was a time (to wit, in innocency) when man stood not in need of a Mediator,
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but now man being fallen from that integrity, and thereby having lost the favour of God, there is no other way of reconciliation but by Christ. So that as TheThemistocles, when Admetus was incensed against him, brought the Kings son in his armes,
but now man being fallen from that integrity, and thereby having lost the favour of God, there is no other Way of reconciliation but by christ. So that as TheThemistocles, when Admetus was incensed against him, brought the Kings son in his arms,
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and upon this ground, he is not unfitly resembled to that ladder in Iacobs vision, which reached from earth to heaven, by whom alone we climb to heaven,
and upon this ground, he is not unfitly resembled to that ladder in Iacobs vision, which reached from earth to heaven, by whom alone we climb to heaven,
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There is onely one thing further to be enquired, for the full explication of this clause, and that is why the Apostle having mentioned two, doth not annex the third person,
There is only one thing further to be inquired, for the full explication of this clause, and that is why the Apostle having mentioned two, does not annex the third person,
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for the truth is, we can neither have fellowship with the Father, nor with the Son, but by the Holy Ghost, by the spirit it is, that God begets us again unto himself,
for the truth is, we can neither have fellowship with the Father, nor with the Son, but by the Holy Ghost, by the Spirit it is, that God begets us again unto himself,
in which respect our Apostle saith, we know he abideth in us, by the spirit he hath given us, and therefore it is, that we finde this elsewhere directly expressed concerning the Holy Ghost, to wit, in that solemn benediction, to the Grace of our Lord Iesus Christ,
in which respect our Apostle Says, we know he Abideth in us, by the Spirit he hath given us, and Therefore it is, that we find this elsewhere directly expressed Concerning the Holy Ghost, to wit, in that solemn benediction, to the Grace of our Lord Iesus christ,
Indeed it is a rule in Divinity, which St. Ambrose hath observed to my hand, qui unum dixerit Trinitatem signavit, when any one of the persons is nominated in any external operation, all the rest are implyed;
Indeed it is a Rule in Divinity, which Saint Ambrose hath observed to my hand, qui Unum dixerit Trinitatem signavit, when any one of the Persons is nominated in any external operation, all the rest Are employed;
so when here we find the Father and the Son expressed, we must not exclude the holy spirit, and look as our blessed Saviour when he speaketh of that knowledge which is the way to eternal life, though he only mention the Father and his Son Iesus Christ, is to be understood as including the holy Ghost, so are we here to interpret S. Iohn, and therefore may very well adde by way of explication, our fellowship is with the Father and his Son Iesus Christ, and with the holy spirit:
so when Here we find the Father and the Son expressed, we must not exclude the holy Spirit, and look as our blessed Saviour when he speaks of that knowledge which is the Way to Eternal life, though he only mention the Father and his Son Iesus christ, is to be understood as including the holy Ghost, so Are we Here to interpret S. John, and Therefore may very well add by Way of explication, our fellowship is with the Father and his Son Iesus christ, and with the holy Spirit:
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nor yet doth there want a reason (as Iustinian hath well observed) why the Apostle maketh no expresse mention of the Holy Ghost, as he doth of the Son of God, namely because as for the communion of the Holy Ghost ;
nor yet does there want a reason (as Iustinian hath well observed) why the Apostle makes no express mention of the Holy Ghost, as he does of the Son of God, namely Because as for the communion of the Holy Ghost;
And thus much, or rather thus little of this unconceivable, much more unspeakable benefit, the fellowship which Believers have with the ever blessed and glorious Trinity ;
And thus much, or rather thus little of this unconceivable, much more unspeakable benefit, the fellowship which Believers have with the ever blessed and glorious Trinity;
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Christ shall say to those at the last day, who releive his members now, In as much as you did it unto them, you did it unto me, and it was his saying to Saul in the vision,
christ shall say to those At the last day, who relieve his members now, In as much as you did it unto them, you did it unto me, and it was his saying to Saul in the vision,
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when he breathed forth threatenings against the Church ▪ Saul, Saul, why persecutest thou me ? and why this, but because of the fellowsh•p which is between Christ and his Members. Take then heed O ye sons of Belial, how you scoffingly deride at, proudly insult over,
when he breathed forth threatenings against the Church ▪ Saul, Saul, why Persecutest thou me? and why this, but Because of the fellowsh•p which is between christ and his Members. Take then heed Oh you Sons of Belial, how you scoffingly deride At, proudly insult over,
and maliciously persecute the servants of God, and members of Christ. Haman notwithstanding all his greatnesse, durst not but honour Mordecai, because he was the man whom the King delighted to honour, and dare you abuse such whom God vouchsafeth to honour? know you not that they are his jewels, and will you deface them? the apple of his eye, and will you touch them? his temple, and will you seek to destroy them? Are they not (to speak it with an humble modesty) all in all with God, his bosome friends, his daily associates, and dare man whose breath is in his nostrils, do any injury to them? or can he do it,
and maliciously persecute the Servants of God, and members of christ. Haman notwithstanding all his greatness, durst not but honour Mordecai, Because he was the man whom the King delighted to honour, and Dare you abuse such whom God vouchsafeth to honour? know you not that they Are his Jewels, and will you deface them? the apple of his eye, and will you touch them? his temple, and will you seek to destroy them? are they not (to speak it with an humble modesty) all in all with God, his bosom Friends, his daily associates, and Dare man whose breath is in his nostrils, do any injury to them? or can he do it,
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and hope impunity ? Let none deceive themselves, Qui insurgit in Christum, Domini, insurgit in Dominum Christi, he that riseth up against the Lords anointed, riseth up against the Lord, by whom he is anointed,
and hope impunity? Let none deceive themselves, Qui insurgit in Christ, Domini, insurgit in Dominum Christ, he that Riseth up against the lords anointed, Riseth up against the Lord, by whom he is anointed,
and he that offereth any indignity unto them that have fellowship with the Father and his Son, offereth it to the Father and the Son, with whom these have fellowship, and therefore must in due time expect the sure vengeance of the Almighty, upon so great impiety.
and he that Offereth any indignity unto them that have fellowship with the Father and his Son, Offereth it to the Father and the Son, with whom these have fellowship, and Therefore must in due time expect the sure vengeance of the Almighty, upon so great impiety.
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2. Great is the dignity of Beleivers, who have fellowship not with Kings the best of men, not with Angels the best of creatures, but with God himself, the Father and his Son Jesus Christ ;
2. Great is the dignity of Believers, who have fellowship not with Kings the best of men, not with Angels the best of creatures, but with God himself, the Father and his Son jesus christ;
when wicked men see Beleevers swallowed up of earthly contentments; will they, not question whether there be any such divine fellowship, as is pretended:
when wicked men see Believers swallowed up of earthly contentment's; will they, not question whither there be any such divine fellowship, as is pretended:
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why do we digge to our selves broken Cisterns ? and if we have fellowship with God, let us scorne to be familiar with the world: rather let us say with David, Whom have I in heaven but thee,
why do we dig to our selves broken Cisterns? and if we have fellowship with God, let us scorn to be familiar with the world: rather let us say with David, Whom have I in heaven but thee,
NONLATINALPHABET that you may have, was S. Johns desire for these to whom he wrote, and it ought much more to be our desire and endeavour for our selves, that we may have ;
that you may have, was S. Johns desire for these to whom he wrote, and it ought much more to be our desire and endeavour for our selves, that we may have;
and if we have attained any degree already, that we may have yet greater measure of this fellowship. This is the note of Lapide upon the Text, that you may have, that is, that you may continue to have, and have more fully this communion,
and if we have attained any degree already, that we may have yet greater measure of this fellowship. This is the note of Lapide upon the Text, that you may have, that is, that you may continue to have, and have more Fully this communion,
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because he writeth to Beleivers, in whom this was already begun; indeed this participation being qualitative, doth Suscipere magis & minus, admit of degrees:
Because he Writeth to Believers, in whom this was already begun; indeed this participation being qualitative, does Suscipere magis & minus, admit of Degrees:
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If then as yet thou art a stranger, now labour to acquaint thy self with God and be at peace, and if thy acquaintance be begun, endeavour that it may grow to an indeared intimacy: indeed who would not hunger and thirst after, who can be sufficiently satisfied with this fellowship ?
If then as yet thou art a stranger, now labour to acquaint thy self with God and be At peace, and if thy acquaintance be begun, endeavour that it may grow to an endeared intimacy: indeed who would not hunger and thirst After, who can be sufficiently satisfied with this fellowship?
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Fellowship in it self, is a thing very delectable: the wise man much enlargeth in the commendation of it, when he saith, two is better then one, and pronounceth a vae soli, woe to him that is alone :
Fellowship in it self, is a thing very delectable: the wise man much enlarges in the commendation of it, when he Says, two is better then one, and pronounceth a vae soli, woe to him that is alone:
indeed as the Greek Proverb runs, NONLATINALPHABET, one man is no man, and as Euripides, one hand can make but a weak defence, in all undertakings society is helpful.
indeed as the Greek Proverb runs,, one man is no man, and as Euripides, one hand can make but a weak defence, in all undertakings society is helpful.
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Fellowship is amiable to all creatures (even the dove will mourn when she hath lost her Mate ) but especially to man who is therefore called by the Philosopher NONLATINALPHABET a creature born for society:
Fellowship is amiable to all creatures (even the dove will mourn when she hath lost her Mate) but especially to man who is Therefore called by the Philosopher a creature born for society:
it is observable, how sadly this hath been bemoaned, not onely by a Cain, Thou hast this day driven me out from the face of the earth, but by a Iob, I am a companion to owles, and a brother to Dragons, and by a David, I am as a Pelican in the wilderness, and an owle in the desert, I am as a sparrow alone upon the house top.
it is observable, how sadly this hath been bemoaned, not only by a Cain, Thou hast this day driven me out from the face of the earth, but by a Job, I am a Companion to owls, and a brother to Dragons, and by a David, I am as a Pelican in the Wilderness, and an owl in the desert, I am as a sparrow alone upon the house top.
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This, this beloved is the only good fellowship. There is indeed a fellowship called by that name which is the cover of many enormities, the devourer of large patrimonies, the bane of many hopeful wits,
This, this Beloved is the only good fellowship. There is indeed a fellowship called by that name which is the cover of many enormities, the devourer of large patrimonies, the bane of many hopeful wits,
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when drunkenness is stiled good fellowship ? Oh turn in hither, & behold that which truly deserveth this name, this fellowship with God and Christ, in which there is all good of honesty, utility, and of jucundity, a fellowship in which all safety, liberty, pleasure, and contentment, is to be found;
when Drunkenness is styled good fellowship? O turn in hither, & behold that which truly deserveth this name, this fellowship with God and christ, in which there is all good of honesty, utility, and of jucundity, a fellowship in which all safety, liberty, pleasure, and contentment, is to be found;
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no wonder if the Psalmist saith, Blessed is the man whom thou choosest & causest to approach unto thee, that he may dwell in thy Courts, he shall be satisfied with the goodnesse of thy house, even of thy holy Temple.
no wonder if the Psalmist Says, Blessed is the man whom thou choosest & causest to approach unto thee, that he may dwell in thy Courts, he shall be satisfied with the Goodness of thy house, even of thy holy Temple.
This is that fellowship to which God calleth us in his Gospel, and of which by Faith in the Gospel we participate. Indeed as Beza well observeth upon the text;
This is that fellowship to which God calls us in his Gospel, and of which by Faith in the Gospel we participate. Indeed as Beza well observeth upon the text;
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so as we may have, and that every day more and more of this heavenly fellowship, till at last we come to heaven, where our faith being turned into sight, we shall have the greatest reason to say in the language of the Apostle; truly our fellowship is now not onely with Saints and Angels, with Patriarchs, Prophets, Apostles, Martyrs, but with the Father and his Son Iesus Christ.
so as we may have, and that every day more and more of this heavenly fellowship, till At last we come to heaven, where our faith being turned into sighed, we shall have the greatest reason to say in the language of the Apostle; truly our fellowship is now not only with Saints and Angels, with Patriarchs, prophets, Apostles, Martyrs, but with the Father and his Son Iesus christ.
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I Am now come by divine assistance to the end of the beginning, the conclusion of the Exordium of this Epistle, namely, the last clause of the fourth verse, a close full of sweetness, the subject whereof is that sweet Monosyllable, joy ;
I Am now come by divine assistance to the end of the beginning, the conclusion of the Exordium of this Epistle, namely, the last clause of the fourth verse, a close full of sweetness, the Subject whereof is that sweet Monosyllable, joy;
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indeed the thing which this word expresseth, is the wheel upon which all mens projects and motions turn, the mark at which all their designes and endeavours ayme.
indeed the thing which this word Expresses, is the wheel upon which all men's projects and motions turn, the mark At which all their designs and endeavours aim.
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Those various design•s of men in getting wealth, grasping honour, purchasing lands, building houses, planting vineyards, do all meet in this one center of joy, and contentment;
Those various design•s of men in getting wealth, grasping honour, purchasing Lands, building houses, planting vineyards, do all meet in this one centre of joy, and contentment;
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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.
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.
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I find in the Greek Copies a double reading of the pronoun in this clause whilest in some it is NONLATINALPHABET in others NONLATINALPHABET, in those a pronoun of the second person, referring to them to whom the Apostles wrote, to which accords our translation;
I find in the Greek Copies a double reading of the pronoun in this clause whilst 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;
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.
and so may be rendered our joy; both of these constructions Are both agreeable to the analogy of Faith, and suitable to the scope of the Apostle, and Therefore I shall omit neither.
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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 ;
and now as Scholars use to imitate their Masters language, and one friend affects those forms of speech which the other is frequent in, so does this Beloved disciple;
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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:
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; Believers have fullness of joy:
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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 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;
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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.
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.
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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,
a full shower of rain is that which does not only wet the surface, but sink into the ground, bedew the branches, but go down to the root. That is a full joy which does not only fill the face with laughter,
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 :
wicked & worldly men for the most part, do but counterfeit a mirth, like a Commander in a desperate battle, (to borrow Senecca his similitude) who lest his Soldiers should run away, sets a good face on it, speaks cheerfully, whilst yet his heart akes:
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 blessed Virgins expression is, my Spirit Rejoiceth in God my Saviour, and David Says, thou hast put gladness in my heart. Indeed, Hilaris cum ponder virtus.
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:
other Joys 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 Vanishes, whilst yet the thing remains:
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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,
in this respect, we may say of worldly joy, it is satiating, but not satisfying, glutting, and yet not filling, like Some Meats which Nauseate the stomach,
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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.
excellently hath Saint 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 only loathed by those who want them, but still coveted by those who taste them.
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Besides, other joyes are such as many times end in sorrow, how oft have you seen tears in mens eyes, after the heartiest laughter ? nothing more usuall than for the Sun of carnal mirth to set in a cloud, and this serpent of sensuall delight hath alwayes a sting in its tail, that verse, Vae tibi ridenti,
Beside, other Joys Are such as many times end in sorrow, how oft have you seen tears in men's eyes, After the heartiest laughter? nothing more usual than for the Sun of carnal mirth to Set in a cloud, and this serpent of sensual delight hath always a sting in its tail, that verse, Vae tibi ridenti,
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sure I am, it comprizeth in it the state of all voluptuous Epicures, who sowing in joy, reap in tears, and after all their good chear, are sure to meet with a sad reckoning. Indeed carnall delights, at first glitter like gold, but at last prove heavy as lead ;
sure I am, it compriseth in it the state of all voluptuous Epicureans, who sowing in joy, reap in tears, and After all their good cheer, Are sure to meet with a sad reckoning. Indeed carnal delights, At First glitter like gold, but At last prove heavy as led;
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That, (to take up St. Bernards metaphor) is like a candle, which goeth out in a snuff, a stink, a smoak; This, like the morning light, shineth brighter and brighter, unto the perfect day :
That, (to take up Saint Bernards metaphor) is like a candle, which Goes out in a snuff, a stink, a smoke; This, like the morning Light, shines Brighter and Brighter, unto the perfect day:
2. Not onely the adjuncts, but the effects commend this joy, it being deservedly called a full, because a strong joy, able to sustain the spirit under,
2. Not only the adjuncts, but the effects commend this joy, it being deservedly called a full, Because a strong joy, able to sustain the Spirit under,
in which respect, the greek father affirmeth of him, that is in communion with God, he is NONLATINALPHABET, merry in all conditions; other joyes at best, carry in them onely a partial emolument,
in which respect, the greek father Affirmeth of him, that is in communion with God, he is, merry in all conditions; other Joys At best, carry in them only a partial emolument,
nor can the joy of health cure the sorrow of poverty, but this joy is NONLATINALPHABET, the universall medicine, the catholick remedy against all sorts of miseries;
nor can the joy of health cure the sorrow of poverty, but this joy is, the universal medicine, the catholic remedy against all sorts of misery's;
it maketh a prison sweet, and pain easie, it maketh a man cheerfull in want, and comfortable in losses, it turneth a wilderness into a garden, teacheth to sing in a cage, and accounts solitary exile a courtesie, finally it supports, in life, yea,
it makes a prison sweet, and pain easy, it makes a man cheerful in want, and comfortable in losses, it turns a Wilderness into a garden, Teaches to sing in a cage, and accounts solitary exile a courtesy, finally it supports, in life, yea,
and as outward afflictions are mitigated, so inward troubles are removed by this joy, those wounds of conscience, which carnal mirth can only skin over, this cureth, and therefore whereas, after sensual jollity, those wounds fester the more;
and as outward afflictions Are mitigated, so inward Troubles Are removed by this joy, those wounds of conscience, which carnal mirth can only skin over, this cureth, and Therefore whereas, After sensual jollity, those wounds fester the more;
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the sum is, let conscience accuse, let the world persecute, let the devill tempt, yea, let afflictions of all sorts, (like the waves of the Sea) successively,
the sum is, let conscience accuse, let the world persecute, let the Devil tempt, yea, let afflictions of all sorts, (like the waves of the Sea) successively,
if the good be onely so in appearance, the joy must be needs be false and empty, but if it be a reall, full good, the joy must needs be both true and full: now,
if the good be only so in appearance, the joy must be needs be false and empty, but if it be a real, full good, the joy must needs be both true and full: now,
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as for worldly joy, it is onely in vain, empty things. Solomon hath long since passed that censure upon these terrene comforts, all is vanity, and therefore the joy must needs be gaudium vanitatis, a vain joy;
as for worldly joy, it is only in vain, empty things. Solomon hath long since passed that censure upon these terrene comforts, all is vanity, and Therefore the joy must needs be gaudium vanitatis, a vain joy;
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whereas this joy is fixed on God our Creatour, Christ our Redeemer, and so is gaudium veritatis, a true and solid joy, the one is a joy in corn and wine, as David distinguisheth it;
whereas this joy is fixed on God our Creator, christ our Redeemer, and so is gaudium veritatis, a true and solid joy, the one is a joy in corn and wine, as David Distinguisheth it;
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therefore is this joy able to support us under all troubles, because it is in God and Christ, who is an universal, and all-sufficient good. Alas, other joyes being only in outward perishing things,
Therefore is this joy able to support us under all Troubles, Because it is in God and christ, who is an universal, and All-sufficient good. Alas, other Joys being only in outward perishing things,
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and such as at best can afford but some particular advantage, must needs be defective, onely God and Christ is such a good, as is of a spiritual nature, everlasting durance, and generall extent;
and such as At best can afford but Some particular advantage, must needs be defective, only God and christ is such a good, as is of a spiritual nature, everlasting durance, and general extent;
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no wonder if this fellowship alone content the mind, and the soul find that in this, which may answer all its wants, and satisfie all its desires ▪ Excellently therefore St. Bernard, What needest thou seek beside him? what can please without him? what doest thou desire, which thou mayest not finde in him ? he made all, he hath all, he is all. Whatsoever good thou wishest, sweet thou cravest, delectable thing thou searchest after, it is all to be found and enjoyed in him,
no wonder if this fellowship alone content the mind, and the soul find that in this, which may answer all its Wants, and satisfy all its Desires ▪ Excellently Therefore Saint Bernard, What Needest thou seek beside him? what can please without him? what dost thou desire, which thou Mayest not find in him? he made all, he hath all, he is all. Whatsoever good thou wishest, sweet thou cravest, delectable thing thou searchest After, it is all to be found and enjoyed in him,
good reason hath St. Iohn to wish, that his brethren to whom he wrote, might have this fellowship, even upon this account, that the•r joy might be full.
good reason hath Saint John to wish, that his brothers to whom he wrote, might have this fellowship, even upon this account, that the•r joy might be full.
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yet in comparison of that caelestial joy, it is but empty, and rather filling than full, and therefore some conceive joy here to be by a metonymic of the effect for the cause put for blessedness, because then alone it is that we shall have full and perfect joy,
yet in comparison of that celestial joy, it is but empty, and rather filling than full, and Therefore Some conceive joy Here to be by a metonymic of the Effect for the cause put for blessedness, Because then alone it is that we shall have full and perfect joy,
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and to this purpose some (as the Phylosopher observes) derive NONLATINALPHABET from NONLATINALPHABET, only changing the NONLATINALPHABET into NONLATINALPHABET,
and to this purpose Some (as the Philosopher observes) derive from, only changing the into,
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the truth is, according to this NONLATINALPHABET, so is the NONLATINALPHABET, our exultation answereth our participation, because this fellowship cannot be perfect, till we come to heaven, where we shall fully enjoy sanctity and immortality with God and Christ for ever,
the truth is, according to this, so is the, our exultation Answers our participation, Because this fellowship cannot be perfect, till we come to heaven, where we shall Fully enjoy sanctity and immortality with God and christ for ever,
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And now to tell you how full that joy shall be, I want words: St. Peter speaking of our joy which we have in believing, calls it unspeakable, and full of glory ;
And now to tell you how full that joy shall be, I want words: Saint Peter speaking of our joy which we have in believing, calls it unspeakable, and full of glory;
as when Christ miraculated wine, he filled the vessels to the brim, so shall he fill the vessels of our souls in that day, with the water of joy, to the very brim, so as there shall not be the least deficiency,
as when christ miraculated wine, he filled the vessels to the brim, so shall he fill the vessels of our Souls in that day, with the water of joy, to the very brim, so as there shall not be the least deficiency,
What then is the inference which we are to draw from hence, but that we learn? what joy to seek after ? namely, that which is full, and wherein (to that end) to place it, namely, in fellowship with God and Christ.
What then is the Inference which we Are to draw from hence, but that we Learn? what joy to seek After? namely, that which is full, and wherein (to that end) to place it, namely, in fellowship with God and christ.
Beloved, it is a false slander, an odious calumny, which by black mouths is belched forth against Christianity, as if it were an enemy to all joy, whereas it doth not extirpate, but ordinate our joy, teaching us to place it on the right object ;
beloved, it is a false slander, an odious calumny, which by black mouths is belched forth against Christianity, as if it were an enemy to all joy, whereas it does not extirpate, but ordinate our joy, teaching us to place it on the right Object;
how should you say with that penitent Father, Far be it Lord, far be it from the heart of thy servant, that I should account my self happy by any earthly joy, that is the joy, which is not given to the wicked,
how should you say with that penitent Father, far be it Lord, Far be it from the heart of thy servant, that I should account my self happy by any earthly joy, that is the joy, which is not given to the wicked,
or in words not much unlike those of St. Paul, God forbid that we should rejoyce in any thing, save in fellowship with the Father, and his Son Iesus Christ.
or in words not much unlike those of Saint Paul, God forbid that we should rejoice in any thing, save in fellowship with the Father, and his Son Iesus christ.
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2. Refer this clause to the former part of this verse, and then the truth, which is manifestly implyed is, that those things which the holy men of God did write, are able to give fulness of joy.
2. Refer this clause to the former part of this verse, and then the truth, which is manifestly employed is, that those things which the holy men of God did write, Are able to give fullness of joy.
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for this reason, no doubt it is, that the word of God contained in the Scripture, is compared to light, and wine, and honey, and milk, all which, are of a pleasing and exhilarating nature;
for this reason, no doubt it is, that the word of God contained in the Scripture, is compared to Light, and wine, and honey, and milk, all which, Are of a pleasing and exhilarating nature;
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indeed the holy Scriptures are a tree of life, whereof every leaf is healing, or according to St. Chrysostom, a pleasant garden, wherein every flower yields a fragrant smell ;
indeed the holy Scriptures Are a tree of life, whereof every leaf is healing, or according to Saint Chrysostom, a pleasant garden, wherein every flower yields a fragrant smell;
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No wonder if St. Paul, speaking of the Scriptures, maketh mention of the patien•e, and hope, and comfort of the Scriptures, there being no such ground of hope and patience,
No wonder if Saint Paul, speaking of the Scriptures, makes mention of the patien•e, and hope, and Comfort of the Scriptures, there being no such ground of hope and patience,
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and under his figtree, observeth that wine is an embleme of joy, the figtree of sweetness, and by both is shadowed that joy wh•ch the Evangel•cal doctrine should produce in those who sit under the preaching of it ;
and under his Fig tree, observeth that wine is an emblem of joy, the Fig tree of sweetness, and by both is shadowed that joy wh•ch the Evangel•cal Doctrine should produce in those who fit under the preaching of it;
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indeed those doctrines which reveal God and Christ, satisfaction to God by Christ, reconciliation to God in Christ, can only give solid comfort to the soule,
indeed those doctrines which reveal God and christ, satisfaction to God by christ, reconciliation to God in christ, can only give solid Comfort to the soul,
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since God out of Christ, is a consuming sire, onely in Christ he is a reviving Sun; out of Christ, he is a sin-revenging, onely in Christ a sin-forgiving God: now these doctrines are no where made known but in holy writ, and they are most clearly delivered in the Apostolical writings, what Moses and Esay, and Ieremy, spake obscurely that Paul, and Peter, and Iohn, declare plainly, and therefore though we find joy in those, yet by these our joy is filled. It is not unworthy our obsetvation in the Text, that this clause.
since God out of christ, is a consuming sire, only in christ he is a reviving Sun; out of christ, he is a Sin revenging, only in christ a sin-forgiving God: now these doctrines Are no where made known but in holy writ, and they Are most clearly Delivered in the Apostolical writings, what Moses and Isaiah, and Ieremy, spoke obscurely that Paul, and Peter, and John, declare plainly, and Therefore though we find joy in those, yet by these our joy is filled. It is not unworthy our obsetvation in the Text, that this clause.
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These things we write, stands in the middle, between our fellowspip, is with the Father and his Son Iesus Christ, and that your joy might be full, as having indeed an influence on both, and by effecting the one, it produceth the other ;
These things we write, Stands in the middle, between our fellowspip, is with the Father and his Son Iesus christ, and that your joy might be full, as having indeed an influence on both, and by effecting the one, it Produceth the other;
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these things which the Apostles write, reveale God and Christ, and the way of fellowship with them, and by bringing us to this fellowship, they convey unto us this fulnesse of joy and comfort.
these things which the Apostles write, reveal God and christ, and the Way of fellowship with them, and by bringing us to this fellowship, they convey unto us this fullness of joy and Comfort.
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1. To the Scriptures, in that they deny to them a perfect sufficiency containing all things necessary to salvation, and that for this reason that th•y might advance the esteem of their unwritten Traditions :
1. To the Scriptures, in that they deny to them a perfect sufficiency containing all things necessary to salvation, and that for this reason that th•y might advance the esteem of their unwritten Traditions:
or by evident cons•quences in the holy Scriptures, and that I may not wander, we meet with a strong argument to this purpose in my text. That which is able to give us full joy, must not be deficient in any thing which conduceth to our happinesse;
or by evident cons•quences in the holy Scriptures, and that I may not wander, we meet with a strong argument to this purpose in my text. That which is able to give us full joy, must not be deficient in any thing which conduceth to our happiness;
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That which the Apostles aimed at in, may doubtlesse be attained to by their writings, for they being inspired of God, it is no other then the end that God purposed in inspiring, which they had in writing, and either God himself is wanting in the means which he hath designed for this end, or these writings contain in them, what will yeild fulness of joy, and to that end bring us to a state of blessednesse.
That which the Apostles aimed At in, may doubtless be attained to by their writings, for they being inspired of God, it is no other then the end that God purposed in inspiring, which they had in writing, and either God himself is wanting in the means which he hath designed for this end, or these writings contain in them, what will yield fullness of joy, and to that end bring us to a state of blessedness.
2. To the people whom they expressely forbid to read the holy Scriptures, esteeming the permission of them to the vulgar eye to be the casting of pearls before swine,
2. To the people whom they expressly forbid to read the holy Scriptures, esteeming the permission of them to the Vulgar eye to be the casting of Pearls before Swine,
hence is it that in a seeming reverence to holy writ, and withall a pretended care of the Laicks, that they may not wrest the Scriptures to their own perdition, they lay upon them a prohibition;
hence is it that in a seeming Reverence to holy writ, and withal a pretended care of the Laics, that they may not wrest the Scriptures to their own perdition, they lay upon them a prohibition;
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but the truth is, as they are but false friends to the Scripture, so in this they are manifest enemies to the people, bereaving them of that comfort which they might have in the reading of those divine books.
but the truth is, as they Are but false Friends to the Scripture, so in this they Are manifest enemies to the people, bereaving them of that Comfort which they might have in the reading of those divine books.
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now these you to whom S. John wrote were ordinary Christians, dispersed in several countries, such, whom in the second Chapt. he calls not only Fathers, but young men and children, and the other Apostles express•ly direct their Epistles, to all that are called to be Saints, as well private persons in,
now these you to whom S. John wrote were ordinary Christians, dispersed in several countries, such, whom in the second Chapter he calls not only Father's, but young men and children, and the other Apostles express•ly Direct their Epistles, to all that Are called to be Saints, as well private Persons in,
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nay yet further, when we consider what singular benefit is to be gained by the reading of the holy Scriptures for correction, •nstruction, and in particular, consolation ;
nay yet further, when we Consider what singular benefit is to be gained by the reading of the holy Scriptures for correction, •nstruction, and in particular, consolation;
surely it is no small injury, that the Church of Rome by this prohibition doth to her members, even as great as if the mother should deny the dug to the tender infant.
surely it is no small injury, that the Church of Rome by this prohibition does to her members, even as great as if the mother should deny the dug to the tender infant.
2. How odious is the prophanenesse of those Christians who neglect the holy Scriptures, and give themselves to reading other books ? How many precious hours do many spend,
2. How odious is the profaneness of those Christians who neglect the holy Scriptures, and give themselves to reading other books? How many precious hours do many spend,
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and that not only on workdays, but holydays, in fool•sh Romances, fabulous histories, lascivious poems ? and why this? but that they may be cheered and delighted, when as full joy is onely to be had in these holy books. Alas the joy you find in those writings, is perhaps pernicious ;
and that not only on workdays, but holydays, in fool•sh Romances, fabulous histories, lascivious poems? and why this? but that they may be cheered and delighted, when as full joy is only to be had in these holy books. Alas the joy you find in those writings, is perhaps pernicious;
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such as tickleth your lust, and promoteth contemplative wickednesse, at the best it is but vain, such as onely pleaseth the fancie and affecteth the wit;
such as tickleth your lust, and promoteth contemplative wickedness, At the best it is but vain, such as only Pleases the fancy and affects the wit;
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And truly brethren, if ever God give you a spiritual ear to judge of things aright, you will then acknowledge there are no bells like to those of Aarons, no harp like to that of Davids, no trumpet like to that of Isaiahs, no p•pes like to those of the Apostles, and you will confesse with Petrus Damianus, that those writings of heathen Orators, Philosophers, Poets, which formerly were so pleasing, are now dull and harsh in comparison of the comfort of the Scriptures.
And truly brothers, if ever God give you a spiritual ear to judge of things aright, you will then acknowledge there Are no Bells' like to those of Aaron's, no harp like to that of Davids, no trumpet like to that of Isaiah's, no p•pes like to those of the Apostles, and you will confess with Peter Damianus, that those writings of heathen Orators, Philosophers, Poets, which formerly were so pleasing, Are now dull and harsh in comparison of the Comfort of the Scriptures.
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Finally, hearken to the exhortation of Drogo hostiensis. Let not the Law depart from thy heart, read and ponder again and again, that thou mayst find the savour of this manna,
Finally, harken to the exhortation of Drogo Hostiensis. Let not the Law depart from thy heart, read and ponder again and again, that thou Mayest find the savour of this manna,
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And yet more particularly, when thou art cast into any danger, labourest under any affliction, make use of these writings for thy comfort, which are as St. Ambrose truly styleth them, the onely refuge in all temptations.
And yet more particularly, when thou art cast into any danger, labourest under any affliction, make use of these writings for thy Comfort, which Are as Saint Ambrose truly styleth them, the only refuge in all temptations.
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Excellently to this purpose is that even of a Roman Bishop, in his exhortation to the Clergy? Doth any one labour with ignorance? these writings are a light to the feet,
Excellently to this purpose is that even of a Roman Bishop, in his exhortation to the Clergy? Does any one labour with ignorance? these writings Are a Light to the feet,
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I have now dispatched the first and most genuine reading of this pronoun, the other (which the Greek Scholiast taketh notice of) would not be altogether passed by, which is NONLATINALPHABET, a pronoun of the first person, since not onely some Greek copies,
I have now dispatched the First and most genuine reading of this pronoun, the other (which the Greek Scholiast Takes notice of) would not be altogether passed by, which is, a pronoun of the First person, since not only Some Greek copies,
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namely, when the people by his declaring, preaching, writing, are brought to fellowship with God and Christ, and the more they gain to this fellowsh•p, the more is their joy enlarged and filled up.
namely, when the people by his declaring, preaching, writing, Are brought to fellowship with God and christ, and the more they gain to this fellowsh•p, the more is their joy enlarged and filled up.
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Indeed (that I may borrow Seneca 's similitudes) if it cannot but delight the husbandman when he seeth his plants grow, his trees flourish, his fruits ripen,
Indeed (that I may borrow Senecca is Similitudes) if it cannot but delight the husbandman when he sees his plants grow, his trees flourish, his fruits ripen,
if it glad the heart of a Schoolmaster o• Tutor to observe his Schollers thrive in learning, and increase in knowledge, it must needs be matter of abundant joy to the Ministers of the Gospel, when they reap the fruit of their labour in the conversion and confirmation of their people.
if it glad the heart of a Schoolmaster o• Tutor to observe his Scholars thrive in learning, and increase in knowledge, it must needs be matter of abundant joy to the Ministers of the Gospel, when they reap the fruit of their labour in the conversion and confirmation of their people.
and when writing to the well-beloved Gaius, he saith, I have no greater joy then that my children walk in truth, the same spirit lodged in that blessed Apostle Paul, who calls the Philippians his joy and his Crown, and the Thessalonians his hope, his joy, his Crown of rejoycing, his glory and his joy, by which phrases is intimated an exceeding joy, glorying being the height of rejoycing;
and when writing to the well-beloved Gaius, he Says, I have no greater joy then that my children walk in truth, the same Spirit lodged in that blessed Apostle Paul, who calls the Philippians his joy and his Crown, and the Thessalonians his hope, his joy, his Crown of rejoicing, his glory and his joy, by which phrases is intimated an exceeding joy, glorying being the height of rejoicing;
nay as if he knew not how enough to be thankful, he breaketh forth into that pathetical question, what thanks can we render to God for all the joy wherewith we joy for your sakes.
nay as if he knew not how enough to be thankful, he breaks forth into that pathetical question, what thanks can we render to God for all the joy wherewith we joy for your sakes.
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that finding the lost groat, is an embleme of a lost sinner gained to Christ, and the woman represents the Minister who cannot but greatly rejoyce at his being the means of converting any sinner;
that finding the lost groat, is an emblem of a lost sinner gained to christ, and the woman represents the Minister who cannot but greatly rejoice At his being the means of converting any sinner;
the truth is, there is joy both in heaven and in earth, whilest both the Angels those heavenly Ministers, and Ministers those earthly Angels, rejoyce at the winning of soules to Christ.
the truth is, there is joy both in heaven and in earth, whilst both the Angels those heavenly Ministers, and Ministers those earthly Angels, rejoice At the winning of Souls to christ.
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This is the joy of godly Ministers for the present, and shall be, yet much more at the last day, in the presence of our Lord Iesus Christ, at his coming, when (as St. Gregrory aptly) Peter shall appear with his converted Iews, and Paul with his converted Gentiles, and all Pastors, with their reduced sheep, when they, who have received any spiritual profit by us, shall give in evidence for us,
This is the joy of godly Ministers for the present, and shall be, yet much more At the last day, in the presence of our Lord Iesus christ, At his coming, when (as Saint Gregory aptly) Peter shall appear with his converted Iews, and Paul with his converted Gentiles, and all Pastors, with their reduced sheep, when they, who have received any spiritual profit by us, shall give in evidence for us,
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Oh then, how should we that are the Ministers of Christ, double, yea, treble our diligence in feeding the flock, according to Christs threefold mandate? how should we bestir our selves in all the wayes, by all the means we can, by preaching, writing, and that in exhorting, reproving, comforting, that we may bring men to this fellowship, since it will be the filling of our joy ? Indeed, a lazy careless Minister, is not more the peoples, than his own enemy, since as he hindreth their good, so his own comfort: for if it be uncomfortable when we sow much, and reap little, the success not answering our pains, it must needs be much more doleful,
O then, how should we that Are the Ministers of christ, double, yea, triple our diligence in feeding the flock, according to Christ threefold mandate? how should we Bestir our selves in all the ways, by all the means we can, by preaching, writing, and that in exhorting, reproving, comforting, that we may bring men to this fellowship, since it will be the filling of our joy? Indeed, a lazy careless Minister, is not more the peoples, than his own enemy, since as he hindereth their good, so his own Comfort: for if it be uncomfortable when we sow much, and reap little, the success not answering our pains, it must needs be much more doleful,
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since whereas the other is but onely a cross, this is a curse, according to that of the Prophet Ieremy, cursed is he, that doth the work of the Lord negligently.
since whereas the other is but only a cross, this is a curse, according to that of the Prophet Ieremy, cursed is he, that does the work of the Lord negligently.
But further, oh that you who are the people, would upon this consideration labour to profit, by what we preach and write to you, that hereby you may fill our joy. Many of you pretend a great deal of love and respect to us:
But further, o that you who Are the people, would upon this consideration labour to profit, by what we preach and write to you, that hereby you may fill our joy. Many of you pretend a great deal of love and respect to us:
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oh my brethren, if you love us, do not grieve us by your unprofitableness : By your presence, you fill our Churches, by your maintenance, you fill our purses :
o my brothers, if you love us, do not grieve us by your unprofitableness: By your presence, you fill our Churches, by your maintenance, you fill our purses:
oh then, why do you not refresh our minds, revive our spirits, rejoyce our hearts in requiting our pains, with your fruitfulness ? it is true beloved, our work in it self is difficult, but your hard hearts, are an heavier burden to us,
o then, why do you not refresh our minds, revive our spirits, rejoice our hearts in requiting our pains, with your fruitfulness? it is true Beloved, our work in it self is difficult, but your hard hearts, Are an Heavier burden to us,
Let me then bespeak you my dearly beloved parishiners and auditors this day, in the same language St. Paul bespoke his Philippians, fulfill you my joy in your endeavour, to profit by my Ministery:
Let me then bespeak you my dearly Beloved parishiners and Auditors this day, in the same language Saint Paul bespoke his Philippians, fulfil you my joy in your endeavour, to profit by my Ministry:
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why shall we, who are Evangelical sowers, be forced to complain that we sow our seed, if not among bryars and thorns, which scratch and tear (the usage that too many have found in these dayes) yet among stones,
why shall we, who Are Evangelical sower's, be forced to complain that we sow our seed, if not among briars and thorns, which scratch and tear (the usage that too many have found in these days) yet among stones,
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I end all, if on the one hand, you will not be won to Christ by our Ministery, know that as it is our sorrow, it will be your misery, our heaviness, your unhappyness, if it be uncomfortable to us, it will be unprofitable to you,
I end all, if on the one hand, you will not be wone to christ by our Ministry, know that as it is our sorrow, it will be your misery, our heaviness, your unhappiness, if it be uncomfortable to us, it will be unprofitable to you,
this is that which every one seeketh after for himself, and which Christs Apostles and Ministers labour after, in regard of their people. The safety of the flock is the shepheards care, the health of the patient, the Physitians work, and the peoples salvation, the hearty desire, prayer and endeavour of every faithful Preacher :
this is that which every one seeks After for himself, and which Christ Apostles and Ministers labour After, in regard of their people. The safety of the flock is the shepherds care, the health of the patient, the Physicians work, and the peoples salvation, the hearty desire, prayer and endeavour of every faithful Preacher:
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Indeed, for this end, they are set as lights, placed as stars in the firmament of the Church, that they may guide mens feet into the way of peace, and path of life.
Indeed, for this end, they Are Set as lights, placed as Stars in the firmament of the Church, that they may guide men's feet into the Way of peace, and path of life.
True happiness principally, nay, wholly consists in communion and fellowsh•p with God in Christ, since he is that summum bonum, chief and universal good, the fruition of which alone, can make us happy:
True happiness principally, nay, wholly consists in communion and fellowsh•p with God in christ, since he is that summum bonum, chief and universal good, the fruition of which alone, can make us happy:
no wonder if St. Iohn, with the rest of the Apostles, desiring to bring the people to blessedness, labour by their preaching and writing, to make them partakers of this fellowship.
no wonder if Saint John, with the rest of the Apostles, desiring to bring the people to blessedness, labour by their preaching and writing, to make them partakers of this fellowship.
good reason then had St. Iohn, having signified this fellowship, as that which was the end of his writing, to discuss in his writing at once the marks whereby we may know,
good reason then had Saint John, having signified this fellowship, as that which was the end of his writing, to discuss in his writing At once the marks whereby we may know,
how they may try the truth of their prof•ssion. To erect a partition wall discriminating between heretical and orthodox, hypocritical, and sincere Christians:
how they may try the truth of their prof•ssion. To erect a partition wall discriminating between heretical and orthodox, hypocritical, and sincere Christians:
and indeed this is that which our Apostle implicitely insinuateth in the former verse, since the fulness of our joy must needs ar•se onely from an apprehension of our part in this partnersh•p, and expresly asserteth in the last Chapter, where he saith, These things have I written, that you may have eternal life.
and indeed this is that which our Apostle implicitly insinuates in the former verse, since the fullness of our joy must needs ar•se only from an apprehension of our part in this partnersh•p, and expressly Asserteth in the last Chapter, where he Says, These things have I written, that you may have Eternal life.
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As for the words which I have now read, our Apostle in them giveth us a breviate of what he intends to enlarge upon in the rest of the Epistle, summarily proposing what he doth afterwards abundantly exemplifie;
As for the words which I have now read, our Apostle in them gives us a breviate of what he intends to enlarge upon in the rest of the Epistle, summarily proposing what he does afterwards abundantly exemplify;
for if you peruse the whole Epistle, you shall find (if not all, yet) the greatest part spent in one of these three things, either in delineating the steps of the way, whereby we walk in the light ;
for if you peruse the Whole Epistle, you shall find (if not all, yet) the greatest part spent in one of these three things, either in delineating the steps of the Way, whereby we walk in the Light;
and glorification, or in describing those Antichristian hereticks, who pretend to have fellowship with Christ, and walk in darkness, so that in few words if you please, we may call these three verses the Text, and the rest of the Epistle, a Commentary upon the Text.
and glorification, or in describing those Antichristian Heretics, who pretend to have fellowship with christ, and walk in darkness, so that in few words if you please, we may call these three Verses the Text, and the rest of the Epistle, a Commentary upon the Text.
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Begin we then now with the Text, and in it for our more orderly proceeding be pleased to take a view of the porch and the house, and in the house of the foundation and the superstructure, and in the superstructure of the two rooms, directly opposite one to the other;
Begin we then now with the Text, and in it for our more orderly proceeding be pleased to take a view of the porch and the house, and in the house of the Foundation and the superstructure, and in the superstructure of the two rooms, directly opposite one to the other;
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and the rooms in the house are on the one hand, the vain presumption abominable lye of those who pretend to have fellowship with God, and walk in darknes ;
and the rooms in the house Are on the one hand, the vain presumption abominable lie of those who pretend to have fellowship with God, and walk in darkness;
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on the other the assured fellowship with God, and cleansing by Christ, of those who walk in the light. Of each of these in their order, most humbly beseeching him who is the light to irradiate our minds with his heavenly beams, that we may clearly discern,
on the other the assured fellowship with God, and cleansing by christ, of those who walk in the Light. Of each of these in their order, most humbly beseeching him who is the Light to irradiate our minds with his heavenly beams, that we may clearly discern,
as having met with it in the beginning of the third verse. And truly, were this only a repetition, it would not be supervacaneous, because no endeavour can be too much,
as having met with it in the beginning of the third verse. And truly, were this only a repetition, it would not be supervacaneous, Because no endeavour can be too much,
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and assent to evangelical doctrines, indeed it is the policy of the Devil, and that which by many wayes he endeavoureth to cause in us both a misunderstanding of, and hesitation about Gospel truths.
and assent to Evangelical doctrines, indeed it is the policy of the devil, and that which by many ways he endeavoureth to cause in us both a misunderstanding of, and hesitation about Gospel truths.
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It was the stratagem he used with our first parents, to beget in them a questioning, and then a denial of the veritie of Gods saying, and it is still his practice to make us either totally deny or causelesly doubt of divine writings ;
It was the stratagem he used with our First Parents, to beget in them a questioning, and then a denial of the verity of God's saying, and it is still his practice to make us either totally deny or causelessly doubt of divine writings;
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here it is that which we have heard of him, so that here are two things to be discussed de novo, which is, what it is that hearing they declared a message, & of whom they received it, of him, & yet there is one thing more not touched before,
Here it is that which we have herd of him, so that Here Are two things to be discussed de novo, which is, what it is that hearing they declared a message, & of whom they received it, of him, & yet there is one thing more not touched before,
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Socinus would have us beleive a mistake in the scribe of NONLATINALPHABET for NONLATINALPHABET, and that it should be NONLATINALPHABET, the noun of NONLATINALPHABET, which is the verb our Apostle useth here for declaring. But the usuall reading in the Greek Copie is NONLATINALPHABET,
Socinus would have us believe a mistake in the scribe of for, and that it should be, the noun of, which is the verb our Apostle uses Here for declaring. But the usual reading in the Greek Copy 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;
and that in its most known acception signifies a promise, nor (though I confess I am almost alone in it) do I see any reason why we should decline the word, or its usual signification;
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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.
1. It is the word which out Apostle afterwards uses, when he speaks of the same thing, that which they had herd from the beginning, presently adds, this is the promise which he hath promised, and so we have herd.
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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 ;
and Here he tells us what those things were that would bring this fullness of joy, to which purpose he calls them not barely a message, but a promise;
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2. If you look on what immediately followeth, God is light, and in him is no darkness•, though for this reason, that signification of promise is rejected,
2. If you look on what immediately follows, God is Light, and in him is no darkness•, though for this reason, that signification of promise is rejected,
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 ;
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 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.
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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 NONLATINALPHABET being as well causall as declarative, may be fitly,
they Are apparently 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 causal as declarative, may be fitly,
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,
1. The Syriac word Here used signifies Gospel, the Greek, promise: indeed the Gospel in its chief Design is promissory, it is not only an historical narration of something done,
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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;
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 Transgression;
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,
A promise it is, and that not of paying a debt, but bestowing a gift: men promise is ofttimes an act of Justice, but God's, of mere grace and free love,
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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 ;
and Therefore it is that his purpose of which the Gospel promise is the counterpane, is joined with Grace, and that special promise of the Gospel forgiveness of since, is said to be according to the riches of his grace;
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And indeed if we beleive the Greek critick, this truth is wrapt up in the very word there used, this being the difference between NONLATINALPHABET and NONLATINALPHABET, that the latter is onely a promise of what is due, but the former of what is free.
And indeed if we believe the Greek critic, this truth is wrapped up in the very word there used, this being the difference between and, that the latter is only a promise of what is due, but the former of what is free.
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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 ;
the equity of God in his commands, the severity of God in his Treats: but we only 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.
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.
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It is a question moved by some how the promise can be free and yet cnoditional, not considering the difference between a meritorious cause, for which a thing ought to be,
It is a question moved by Some how the promise can be free and yet cnoditional, not considering the difference between a meritorious cause, for which a thing ought to be,
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were there a proportion of equality between the thing promised, and required, the promise could not be free, but the Evangelical condition is such only,
were there a proportion of equality between the thing promised, and required, the promise could not be free, but the Evangelical condition is such only,
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as maketh us meet for, not worthy of the thing promised, and therefore hath onely a proportion of congruity. Mercy then is the spring from whence the promise floweth,
as makes us meet for, not worthy of the thing promised, and Therefore hath only a proportion of congruity. Mercy then is the spring from whence the promise flows,
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The primarie design of the Law was precept, commanding us to do, though there was annexed to it a promise, which upon doing what was commanded, we should receive.
The primary Design of the Law was precept, commanding us to do, though there was annexed to it a promise, which upon doing what was commanded, we should receive.
we would gladly have the priviledge assured, and yet we abhorre the duty required, but be not deceived, if you will have the one, you must do the other.
we would gladly have the privilege assured, and yet we abhor the duty required, but be not deceived, if you will have the one, you must do the other.
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and therefore it is in vain to expect an accomplishment of his promise, but on his own terms ▪ in fine, the Gospel is a promise, let us not be so unthankful unto God and Christ, as to reject it:
and Therefore it is in vain to expect an accomplishment of his promise, but on his own terms ▪ in fine, the Gospel is a promise, let us not be so unthankful unto God and christ, as to reject it:
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2. The Apostles heard this message of him: if you ask, of whom ? the answer is to be fetched from the end of the third verse, the Father and his Son Jesus Christ ;
2. The Apostles herd this message of him: if you ask, of whom? the answer is to be fetched from the end of the third verse, the Father and his Son jesus christ;
as one man, but inasmuch as the Father and the Son, though two persons, •ave one and the same essence, it was very proper to use the singular number, that which we have heard of him.
as one man, but inasmuch as the Father and the Son, though two Persons, •ave one and the same essence, it was very proper to use the singular number, that which we have herd of him.
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It is very observable, that in the Hebrew tongue, the same verb in Kal signifieth to learn, and in Piel to teach, and the same noun signifieth both an hearing, and a report ;
It is very observable, that in the Hebrew tongue, the same verb in Kal signifies to Learn, and in Piel to teach, and the same noun signifies both an hearing, and a report;
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whereby is intimated to us, that we must be hearers, ere we be speakers, learners, ere we be Teachers, Scholars, before we be Tutors. And I could heartily wish that this consideration might be a check to the inconsiderate rashnesse of those giddy heads in this age, who never sate at Gamaliels feet,
whereby is intimated to us, that we must be hearers, ere we be Speakers, learners, ere we be Teachers, Scholars, before we be Tutors. And I could heartily wish that this consideration might be a check to the inconsiderate rashness of those giddy Heads in this age, who never sat At Gamaliels feet,
1. It is an Item to Ministers, that our faithfulnesse appear in delivering as wholly, so only the Counsell of God, the mind of Christ, revealed in his Word to the people,
1. It is an Item to Ministers, that our faithfulness appear in delivering as wholly, so only the Counsel of God, the mind of christ, revealed in his Word to the people,
whilest Jesuites declare what they hear from the Pope, as accounting him infallible, whilest Enthusiasts declare what they hear from the devill, mistaking his delusions for the spirits inspirations;
whilst Jesuits declare what they hear from the Pope, as accounting him infallible, whilst Enthusiasts declare what they hear from the Devil, mistaking his delusions for the spirits inspirations;
we need not fear that he who is the way will cause us to wander, who is the truth will cause us to erre, who is the faithful witness, will go about to deceive us:
we need not Fear that he who is the Way will cause us to wander, who is the truth will cause us to err, who is the faithful witness, will go about to deceive us:
if you look upon S. John and the rest of these holy Apostles with a carnal eye, there was nothing in them which might render them worthy of so high a prerogative:
if you look upon S. John and the rest of these holy Apostles with a carnal eye, there was nothing in them which might render them worthy of so high a prerogative:
but Christ was pleased to make use of these contemptible persons for his Embasie. In this respect it is the Apostle saith, we have this treasure in earthen vessels ;
but christ was pleased to make use of these contemptible Persons for his Embassy. In this respect it is the Apostle Says, we have this treasure in earthen vessels;
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As the Prophet from God appointed the water of Iordan to be the means of curing Naamans leprosy, so hath our Lord Christ instituted water and bread and wine, common ordinary creatures, to be the pledges of his love,
As the Prophet from God appointed the water of Iordan to be the means of curing Naamans leprosy, so hath our Lord christ instituted water and bred and wine, Common ordinary creatures, to be the pledges of his love,
1. The freeness, in that as the Apostle speaketh, there is no respect of persons with God, it is not external qualifications that Christ looketh at, the poor as well as the rich, the simple as soon as the wise, the base as easily as the noble are accepted of him;
1. The freeness, in that as the Apostle speaks, there is no respect of Persons with God, it is not external qualifications that christ looks At, the poor as well as the rich, the simple as soon as the wise, the base as Easily as the noble Are accepted of him;
2. The strangeness, in that it is so contrary to the dictates of carnal reason, who would not have thought it the most probable way of spreading the Gospel, if Christ had imployed the Scribes that were learned in the Law,
2. The strangeness, in that it is so contrary to the dictates of carnal reason, who would not have Thought it the most probable Way of spreading the Gospel, if christ had employed the Scribes that were learned in the Law,
To do so great a work as the publishing and promoting of Christian Religion, by such weak instruments as the Apostles were, cannot but highly advance the honour of Christ, since as S. Paul speaketh, hereby the excellency of the power is manifested to be of God and not of man.
To do so great a work as the publishing and promoting of Christian Religion, by such weak Instruments as the Apostles were, cannot but highly advance the honour of christ, since as S. Paul speaks, hereby the excellency of the power is manifested to be of God and not of man.
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and the other Stars are light, but far be it from us to imagine that the Creators essence is the same with the Creatures, but something far more choice and excellent ;
and the other Stars Are Light, but Far be it from us to imagine that the Creators essence is the same with the Creatures, but something Far more choice and excellent;
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as the Apostle Paul speaketh, there is NONLATINALPHABET, something to be known of God by the Creatures, the earth, and every pile of grass that groweth out of it, but much more the heavens, and the beams of light that flow from it, declare the glory of God.
as the Apostle Paul speaks, there is, something to be known of God by the Creatures, the earth, and every pile of grass that grows out of it, but much more the heavens, and the beams of Light that flow from it, declare the glory of God.
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and both may be construed two wayes, to wit, as spoken of God, considered either, NONLATINALPHABET or NONLATINALPHABET, in himself, or in his influences. 1. In himself. And that 1. Affirmatively, God is light. And thus,
and both may be construed two ways, to wit, as spoken of God, considered either, or, in himself, or in his influences. 1. In himself. And that 1. Affirmatively, God is Light. And thus,
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1. This metaphor of light (though but darkly) shadoweth forth the Trinity, the Father being as the body of light, the Son as the beams, the Holy Ghost, as the Splendor of both.
1. This metaphor of Light (though but darkly) shadoweth forth the Trinity, the Father being as the body of Light, the Son as the beams, the Holy Ghost, as the Splendour of both.
some have observed a resemblance of it in the Hebr•w, NONLATINALPHABET, the Greek NONLATINALPHABET, the Latine, Lux, which signifie light, all of which are monosyllables, consisting of three letters ;
Some have observed a resemblance of it in the Hebr•w,, the Greek, the Latin, Lux, which signify Light, all of which Are monosyllables, consisting of three letters;
and in the Hebrew word they observe NONLATINALPHABET to be the beginning of NONLATINALPHABET which signifieth the Father, and NONLATINALPHABET to be the beginning of NONLATINALPHABET, which signifieth the spirit, and NONLATINALPHABET being the middle letter, may aptly represent the Son, which is the middle person, especially being neer of kin to NONLATINALPHABET, the first letter of NONLATINALPHABET, which signifieth the Son ;
and in the Hebrew word they observe to be the beginning of which signifies the Father, and to be the beginning of, which signifies the Spirit, and being the middle Letter, may aptly represent the Son, which is the middle person, especially being near of kin to, the First Letter of, which signifies the Son;
1. The light, of all bodies, is the most immateriall and incompounded, whereby the simplicity and spirituality of Gods nature may be insinuated, which is void not onely of all matter, but of all composition.
1. The Light, of all bodies, is the most immaterial and incompounded, whereby the simplicity and spirituality of God's nature may be insinuated, which is void not only of all matter, but of all composition.
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the first thing that God said on the first day of the Creation was, Let there be light, and this shadoweth forth the eternity of Gods being, who is both NONLATINALPHABET and NONLATINALPHABET, the first and the last, before all other things whatsoever.
the First thing that God said on the First day of the Creation was, Let there be Light, and this shadoweth forth the eternity of God's being, who is both and, the First and the last, before all other things whatsoever.
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and this sets forth Gods transcendent majesty and glory, in which respect, he is said to cover himself with light as with a garment, and to dwell in the light, which no man can approach unto.
and this sets forth God's transcendent majesty and glory, in which respect, he is said to cover himself with Light as with a garment, and to dwell in the Light, which no man can approach unto.
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But there are more particularly two attributes, which light doth clearly discover, and which may agree to the scope of the Apostle, especially the latter.
But there Are more particularly two attributes, which Light does clearly discover, and which may agree to the scope of the Apostle, especially the latter.
1. The light is of a discovering nature, so that nothing can be hid from the heat thereof, it pryeth into every corner, it peepeth in at every crevis,
1. The Light is of a discovering nature, so that nothing can be hid from the heat thereof, it pryeth into every corner, it peepeth in At every crevice,
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To thee, saith David, the darkness and the light are all one, because God seeth in the dark, as plainly as in the light, by his own light he revealeth the deep and secret things;
To thee, Says David, the darkness and the Light Are all one, Because God sees in the dark, as plainly as in the Light, by his own Light he Revealeth the deep and secret things;
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he knoweth what is in the darkness, and the light dwelleth with him saith Daniel, finally, I try the reins saith God of himself, our minds being as apparent to him as the intrailes of a beast are to us,
he Knoweth what is in the darkness, and the Light dwells with him Says daniel, finally, I try the reins Says God of himself, our minds being as apparent to him as the entrails of a beast Are to us,
whereas his eyes are upon the ways of man, and he seeth all his goings, there is no darknes nor shadow of death, where the workers of iniquity may hide themselves, saith Elihu concerning God, Indeed,
whereas his eyes Are upon the ways of man, and he sees all his goings, there is no darkness nor shadow of death, where the workers of iniquity may hide themselves, Says Elihu Concerning God, Indeed,
as St. Ambrose excellently, If thou canst not hide thy self from the Sun, which is Gods Minister of light, how impossible will it be to hide thy self from him, whose eyes are ten thousand times brighter than the Sun.
as Saint Ambrose excellently, If thou Canst not hide thy self from the Sun, which is God's Minister of Light, how impossible will it be to hide thy self from him, whose eyes Are ten thousand times Brighter than the Sun.
And by this aptly is represented the holiness and purity of God. That expression of the Prophet Malachy concerning Christ, giveth much light to this truth,
And by this aptly is represented the holiness and purity of God. That expression of the Prophet Malachy Concerning christ, gives much Light to this truth,
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it is an attribute so essential to God, that every thing so far as it hath relation to God, is said to be holy, his name holy, his word holy, his works holy, his day an holy day, his temple an holy place, his Ministers holy persons,
it is an attribute so essential to God, that every thing so Far as it hath Relation to God, is said to be holy, his name holy, his word holy, his works holy, his day an holy day, his temple an holy place, his Ministers holy Persons,
Before I proceed, a stumbling block would be removed, that seeming contradiction of the Psalmist, to this of St. Iohn, where he saith concerning God, he made darkness his secret place ;
Before I proceed, a stumbling block would be removed, that seeming contradiction of the Psalmist, to this of Saint John, where he Says Concerning God, he made darkness his secret place;
and it is to be understood of him in reference to us, not himself. In respect of us, because we cannot comprehend him, darkness is his secret place, but in regard of himself, the purity of his own nature, he is light and not darkness, as the Sun, though it be sometimes hid from us by dark clouds, remaineth still in it self most light some.
and it is to be understood of him in Referente to us, not himself. In respect of us, Because we cannot comprehend him, darkness is his secret place, but in regard of himself, the purity of his own nature, he is Light and not darkness, as the Sun, though it be sometime hid from us by dark Clouds, remains still in it self most Light Some.
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and of David concerning himself, I have preached, and have not refrained, I have not hid, I have declared, and it is a form of speaking very usual with St. Iohn, as you may find in the very next verse,
and of David Concerning himself, I have preached, and have not refrained, I have not hid, I have declared, and it is a from of speaking very usual with Saint John, as you may find in the very next verse,
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This appearing to be the scope, the meaning is no more but this, God is light, and in him is no darkness, that is, God is so pure, that not the least, the smallest spot can cleave to him;
This appearing to be the scope, the meaning is no more but this, God is Light, and in him is no darkness, that is, God is so pure, that not the least, the Smallest spot can cleave to him;
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as there is no defect in his knowledge, so there is no default in his nature, and to this tend those expressions of Moses, He is a God of truth, and without iniquity, just and right is he ;
as there is no defect in his knowledge, so there is no default in his nature, and to this tend those expressions of Moses, He is a God of truth, and without iniquity, just and right is he;
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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:
nay, as Carthusian enlarges it, Because it may be said of the Angels that stand, and the Saints that Are glorified, they have no darkness of since At all in them:
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,
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,
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 :
in himself, but in regard of his influence, and that in both the clauses. 1. God is Light, that is, according to Saint James expression, The Father of lights:
Illuminata & non illuminans, enlightned and not enlightning, to wit, the air. Illuminata & illuminans, enlightned, and enlightning, such is the moon.
Illuminata & non Illuminans, enlightened and not enlightening, to wit, the air. Illuminata & Illuminans, enlightened, and enlightening, such is the moon.
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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,
It is that which may fitly be applied Here, all Christians Are lights as the air, Ministers Are lights as the moon, but only God is Light as the Sun, to wit, receiving no Light from any other,
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 makes all to be clear and lightsome, so does 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 since;
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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 ;
and thereby the repugnancy of walking in darkness, 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;
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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.
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,
Finally, so as to bring Light out of the darkness, good out of evil, and make all the darkness of sin tend accidentally to illustrate the glory of his own Wisdom, Justice,
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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:
surely then, God having no darkness in himself, cannot be any cause of it in us. Beside, 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 Author. In a word, It is impossible that the same cause should directly produce contrary effects:
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.
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.
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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.
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.
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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,
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 gives us,
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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.
he attributeth to him that which is the most noble among inanimate creatures, Light; and he Removeth from him darkness, which is a defect and deformity.
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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;
Indeed there have not wanted such Sons of Belial who have charged God with since; as the Luciferians who blame God for dooming Lucifer to Eternal darkness;
or deface the other, when we speak of God after the manner of men, as we represent his power by the arm, his mercy by the bowels, his justice by the hand, so his holinesse by the face. Oh how great an injury must he needs account it,
or deface the other, when we speak of God After the manner of men, as we represent his power by the arm, his mercy by the bowels, his Justice by the hand, so his holiness by the face. O how great an injury must he needs account it,
if we shall throw dirt in his face ? and therefore remember the caution of S. Iames, let no man say when he is tempted, that he is tempted of God, for God tempteth no man, neither can he be tempted.
if we shall throw dirt in his face? and Therefore Remember the caution of S. James, let no man say when he is tempted, that he is tempted of God, for God tempts no man, neither can he be tempted.
we must shine in his beam, be kindled at his flame, and be lighted by his torch. Like the moon we are dark bodies, till the glory of the Lord arise upon us ;
we must shine in his beam, be kindled At his flame, and be lighted by his torch. Like the moon we Are dark bodies, till the glory of the Lord arise upon us;
for that spiritual illumination, which may guide and conduct us, through the wildernesse of this world, till we come to the heaven of heavens, where God in an especial manner, is the light of it,
for that spiritual illumination, which may guide and conduct us, through the Wilderness of this world, till we come to the heaven of heavens, where God in an especial manner, is the Light of it,
IT is an undoubted truth, that all parcels of holy Writ, are alike in respect of their divine authority, and un-erring verity. But it is as true, that there is some difference between them in respect of clear perspicuity and beneficiall utility, some parts of Scripture, being as more plain, so more useful then others.
IT is an undoubted truth, that all parcels of holy Writ, Are alike in respect of their divine Authority, and unerring verity. But it is as true, that there is Some difference between them in respect of clear perspicuity and beneficial utility, Some parts of Scripture, being as more plain, so more useful then Others.
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Such no doubt are those upon which the Holy Ghost, hath as it were set a mark, and to which he hath affixed an asterisme. Thus when we meet with a Selah in the close, or a verily, verily, in the beginning of any sentence,
Such no doubt Are those upon which the Holy Ghost, hath as it were Set a mark, and to which he hath affixed an asterism. Thus when we meet with a Selac in the close, or a verily, verily, in the beginning of any sentence,
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and yet when we find any dignifying clause placed in the front or rere of any discourse, it is no doubt the spirits intention to put us hereby on a more serious consideration on such Scriptures, as containing somewhat in them of more then ordinary importance.
and yet when we find any dignifying clause placed in the front or rear of any discourse, it is no doubt the spirits intention to put us hereby on a more serious consideration on such Scriptures, as containing somewhat in them of more then ordinary importance.
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no lesson more needful to be learned by a beleever then that of maintaining good works, and therefore the same Apostle calling upon beleevers to learn it, annexeth a Preface, This is a faithful saying, and these things I will, that thou affirm constantly.
no Lesson more needful to be learned by a believer then that of maintaining good works, and Therefore the same Apostle calling upon believers to Learn it, annexeth a Preface, This is a faithful saying, and these things I will, that thou affirm constantly.
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since we find the doctrines of it ushered in with an Exordium, This is the message which we have heard of him, and declare to you, &c. 3. Having already led you through the porch, and given you a view of the foundation, I hope I shall not need to go back and take a re-view;
since we find the doctrines of it ushered in with an Exordium, This is the message which we have herd of him, and declare to you, etc. 3. Having already led you through the porch, and given you a view of the Foundation, I hope I shall not need to go back and take a review;
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as it were on the left hand inhabited by those whom Christ will one day place on his left hand, to wit, presumptuous hypocrites, and the other on the right, i•habited by those who shall be set on Christs right hand, namely sincere and holy Christians.
as it were on the left hand inhabited by those whom christ will one day place on his left hand, to wit, presumptuous Hypocrites, and the other on the right, i•habited by those who shall be Set on Christ right hand, namely sincere and holy Christians.
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1. The Reproofe is that I am now to beginne with, concerning which (before I fall upon particulars) it will not be amiss to observe in general, that it is at once both sharp and milde, discovering those two graces to be sweetly conjoyned in this Apostle (which it is pity they should in any be severed) zeal & discretion, the one making him faithful,
1. The Reproof is that I am now to begin with, Concerning which (before I fallen upon particulars) it will not be amiss to observe in general, that it is At once both sharp and mild, discovering those two graces to be sweetly conjoined in this Apostle (which it is pity they should in any be severed) zeal & discretion, the one making him faithful,
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he is not meal mouth'd, but sharp tongued, in home and down right language he telleth these sinners their own. It might have sufficed the Apostle to say, They who walk in darkness, can have no fellowship with God ;
he is not meal mouthed, but sharp tongued, in home and down right language he Telleth these Sinners their own. It might have sufficed the Apostle to say, They who walk in darkness, can have no fellowship with God;
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but the zeal of this holy man maketh him bold and sharp in his expressions. How well doth fervent vehemency become a Minister in all his addresses to the people,
but the zeal of this holy man makes him bold and sharp in his expressions. How well does fervent vehemency become a Minister in all his Addresses to the people,
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but especially when he reproveth ? Some in dealing with sinners, and rebuking their sins, are like men that handle thorns, as if they durst not touch them;
but especially when he Reproveth? some in dealing with Sinners, and rebuking their Sins, Are like men that handle thorns, as if they durst not touch them;
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It is the counsell of St. Iude concerning offenders, of some have compassion, making a difference, but others save with fear, pulling them out of the fire ;
It is the counsel of Saint Iude Concerning offenders, of Some have compassion, making a difference, but Others save with Fear, pulling them out of the fire;
but others we must save with fear, that is, by terrifying them with threats, and with a loving violence, plucking them out of the fire of those destructive courses.
but Others we must save with Fear, that is, by terrifying them with Treats, and with a loving violence, plucking them out of the fire of those destructive courses.
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Such are all obstinate trangressors, who offending hainously, are to be checked severely, to whom (when they spurn at our rebukes) we returne St. Austins answer, When you amend your lives, we shall mend our language.
Such Are all obstinate transgressors, who offending heinously, Are to be checked severely, to whom (when they spurn At our rebukes) we return Saint Austins answer, When you amend your lives, we shall mend our language.
Hypocrites are not onely the children of the Devill, but as it were, his first born; Malus ubi bonum se simulat, tunc est pessimus, a bad man is then really worst, when he is seemingly best.
Hypocrites Are not only the children of the devil, but as it were, his First born; Malus ubi bonum se simulat, tunc est pessimus, a bad man is then really worst, when he is seemingly best.
they are pure in their own eyes, though they be not washed from their filthiness, and being miserably poor, account themselves rich, and increased with goods ;
they Are pure in their own eyes, though they be not washed from their filthiness, and being miserably poor, account themselves rich, and increased with goods;
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they lull themselves asleep, sing a requiem to their souls, soothing up themselves with an omnia benè, so that there is need of loud cryes to awaken them.
they lull themselves asleep, sing a requiem to their Souls, soothing up themselves with an omnia benè, so that there is need of loud cries to awaken them.
but arrogant hypocrites are indulgent to themselves, and therefore they must apply corrasives to them; no man needs a more severe reprover, then the self flatterer.
but arrogant Hypocrites Are indulgent to themselves, and Therefore they must apply corrasives to them; no man needs a more severe reprover, then the self flatterer.
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condemn the feigned showes, seeming professions of hypocrites, and they will presently decry you as a scoffer at Religion, Railer against the godly party, and an enemy to the Saints ▪ But we must not neglect our duty, what misconstruction soever they are pleased to put upon it;
condemn the feigned shows, seeming professions of Hypocrites, and they will presently decry you as a scoffer At Religion, Railer against the godly party, and an enemy to the Saints ▪ But we must not neglect our duty, what misconstruction soever they Are pleased to put upon it;
whilest he compareth them to wolves in sheeps cloathing, to whited sepulchres, yea, to serpents and vipers, denounceth severe woes against them, and in his Epistle to Philodelphia, mentioning those who were dissembling Iews, he accounts them worthy of no better names than lyars, and the Synagogue of Satan.
whilst he compareth them to wolves in Sheep clothing, to whited sepulchres, yea, to Serpents and vipers, Denounceth severe woes against them, and in his Epistle to Philodelphia, mentioning those who were dissembling Iews, he accounts them worthy of no better names than liars, and the Synagogue of Satan.
This was the practice of his forerunner, Iohn the Baptist, who observing the hypocritical Pharisees to come to his Baptism, resembleth them to the most venemous creatures,
This was the practice of his forerunner, John the Baptist, who observing the hypocritical Pharisees to come to his Baptism, resembles them to the most venomous creatures,
finally, this is the example which this other Iohn, his beloved disciple here sets us, giving hypocrites (and that no less justly than sharply) the lye.
finally, this is the Exampl which this other John, his Beloved disciple Here sets us, giving Hypocrites (and that no less justly than sharply) the lie.
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2. On the other hand, it is no less observable, that St. Iohn in directing his reproof, useth not the second, but the first person, saying, not if you, but if we ;
2. On the other hand, it is no less observable, that Saint John in directing his reproof, uses not the second, but the First person, saying, not if you, but if we;
by which his intent (no doubt) is to demonstrate the impartiality of his spirit, that if He, or any other of the Apostles, could or should be guilty of this fault, he would be no less severe to himself and them,
by which his intent (no doubt) is to demonstrate the impartiality of his Spirit, that if He, or any other of the Apostles, could or should be guilty of this fault, he would be no less severe to himself and them,
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by this means he plainly lets them see that these words were not written in passion, much less out of any hatred to their persons, but onely to their practice;
by this means he plainly lets them see that these words were not written in passion, much less out of any hatred to their Persons, but only to their practice;
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To take off all such suspicions, and to render reproof the more acceptable, it is that the messengers of God have found out several wayes of mitigating their reproofs:
To take off all such suspicions, and to render reproof the more acceptable, it is that the messengers of God have found out several ways of mitigating their reproofs:
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for this end it was, that Moses composed his tart reprehension of Israels ingratitude, in the form of a Song, that Nathan coming to David upon an harsh errand, begins it with a parable. Finally, that St, Paul rebuking the faction of the Corinthians, transfers it in a figure to himself ;
for this end it was, that Moses composed his tart reprehension of Israel's ingratitude, in the from of a Song, that Nathan coming to David upon an harsh errand, begins it with a parable. Finally, that Saint, Paul rebuking the faction of the Corinthians, transfers it in a figure to himself;
and accordingly here St ▪ Iohn useth the first person, if we say, &c. Having thus taken a survey of this room at large, come we now to the several partitions contained in it.
and accordingly Here Saint ▪ John uses the First person, if we say, etc. Having thus taken a survey of this room At large, come we now to the several partitions contained in it.
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And there are three things which our Apostle discovereth in this reprehension concerning these hypocrites. The impiety of their practice, they walk in darkness.
And there Are three things which our Apostle Discovereth in this reprehension Concerning these Hypocrites. The impiety of their practice, they walk in darkness.
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These are the three paths, through which, my discourse, and your attention must walk, beseeching God for the light of his holy spirit, that I may speak, you may hear, all of us may do the truth, and so none of us come under the censure of the text,
These Are the three paths, through which, my discourse, and your attention must walk, beseeching God for the Light of his holy Spirit, that I may speak, you may hear, all of us may do the truth, and so none of us come under the censure of the text,
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for the right understanding whereof, we shall take a short view of both the metaphors, to wit, darkness and walking, there being in both an emphatical significancy.
for the right understanding whereof, we shall take a short view of both the metaphors, to wit, darkness and walking, there being in both an emphatical significancy.
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of this darkness Moses speaketh, when he sayeth, God made two great lights, to divide the light from the darkness, and this was the curse Iob wished, upon the day wherein he was born, that it might be darkness.
of this darkness Moses speaks, when he Saith, God made two great lights, to divide the Light from the darkness, and this was the curse Job wished, upon the day wherein he was born, that it might be darkness.
What is it, but as it were, wrapt up in darkness? in this darkness, the Gentiles, before the coming of Christ, are said to sit, and in this respect, the Ephesians are said to be sometimes darkness, to wit, in their unregeneracy.
What is it, but as it were, wrapped up in darkness? in this darkness, the Gentiles, before the coming of christ, Are said to fit, and in this respect, the Ephesians Are said to be sometime darkness, to wit, in their unregeneracy.
When the prophet Isaiah mentioneth, One that feareth the Lord and obeyeth his voyce walking in darknesse and seeing no light no doubt he is principally to be understood of the darkness of spiritual desertion, when God withholdeth the light of his countenance from the soul.
When the Prophet Isaiah mentioneth, One that fears the Lord and Obeyeth his voice walking in darkness and seeing no Light no doubt he is principally to be understood of the darkness of spiritual desertion, when God withholdeth the Light of his countenance from the soul.
Finally, when we frequently read in the New Testament of utter darkness, the mist of darkness, blackness of darkness, what else do those phrases mean,
Finally, when we frequently read in the New Testament of utter darkness, the missed of darkness, blackness of darkness, what Else do those phrases mean,
3. Of iniquity, in this respect it is, that the power of sin ruling in mens hearts, is called the power of darkness, and the works of sin which they act in their lives, are called the works of darkness, especially, flagitious enormities, such as rioting and drunkenness, chambring and wantonness, strife and envying, which are enumerated by the Apostle, as the works of darkness. If you ask in which of these acceptions it is here to be construed, some Interpreters answer in two of them, namely,
3. Of iniquity, in this respect it is, that the power of since ruling in men's hearts, is called the power of darkness, and the works of since which they act in their lives, Are called the works of darkness, especially, flagitious enormities, such as rioting and Drunkenness, chambering and wantonness, strife and envying, which Are enumerated by the Apostle, as the works of darkness. If you ask in which of these acceptions it is Here to be construed, Some Interpreters answer in two of them, namely,
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and chiefly, gross notorious sins, because the Apostle speaketh of the conversation ; the darkness of ignorance, is that in which men are said to sit ;
and chiefly, gross notorious Sins, Because the Apostle speaks of the Conversation; the darkness of ignorance, is that in which men Are said to fit;
And indeed so truly, nay fully, doth this term of darkness agree to sin, that it taketh in all the other acceptions under some notion or other, each of which, may serve as a several reason, why this appellation of darkness is given to it.
And indeed so truly, nay Fully, does this term of darkness agree to since, that it Takes in all the other acceptions under Some notion or other, each of which, may serve as a several reason, why this appellation of darkness is given to it.
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most sins are such as flie the light, and love to be covered over with nights canopy, St. Paul saith of drunkards, that they are drunk in the night, and Solomon of the young man, that he goeth to the harlots house in the evening, in the black and dark night, and Iob of the adulterer, the thief, the murderer, that they rebell against the light, and the morning is to them,
most Sins Are such as fly the Light, and love to be covered over with nights canopy, Saint Paul Says of drunkards, that they Are drunk in the night, and Solomon of the young man, that he Goes to the harlots house in the evening, in the black and dark night, and Job of the adulterer, the thief, the murderer, that they rebel against the Light, and the morning is to them,
2. Sin hath relation to the darkness of ignorance, both as an effect, and as a cause, in which respect, it is called by Dyonisius, obscure wickedness ·
2. since hath Relation to the darkness of ignorance, both as an Effect, and as a cause, in which respect, it is called by Dionysius, Obscure wickedness ·
in this notion we may very well understand that of the wise man, when he saith, the way of the wicked is as darkness, the darkness of ignorance increasing upon men,
in this notion we may very well understand that of the wise man, when he Says, the Way of the wicked is as darkness, the darkness of ignorance increasing upon men,
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Wherefore doth the l•ving man complain (saith the Church, in respect of temporal afflictions) man suffereth for the punishment of his sin, all the miseries of life;
Wherefore does the l•ving man complain (Says the Church, in respect of temporal afflictions) man suffers for the punishment of his since, all the misery's of life;
finally, it is wickedn•ss that brings eternall wr•tchedness, that being the doom denounced by our blessed Saviour, against the wicked servant, Cast him into utter darkness, there shall be weeping and gnash•ng of teeth, so that in this respect, is sin most justly called darkness, because it brings so great a darkness of sorrow and calamity upon the sinner.
finally, it is wickedn•ss that brings Eternal wr•tchedness, that being the doom denounced by our blessed Saviour, against the wicked servant, Cast him into utter darkness, there shall be weeping and gnash•ng of teeth, so that in this respect, is since most justly called darkness, Because it brings so great a darkness of sorrow and calamity upon the sinner.
2. The other of walking is no less considerable, a word that is very frequently used in Scripture, and that to signifie in generall a course of life. Indeed, what is our life but a walk, and all the actions of our life,
2. The other of walking is no less considerable, a word that is very frequently used in Scripture, and that to signify in general a course of life. Indeed, what is our life but a walk, and all the actions of our life,
more particularly this word is used, both in respect of a good and an evill course of life ▪ and an instance of both, we have in this and the next verse;
more particularly this word is used, both in respect of a good and an evil course of life ▪ and an instance of both, we have in this and the next verse;
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That then which we are now to inquire into is, what this phrase of walking imports, concerning a state of sinfull living, the answer to which, will appear by taking notice of three properties in the motion of walking, as being motus voluntarius, continuus & progressivus, a voluntary, constant, and a progressive motion.
That then which we Are now to inquire into is, what this phrase of walking imports, Concerning a state of sinful living, the answer to which, will appear by taking notice of three properties in the motion of walking, as being motus voluntarius, continuus & progressivus, a voluntary, constant, and a progressive motion.
and it is a great deal of content and pleasure men take in walking. All this representeth the temper of wicked men, who not onely act sin, but affect it;
and it is a great deal of content and pleasure men take in walking. All this Representeth the temper of wicked men, who not only act sin, but affect it;
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the special bent of his heart, and the generall current of his life is vile and wicked, I have spread out my hands all the day (saith Almighty God ) unto a rebellious people, which walketh in a way that is not good, the length of Gods patience argueth the continuance of their provocations,
the special bent of his heart, and the general current of his life is vile and wicked, I have spread out my hands all the day (Says Almighty God) unto a rebellious people, which walks in a Way that is not good, the length of God's patience argue the Continuance of their provocations,
men, good men may sometimes step into an evill way, he only is to be adjudged bad, who frequently reneweth his sins and maketh it his constant practise to do iniquitie.
men, good men may sometime step into an evil Way, he only is to be adjudged bad, who frequently Reneweth his Sins and makes it his constant practise to do iniquity.
The Prophet Jeremy saith of the wicked they proceed from evil to evil and againe they weary themselves to commit iniquity they walke so long till they are weary ;
The Prophet Jeremiah Says of the wicked they proceed from evil to evil and again they weary themselves to commit iniquity they walk so long till they Are weary;
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This darke walke is a descent, wherein men go lower and lower, never staying of themselves, till they come to the bottome. And as in walking, a man is every step further of the terme from which,
This dark walk is a descent, wherein men go lower and lower, never staying of themselves, till they come to the bottom. And as in walking, a man is every step further of the term from which,
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By this time I doubt not but the meaning of this clause appeareth, and if we looke upon those whom our Apostle may be probably supposed here principally to intend to wit the Gnosticks we shall finde this fully verified concerning them.
By this time I doubt not but the meaning of this clause appears, and if we look upon those whom our Apostle may be probably supposed Here principally to intend to wit the Gnostics we shall find this Fully verified Concerning them.
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They were a sort of people that did constantly wallowe in notorious wickednesse and counted it pleasure to live in all manner of impiety Epiphanius, writing of them saith it loathed him to delineate, what darknesse of wickednesse they lived in, and I tremble to mention what he there relateth, concerning their impure and flagitious practices, in which respect it was, that (as both he and St. Austin observe) they were among other names called Borboritae, the signification of that name being fully verified, in them who were a Generation of filthy unclean persons.
They were a sort of people that did constantly wallow in notorious wickedness and counted it pleasure to live in all manner of impiety Epiphanius, writing of them Says it loathed him to delineate, what darkness of wickedness they lived in, and I tremble to mention what he there relateth, Concerning their impure and flagitious practices, in which respect it was, that (as both he and Saint Austin observe) they were among other names called Borboritae, the signification of that name being Fully verified, in them who were a Generation of filthy unclean Persons.
We willingly accuse our selves to be sinners, but we would excuse our selves from being wicked. But alas what will it availe us, not to thinke our selves so, if yet in truth we be so. Oh therefore let us bring our selves to the test, and faithfully examine whither we do not walke in darkenesse. Set thy selfe oh sinner in the presence of God, and aske thy conscience this question.
We willingly accuse our selves to be Sinners, but we would excuse our selves from being wicked. But alas what will it avail us, not to think our selves so, if yet in truth we be so. O Therefore let us bring our selves to the test, and faithfully examine whither we do not walk in darkness. Set thy self o sinner in the presence of God, and ask thy conscience this question.
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Is there no-worke of darkenes that I delight in, is there no way of darknes that I constantly go on in, is there no sinfull practice that I allow my selfe in • perhaps oh sinner thou doest not walke in chambering and wantones, I but doest thou not walke in strife and envying.
Is there no-worke of darkness that I delight in, is there no Way of darkness that I constantly go on in, is there no sinful practice that I allow my self in • perhaps o sinner thou dost not walk in chambering and wantons, I but dost thou not walk in strife and envying.
And now if upon dilligent enquiry thy conscience accuse thee, and thine owne heart condemne thee, oh then be further (and that even from this very expression) convinced of thy deplorable and miserable estate, lugere (say Etymologists ) is quasi luce egere ;
And now if upon diligent enquiry thy conscience accuse thee, and thine own heart condemn thee, o then be further (and that even from this very expression) convinced of thy deplorable and miserable estate, lugere (say Etymologists) is quasi luce egere;
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surely we have great reason to mourne over our selves, because we walke in darkenes. One of the plagues of AEgypt was a thicke dark•nes it is the plague of all wicked men, oh that they were sensible of it.
surely we have great reason to mourn over our selves, Because we walk in darkness. One of the plagues of Egypt was a thick dark•nes it is the plague of all wicked men, o that they were sensible of it.
And if you please a little further to trace the metaphor, you shall finde this phrase of walking in darknes, to denote as well the calamity as the iniqu•ty of transgressours.
And if you please a little further to trace the metaphor, you shall find this phrase of walking in darkness, to denote as well the calamity as the iniqu•ty of transgressors.
There are three no lesse sad then common attendants on walking in darknes casus, error, terror, falling, wandring, trembling, all which are in a spirituall sence sadly true of ungodly sinners.
There Are three no less sad then Common attendants on walking in darkness casus, error, terror, falling, wandering, trembling, all which Are in a spiritual sense sadly true of ungodly Sinners.
these two are joyned together by the psalmist in his curse let their way be darke and slippery, in the darke men stumble at every ston•, fall into many a pit so that many have lost their limbs,
these two Are joined together by the psalmist in his curse let their Way be dark and slippery, in the dark men Stumble At every ston•, fallen into many a pit so that many have lost their limbs,
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and wander up and downe in folly, in this respect the Psalmist saith of them, they are all gon out of the way and the Prophet compareth them to stray sheepe.
and wander up and down in folly, in this respect the Psalmist Says of them, they Are all gone out of the Way and the Prophet compareth them to stray sheep.
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3. Darknes is timoris incussiva that which maketh men prone to feares and terrors, in the darke a man is in continuall feare of some danger or other to befall him,
3. Darkness is Fear incussiva that which makes men prove to fears and terrors, in the dark a man is in continual Fear of Some danger or other to befall him,
Thus is it with wicked men many times, they feare (according to the Psalmists expression) where no feare is, though withall the truth is, they have alwayes reall cause of feare, in respect of the danger that deservedly hangs over their heads.
Thus is it with wicked men many times, they Fear (according to the Psalmists expression) where no Fear is, though withal the truth is, they have always real cause of Fear, in respect of the danger that deservedly hangs over their Heads.
but when once their sleepy conscience is awakened, oh what horrid feares, perplexing terrours, invade them whilest the cloud of vengence is ready every moment to raine fire, haile, and brimstone upon them.
but when once their sleepy conscience is awakened, o what horrid fears, perplexing terrors, invade them whilst the cloud of vengeance is ready every moment to rain fire, hail, and brimstone upon them.
To end all, what now remaineth but that this discourse of darknes serve as a light to discover to you where you are, what you do, and whither you are going;
To end all, what now remains but that this discourse of darkness serve as a Light to discover to you where you Are, what you do, and whither you Are going;
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That so being enlightened to see your utter darkenesse, you may walke no further, but with incessant cries beseech him who is the Father of lights, that he would send his spirit to plucke you out of Sodom, and by his mightie working deliver you from the power of darknes,
That so being enlightened to see your utter darkness, you may walk no further, but with incessant cries beseech him who is the Father of lights, that he would send his Spirit to pluck you out of Sodom, and by his mighty working deliver you from the power of darkness,
I suppose, yea, I am confident, my discourse of this Scripture, will be unwelcome to many auditors, and that because it is a smart and sharp reprehension: men naturally love to be tickled with applause, not scratched with reproof;
I suppose, yea, I am confident, my discourse of this Scripture, will be unwelcome to many Auditors, and that Because it is a smart and sharp reprehension: men naturally love to be tickled with applause, not scratched with reproof;
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and faithful rebukes, though they be not so pleasing, yet I am sure are profitable, especially when they are seasonable and sutable, such as this was to those in St. Iohns time;
and faithful rebukes, though they be not so pleasing, yet I am sure Are profitable, especially when they Are seasonable and suitable, such as this was to those in Saint Iohns time;
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and I would to God it were not as truly agreeing to many, very many, in our dayes, who will be found one day among the number of those lyars, If we say we have fellowship with him,
and I would to God it were not as truly agreeing to many, very many, in our days, who will be found one day among the number of those liars, If we say we have fellowship with him,
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that which followeth next in order is, the eminency of their profession, implyed in that supposition, If we say we have fellowship with him, for in this supposition, there is a position couched, namely,
that which follows next in order is, the eminency of their profession, employed in that supposition, If we say we have fellowship with him, for in this supposition, there is a position couched, namely,
2. A double Saying we have it, namely, a saying within our selves, and a saying to others, that is, inward in respect of our thought and opinion, this outward in respect most properly of our words,
2. A double Saying we have it, namely, a saying within our selves, and a saying to Others, that is, inward in respect of our Thought and opinion, this outward in respect most properly of our words,
they promise to themselves, the future vision of Gods face, whilest they go on in the wilfull breach of Gods Law. This is that which they say in their hearts, perswading themselves, that their condition shall be happy, though their conversation is wicked;
they promise to themselves, the future vision of God's face, whilst they go on in the wilful breach of God's Law. This is that which they say in their hearts, persuading themselves, that their condition shall be happy, though their Conversation is wicked;
1. When presumptuous sinners hear that Gods election is without respect to any worthiness or qualifications in us, they presently fancy to themselves, that their names may be written in the book of life, as well as any other;
1. When presumptuous Sinners hear that God's election is without respect to any worthiness or qualifications in us, they presently fancy to themselves, that their names may be written in the book of life, as well as any other;
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and hence they are emboldned to presume and boast of a future well-being, not considering that Gods election, though it be not conditional, yet is ordinate, to wit, to the end by the means, to happiness by holiness.
and hence they Are emboldened to presume and boast of a future well-being, not considering that God's election, though it be not conditional, yet is ordinate, to wit, to the end by the means, to happiness by holiness.
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2. When wicked men look upon the extent of Gods mercy, whereby it is, that he desireth not the death of a sinner, that he is a God pardoning iniquity, transgression and sin, not onely few,
2. When wicked men look upon the extent of God's mercy, whereby it is, that he Desires not the death of a sinner, that he is a God pardoning iniquity, Transgression and since, not only few,
they promise to themselves a facility of obtaining forgiveness, whilest yet they indulge to their sins, not considering that God is just, as well as merciful, righteous, as well as gracious, and he is ready to pardon the penitent, so he will by no means clear the guilty.
they promise to themselves a facility of obtaining forgiveness, whilst yet they indulge to their Sins, not considering that God is just, as well as merciful, righteous, as well as gracious, and he is ready to pardon the penitent, so he will by no means clear the guilty.
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and thereby of reconciliation and fellowship with God, not considering what our Apostle saith, in the very next verse, the bloud of Iesus Christ cleanseth from all sin but it is on•ly those who walke in the light.
and thereby of reconciliation and fellowship with God, not considering what our Apostle Says, in the very next verse, the blood of Iesus christ Cleanseth from all since but it is on•ly those who walk in the Light.
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and the pretious supports of a lively faith, are abused to be props of presumption, by arrogant hypocrites, by reason whereof, it is that they are so impudent as to say, they hope to have fellowsh•p with God, though they walk in darkness.
and the precious supports of a lively faith, Are abused to be props of presumption, by arrogant Hypocrites, by reason whereof, it is that they Are so impudent as to say, they hope to have fellowsh•p with God, though they walk in darkness.
Instances of this nature, there want not many in all times of the Church. The Prophet Isay speaketh of the Israelites in his time, that they did swear by the name of the Lord,
Instances of this nature, there want not many in all times of the Church. The Prophet Saiah speaks of the Israelites in his time, that they did swear by the name of the Lord,
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and make mention of the God of Israel, but not in truth, nor in righteousness. They call themselves of the holy City, and stay themselves upon the God of Israel.
and make mention of the God of Israel, but not in truth, nor in righteousness. They call themselves of the holy city, and stay themselves upon the God of Israel.
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And again, God himself, concerning the people saith, that notwithstanding, their transgressions and sins, in which they lived, they would seek him dayly,
And again, God himself, Concerning the people Says, that notwithstanding, their transgressions and Sins, in which they lived, they would seek him daily,
and what was this, but to say they had fellowship with him, of this sort, were the Pharisees in Iohn the Baptists time, though they were a Generation of vipers, yet they would say within themselves, they had Abraham to their Father, and so in effect, that God was their God ;
and what was this, but to say they had fellowship with him, of this sort, were the Pharisees in John the Baptists time, though they were a Generation of vipers, yet they would say within themselves, they had Abraham to their Father, and so in Effect, that God was their God;
Against this generation of men it is, that St. Paul declaimeth, where he saith, they have a form of godliness, by which they say, we have fellowship with God, and yet deny the power of it, to wit, by walking in darkness ;
Against this generation of men it is, that Saint Paul declaimeth, where he Says, they have a from of godliness, by which they say, we have fellowship with God, and yet deny the power of it, to wit, by walking in darkness;
so far hath the presumption of some carried them, that (though they were impure hereticks, and at once, both in respect of doctrine and manners, walked in darkness yet) they have said, not onely that they had fellowship with God, but that they were the onely people that had fellowship with him.
so Far hath the presumption of Some carried them, that (though they were impure Heretics, and At once, both in respect of Doctrine and manners, walked in darkness yet) they have said, not only that they had fellowship with God, but that they were the only people that had fellowship with him.
This did the Gnosticks (a people, as you have already heard, that lived in all manner of impurity) pretend, that they onely were the people, who had the knowledge of God, and his Son Iesus Christ, which is eternal life, and therefore gave themselves that title.
This did the Gnostics (a people, as you have already herd, that lived in all manner of impurity) pretend, that they only were the people, who had the knowledge of God, and his Son Iesus christ, which is Eternal life, and Therefore gave themselves that title.
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because being an enemy against, he assumed to himself the authority and verity of the Catholick Church. Not to expatiate in this large feild, at this day on the one hand, the Papists appropriate to themselves the title of Catholicks, assert theirs the only true Church, wherein alone fellowship with God is to be had,
Because being an enemy against, he assumed to himself the Authority and verity of the Catholic Church. Not to expatiate in this large field, At this day on the one hand, the Papists Appropriate to themselves the title of Catholics, assert theirs the only true Church, wherein alone fellowship with God is to be had,
the pure Churches, those that alone have communion with God in pure ordinances whilest their pride and arrogance, malice and oppression, cruelty and bloudshed, sedition and rebellion testifie to their faces that they walke in darkness.
the pure Churches, those that alone have communion with God in pure ordinances whilst their pride and arrogance, malice and oppression, cruelty and bloodshed, sedition and rebellion testify to their faces that they walk in darkness.
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To apply this, all then is not gold that glistereth, nor are faire shewes a sufficient argument of realitie, the truth is there are many sincere hearted Christians who make conscience of their waies and walke in the light that have not so far attained,
To apply this, all then is not gold that glistereth, nor Are fair shows a sufficient argument of reality, the truth is there Are many sincere hearted Christians who make conscience of their ways and walk in the Light that have not so Far attained,
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Take heed therefore how you give credit to pretenses esteeme not a pharisee, the holier for the breadth of his phylacteries or depth of his fringes, every man is not presently a scollar that weareth black, nor a Gentleman that is arrayed in scarlet, nor a Christian, that is so in name and profession,
Take heed Therefore how you give credit to pretences esteem not a Pharisee, the Holier for the breadth of his phylacteries or depth of his fringes, every man is not presently a scollar that weareth black, nor a Gentleman that is arrayed in scarlet, nor a Christian, that is so in name and profession,
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well meaning persons thinke all men speake as they meane, and are as they seeme, but the wiseman tels us it is the simple who beleeveth every word · Indeed because many who walke in darkness, say they have fellowship with God to infer.
well meaning Persons think all men speak as they mean, and Are as they seem, but the Wiseman tells us it is the simple who Believeth every word · Indeed Because many who walk in darkness, say they have fellowship with God to infer.
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All who say they have fellowship with God, walke in darkness would argue too little charity. But to conclude, that all who say they have fellowship with God, have so indeed, argueth too much credulity. It is true if I know not a mans conversation, charity bids me thinke well of his profession and hope well of his hopes,
All who say they have fellowship with God, walk in darkness would argue too little charity. But to conclude, that all who say they have fellowship with God, have so indeed, argue too much credulity. It is true if I know not a men Conversation, charity bids me think well of his profession and hope well of his hope's,
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The summe is, neither rashly censure, nor yet hastily credit them who say they have fellowship with God, lest as by the one, you may contemne the good,
The sum is, neither rashly censure, nor yet hastily credit them who say they have fellowship with God, lest as by the one, you may contemn the good,
Here are two characters given of these hypocrites the one affirmative, the other negative, the one of lying, the other of not doing the truth. Aquinas conceiveth by these two a double sin charged upon them, the one of commission in speaking a lie, the other of omission, in not doing the truth ▪ Aretius better refers the lie to their sayings, The not doing the truth to their walking, therefore their saying is a l•e, because their walking in darkness, is a not do•ng the truth, and so the latter is added by way both of explication and confirmation to the former.
Here Are two characters given of these Hypocrites the one affirmative, the other negative, the one of lying, the other of not doing the truth. Aquinas conceiveth by these two a double sin charged upon them, the one of commission in speaking a lie, the other of omission, in not doing the truth ▪ Aretius better refers the lie to their sayings, The not doing the truth to their walking, Therefore their saying is a l•e, Because their walking in darkness, is a not do•ng the truth, and so the latter is added by Way both of explication and confirmation to the former.
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To which end be pleased to know, that there are two things considerable in a lie, to wit the materiall, and the formall part, the matter of a lie is a falsehood, the forme of it is an intentionall asserting it to be true.
To which end be pleased to know, that there Are two things considerable in a lie, to wit the material, and the formal part, the matter of a lie is a falsehood, the Form of it is an intentional asserting it to be true.
1. As to the first of these we lie, is as much as we say that which is false, indeed every falsehood is not a l•e, but in every lie there is a falsehood. It is true a man may tell a l•e, and yet speak truth ;
1. As to the First of these we lie, is as much as we say that which is false, indeed every falsehood is not a l•e, but in every lie there is a falsehood. It is true a man may tell a l•e, and yet speak truth;
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Such is the matter of this saying in the text, that a man who walketh in darkness hath fellowship with God I grant, a man who hath fellowship with God may fall into darkness ;
Such is the matter of this saying in the text, that a man who walks in darkness hath fellowship with God I grant, a man who hath fellowship with God may fallen into darkness;
and a man that now hath fellowship with God may be one that hath walked in darkness, but to say that he who doth walke in darkness hath fellowship with God, is materially a lie, because a notorious falsehood. That this may more fully appeare, consider this double demonstration.
and a man that now hath fellowship with God may be one that hath walked in darkness, but to say that he who does walk in darkness hath fellowship with God, is materially a lie, Because a notorious falsehood. That this may more Fully appear, Consider this double demonstration.
for if God be the God of truth, his must needs be the word of truth, & so whatsoever is dissonant to it, false and lying. Now (beloved) search if you please the whole volume of sacred writ, from the beginning of Genesis, to the end of the Apocalipse, and finde if you can any leafe in that booke,
for if God be the God of truth, his must needs be the word of truth, & so whatsoever is dissonant to it, false and lying. Now (Beloved) search if you please the Whole volume of sacred writ, from the beginning of Genesis, to the end of the Apocalypse, and find if you can any leaf in that book,
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or any line in those leaves that speaketh the least word of peace or pardon or comfort or mercy from God to a man that walketh in darkness, liveth in wickednesse,
or any line in those leaves that speaks the least word of peace or pardon or Comfort or mercy from God to a man that walks in darkness, lives in wickedness,
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nay indeed God hath written a bill of divorce to every such person, non est tibi pars neque sors as the Apostle said to Simon Magus, thou hast neither part nor lot in this matter of divine fellowship, who walkest in sinfull courses.
nay indeed God hath written a bill of divorce to every such person, non est tibi pars neque sors as the Apostle said to Simon Magus, thou hast neither part nor lot in this matter of divine fellowship, who walkest in sinful courses.
The Lord is farre from the wicked, the wicked is an abomination to the Lord, there is no peace saith God to the wicked, God will wound the hayrie scalpe of him, that goeth on in his wickedness.
The Lord is Far from the wicked, the wicked is an abomination to the Lord, there is no peace Says God to the wicked, God will wound the hairy scalp of him, that Goes on in his wickedness.
and the doome which the scriptures passeth on such a person, & now tell me can there be a more palpable untruth, then when God sayth no peace for men to say peace, and for them to whom God saith depart, to say they have fellowship with him.
and the doom which the Scriptures passes on such a person, & now tell me can there be a more palpable untruth, then when God say no peace for men to say peace, and for them to whom God Says depart, to say they have fellowship with him.
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2. To say that is, which not only is not but cannot be is a lying falsehood, who would not account him a lier that should as•ert a thing actually existing which is not onely improbable but impossible? now for a man walking in darkness to have fellowship with God, is all together impossible, and the reason is cleare in the context, read but the end of the former verse, with this and the inconsistency will be manifest because, God is light and no darkness is in him therefore they who walke in darkness cannot have fellowship with him. For as St. Paul puts the question intending by it a vehement negation, what fellowship hath righteousness with unrighteousness,
2. To say that is, which not only is not but cannot be is a lying falsehood, who would not account him a liar that should as•ert a thing actually existing which is not only improbable but impossible? now for a man walking in darkness to have fellowship with God, is all together impossible, and the reason is clear in the context, read but the end of the former verse, with this and the inconsistency will be manifest Because, God is Light and no darkness is in him Therefore they who walk in darkness cannot have fellowship with him. For as Saint Paul puts the question intending by it a vehement negation, what fellowship hath righteousness with unrighteousness,
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We see in experience the darkness commeth not till the light be gone, when the light cometh, the darkness vanisheth, they cannot dwell together and the ground of it is cleare in philosophy because things of a contrary nature do mutuò se tollere mutually take a way each other.
We see in experience the darkness comes not till the Light be gone, when the Light comes, the darkness Vanishes, they cannot dwell together and the ground of it is clear in philosophy Because things of a contrary nature do mutuò se tollere mutually take a Way each other.
now God is not onely lightsome but light, & such a light, as is without the least darknesse, light in the abstract, and that noteth the brightest lustre, whereas the wicked man walketh in darkness, yea according to St. Pauls phrase concerning the Ephesians, he is darkness in the abstract and that noteth the utmost darkness,
now God is not only lightsome but Light, & such a Light, as is without the least darkness, Light in the abstract, and that notes the Brightest lustre, whereas the wicked man walks in darkness, yea according to Saint Paul's phrase Concerning the Ephesians, he is darkness in the abstract and that notes the utmost darkness,
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and a wicked man have fellowsh•p together Michael and the dragon could not agree in one heaven, nor the arke and dagon in one house, nor Esau & Jacob in one wombe, no more can God and a wicked man agree, A silly old hermite was sorry that God and the devill should be at odds, and would undertake to make them freinds, but the devill bids him spare his labour for they were everlastingly fallen out.
and a wicked man have fellowsh•p together Michael and the dragon could not agree in one heaven, nor the Ark and dagon in one house, nor Esau & Jacob in one womb, no more can God and a wicked man agree, A silly old hermit was sorry that God and the Devil should be At odds, and would undertake to make them Friends, but the Devil bids him spare his labour for they were everlastingly fallen out.
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but not whilest he so continueth, you may as easily beleeve that fire and water, peace and war, purity and filthiness, love and hatred, truth and falsehood, happines and misery, light and darkness can be made freinds as that God can be at one with him who goeth on in his sins.
but not whilst he so Continueth, you may as Easily believe that fire and water, peace and war, purity and filthiness, love and hatred, truth and falsehood, happiness and misery, Light and darkness can be made Friends as that God can be At one with him who Goes on in his Sins.
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By reason of this contrariety between God and a wicked man, it is that as God hateth the wicked, so the wicked hateth God, darknesse doth not with more celerity fly from the light,
By reason of this contrariety between God and a wicked man, it is that as God hates the wicked, so the wicked hates God, darkness does not with more celerity fly from the Light,
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then unrighteousnesse from God so that it is impossible not only for this fellowship to be but, to be so much as desired. It is true many wicked men desire to goe to heaven but it is because they are mistaken in their imaginations about heaven, they looke upon it as a place of faelicity but not of sanctity they only fancy it a place of pleasure and contentment but consider not that the pleasure is in fellowship with a pure and holy God. Alas the societie of a godly man is a burden a terrour to the wicked, he cannot be merry so long as he is in his company, what then will be the fellowship of an holy God, upon which account I may truly say, that if God should let a wicked man into heaven, heaven would be an hell and that divine fellowship a torment to him.
then unrighteousness from God so that it is impossible not only for this fellowship to be but, to be so much as desired. It is true many wicked men desire to go to heaven but it is Because they Are mistaken in their Imaginations about heaven, they look upon it as a place of felicity but not of sanctity they only fancy it a place of pleasure and contentment but Consider not that the pleasure is in fellowship with a pure and holy God. Alas the society of a godly man is a burden a terror to the wicked, he cannot be merry so long as he is in his company, what then will be the fellowship of an holy God, upon which account I may truly say, that if God should let a wicked man into heaven, heaven would be an hell and that divine fellowship a torment to him.
By this time I doubt not, but you see the truth of the falsehood, written as it were with a sun beame, and what just cause St. John hath to give them the lie, who walking in darkness, say they have fellowship with God, there being a plaine untruth in it, which is the materiall part of a lie.
By this time I doubt not, but you see the truth of the falsehood, written as it were with a sun beam, and what just cause Saint John hath to give them the lie, who walking in darkness, say they have fellowship with God, there being a plain untruth in it, which is the material part of a lie.
2. But further in a lie not only the matter, but the forme of it is to be considered, this by the most is made an intention to deceive, for so the definition usually runs,
2. But further in a lie not only the matter, but the Form of it is to be considered, this by the most is made an intention to deceive, for so the definition usually runs,
yet if we speak of that which is constitutivè the essentiall forme of a lie, it is the intention of asserting a knowne faleshood, so that to lie in its proper notion is for a man to affirme or deny intentionally that which he knoweth to be contrary.
yet if we speak of that which is constitutivè the essential Form of a lie, it is the intention of asserting a known faleshood, so that to lie in its proper notion is for a man to affirm or deny intentionally that which he Knoweth to be contrary.
If we apply this to the buisinesse in hand it is onely to be charged properly on the grossest hypocrites, who against the inward verdict of their owne consciences say this openly to men, that they have fellowship with God, yea which maketh them perfect liers, they say this on purpose to deceave, and cheat the purblind world, that they may seeme to others what they know they are not, it is that which one aptly calls not onely dipt but double dipt hypocrisy.
If we apply this to the business in hand it is only to be charged properly on the Grossest Hypocrites, who against the inward verdict of their own Consciences say this openly to men, that they have fellowship with God, yea which makes them perfect liers, they say this on purpose to deceive, and cheat the purblind world, that they may seem to Others what they know they Are not, it is that which one aptly calls not only dipped but double dipped hypocrisy.
And yet in asmuch as the falsehood of this proposition is so evident, that whosoever will make use of his reason must acknowledge it, it followeth that even they, who may in saying this speak what they thinke, are interpretatively liars.
And yet in as as the falsehood of this proposition is so evident, that whosoever will make use of his reason must acknowledge it, it follows that even they, who may in saying this speak what they think, Are interpretatively liars.
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If a man shall wilfully shut his eyes, and say the sun shineth not, would you account him any whit excusable for his not seeing, or rather would you not adjudge him to tell a voluntary lie, the same is the case here.
If a man shall wilfully shut his eyes, and say the sun shines not, would you account him any whit excusable for his not seeing, or rather would you not adjudge him to tell a voluntary lie, the same is the case Here.
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All who assert this, are to use St. Peters phrase willingly ignorant they cannot but know, and yet they will not know the falsehood of it, which, being an affected ignorance, is so far from excusing, that it rather aggravateth;
All who assert this, Are to use Saint Peter's phrase willingly ignorant they cannot but know, and yet they will not know the falsehood of it, which, being an affected ignorance, is so Far from excusing, that it rather Aggravateth;
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and therefore this brand of a lier most justly rests on every one, who walk•ng in darkness, saith he hath fellowship with God, and so much for the affirmative expression, 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.
and Therefore this brand of a liar most justly rests on every one, who walk•ng in darkness, Says he hath fellowship with God, and so much for the affirmative expression, pass 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 Christ phrase in his speech to Nicodemus, he that does the truth comes to the Light, and Here Saint John having learned it from him makes use of it, we do not the truth.
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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 u•uall phraise of the scripture.
hence it is that truth is that which we Are said to know and believe, & that which we Are said to do is good, and this is the most u•uall phrase of the scripture.
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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 ;
But if we look a little more narrowly into this expression, it will appear apt and significant to which end we must know, that according to the Philosophers there is a three fold truth, metaphysical, Logical, and Ethical;
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,
the First is in being the conformity of a thing to the idea, by which it was framed, the second is in knowing, the conformity of the understanding with the thing, the third is in signifying the conformity both Sermon and facti, of our words to the things,
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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.
and so this phrase may be expounded by that of Ezekielem, doing that which is lawful and right, to this purpose is the exposition which Saint Cyril and Tollet give of the phrase in the Gospel, 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.
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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,
2. To do the truth considered modally, is to do what we do heartily, sincerely, and so it may be explained by Hezekiah's 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,
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.
But if we put these two expressions together we lie, and do not the truth, there may seem yet a further incongruity, it would have been more suitable (one would think) 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 proof of the lying, in that they speak not truth, but if we Consider upon what account the Apostle charges 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 Says they lie, and that is Because, they do not the truth.
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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,
To clear this more plainly, you must know that though in a strict & proper sense, a lie is the dissonancy between the tongue & the heart, the words & the thoughts,
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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.
To this purpose Saint Ambrose excellently notes, that there is a lie as well in respect of Deeds as words, for a man to call himself 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.
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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,
Indeed they Are alike bad, when the life, as when the heart gives the tongue the lie, may in respect of men the former is Far more discernible then the latter, when a man speaks what his heart Thinketh not, I cannot presently say he lies,
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.
his voice is Jacobs but his hands Are Esaws, like silver he looks white, but draws black lines, audi, nemo Better, Spectacle, nemo Worse, 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 ;
Hear him talking, you would think him an Angel, see him walking, you will find him a devil like that stage-player who cried o caelum and pointed with his finger to the earth, his tongue talketh of heaven, whilst his fingers Are defiled with the earth, he speaks much of the Spirit, but he walks After the Flesh, the discourse of his lips is holy, the course of his life profane;
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:
O that I could cry aloud this day, in the ears of these liars, 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 needful for us:
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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 ;
let us not content our selves with false shows, nor rest on vain hope's, it was the charge of the Prophet against the people, Concerning their King, that they made him glad with lies;
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 distinguish of three kind of lyes, according to the several ends at which they aim, to wit, jeasting for mirth and pleasure, officious for profit and advantage, pernitious, tending to injurie and hurt, all of these are condemned,
and what Else do Hypocrites whilst make themselves glad with false presumption. O that this lying generation would sadly Consider, what a kind of lie this is, whereof they Are guilty. The Schools distinguish of three kind of lies, according to the several ends At which they aim, to wit, jesting for mirth and pleasure, officious for profit and advantage, pernicious, tending to injury and hurt, all of these Are condemned,
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1. To say we have fellowship with God, and w•lk in darknesse, is such a lye as tendeth much to the dishonour of God, and disgrace of Religion, St. Paul, speaking to the hypocritical Iews, tells them, the name of God is blasphemed among the Gentiles through you, the like may be said to licentious Christians, the name of God is blasphemed among Turks and Pagans through you, when the Indians were so barbarously used by the Spaniards, who called themselves Christians, they cryed out, quis (malum) Deus iste, what God doth these men serve ? when the enemies of the reformed Church, hear what perjury, oppression, bloodshed, they who would pretend to the strictest profession of it commit, are they not ready to say, what a Religion is it, these men profess, that can dispence with such wickedness? It was no small (though a just) disgrace to the Pope, when the King of Hungary, having taken a Bishop prisoner in battel, sent his armour to him,
1. To say we have fellowship with God, and w•lk in darkness, is such a lie as tendeth much to the dishonour of God, and disgrace of Religion, Saint Paul, speaking to the hypocritical Iews, tells them, the name of God is blasphemed among the Gentiles through you, the like may be said to licentious Christians, the name of God is blasphemed among Turks and Pagans through you, when the Indians were so barbarously used by the Spanish, who called themselves Christians, they cried out, quis (malum) Deus iste, what God does these men serve? when the enemies of the reformed Church, hear what perjury, oppression, bloodshed, they who would pretend to the Strictest profession of it commit, Are they not ready to say, what a Religion is it, these men profess, that can dispense with such wickedness? It was no small (though a just) disgrace to the Pope, when the King of Hungary, having taken a Bishop prisoner in battle, sent his armour to him,
and onely this in writing, Vide num haec sit vestis filii tui, Is this your Sons coat ? And it is a sad (though unjust) reproach, which the bad lives of Christians cause to fall on God himself,
and only this in writing, Vide num haec sit Clothing Sons tui, Is this your Sons coat? And it is a sad (though unjust) reproach, which the bad lives of Christians cause to fallen on God himself,
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2. Besides this (which is the highest) injury to Religion, it is hurtfull to others, when they who pretend to have communion with God, lead wicked lives;
2. Beside this (which is the highest) injury to Religion, it is hurtful to Others, when they who pretend to have communion with God, led wicked lives;
yea, encouraged in their licentious actions? nay, if these that say they have fellowship with God, do such abhominable things, what need we trouble our selves ? are profane wretches ready to say, our lives are little worse than theirs,
yea, encouraged in their licentious actions? nay, if these that say they have fellowship with God, do such abominable things, what need we trouble our selves? Are profane wretches ready to say, our lives Are little Worse than theirs,
every such hypocrite may well think God bespeaketh him in the Psalmists words, What hast thou to do to take my name into thy mouth, seeing thou hatest to be reformed,
every such hypocrite may well think God bespeaketh him in the Psalmists words, What hast thou to do to take my name into thy Mouth, seeing thou Hatest to be reformed,
than for such persons? It is very observable, that other sinners are doomed to have their portion with hypocrites, as if hypocrites were the tenants, and the rest,
than for such Persons? It is very observable, that other Sinners Are doomed to have their portion with Hypocrites, as if Hypocrites were the tenants, and the rest,
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then for licentious Pagans, since their condemnation shall be so much the greater, by how much their profession hath been the holier, and the higher they have lifted themselves up to heaven, in their religious pretences, the lower they shall be cast down to hell for their impious practices.
then for licentious Pagans, since their condemnation shall be so much the greater, by how much their profession hath been the Holier, and the higher they have lifted themselves up to heaven, in their religious pretences, the lower they shall be cast down to hell for their impious practices.
it was St. Cyprians advice to those, who took on them the name of Confessors, that they would keep up the honour of their name, it is mine, to all who take upon them the name of Professors. For shame let us not so palpably give our selves the lye; quid verba audiam, cum facta videam, what avail good words,
it was Saint Cyprians Advice to those, who took on them the name of Confessors, that they would keep up the honour of their name, it is mine, to all who take upon them the name of Professors. For shame let us not so palpably give our selves the lie; quid verba audiam, cum facta videam, what avail good words,
To give every Auditor his due and proper portion, as a Master of a feast doth to every guest, is (according to some expositors) the right dividing the word of truth ;
To give every Auditor his due and proper portion, as a Master of a feast does to every guest, is (according to Some expositors) the right dividing the word of truth;
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and distribute to every one in the family, their convenient food. What St. Paul requireth of all Christians, in respect of their neighbours and Superious, Render to all men their due, Tribute to whome Tribute, custome to whome custome, fear to whom fear, honour to whom honour belongeth ;
and distribute to every one in the family, their convenient food. What Saint Paul requires of all Christians, in respect of their neighbours and Superior, Render to all men their endue, Tribute to whom Tribute, custom to whom custom, Fear to whom Fear, honour to whom honour belongeth;
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A manifest example hereof, we have given by this holy Apostle in this place, expressely reproving, and implicitly threatning, in the former verse, those to whom it belongs, such as walk in darkness ;
A manifest Exampl hereof, we have given by this holy Apostle in this place, expressly reproving, and implicitly threatening, in the former verse, those to whom it belongs, such as walk in darkness;
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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 NONLATINALPHABET before, in the light it would excellently instruct us in the nature of a truly Christian conversation.
There is a phrase used by Saint Paul, of walking as in the day, which comes somewhat near 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.
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,
Exemplarily according to the counsel 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 show them openly,
2. Exactly in such sort as may become the Gospell we beleeve, and religion we professe, we must walke NONLATINALPHABET 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, NONLATINALPHABET that is the Apostles phrase to the Ephesians, circumspectly, so our translators, accuratly, so the force of the word, that we may be NONLATINALPHABET 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.
2. Exactly in such sort as may become the Gospel we believe, and Religion we profess, we must walk that is Saint Paul's phrase to the Roman, honestly, so our translators, decently so the sense of the original, as befits those that call themselves Christians, that is the Apostles phrase to the Ephesians, circumspectly, so our translators, accurately, so the force of the word, that we may be the Sons of God without rebuke as the same Apostles expression is to the Philippians, so that even a carping momus cannot spy a fault.
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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.
But this cannot be the right Way of interpreting this clause, since we find the (As) in the next, and Therefore we Are to understand Light metaphorically, and so our chief work is to inquire what the Apostle intends by this metaphor of Light.
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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.
Those two chief excellencies life & Light Are not unfitly made choice of in scripture, to shadow forth the future estate of the glorified, Saint Paul calls it the inheritance of the Saints in Light, to show how pleasant, glorious, and amiable, that inheritance is, this Light, is the terminus ad Whom, term of a Christians motion to which the course of his life tendeth, and in which At last it Endeth.
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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, NONLATINALPHABET 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,
2. There is a Light by which we walk, and this is double to wit external, and internal, of the word, and of the Spirit, lex lux, the law is a Light, the Commandment a lamp Says the son, and he learned it of his father who Says thy word is a Light to my feet,
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.
and Therefore Saint Paul prayed that the eyes of their understanding might be enlightened, since it is only by the direction of the word, joined with the illumination of the Spirit, that we Are enabled to walk in our spiritual journey.
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.
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 holiness, that the darkness, mentioned in the former verse, is put for wickedness, we may rationally conclude that by Light, Here we Are to understand holiness.
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.
Having found out the meaning, it will not be amiss to inquire a little further, into the Analogy of the metaphor, which will the better appear if we Consider the original, and the properties of Light.
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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 :
1. Light is of a celestial extraction, springs of water arise out of the earth, but the fountain of Light is in the heavens, those flowers of Light, Are found in no garden, but the supernal firmament:
That of our Saviour except a man be borne againe, may according to a double signification of the word NONLATINALPHABET 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,
That of our Saviour except a man be born again, may according to a double signification of the word be read, except a man be born from above, and indeed Saint Cyril does so interpret it, our Generation is in Some sort from below but our regeneration is only from above, and for this reason partly,
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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 sh•ne before men, and so it is subjective, but not effective, our light because in us, but not from us ;
though not principally, is holiness called by the Apostle Peter the divine nature, Because of a divine original, indeed christ calls it our Light, when he Says to his Disciples, let your Light sh•ne before men, and so it is subjective, but not effective, our Light Because in us, but not from us;
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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,
2. Light among Others, hath two special properties, namely clarity and beauty, the one following the other, Light is of a clear bright splendent nature, and by reason hereof, it is of a very beautiful and lovely aspect, yea it is the great ornament of the world, putting a beauty on all things Else,
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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.
since without it, the redness of the rose, the whiteness of the Lily, all natural and artificial beauty were as good be not existing, Because not appearing. By these two properties, Are represented those two parts of holiness which consists in purgamento and in ornamento cleansing and adorning, in holiness there is purity which Answers the splendour, and there is conformity which Answers to the beauty of Light, holiness is expulsive of all since, and thereby makes the soul bright, holiness restoreth God's image, and thereby makes the soul beautiful, indeed it is holiness that puts a beauty upon all other excellencies, our naturals, morals, our intellectuals, Are then Ornament, when like the diamond to the ring holiness is superadded to them.
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and besides since there are somethings which glitter and yet are not this light, such are civ•litie, moralitie, and pharisaicall sanctity, so that it is not only possible, but easy to mistake, give me leave yet a little more distinguishingly, to characterize this light to you.
and beside since there Are somethings which glitter and yet Are not this Light, such Are civ•litie, morality, and pharisaical sanctity, so that it is not only possible, but easy to mistake, give me leave yet a little more distinguishingly, to characterise this Light to you.
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To which end, since God is compared by the Psalmist to the sun, and Christ is called by the Prophet Malachy, a sun of righteousnesse, and this light is of the same qualitie with Gods, nay is a ray and beame of his, we may infer that the light to which holinesse is here resembled is sun-light, and so the differences which are between the light of the sun, and that of the moone and the stars, will aptly seeme to difference holinesse, from those other things that seeme to come neere to it.
To which end, since God is compared by the Psalmist to the sun, and christ is called by the Prophet Malachy, a sun of righteousness, and this Light is of the same quality with God's, nay is a ray and beam of his, we may infer that the Light to which holiness is Here resembled is sunlight, and so the differences which Are between the Light of the sun, and that of the moon and the Stars, will aptly seem to difference holiness, from those other things that seem to come near to it.
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whereas the moone and starlight, only helpeth a man to see a little abroad in the open streets and feilds. This is a singular difference, betweene pharisaicall, and reall sanctity, that is curious to looke abroad but seeth nothing at home, so that pharisee condemned the publican, and saw nothing in himselfe worthy of blame,
whereas the moon and starlight, only Helpeth a man to see a little abroad in the open streets and fields. This is a singular difference, between pharisaical, and real sanctity, that is curious to look abroad but sees nothing At home, so that Pharisee condemned the publican, and saw nothing in himself worthy of blame,
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hence it is we cannot give so true a judgement of the greatness, or colour of any thing by moone & star, as by sun-light, the paralel holds in this present matter.
hence it is we cannot give so true a judgement of the greatness, or colour of any thing by moon & star, as by sunlight, the parallel holds in this present matter.
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and a clearer aspect, since whilest the civill person, only abhorres them as enimies to his good name, and the moralist as repugnant to reason, the holy man loaths them,
and a clearer aspect, since whilst the civil person, only abhors them as enemies to his good name, and the moralist as repugnant to reason, the holy man Loathes them,
as breaches of Gods law, and offences to his majesty, for so repenting David, and the returning prodigall, looked upon their sins, as against and before God.
as Breaches of God's law, and offences to his majesty, for so repenting David, and the returning prodigal, looked upon their Sins, as against and before God.
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4. The sun-light, though gradually, yet powerfully expelleth darknesse out of the aire, so that the night becommeth day, whereas the moone and star-light only mitigateth and lesseneth it,
4. The sunlight, though gradually, yet powerfully expelleth darkness out of the air, so that the night becomes day, whereas the moon and starlight only mitigateth and lessens it,
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and therefore the darknesse prevayling, it is night still, this is that which puts a difference between sanctity and civility, civility restraineth sin,
and Therefore the darkness prevailing, it is night still, this is that which puts a difference between sanctity and civility, civility restraineth since,
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5. Finally, the sun-light is ever attended with heat, driving away cold, as well as darkness, whereas the moone and star-light can only illuminate, but not warme, which appeareth in that, the moone and stars shine brightest when the night is coldest, this is the peculiar efficacy of true holinesse, that it doth not only irradiate the understanding but inflame the will and affections with a love to God and zeale for his glory, in which respect it is that they whom Christ purifieth to himselfe a peculiar people, are said to be zealous of good workes.
5. Finally, the sunlight is ever attended with heat, driving away cold, as well as darkness, whereas the moon and starlight can only illuminate, but not warm, which appears in that, the moon and Stars shine Brightest when the night is Coldest, this is the peculiar efficacy of true holiness, that it does not only irradiate the understanding but inflame the will and affections with a love to God and zeal for his glory, in which respect it is that they whom christ Purifieth to himself a peculiar people, Are said to be zealous of good works.
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By this time, (I hope beloved ) you are in some measure enlightened, to understand the nature of this light, wherein we are to walke, it would not be passed by what this importeth, that we are required to walke in this light,
By this time, (I hope Beloved) you Are in Some measure enlightened, to understand the nature of this Light, wherein we Are to walk, it would not be passed by what this imports, that we Are required to walk in this Light,
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St. Paul bids Timothy, to excercise himselfe in godliness, and the Prophets counsell is learne, or as it may be rendred, accustome your selves to do well. It is the constant habituall practise,
Saint Paul bids Timothy, to Exercise himself in godliness, and the prophets counsel is Learn, or as it may be rendered, accustom your selves to do well. It is the constant habitual practise,
and exercise of holinesse, which may most justly be called a walking in the light, indeed this walking, is not opposed to stumbling, no nor yet to falling, there is a great deale of difference, inter carrentis casum & vitae •ursum between the course of life in which a man runs,
and exercise of holiness, which may most justly be called a walking in the Light, indeed this walking, is not opposed to stumbling, not nor yet to falling, there is a great deal of difference, inter carrentis casum & vitae •ursum between the course of life in which a man runs,
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& the falls he may catch in running, if not only in some particular acts, but our generall course wee practise holinesse, though we cannot but sometimes fall into sin, we shall be found walking in the light.
& the falls he may catch in running, if not only in Some particular acts, but our general course we practise holiness, though we cannot but sometime fallen into since, we shall be found walking in the Light.
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holiness is as light which shineth more and more to the perfect day, living holily is as walking wherein we go on step by step, till we come to the journeys end. True it is, we do not, cannot alwayes walke with even pace, sometimes all we can do is to creep, and then again our hearts are so enlarged that we can run ;
holiness is as Light which shines more and more to the perfect day, living holily is as walking wherein we go on step by step, till we come to the journeys end. True it is, we do not, cannot always walk with even pace, sometime all we can do is to creep, and then again our hearts Are so enlarged that we can run;
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but however, the good Christian will still be going never accounting himself to have attained. Indeed so long as we are in this world, our holinesse is rather in fieri, then in facto, perfecting, then perfect. When we come to be comprehensores, we shall sit down, but whilest we are viatores, we must walk on in the light.
but however, the good Christian will still be going never accounting himself to have attained. Indeed so long as we Are in this world, our holiness is rather in fieri, then in facto, perfecting, then perfect. When we come to be comprehensores, we shall fit down, but whilst we Are Viatores, we must walk on in the Light.
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do I walk in the light, to which, by a faithful inquiry into our conversation, according to the preceding characters, we may be able to teturn an answer, only for our further quickening in this work, I shall briefly mind you of these following considerations.
do I walk in the Light, to which, by a faithful inquiry into our Conversation, according to the preceding characters, we may be able to teturn an answer, only for our further quickening in this work, I shall briefly mind you of these following considerations.
1, There is a great deal of difference between talking of, and walking in the light ▪ our lips may drop as the honey comb, whilest we are in the gall of bitternesse and bond of iniquity:
1, There is a great deal of difference between talking of, and walking in the Light ▪ our lips may drop as the honey comb, whilst we Are in the Gall of bitterness and bound of iniquity:
too many men as well as children, are troubled with the rickets, their heads are big, full of speculation, but their feet are unnable, to walk in spiritual actions; If you know these things, happy are ye if ye do them:
too many men as well as children, Are troubled with the rickets, their Heads Are big, full of speculation, but their feet Are nable, to walk in spiritual actions; If you know these things, happy Are you if you do them:
having the light, may help us with Moses to see the land of Canaan, but it is walking in the light, must bring us with Joshuah to enter into it, though we have mouthes and speak well ▪ eyes and see well, yet if we have feet that walk not, hands that work not, we are but idle idoll Christians.
having the Light, may help us with Moses to see the land of Canaan, but it is walking in the Light, must bring us with Joshua to enter into it, though we have mouths and speak well ▪ eyes and see well, yet if we have feet that walk not, hands that work not, we Are but idle idol Christians.
3. It is not barely, not walking in darkness, but walking in the light, that is required of a Christian. The Pharisees religion in the Gospel consists chiefly of Negatives, but our righteousness must exceed the righteousness of the Scribes and Pharisees, so saith our great Lawgiver, indeed it is good not to do evill, but withall, it is evill not to do good ;
3. It is not barely, not walking in darkness, but walking in the Light, that is required of a Christian. The Pharisees Religion in the Gospel consists chiefly of Negatives, but our righteousness must exceed the righteousness of the Scribes and Pharisees, so Says our great Lawgiver, indeed it is good not to do evil, but withal, it is evil not to do good;
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the unprofitable as well as the prodigal is an evill servant, we must not only cast away our transgressions, but make us new hearts, cleanse from filthiness,
the unprofitable as well as the prodigal is an evil servant, we must not only cast away our transgressions, but make us new hearts, cleanse from filthiness,
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Oh how many are cast into utter darkness, who here resolved to walk in the light ▪ in vain are those purposes which have a conception but no birth, which only blossome, but never bear ripe fruit. The repenting prodigal as he said, I will arise, so he did arise and go to his Father ;
O how many Are cast into utter darkness, who Here resolved to walk in the Light ▪ in vain Are those Purposes which have a conception but no birth, which only blossom, but never bear ripe fruit. The repenting prodigal as he said, I will arise, so he did arise and go to his Father;
holy David saith, I have sworne, and withall addeth, I will perform it: only this must be understood with one caution, if God give time and place of performance, otherwise that of St. Paul concerning almes, is generally true;
holy David Says, I have sworn, and withal adds, I will perform it: only this must be understood with one caution, if God give time and place of performance, otherwise that of Saint Paul Concerning alms, is generally true;
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if there be a willing mind it is accepted, in which respect it is a very uncharitable opinion which excludeth all death-bed penitent resolutions, from divine acceptation. Indeed that death-bed promises of amendment, are seldom reall, is not to be denied ;
if there be a willing mind it is accepted, in which respect it is a very uncharitable opinion which excludeth all deathbed penitent resolutions, from divine acceptation. Indeed that deathbed promises of amendment, Are seldom real, is not to be denied;
1. God is said here to be in the light, a very improper expression, according to a strict acception. When it is said of God at the fifth verse, that he is light, we must look upon the phrase as onely metaphorical, since he is ten thousand times brighter then the Sun, but when here he is said to be in the light, it is a catacrestical expression,
1. God is said Here to be in the Light, a very improper expression, according to a strict acception. When it is said of God At the fifth verse, that he is Light, we must look upon the phrase as only metaphorical, since he is ten thousand times Brighter then the Sun, but when Here he is said to be in the Light, it is a catacrestical expression,
nay, indeed those two phrases, he is light, and he is in the light, seem one to contradict the other, since nothing can be said strictly to be in it self, but both the phrases being allusive, they may well stand together,
nay, indeed those two phrases, he is Light, and he is in the Light, seem one to contradict the other, since nothing can be said strictly to be in it self, but both the phrases being allusive, they may well stand together,
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If you please to difference the meaning of these two phrases you may referre the one, God is light to his nature, and the other, he is in the light to his works ;
If you please to difference the meaning of these two phrases you may refer the one, God is Light to his nature, and the other, he is in the Light to his works;
according to that of the Psalmist, The Lord is righteous in all his wayes, and holy in all his works, to which agreeth that of the heathen, NONLATINALPHABET, God could not be God, if his actions were not exactly pure and holy.
according to that of the Psalmist, The Lord is righteous in all his ways, and holy in all his works, to which agreeth that of the heathen,, God could not be God, if his actions were not exactly pure and holy.
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But I rather conceave the intent of these phrases, to be the same, to wit a delineation of Gods pure and holy nature, and there are two things which this expression of his being in the light, intimateth concerning it,
But I rather conceive the intent of these phrases, to be the same, to wit a delineation of God's pure and holy nature, and there Are two things which this expression of his being in the Light, intimateth Concerning it,
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1. There is a great deale of difference between these two expressions to have light in one, and for one to be in the light, the former noteth only some measure of participation, but the latter a compleate fruition, this may be cleare by an instance, taken from the water, a man that drinketh downe a small quantity of water, may be said to have water in him, but when a man is compassed, and covered over head & eares in water, he is then most truly said to be in it. To paralell it with an instance in scripture, every man even the best by reason of the remainders of sin, is said to have flesh in him, but only the wicked man, who is under the power of sin, is said to be in the flesh. Thus,
1. There is a great deal of difference between these two expressions to have Light in one, and for one to be in the Light, the former notes only Some measure of participation, but the latter a complete fruition, this may be clear by an instance, taken from the water, a man that Drinketh down a small quantity of water, may be said to have water in him, but when a man is compassed, and covered over head & ears in water, he is then most truly said to be in it. To parallel it with an instance in scripture, every man even the best by reason of the remainders of since, is said to have Flesh in him, but only the wicked man, who is under the power of since, is said to be in the Flesh. Thus,
2. There is not unfitly observed by expositours a discrepancy betweene these two phrases of walking, and being in the light, walk•ng, noteth a progressive motion, being a fixed residence, wee are still passing from one degree to another,
2. There is not unfitly observed by expositors a discrepancy between these two phrases of walking, and being in the Light, walk•ng, notes a progressive motion, being a fixed residence, we Are still passing from one degree to Another,
and according to the Apostles expression changed into the divine image of holiness, from glory to glory, but he is (to wit eternally, and unchangeably) in the light, in which respect that phrase of dwelling, used by St. Paul, answereth this of being used by St. John. He is and dwelleth in that light, as of majesty, so purity, to which no man can attaine, and that from everlasting to everlasting.
and according to the Apostles expression changed into the divine image of holiness, from glory to glory, but he is (to wit eternally, and unchangeably) in the Light, in which respect that phrase of Dwelling, used by Saint Paul, Answers this of being used by Saint John. He is and dwells in that Light, as of majesty, so purity, to which no man can attain, and that from everlasting to everlasting.
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By what hath been said, you see what is asserted concerning God, we must now consider, what is required of us in the particle, as, namely, a conformity to Gods patterne by walking in, as he is in the light.
By what hath been said, you see what is asserted Concerning God, we must now Consider, what is required of us in the particle, as, namely, a conformity to God's pattern by walking in, as he is in the Light.
Upon the hearing of this message, I beleeve many are ready to put forth the question, how can this be? God is so in the light, that in him is no darkness, and our lives like the Israelites cloud, have a darke side,
Upon the hearing of this message, I believe many Are ready to put forth the question, how can this be? God is so in the Light, that in him is no darkness, and our lives like the Israelites cloud, have a dark side,
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yea Christ himselfe, requiring us to be perfect, as his Father is perfect, and God himselfe to be holy as he is holy, we have reason to looke upon this addition as of waighty, & needfull concernment, and therefore to remove this objection, and cleare the genuine sence of this ( as ) be pleased to observe this threefold solution.
yea christ himself, requiring us to be perfect, as his Father is perfect, and God himself to be holy as he is holy, we have reason to look upon this addition as of weighty, & needful concernment, and Therefore to remove this objection, and clear the genuine sense of this (as) be pleased to observe this threefold solution.
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1. There is a double, ( as ) to wit of likeness, and of a quality, the one respects the kinde, the other the degree, that the nature, this the measure of the thing, our light in which we are to walke, must be like to that in which God is, though the light in which God is, be infinitely brighter then ours, looke as it is between the streame and the fountaine, the branch and the root, the aire and the sun, so it is between God and a Christian, the same water is in the streame that is in the fountaine, the same sap in the branch, that is in the roote the same light, in the aire that is in the sun, though the water and the sap and the light are primarily, & most plenarily in the fountaine, the root the sun, indeed to speak Exactly, we cannot call the holiness of a Saint the same with Gods holinesse, because this, (as all his attributes) is his essence, which is in communicable to any creature, besides his holinesse is infinite, and ours finite, and infinite, and finite must needs toto genere distare, differ generically, but the holinesse in us, is the image of that holiness in God, and as it were the stampe, and impression of Gods holiness upon us, in which regard holiness, is one of those attributes of God, which the schooles call communicable, because God is pleased to communicate the likeness of it to his Saints, and therefore they are truly said by the author to the Hebrews, to partake of his holinesse, and here by the Apostle John, to walke in the light, as he is in the light.
1. There is a double, (as) to wit of likeness, and of a quality, the one respects the kind, the other the degree, that the nature, this the measure of the thing, our Light in which we Are to walk, must be like to that in which God is, though the Light in which God is, be infinitely Brighter then ours, look as it is between the stream and the fountain, the branch and the root, the air and the sun, so it is between God and a Christian, the same water is in the stream that is in the fountain, the same sap in the branch, that is in the root the same Light, in the air that is in the sun, though the water and the sap and the Light Are primarily, & most plenarily in the fountain, the root the sun, indeed to speak Exactly, we cannot call the holiness of a Saint the same with God's holiness, Because this, (as all his attributes) is his essence, which is in communicable to any creature, beside his holiness is infinite, and ours finite, and infinite, and finite must needs toto genere distare, differ generically, but the holiness in us, is the image of that holiness in God, and as it were the stamp, and impression of God's holiness upon us, in which regard holiness, is one of those attributes of God, which the Schools call communicable, Because God is pleased to communicate the likeness of it to his Saints, and Therefore they Are truly said by the author to the Hebrews, to partake of his holiness, and Here by the Apostle John, to walk in the Light, as he is in the Light.
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2. We must distinguish inter effectum & affectum, actum & conatum, between an effectuall performance, and an affectionate endeavour, as for the walking in the light you have already heard, it must not be only in affection, but action. But so to walke, as God is in the light, is that which because we cannot fully attaine to, it will suffice to desire and endeavour after. To this purpose is that glosse upon the text, he is said to walke as God is in the light, who striveth to imitate divine purity.
2. We must distinguish inter effectum & affectum, Acts & conatum, between an effectual performance, and an affectionate endeavour, as for the walking in the Light you have already herd, it must not be only in affection, but actium. But so to walk, as God is in the Light, is that which Because we cannot Fully attain to, it will suffice to desire and endeavour After. To this purpose is that gloss upon the text, he is said to walk as God is in the Light, who striveth to imitate divine purity.
When a Master sets his schollar an exact coppy, and bids him write as that is written, his mean•ng is, not that he should cut all his letters with the same dexterity, and transcribe the lines with the same evenness, that he hath done;
When a Master sets his scholar an exact copy, and bids him write as that is written, his mean•ng is, not that he should Cut all his letters with the same dexterity, and transcribe the lines with the same evenness, that he hath done;
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the same no doubt is the intention of the Holy Ghost in this, and the like scriptures to put us upon a cordiall study of following God in the footsteps of his purity and holiness.
the same no doubt is the intention of the Holy Ghost in this, and the like Scriptures to put us upon a cordial study of following God in the footsteps of his purity and holiness.
3. Besides these no lesse true then apt solutions, there seemeth to me yet a plainer answer in the words themselves, by observing the difference between these two expressions of walking, and being in the light, it is not said we must be in the light, as he is in the light, but we must walke, as he is, looke as he is in the light, so that there is not the least darkness of sin in him, so we must walk in the light, and not indulge our selves in any sinful work of darkness, so that to walk in the light,
3. Beside these no less true then apt Solutions, there seems to me yet a plainer answer in the words themselves, by observing the difference between these two expressions of walking, and being in the Light, it is not said we must be in the Light, as he is in the Light, but we must walk, as he is, look as he is in the Light, so that there is not the least darkness of since in him, so we must walk in the Light, and not indulge our selves in any sinful work of darkness, so that to walk in the Light,
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he then that liveth not in a course of known sin, that leadeth a conversation without any raigning iniquity, as God is without any sin at all: he walketh in the light, as he is in the light, and who will not acknowledge but this is that which every one not only may, but must attain to, who expects these glorious priviledges.
he then that lives not in a course of known since, that leads a Conversation without any reigning iniquity, as God is without any since At all: he walks in the Light, as he is in the Light, and who will not acknowledge but this is that which every one not only may, but must attain to, who expects these glorious privileges.
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one special cause whereof, is that we measure our holiness by a false standard, and do not weigh our selves in the ballance of the sanctuary: we look upon the prophane rabble of the world,
one special cause whereof, is that we measure our holiness by a false standard, and do not weigh our selves in the balance of the sanctuary: we look upon the profane rabble of the world,
and presently judge our selves holy enough, and because we wander not in their Cimmerian AEgyptian darkness, conclude our selves to walk in the light ;
and presently judge our selves holy enough, and Because we wander not in their Cimmerian Egyptian darkness, conclude our selves to walk in the Light;
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but tell me, thou that pleasest thy self as if thou wert holy enough, art thou as holy as Paul who calls to the Philippians, and in them to all Christians, be ye followers of me:
but tell me, thou that pleasest thy self as if thou Wertenberg holy enough, art thou as holy as Paul who calls to the Philippians, and in them to all Christians, be you followers of me:
whom here the Apostle sets before thee as a pattern. Alas, thou that lookest on thy left hand (them that are worse then thy self) with scorn, didst thou look on thy right hand (those examples that so farre excell thee) hast more reason to tremble, thou that castest thine eyes onely behind thee, and standest still ;
whom Here the Apostle sets before thee as a pattern. Alas, thou that Lookest on thy left hand (them that Are Worse then thy self) with scorn, didst thou look on thy right hand (those Examples that so Far excel thee) hast more reason to tremble, thou that Chastest thine eyes only behind thee, and Standest still;
didst thou look before thee, couldest not choose but haste forward, starres are glorious things in comparison of candles, but alas how is their splendor obscured when the Sun ariseth; compare thy light with that of the Apostles, Angels, God himself ;
didst thou look before thee, Couldst not choose but haste forward, Stars Are glorious things in comparison of Candles, but alas how is their splendour obscured when the Sun arises; compare thy Light with that of the Apostles, Angels, God himself;
2. Enflame us with a spiritual ambition, though our minds must be lowly, yet our aimes should be high: only with this caution, not to be great but good. It was indeed the haynous crime of the fallen Angels (as is probably supposed) of our first parents, (as is clearly manifest) that they desired to be as Gods, but it was in point of knowledge, of Majesty, not of holiness ;
2. Inflame us with a spiritual ambition, though our minds must be lowly, yet our aims should be high: only with this caution, not to be great but good. It was indeed the heinous crime of the fallen Angels (as is probably supposed) of our First Parents, (as is clearly manifest) that they desired to be as God's, but it was in point of knowledge, of Majesty, not of holiness;
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but far be those thoughts and desires from sincere Christians, let us make him our pattern for walking in the light, which he hath appointed us to walk in, to wit, of purity and holiness, and thus let us walk as fast as we can, and aspire as high as we may, till we come to the utmost degree of conformity which our created and finite nature is capable of,
but Far be those thoughts and Desires from sincere Christians, let us make him our pattern for walking in the Light, which he hath appointed us to walk in, to wit, of purity and holiness, and thus let us walk as fast as we can, and aspire as high as we may, till we come to the utmost degree of conformity which our created and finite nature is capable of,
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and whereas man desiring to walk in the light, of Gods knowledge, fell from his estate of innocency, our endeavour to walk in the light of his purity, will restore us to that state of integrity ;
and whereas man desiring to walk in the Light, of God's knowledge, fell from his estate of innocency, our endeavour to walk in the Light of his purity, will restore us to that state of integrity;
and surely what a difference was between Lazarus lying dead in the grave, and Lazarus standing alive on his feet, the same is between a natural and a regenerate man.
and surely what a difference was between Lazarus lying dead in the grave, and Lazarus standing alive on his feet, the same is between a natural and a regenerate man.
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as he is in the light, so that look what alteration there is in the same ayre, by the arising of the Sun, the like is in the same person by the infusion of holiness.
as he is in the Light, so that look what alteration there is in the same air, by the arising of the Sun, the like is in the same person by the infusion of holiness.
Ah Lord! how light do most men make of their general calling ? how easy a matter do they account it to get to heaven, but surely they are such whom the devill casts into a sad sleep, and sootheth up with fond dreams ;
Ah Lord! how Light do most men make of their general calling? how easy a matter do they account it to get to heaven, but surely they Are such whom the Devil Cast into a sad sleep, and sootheth up with found dreams;
yea, we must walk upwards, ascend to divine perfection, there is no comming to heaven p•r saltum, but per scansum: it is no leaping thither in a moment, in a word,
yea, we must walk upward, ascend to divine perfection, there is no coming to heaven p•r saltum, but per scansum: it is no leaping thither in a moment, in a word,
And therefore let us in a sence of the works difficulty, together with our own impotency, make our addresses to the Throne of Grace, and that both for the light wherein we are to walk, and the feet which may enable us to walk in this light: pray we that he would by his preventing grace infuse the habit of holiness into our hearts, and then by his assisting grace strengthen us, to act that holinesse in our lives. Finally, according to the councel of that devout ancient, when we first set foot upon the ladder of piety, considering our deficiency and Gods excellency ;
And Therefore let us in a sense of the works difficulty, together with our own impotency, make our Addresses to the Throne of Grace, and that both for the Light wherein we Are to walk, and the feet which may enable us to walk in this Light: pray we that he would by his preventing grace infuse the habit of holiness into our hearts, and then by his assisting grace strengthen us, to act that holiness in our lives. Finally, according to the council of that devout ancient, when we First Set foot upon the ladder of piety, considering our deficiency and God's excellency;
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THE life of man on earth is a race, and every one in this world a Traveller. The wayes in which all men walk, are fitly and fully enumerated to be two, the one on the right, the other on the left hand;
THE life of man on earth is a raze, and every one in this world a Traveller. The ways in which all men walk, Are fitly and Fully enumerated to be two, the one on the right, the other on the left hand;
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Hence it is that all men who either have been, are, or shall be, are marshald into two ranks, sheep, and goats, the seed of the woman, and the seed of the serpent, the righteous and the wicked. In Italy after the Guelphs and the Gibellines, there arose two factions which were called the Albi and the Atri, the white and the black ;
Hence it is that all men who either have been, Are, or shall be, Are marshalled into two ranks, sheep, and Goats, the seed of the woman, and the seed of the serpent, the righteous and the wicked. In Italy After the Guelphs and the Gibellines, there arose two factions which were called the Albi and the Atri, the white and the black;
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these two indeed divide the whole world, all men being children of God, or of the devil: such as walk in the light, and such as walk in darknesse. These two wayes are so directly contrary in their natures, that though a man may go out of the one into the other ▪ yet it is impossible he s•ould at once walk in both, and therefore St. John sets the one in a manifest Antithesis to the other.
these two indeed divide the Whole world, all men being children of God, or of the Devil: such as walk in the Light, and such as walk in darkness. These two ways Are so directly contrary in their nature's, that though a man may go out of the one into the other ▪ yet it is impossible he s•ould At once walk in both, and Therefore Saint John sets the one in a manifest Antithesis to the other.
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Having dispatched the qualification which respects our duty, passe we now on to the Collation, which representeth Gods mercy, and that in respect of two excellent benefits here specified,
Having dispatched the qualification which respects our duty, pass we now on to the Collation, which Representeth God's mercy, and that in respect of two excellent benefits Here specified,
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but the connexion will by no means admit this interpretation, this fellowship of them that walk in the light, being an inference from the consideration of Gods being light, and therefore must be understood of the fellowship they have with him. Sutable to this it is that Grotius, and Doctor Hammond, observe the space in the Kings manuscript to be so little, that it may more probably be supposed as left for NONLATINALPHABET then NONLATINALPHABET ▪ But our Greek copies do plainly read it NONLATINALPHABET ▪ and so it may (as Beza and others observe) admit a very fit exposition;
but the connexion will by no means admit this Interpretation, this fellowship of them that walk in the Light, being an Inference from the consideration of God's being Light, and Therefore must be understood of the fellowship they have with him. Suitable to this it is that Grotius, and Doctor Hammond, observe the Molle in the Kings manuscript to be so little, that it may more probably be supposed as left for then ▪ But our Greek copies do plainly read it ▪ and so it may (as Beza and Others observe) admit a very fit exposition;
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and that both in the one part, and in the other, when we consider that we have fellowsh•p with him, it may teach us to admire at the exaltation of a Saint, when we consider that he hath fellowsh•p with us, we have reason to wonder at the condescension of God ;
and that both in the one part, and in the other, when we Consider that we have fellowsh•p with him, it may teach us to admire At the exaltation of a Saint, when we Consider that he hath fellowsh•p with us, we have reason to wonder At the condescension of God;
would we not think that beggar highly preferred, whom a King should admit to fellowship with himself in his Palace, would we not conclude that King did much undervalue himself, who should vouchsafe to have fellowship with the beggar in his cottage, and yet thus it is between God and a Christian: hereafter we shall have communion with him in his Palace, now he hath communion with us in our Cottage. Oh our dignity, oh his dignation, how high are we exalted, how low doth he stoop.
would we not think that beggar highly preferred, whom a King should admit to fellowship with himself in his Palace, would we not conclude that King did much undervalue himself, who should vouchsafe to have fellowship with the beggar in his cottage, and yet thus it is between God and a Christian: hereafter we shall have communion with him in his Palace, now he hath communion with us in our Cottage. O our dignity, o his dignation, how high Are we exalted, how low does he stoop.
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The truth is, there is not a more familiar fellowsh•p between the dearest friends, then there is between God and the Saints, in which respect Stobaeus asserts NONLATINALPHABET, that there is a common negotiation and converse between God and pure minds ;
The truth is, there is not a more familiar fellowsh•p between the dearest Friends, then there is between God and the Saints, in which respect Stobaeus asserts, that there is a Common negotiation and converse between God and pure minds;
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That which is yet further to be taken notice of, is the habitude and relation, which walking in the light, and fellowship with God bare one to the other, for the better clearing whereof, conceive it in this double notion.
That which is yet further to be taken notice of, is the habitude and Relation, which walking in the Light, and fellowship with God bore one to the other, for the better clearing whereof, conceive it in this double notion.
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1. If we walk in the light we have fellowship, in as much as walking in the light doth make us fit for fellowship with God: That we may rightly understand this, it will be needful to make use of that known distinction between meritum de condigno & de congruo, condignity which is properly merit, and congruity which is onely so called in a large and improper sense.
1. If we walk in the Light we have fellowship, in as much as walking in the Light does make us fit for fellowship with God: That we may rightly understand this, it will be needful to make use of that known distinction between Merit de condigno & de Congruo, condignity which is properly merit, and congruity which is only so called in a large and improper sense.
Our walking in the l•ght, hath no worthiness to deserve so great a priviledge as fellowship with God, because it is no more then what is our duty, so that when we have done our best, we have done but what we ought ;
Our walking in the l•ght, hath no worthiness to deserve so great a privilege as fellowship with God, Because it is no more then what is our duty, so that when we have done our best, we have done but what we ought;
yet it qualifieth us for this benefit, and that in two respects; inasmuch as 1. It removeth that which otherwise would be offensive to God, and cause a separation ;
yet it Qualifieth us for this benefit, and that in two respects; inasmuch as 1. It Removeth that which otherwise would be offensive to God, and cause a separation;
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it is very observable, that when St. James speaketh of our drawing nigh to God, and Gods drawing nigh to us hee presently addeth, cleanse your hands ye sinnners,
it is very observable, that when Saint James speaks of our drawing High to God, and God's drawing High to us he presently adds, cleanse your hands you Sinners,
2. It rendereth the person in some measure like to, and so fits for fellowship with God, It is a knowne maxime of the Philosopher NONLATINALPHABET likeness causeth love and love fellowship, where there is conformity, there must needs be congruity, God cannot but take delight in his owne image, what is said of David, is true of every holy person, he is a man after Gods owne heart, he wils, what he wils,
2. It rendereth the person in Some measure like to, and so fits for fellowship with God, It is a known maxim of the Philosopher likeness Causes love and love fellowship, where there is conformity, there must needs be congruity, God cannot but take delight in his own image, what is said of David, is true of every holy person, he is a man After God's own heart, he wills, what he wills,
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And if we consider the Antithesis of this to the preceding verse, this construction cannot but seeme very genuine, that as for them who walke in darkness, to say they have fellowship with God, is a lie :
And if we Consider the Antithesis of this to the preceding verse, this construction cannot but seem very genuine, that as for them who walk in darkness, to say they have fellowship with God, is a lie:
and infallible testimony of the other. To illustrate this briefly, you must know that this NONLATINALPHABET fellowship if taken for a participation of Gods sanct•ty, is the cause of our walking in the light, since till wee receive by this participation the l•ght of hol•ness from God, we can never walke in it. Now though science properly so called, is à priori from the cause to the effect, yet our knowledge for the most part and especially in this particular is à posteriori from the effect to the cause, and so this walking in the light as an effect, assureth us of its cause, fellowship with God.
and infallible testimony of the other. To illustrate this briefly, you must know that this fellowship if taken for a participation of God's sanct•ty, is the cause of our walking in the Light, since till we receive by this participation the l•ght of hol•ness from God, we can never walk in it. Now though science properly so called, is à priori from the cause to the Effect, yet our knowledge for the most part and especially in this particular is à posteriori from the Effect to the cause, and so this walking in the Light as an Effect, assureth us of its cause, fellowship with God.
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It is St. Peters counsell, give all dilligence to make your calling and election sure, this fellowship my text speaketh of, is that to which we are elected before time, and called in time, but how shall we make it sure, Beza and Grotius both tell us, that in severall Greek manuscripts these words are added NONLATINALPHABET by good workes, which are Metaphorically a walking in the light. If then we would not be deceaved in the knowledg of our election and vocation, to this heavenly participation, let us measure our selves by the course of our actions and integrity of our conversation.
It is Saint Peter's counsel, give all diligence to make your calling and election sure, this fellowship my text speaks of, is that to which we Are elected before time, and called in time, but how shall we make it sure, Beza and Grotius both tell us, that in several Greek manuscripts these words Are added by good works, which Are Metaphorically a walking in the Light. If then we would not be deceived in the knowledge of our election and vocation, to this heavenly participation, let us measure our selves by the course of our actions and integrity of our Conversation.
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2. Let it be a whetstone, to set an edge upon our desires after walking in the light that we may have fellowship with God, surely if we have any beleefe of a deity and acknowledge him to be the summum bonum cheefest good, we cannot but account it our happines to have the fruition of him.
2. Let it be a whetstone, to Set an edge upon our Desires After walking in the Light that we may have fellowship with God, surely if we have any belief of a deity and acknowledge him to be the summum bonum chiefest good, we cannot but account it our happiness to have the fruition of him.
The truth is fellowship with God, is such a priviledge which as on the one hand it is impossible to deserve, so on the other it is not sufficient to desire, but we must be in some measure fitted for it.
The truth is fellowship with God, is such a privilege which as on the one hand it is impossible to deserve, so on the other it is not sufficient to desire, but we must be in Some measure fitted for it.
whereas it is in vaine to expect the one, without performing the other, as therefore we seriously desire fellowship with him, let us earnestly strive to walke in the light as he is in the light, and so much shall suffice for the first benefit here assured, passe we on to the.
whereas it is in vain to expect the one, without performing the other, as Therefore we seriously desire fellowship with him, let us earnestly strive to walk in the Light as he is in the Light, and so much shall suffice for the First benefit Here assured, pass we on to thee.
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1. The plaine position of this clause, is the bloud of Iesus Christ cleanseth from all sin, insignis hic locus (to use Calvins expression) an elegant, and excellent sentence, wherein every word hath its weight, so that we might finde in it as many parts as words. If you please to allude to a known and apt metaphor, here is observable the Phisitian, the patients of that Physitian, the disease of those patients, the physicke for that disease, the operation of that physick,
1. The plain position of this clause, is the blood of Iesus christ Cleanseth from all since, insignis hic locus (to use Calvins expression) an elegant, and excellent sentence, wherein every word hath its weight, so that we might find in it as many parts as words. If you please to allude to a known and apt metaphor, Here is observable the physician, the patients of that physician, the disease of those patients, the physic for that disease, the operation of that physic,
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1. The Physitian, is Iesus Christ the son of God, one who being the son of God, must needs be able and skilfull, since he is the Christ, he wants not a call to the office, & as he is Iesus, he cannot but be ready & willing to the worke, who can desire a better, who would seeke after another Physitian then him in whom skill, and will, ability, and authority do meete.
1. The physician, is Iesus christ the son of God, one who being the son of God, must needs be able and skilful, since he is the christ, he Wants not a call to the office, & as he is Iesus, he cannot but be ready & willing to the work, who can desire a better, who would seek After Another physician then him in whom skill, and will, ability, and Authority do meet.
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2. The patients of this Physitian are expressed in the pronoune us conceive it by way of exclusion, us, not the Angells, he is pleased to have no pitty on their misery, nor to vouchsafe them any remedy, by way of inclusion, us Apostles, as well as others, none but stand in need of this Physitian, and they most need him, who thinke they have least.
2. The patients of this physician Are expressed in the pronoun us conceive it by Way of exclusion, us, not the Angels, he is pleased to have no pity on their misery, nor to vouchsafe them any remedy, by Way of inclusion, us Apostles, as well as Others, none but stand in need of this physician, and they most need him, who think they have least.
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3. The disease of these patients is sin, a disease both hereditary, as to the root of it, which together with our nature we receave from our parents,
3. The disease of these patients is since, a disease both hereditary, as to the root of it, which together with our nature we receive from our Parents,
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A disease that maketh the patient sick, dangerously, desperatly sicke, even to the death, yea such as must inevitably have brought upon us, not only the first, but the second death, had not this Physitian interposed, and undertaken the cure.
A disease that makes the patient sick, dangerously, desperately sick, even to the death, yea such as must inevitably have brought upon us, not only the First, but the second death, had not this physician interposed, and undertaken the cure.
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4. The physick, which this Physitian administreth to the patient for the cure of his disease is blood, and which is the wonder his owne blood. Indeed the cause so stood, that as none but this Physitian, so nor he but by his blood could effect this cure, and behold, he is content, to part with his owne blood for our sakes.
4. The physic, which this physician administereth to the patient for the cure of his disease is blood, and which is the wonder his own blood. Indeed the cause so stood, that as none but this physician, so nor he but by his blood could Effect this cure, and behold, he is content, to part with his own blood for our sakes.
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5. The operation of this physick, is by cleansing, indeed such is the excellency of Christs blood, that it is both a purge, and a cordiall, strengthening, and cleansing ;
5. The operation of this physic, is by cleansing, indeed such is the excellency of Christ blood, that it is both a purge, and a cordial, strengthening, and cleansing;
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2. The other in respect of the permanency of this physicks vertue, implyed in the present tence of the verbe, this blood never loosing its efficacy, cleansing not onely when shed but indeed, both before and after, so that the patriarchs and Prophets before Christ, the Apostles who were contemporary with Christ, nay all Christians after him, to the end of the world, may truly take up this saying, the blood of Christ, cleanseth us from all sin.
2. The other in respect of the permanency of this physics virtue, employed in the present tense of the verb, this blood never losing its efficacy, cleansing not only when shed but indeed, both before and After, so that the Patriarchs and prophets before christ, the Apostles who were contemporary with christ, nay all Christians After him, to the end of the world, may truly take up this saying, the blood of christ, Cleanseth us from all since.
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1. The benefit it selfe is cleansing from all sin, for the unde•standing of which we must know that in sin, there are two things considerable to wit macula, and reatus the staine, whereby it defileth our natures, and the guilt by which it defileth our persons, according to these two, there is a double cleansing, the one of sanctification, the other of just•fication, nor is it my distinction but St. Pauls, where having mentioned walking as the genus, he presently distinguisheth it into its species, sanctifying and justifying. The one, by subduing the dominion of sin, gradually abateth, and in due time shall by an expulsion of the being, wholly take away the staine of sin upon our natures, the other so taketh away the guilt of sin, that the person is not in Gods Sight, and account obl•ged to suffer the pun•shment due to it.
1. The benefit it self is cleansing from all since, for the unde•standing of which we must know that in since, there Are two things considerable to wit macula, and Rheatus the stain, whereby it Defileth our nature's, and the guilt by which it Defileth our Persons, according to these two, there is a double cleansing, the one of sanctification, the other of just•fication, nor is it my distinction but Saint Paul's, where having mentioned walking as the genus, he presently Distinguisheth it into its species, sanctifying and justifying. The one, by subduing the dominion of since, gradually abateth, and in due time shall by an expulsion of the being, wholly take away the stain of sin upon our nature's, the other so Takes away the guilt of since, that the person is not in God's Sighed, and account obl•ged to suffer the pun•shment due to it.
If you aske which of these is here understood, I answer in a large sence, we may comprehend both, it being true that the blood of Christ hath in it self a moral efficacy to perswade,
If you ask which of these is Here understood, I answer in a large sense, we may comprehend both, it being true that the blood of christ hath in it self a moral efficacy to persuade,
and withall hath purchased the spirit of Christ, to be annexed to it, which is the efficient cause, of the cleansing of sanctification, in which respects our dying to sin, and redeeming us from all iniquity, are set down as ends ;
and withal hath purchased the Spirit of christ, to be annexed to it, which is the efficient cause, of the cleansing of sanctification, in which respects our dying to since, and redeeming us from all iniquity, Are Set down as ends;
1. Where cleansing from sin is required as a duty to be done by us, it is to be understood necessarily of cleansing by sanctification, so in that of the Prophet, wash you, make you clean, of the Apostle S. Paul, let us cleanse our selves ;
1. Where cleansing from since is required as a duty to be done by us, it is to be understood necessarily of cleansing by sanctification, so in that of the Prophet, wash you, make you clean, of the Apostle S. Paul, let us cleanse our selves;
of this nature are those Evangelical promises we read of in the Prophesyes of Jeremy and Ezechiel, and thus I conceive we are to interpret both the ninth and this present verse.
of this nature Are those Evangelical promises we read of in the Prophecies of Jeremiah and Ezechiel, and thus I conceive we Are to interpret both the ninth and this present verse.
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blood in a natural way, is not cleansing but defil•ng, and besmearing; and yet what water doth to material, that, this blood doth to the immaterial cleansing;
blood in a natural Way, is not cleansing but defil•ng, and besmearing; and yet what water does to material, that, this blood does to the immaterial cleansing;
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to this the promise in Ezechiel properly alludeth, where God saith, I will sprinkle clean water upon you, and for this end certainly, Christ instituted water as the element in the holy Sacrament of Baptism, that he might thereby signifie the cleansing efficacy of his blood.
to this the promise in Ezechiel properly alludeth, where God Says, I will sprinkle clean water upon you, and for this end Certainly, christ instituted water as the element in the holy Sacrament of Baptism, that he might thereby signify the cleansing efficacy of his blood.
What the blood of beasts in the law did tipically, that the blood of Christ doth really, to wit, cleanse from sin. The Authour to the Hebrews observeth, that almost all things in the law were purified with blood, and without shedding of blood, there was no rem•ssion ;
What the blood of beasts in the law did Typically, that the blood of christ does really, to wit, cleanse from since. The Author to the Hebrews observeth, that almost all things in the law were purified with blood, and without shedding of blood, there was no rem•ssion;
there was shedding of blood, to both which the Apostle alludeth, when he speaketh of the blood of Bulls and Goats, and the ashes of an heyfer; the blood of Bulls and Goats being shed in their sin-offerings, and the ashes of a slain heyfer, used in cleansing those that touched a dead body. And surely what were all these cleansings by blood, but types and figures of the cleansing by Christs blood, for which cause the Apostle manifestly calls these purifyings, patterns of the heavenly things: indeed as the same holy writer saith, it is not possible that the blood of Bulls and Goats should take away sin, so that when expiation of sin is attributed to them, it is only to be understood in a tipical and sacramental sense, as they were shadows, figures, representations of this blood, whereof my Text speaketh;
there was shedding of blood, to both which the Apostle alludeth, when he speaks of the blood of Bulls and Goats, and the Ashes of an heifer; the blood of Bulls and Goats being shed in their sin-offerings, and the Ashes of a slave heifer, used in cleansing those that touched a dead body. And surely what were all these cleansings by blood, but types and figures of the cleansing by Christ blood, for which cause the Apostle manifestly calls these purifyings, patterns of the heavenly things: indeed as the same holy writer Says, it is not possible that the blood of Bulls and Goats should take away since, so that when expiation of since is attributed to them, it is only to be understood in a Typical and sacramental sense, as they were shadows, figures, representations of this blood, whereof my Text speaks;
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and therefore it is, they all vanished and were abrogated from the time of the shedding of this blood, in which they had their accompl•shment, and by which this admirable effect was really and fully performed, the cleansing from all sin.
and Therefore it is, they all vanished and were abrogated from the time of the shedding of this blood, in which they had their accompl•shment, and by which this admirable Effect was really and Fully performed, the cleansing from all since.
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For the better understanding of this precious truth, give me leave briefly to resolve these three Queries. What we are here to understand by the blood of Christ.
For the better understanding of this precious truth, give me leave briefly to resolve these three Queries. What we Are Here to understand by the blood of christ.
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Whence it is that this blood hath this causal•ty, and when I have thus opened the vein of this clause, I shall the better let out the blood contained it, for your spiritual refreshment.
Whence it is that this blood hath this causal•ty, and when I have thus opened the vein of this clause, I shall the better let out the blood contained it, for your spiritual refreshment.
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a sence which if admitted, yet according to a right construction, will nothing advance his design. It is true, he maketh it a metonymy of the adjunct, as if the covenant were called Christs blood, onely because it is confirmed by it;
a sense which if admitted, yet according to a right construction, will nothing advance his Design. It is true, he makes it a metonymy of the adjunct, as if the Covenant were called Christ blood, only Because it is confirmed by it;
yea when our blessed Saviour in particular calleth it the blood of the new Testament, or Covenant, because it was shed (not so much for confirming the covenant, wherein rem•ssion of sins is promised us) for the remission (that is, obtaining the remission) of sins which is promised in that covenant, it plainly appeareth, that if by blood we will understand the covenant, it must be a metonymy ;
yea when our blessed Saviour in particular calls it the blood of the new Testament, or Covenant, Because it was shed (not so much for confirming the Covenant, wherein rem•ssion of Sins is promised us) for the remission (that is, obtaining the remission) of Sins which is promised in that Covenant, it plainly appears, that if by blood we will understand the Covenant, it must be a metonymy;
not so much of the adjunct as of the cause, & so it amounts to thus much, that the remission of sin which is promised in the new covenant, is procured by the blood of Christ, which is as much as the orthodox doctrin asserts.
not so much of the adjunct as of the cause, & so it amounts to thus much, that the remission of since which is promised in the new Covenant, is procured by the blood of christ, which is as much as the orthodox Doctrine asserts.
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But the right metonymy here necessarily to be taken notice of is by the blood, to understand the death of Christ, and this of the cause for the effect ;
But the right metonymy Here necessarily to be taken notice of is by the blood, to understand the death of christ, and this of the cause for the Effect;
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The better to clear this, take notice that the blood of Christ was shed, according to St. Bernard (who supposeth they drew blood from his cheeks, when they smote him) seven, but rather six several times.
The better to clear this, take notice that the blood of christ was shed, according to Saint Bernard (who Supposeth they drew blood from his cheeks, when they smote him) seven, but rather six several times.
Soon after his birth, when at his c•rcumc•sion they took away the foresk•n of his flesh, a little before his death in the garden, when he was cast into that bloody sweat, in his scourging, when they plowed his back with whips, and made long furrows on his shoulders, upon his coronation, when they platted his head with a crown of thorns, at his death on the Cross, in the piercing of his feet and hands with nayls,
Soon After his birth, when At his c•rcumc•sion they took away the foresk•n of his Flesh, a little before his death in the garden, when he was cast into that bloody sweat, in his scourging, when they plowed his back with whips, and made long furrows on his shoulders, upon his coronation, when they plaited his head with a crown of thorns, At his death on the Cross, in the piercing of his feet and hands with nails,
and truly, though none of these times, his blood was shed in vain, yet it is the blood of the Cross, when together with his blood, he powred out his life, that was the offering for sin, in which respect it is expressely so called by St. Paul: It is indeed by some asserted, that one drop of his blood (by reason of the hypostatical union ) might have sufficed for the redemption of the world, but that must be taken cum grano salis :
and truly, though none of these times, his blood was shed in vain, yet it is the blood of the Cross, when together with his blood, he poured out his life, that was the offering for since, in which respect it is expressly so called by Saint Paul: It is indeed by Some asserted, that one drop of his blood (by reason of the hypostatical Union) might have sufficed for the redemption of the world, but that must be taken cum grano Salis:
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2. Synecdochically. Socin•anizing Vorstius making use of this trope, extends the synecdoche to that which he cals the whole oblation of Christ, and so comprehendeth not only his antecedent obedience, but his subsequent glory, to wit, of his resurrection, ascension, session, and intercession. But inasmuch as the authour to the Hebrews expressely saith, that when he had purged our sins, he sate down at the right hand of God, and again he entred into the holy place, having obtained eternal redemption for us, yea our blessed Saviour himself being ready to up the Ghost cried, it is finished, I shall not noubt to assert, but that what concerned the acquisition of this great benefit was then fully performed,
2. Synecdochically. Socin•anizing Vorstius making use of this trope, extends the synecdoche to that which he calls the Whole oblation of christ, and so comprehendeth not only his antecedent Obedience, but his subsequent glory, to wit, of his resurrection, Ascension, session, and Intercession. But inasmuch as the author to the Hebrews expressly Says, that when he had purged our Sins, he sat down At the right hand of God, and again he entered into the holy place, having obtained Eternal redemption for us, yea our blessed Saviour himself being ready to up the Ghost cried, it is finished, I shall not noubt to assert, but that what concerned the acquisition of this great benefit was then Fully performed,
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This Synecdoche therefore is to be extended onely to his passion, one part put for the whole of his sufferings, and so we are to construe it not onely of his blood but his body ;
This Synecdoche Therefore is to be extended only to his passion, one part put for the Whole of his sufferings, and so we Are to construe it not only of his blood but his body;
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since as the one was shed, the other was crucified, and as here, his bloud cleanseth from sin, so in St. Peter he is said to beare our sins on his body, yea St. Paul ascribeth our reconciliation ;
since as the one was shed, the other was Crucified, and as Here, his blood Cleanseth from since, so in Saint Peter he is said to bear our Sins on his body, yea Saint Paul ascribeth our reconciliation;
both to his bloud, and to his body, nor yet onely of his body and bloud, but his soule also in which suffering a subtraction of the Divine vision, he cryed out upon the Crosse, My God my God, 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.
both to his blood, and to his body, nor yet only of his body and blood, but his soul also in which suffering a subtraction of the Divine vision, he cried out upon the Cross, My God my God, why hast thou forsaken me, and Therefore the Prophet Saiah, foretelling his passion, mentioneth his soul which was made an offering for since, in a word, not only his blood, and body, and soul, 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 himself, and more appositely to our present purpose, is that of the Auther to the Hebrews by himself he purged our Sins.
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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,
1. That the cleansing of our Sins is attributed in scripture to God, to christ, to faith, and all of them have a real and several influence upon this benefit, the principal 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 Christ blood, indeed Socinus asserts (with a nihil Various) that God and christ act in the same Way of efficiency, only with this difference, God is the principal,
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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 NONLATINALPHABET for Christ, sake, and our Apostle in the twelfth verse of the next chapter, saith our sins are forgiven, NONLATINALPHABET for his name sake.
especially when the Scriptures express that not per but propter Christ, by, but for christ we Are forgiven, so our translators render the sense of Saint ▪ Paul's for christ, sake, and our Apostle in the twelfth verse of the next chapter, Says our Sins Are forgiven, for his name sake.
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 bear•ng them on his body, which,
Healing & cleansing Are parallel phrases, our Sins being the diseases of our Souls, of these Sicknesses we Are healed, of these Sins we Are cleansed by Christ bear•ng them on his body, which,
because it was done on high, upon the tree ▪ the Apostle useth not barely NONLATINALPHABET but NONLATINALPHABET which signifyeth sursum tulit, not onely he bore, but he carryed up, whereby the sence is not diminished, but augmented,
Because it was done on high, upon the tree ▪ the Apostle uses not barely but which signifieth Sursum tulit, not only he boar, but he carried up, whereby the sense is not diminished, but augmented,
It is very considerable in this respect, that the hebrew word NONLATINALPHABET and the greeke NONLATINALPHABET (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;
It is very considerable in this respect, that the hebrew word and the greek (like the latin tollo) signify both Far, and Auferre, to bear and to take away, and both these Are used Concerning christ in this particular, the one by the Prophet Saiah, where he Says, he boar our griefs, the other by John Baptist, when he Says;
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for so much the preposition NONLATINALPHABET sometimes signifieth, as when St. Paul wisheth to be an anathema NONLATINALPHABET, for or instead of his brethren, and when the Apostles are said to be Ambassadors NONLATINALPHABET for that is in Christs stead ;
for so much the preposition sometime signifies, as when Saint Paul wishes to be an anathema, for or instead of his brothers, and when the Apostles Are said to be ambassadors for that is in Christ stead;
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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 NONLATINALPHABET but NONLATINALPHABET, 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, NONLATINALPHABET, in the rooom of his father Herod.
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 always Implies a commutation, and when it is applied to Persons, signifies the coming of one into the room of Another, so Archelaus is said to Reign in Judea,, in the rooom of his father Herod.
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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.
Yea, that this sense is intended where spoken of Christ sufferings, appears by Saint Paul's question, is Paul Crucified for you? for if it were only meant for your good, Paul might have been Crucified for them, as he tells the colossians, I rejoice 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.
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 ;
That these phrases cannot properly note the final cause appears, 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 Physic was taken for death, that is, the avoiding death, but for the disease;
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 knew no 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.
in this sense no doubt it is that the Apostle Says, he (that is God) made him to be since for us, to wit, At least so Far as to be made a sacrifice for our Sins, when yet he knew no since - namely, in himself, and look as the beast in the law was slave 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 since.
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,
Death then was the punishment due to him and all his posterity for since, 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,
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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 u•, 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.
but when he hung upon the tree, for cursed is every one that hangs upon the tree, so that the curse which the law pronounceth against u•, was laid on him: if it be said that the curse and death which was due to us was Eternal, whereas Christ 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 Far different in respect of christ, as will appear presently.
4. That Christ having suffered that punishment which belonged to us, we must needs be thereby acquitted and cleansed ▪ to this purpose he is called by the Authour to the Hebrews, a surety: and look as the surety paying his debt for whom he is bound, dischargeth him from his creditor;
4. That christ having suffered that punishment which belonged to us, we must needs be thereby acquitted and cleansed ▪ to this purpose he is called by the Author to the Hebrews, a surety: and look as the surety paying his debt for whom he is bound, dischargeth him from his creditor;
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and the reason is plain, for since the guilt of sin is its binding the sinner over to the punishmen•, Christ taking that punishment upon himself, and suffering it in our roome must needs thereby cleanse us from that guilt, so that in few words Christs blood being NONLATINALPHABET a laver became NONLATINALPHABET a price satisfactory for our debt, hath obtained the forgiveness of it to us, and so we are cleansed.
and the reason is plain, for since the guilt of since is its binding the sinner over to the punishmen•, christ taking that punishment upon himself, and suffering it in our room must needs thereby cleanse us from that guilt, so that in few words Christ blood being a laver became a price satisfactory for our debt, hath obtained the forgiveness of it to us, and so we Are cleansed.
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Having in some measure according to the scriptures explained the genuine notion of this causality, I shall not much trouble my selfe nor you with those farfetched and ieiune inventions of the Socinians, whereby they endeavour to elude these truths,
Having in Some measure according to the Scriptures explained the genuine notion of this causality, I shall not much trouble my self nor you with those farfetched and ieiune Inventions of the socinians, whereby they endeavour to elude these truths,
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and yet I cannot passe by one evasion because it is that Socinus annexeth to this very scripture as if this saying the blood of Christ cleanseth from sin were no more but that his blood declareth us to be,
and yet I cannot pass by one evasion Because it is that Socinus annexeth to this very scripture as if this saying the blood of christ Cleanseth from since were no more but that his blood Declareth us to be,
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& assureth us that we are cleansed, so that what the Orthodox attribute to the Sacrament, instituted by Christ in commemoration of his blood, that these Hereticks attribute to the blood it selfe, but how incongruous it is to expound this of a declarative cleansing, appeareth in that the Apostle who could best interpret his own language in the very next verse save one, unfolds it by forgiving besides this construction maketh cleansing from sin, to antecede Christs blood, for if it did not praeexist, there not be could any declaring or confirming of it,
& assureth us that we Are cleansed, so that what the Orthodox attribute to the Sacrament, instituted by christ in commemoration of his blood, that these Heretics attribute to the blood it self, but how incongruous it is to expound this of a declarative cleansing, appears in that the Apostle who could best interpret his own language in the very next verse save one, unfolds it by forgiving beside this construction makes cleansing from since, to antecede Christ blood, for if it did not praeexist, there not be could any declaring or confirming of it,
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whereas the scripture, both here & else where, plainly, positively asserteth this cleansing to flow from, & come through the blood of Christ, the consideration hereof no doubt forced Socinus to the finding out of other solutions, and there fore he sometimes asserts, that Christs blood cleanseth inasmuch as it perswadeth us to a beleefe,
whereas the scripture, both Here & Else where, plainly, positively Asserteth this cleansing to flow from, & come through the blood of christ, the consideration hereof no doubt forced Socinus to the finding out of other Solutions, and there before he sometime asserts, that Christ blood Cleanseth inasmuch as it Persuadeth us to a belief,
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& hope of eternall life, whereby we are induced to holiness of life, and so our sins are cleansed, but all which is hereby ascribed to Christs death is only a morall causality, nay rather a meere antecedency, sure it is Christs resurection, rather then his death which ingenders that faith and hope in us,
& hope of Eternal life, whereby we Are induced to holiness of life, and so our Sins Are cleansed, but all which is hereby ascribed to Christ death is only a moral causality, nay rather a mere antecedency, sure it is Christ resurrection, rather then his death which engenders that faith and hope in us,
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and it is not imaginable, that the scripture should so often attribute that to the death, which cheifely depends on the resurrection of Christ, adde to this (which is very considerable) how remote (if any at all) an influence it is which Christs blood according to this sence hath upon this cleansing, (for as Grotius hath well observed) the thread must be drawn out to this length.
and it is not imaginable, that the scripture should so often attribute that to the death, which chiefly depends on the resurrection of christ, add to this (which is very considerable) how remote (if any At all) an influence it is which Christ blood according to this sense hath upon this cleansing, (for as Grotius hath well observed) the thread must be drawn out to this length.
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Forgiveness and cleansing from sin, is conferred upon them that live holily, to live holily, we are induced by a certaine faith and hope of the reward, the example of Christ raised from the dead, and exalted to glory for the holinesse of his life is a way to beget this faith, & hope, that glorifying and rising his death did necessarily antecede and thus our cleansing from sin is obtained by his blood, but how credible it is that the scriptue should so frequently, so positively, so expresly attribute this cleansing to Christs blood, and yet the dependance of these one upon the other to be at so remote a distance,
Forgiveness and cleansing from since, is conferred upon them that live holily, to live holily, we Are induced by a certain faith and hope of the reward, the Exampl of christ raised from the dead, and exalted to glory for the holiness of his life is a Way to beget this faith, & hope, that glorifying and rising his death did necessarily antecede and thus our cleansing from since is obtained by his blood, but how credible it is that the scripture should so frequently, so positively, so expressly attribute this cleansing to Christ blood, and yet the dependence of these one upon the other to be At so remote a distance,
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I shall not altogether passe by nor yet insist upon that note which Estius hath upon the blood of his son, that in them there is a confutation of three heresyes at once, the M••ichees who deny the truth of Christs humane nature since as Alexander said of his wound, clamat me esse hominem, it proclaymeth me a man, we may say of his blood, for had he not beene man, he could not have bled, have dyed ;
I shall not altogether pass by nor yet insist upon that note which Estius hath upon the blood of his son, that in them there is a confutation of three heresies At once, the M••ichees who deny the truth of Christ humane nature since as Alexander said of his wound, Proclaim me esse hominem, it proclaimeth me a man, we may say of his blood, for had he not been man, he could not have bled, have died;
the Ebionites who deny him to be God, since being Gods naturall son, he must needs be of the same essence with himselfe, and the Nestorians who make two persons, which if true the blood of Christ the man, could not have been called the blood of Christ the son of God.
the Ebionites who deny him to be God, since being God's natural son, he must needs be of the same essence with himself, and the Nestorians who make two Persons, which if true the blood of christ the man, could not have been called the blood of christ the son of God.
That which I conceive here chiefly to be taken notice of is that our Apostle contents not himselfe to say the blood of Jesus Christ, but he addeth his son to intimate to us how this blood became ava•leable, to our cleansing to wit as it was the blood not meerly of the son of Mary, the son of David, the son of Man, but of him who was also the son of God.
That which I conceive Here chiefly to be taken notice of is that our Apostle contents not himself to say the blood of jesus christ, but he adds his son to intimate to us how this blood became ava•leable, to our cleansing to wit as it was the blood not merely of the son of Mary, the son of David, the son of Man, but of him who was also the son of God.
Indeed that it was the blood of an innocent pure unsinn•ng man did much conduce to this worke since had he beene himselfe a sinner he could not have cleansed us from our sins, and therefore our Apostle in the next chapter joyneth these two together Jesus Christ the righteous, the propitiation for our sins, and the Apostle Peter puts these together as of a pretious lambe without spot and blemish, to this purpose it is St. Austin saith the blood, because it was the blood of him who had no sin himselfe, was shed for the remission of our sins,
Indeed that it was the blood of an innocent pure unsinn•ng man did much conduce to this work since had he been himself a sinner he could not have cleansed us from our Sins, and Therefore our Apostle in the next chapter Joineth these two together jesus christ the righteous, the propitiation for our Sins, and the Apostle Peter puts these together as of a precious lamb without spot and blemish, to this purpose it is Saint Austin Says the blood, Because it was the blood of him who had no since himself, was shed for the remission of our Sins,
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yet that which gave the efficacy, and merit to his blood, was the fullness of the Godhead which dwelt in him personaly, thus Damasen speaking of his deity addeth, thence his passion became of a saving,
yet that which gave the efficacy, and merit to his blood, was the fullness of the Godhead which dwelled in him personably, thus Damascus speaking of his deity adds, thence his passion became of a Saving,
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Indeed Socinus asserts that the dignity of his person added nothing to the value of his sufferings, because the divinity it selfe did not suffer, but though the Godhead did not suffer yet Godman did suffer,
Indeed Socinus asserts that the dignity of his person added nothing to the valve of his sufferings, Because the divinity it self did not suffer, but though the Godhead did not suffer yet Godman did suffer,
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and God is said to purchase his Church with his blood, and here it is called the blood of Iesus Christ his son, and we may as well say it is all one, to kill a King as a beggar, a Father as a stranger, because the mortall wound is directed against the body, not the dignity or affinity.
and God is said to purchase his Church with his blood, and Here it is called the blood of Iesus christ his son, and we may as well say it is all one, to kill a King as a beggar, a Father as a stranger, Because the Mortal wound is directed against the body, not the dignity or affinity.
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The summe then is this, Christs deity being personally united to his manhood, giveth an efficacy to his sufferings, hence it is that his person being infinite, the worth of his blood is infinite, and so it became commensurate and adaequate both to the infinite demerit of the sin committed by us, and the eternity of the punishment, which was to have been inflicted upon us, and by the same reason that mans sin, being a finite act, yet deserveth an infinite punishment, because perpetrated against an infinite majesty: Christs death though a temporary passion, cannot but be infinitely satisfactory, because it is the death of an infinite person, Christ Iesus the son of God, blessed for ever.
The sum then is this, Christ deity being personally united to his manhood, gives an efficacy to his sufferings, hence it is that his person being infinite, the worth of his blood is infinite, and so it became commensurate and adequate both to the infinite demerit of the since committed by us, and the eternity of the punishment, which was to have been inflicted upon us, and by the same reason that men since, being a finite act, yet deserveth an infinite punishment, Because perpetrated against an infinite majesty: Christ death though a temporary passion, cannot but be infinitely satisfactory, Because it is the death of an infinite person, christ Iesus the son of God, blessed for ever.
sin if looked upon in the glasse of the law, cannot but appeare sinfull but when beheld in the blood of Christ, it must needs appeare beyond measure sinfull: ex consideratione remedii periculi aestimo quantitatem ;
since if looked upon in the glass of the law, cannot but appear sinful but when beheld in the blood of christ, it must needs appear beyond measure sinful: ex consideration remedii periculi aestimo quantitatem;
saith St. Bernard excellently take notice of the greatnes of thy disease, and danger in the remedy prepared for the cure of the one, and prevention of the other.
Says Saint Bernard excellently take notice of the greatness of thy disease, and danger in the remedy prepared for the cure of the one, and prevention of the other.
Oh how great is that wound, which nothing could heal but the Physitians death. The truth is, Christs blood in respect of sin, is both aggravating and diminishing :
O how great is that wound, which nothing could heal but the Physicians death. The truth is, Christ blood in respect of since, is both aggravating and diminishing:
hence it is that these two are joyned together, and when the scripture speaketh of his love it presently annexeth his sufferings so St. Paul, who loved me and gave himselfe for me, so St. Iohn, who loved us and washed us from our sins in his owne blood.
hence it is that these two Are joined together, and when the scripture speaks of his love it presently annexeth his sufferings so Saint Paul, who loved me and gave himself for me, so Saint John, who loved us and washed us from our Sins in his own blood.
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We read, that when Christ wept for Lazarus, the standers by said, see how he loved him, surely if his tears much more his bloud proclaimeth his affection towards us,
We read, that when christ wept for Lazarus, the standers by said, see how he loved him, surely if his tears much more his blood proclaims his affection towards us,
thus may we see the bowels of his compassion through the wounds of his passion. The Iewes were the scribes, the nayles were the pens, his body the white paper, and his bloud the red inke, and the characters were love, exceeding love, and these so fairely written, that he which runs may read them.
thus may we see the bowels of his compassion through the wounds of his passion. The Iewes were the Scribes, the nails were the pens, his body the white paper, and his blood the read ink, and the characters were love, exceeding love, and these so fairly written, that he which runs may read them.
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I shut up this with that of devout Bernard, Behold, and look upon the rose of his bloudy passion, how his redness bespeaketh his flaming love, there being,
I shut up this with that of devout Bernard, Behold, and look upon the rose of his bloody passion, how his redness bespeaketh his flaming love, there being,
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Oh let us beholding magnify, magnifying, admire, and admiring, praise him for his inestimable goodness saying with the holy Apostle unto him that loved us and washed us from our sins in his bloud be honour and glory for ever.
O let us beholding magnify, magnifying, admire, and admiring, praise him for his inestimable Goodness saying with the holy Apostle unto him that loved us and washed us from our Sins in his blood be honour and glory for ever.
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Is any one affrighted with the light and sense of sin? Let this cleansing by the bloud of Christ make him confident, and to the like purpose St. Austin, the devil hath put in a caveat.
Is any one affrighted with the Light and sense of since? Let this cleansing by the blood of christ make him confident, and to the like purpose Saint Austin, the Devil hath put in a caveat.
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Oh what mountaines of grievous sins lye upon my back, that I am not able to look up, oh what scarlet crimson bloudy sins continually sly in my face, that I am not able to behold without desperation, oh that I had never been, oh that I might be no more,
O what Mountains of grievous Sins lie upon my back, that I am not able to look up, o what scarlet crimson bloody Sins continually sly in my face, that I am not able to behold without desperation, o that I had never been, o that I might be no more,
whether shall I sly, who carry my guilt still along with me? What shall I do to be eased of this oppressing burden? Ah my sinfull soule what will become of thee? Vile wretch that I am, where shall I appear? But stay thou despa•ring sinner ;
whither shall I sly, who carry my guilt still along with me? What shall I do to be eased of this oppressing burden? Ah my sinful soul what will become of thee? Vile wretch that I am, where shall I appear? But stay thou despa•ring sinner;
with poore Hagar in the wildernesse, thou art crying, weeping, dying, when as behold a well of water is by thee, a fountaine of bloud is opened for sin,
with poor Hagar in the Wilderness, thou art crying, weeping, dying, when as behold a well of water is by thee, a fountain of blood is opened for since,
and for uncleanness, thou dost well to bewayle thy own sin, but thou dost ill to forget thy Saviours bloud. Thou sayst thou art a great sinner, true, else Christ needed not have shed his bloud, thou sayst thou art a great sinner, be it so,
and for uncleanness, thou dost well to bewail thy own since, but thou dost ill to forget thy Saviors blood. Thou Sayest thou art a great sinner, true, Else christ needed not have shed his blood, thou Sayest thou art a great sinner, be it so,
And therefore is Christs bloud sayd to cleanse from all sin, because there is no sin so great from which it cannot cleanse, what if thy sins be clouds: thick clouds,
And Therefore is Christ blood said to cleanse from all since, Because there is no since so great from which it cannot cleanse, what if thy Sins be Clouds: thick Clouds,
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yet the beames of this sun of righteousnesse can dissipate them, what though they be mountaines, yet this red sea can swallow them, what though they be scarlet sins, yet this scarlet bloud can make them white as snow. View the catalogue of those sinners whom this bloud hath cleansed, and thou shalt find fornicatours, idolaters, adulterers, effae'minate, abusers of themselves with mankind, theeves, covetous, drunkards, revilers, extor•tioners have been washed by it, for such saith St. Paul to the Corinthians, were some of ye, but ye are washed:
yet the beams of this sun of righteousness can dissipate them, what though they be Mountains, yet this read sea can swallow them, what though they be scarlet Sins, yet this scarlet blood can make them white as snow. View the catalogue of those Sinners whom this blood hath cleansed, and thou shalt find fornicators, Idolaters, Adulterers, effae'minate, Abusers of themselves with mankind, thieves, covetous, drunkards, revilers, extor•tioners have been washed by it, for such Says Saint Paul to the Corinthians, were Some of you, but you Are washed:
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look once again, and thou shalt find a blasphemer, a persecuter, (for such was Paul himselfe ) nay murderers, even those who had a hand in the murder of Christ himselfe, (for such were those converts at St. Peters sermon) cleansed mercyfully by this very bloud which they shed so cruelly. Sinners, this bloud still as it were runs afresh, and the efficacy of it is as full now, as it was at first, onely remember that this bloud which was shed, cleanseth not unlesse it be sprinkled, so much David intimateth in that prayer, purge me with hisope, hysope being that by which the bloud of sacrifice was sprinkled, to which answereth faith, wereby our souls are sprinkled with this bloud of Christ. The brazen Serpent cured those who were stung with the fiery Serpent, but not without their looking on it: The bloud of Christ can cleanse us from all our sins, but not without our applying it. Go then oh sinner in a sence of thy own filthiness to thy blessed Saviour, say to him with the Leper, Lord if thou wilt thou canst make me clean, with the Father of the child, Lord I believe, help my unbelief, remember his gracious invitation to come, and his comfortable promise of ease, and be not faithless but beleeving. Nor needest thou mingle any water with this bloud, popish pennances, pilgrimages, indulgencies or any such like inventions of superstitious dotages, this bloud alone can cleanse ▪ and by joyning any thing with it, thou dost what lyeth in thee to defile and debase this bloud. To him then, and him alone ;
look once again, and thou shalt find a blasphemer, a Persecutor, (for such was Paul himself) nay murderers, even those who had a hand in the murder of christ himself, (for such were those converts At Saint Peter's sermon) cleansed mercifully by this very blood which they shed so cruelly. Sinners, this blood still as it were runs afresh, and the efficacy of it is as full now, as it was At First, only Remember that this blood which was shed, Cleanseth not unless it be sprinkled, so much David intimateth in that prayer, purge me with Hyssop, hyssop being that by which the blood of sacrifice was sprinkled, to which Answers faith, whereby our Souls Are sprinkled with this blood of christ. The brazen Serpent cured those who were stung with the fiery Serpent, but not without their looking on it: The blood of christ can cleanse us from all our Sins, but not without our applying it. Go then o sinner in a sense of thy own filthiness to thy blessed Saviour, say to him with the Leper, Lord if thou wilt thou Canst make me clean, with the Father of the child, Lord I believe, help my unbelief, Remember his gracious invitation to come, and his comfortable promise of ease, and be not faithless but believing. Nor Needest thou mingle any water with this blood, popish penances, Pilgrimages, Indulgences or any such like Inventions of superstitious dotages, this blood alone can cleanse ▪ and by joining any thing with it, thou dost what lies in thee to defile and debase this blood. To him then, and him alone;
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yet we still fall into darkness, and will not that make a seperation between God and us, to both these we have a cleare answer returned in these words.
yet we still fallen into darkness, and will not that make a separation between God and us, to both these we have a clear answer returned in these words.
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To wit, as some expound it (truly though not fully) all past sin, it is the promise of Almighty God, made by Ezechiell, that when the wicked, turneth from his wickedness that he hath committed, all his transgressions that he hath committed they shall not be mentioned to him, indeed the convert himselfe still penitently remembers them, bu• God mercifully forgets them,
To wit, as Some expound it (truly though not Fully) all past since, it is the promise of Almighty God, made by Ezekiel, that when the wicked, turns from his wickedness that he hath committed, all his transgressions that he hath committed they shall not be mentioned to him, indeed the convert himself still penitently remembers them, bu• God mercifully forgets them,
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Our present obedience is not, cannot be any compensation to God, for our former disobedience, we now doe no more then we ought to do, and therefore it cannot satisfy for our former doing what we ought not, and not doing what we ought to do, but the merit of Christs bloud both can and doth expiate our former guilt.
Our present Obedience is not, cannot be any compensation to God, for our former disobedience, we now do no more then we ought to do, and Therefore it cannot satisfy for our former doing what we ought not, and not doing what we ought to do, but the merit of Christ blood both can and does expiate our former guilt.
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notwithstanding, we walk in the light, from these upon our repentance, the bloud of Christ cleanseth, & so our fellowsh•p with God continueth, it is true we cannot walke so exactly but sin will cleave to us, sin in whomsoever it is, cannot but provoke God to seperate from him, I but the bloud of Christ cleanseth us from our sins, whereby it is that we still have fellowsh•p with God. Thus doth this sentence at once:
notwithstanding, we walk in the Light, from these upon our Repentance, the blood of christ Cleanseth, & so our fellowsh•p with God Continueth, it is true we cannot walk so exactly but sin will cleave to us, sin in whomsoever it is, cannot but provoke God to separate from him, I but the blood of christ Cleanseth us from our Sins, whereby it is that we still have fellowsh•p with God. Thus does this sentence At once:
both infirmitatis nostrae nos admonere: admonish us of our own weakness, & adversus desperationem munire, arme us against those fears which the sins we fall into, by reason of that weaknesse may prompt us to;
both infirmitatis Nostrae nos admonere: admonish us of our own weakness, & Adversus desperationem munire, arm us against those fears which the Sins we fallen into, by reason of that weakness may prompt us to;
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Brethren, this is a very comfortable doctrine which you have heard of Christs bloud cleansing from all sin, and I doubt too many will be ready to lay hold on it, to whom it doth not yet belong ;
Brothers, this is a very comfortable Doctrine which you have herd of Christ blood cleansing from all since, and I doubt too many will be ready to lay hold on it, to whom it does not yet belong;
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It is the strange conceit of many, that all is so done for them, that nothing needs to be done by them, whereas Christs bloud so cleanseth from sin, that we must walk in the light, it is the horrid presumption of some, that though they live in sin, they shall be cleansed by Christs death whereas his bloud cleanseth onely such as walk in the light.
It is the strange conceit of many, that all is so done for them, that nothing needs to be done by them, whereas Christ blood so Cleanseth from since, that we must walk in the Light, it is the horrid presumption of Some, that though they live in since, they shall be cleansed by Christ death whereas his blood Cleanseth only such as walk in the Light.
and therefore to end all, be sure in reading, and applying to joyne the beginning of the verse with the end. If we walke in the light the bloud of Jesus Christ cleanseth from all sin.
and Therefore to end all, be sure in reading, and applying to join the beginning of the verse with the end. If we walk in the Light the blood of jesus christ Cleanseth from all since.
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THat vision which Moses saw of a bush burning in the fire, is symbolically applyed to instruct us in that most exquisite wisdom, the knowledge of God and our selves, nor unfitly,
THat vision which Moses saw of a bush burning in the fire, is symbolically applied to instruct us in that most exquisite Wisdom, the knowledge of God and our selves, nor unfitly,
since flaming fire is a fit embleme of Gods purity, and the thornie bush of mans iniquity. This sight me thinketh St. Iohn presenteth us within this Chapter, if you please to cast your eyes on the sixth verse you may behold the fire, a delineation of Gods holinesse, who is light without any darknesse, here in these verses you may meet with the bush, a declaration of mans sinfulness. It was the prayer of a devout Ancient, Domine noverim te, noverim me.
since flaming fire is a fit emblem of God's purity, and the thorny bush of men iniquity. This sighed me Thinketh Saint John presents us within this Chapter, if you please to cast your eyes on the sixth verse you may behold the fire, a delineation of God's holiness, who is Light without any darkness, Here in these Verses you may meet with the bush, a declaration of men sinfulness. It was the prayer of a devout Ancient, Domine Novenum te, Novenum me.
this ought to be the prayer, the study of every Christian to know Gods purity that we may admire him, ou• own impurity that we may abhorre our selves, no wonder if St. John having acquainted us with the one, here minds us of the other. If we say we have no sin, &c.
this ought to be the prayer, the study of every Christian to know God's purity that we may admire him, ou• own impurity that we may abhor our selves, no wonder if Saint John having acquainted us with the one, Here minds us of the other. If we say we have no since, etc.
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After the Preface contained in the first verses, we entered into the body of the Epistle, wherein we have taken notice of the Text, and the Commentary. The Text wherein is comprized the main subject of the whole Epistle is set down in the three preceding verses. That being handled, we are now to enter upon the Commentary as it is enlarged in the remaining part of the Epistle. There are three principal termes in the Text, to wit, fellowship with God through Christ, which is denied to them who walk in darkness, and assured to them who walke in the light. To one of these three (as will appear by the handling) every thing in the following part of the Epistle belongs.
After the Preface contained in the First Verses, we entered into the body of the Epistle, wherein we have taken notice of the Text, and the Commentary. The Text wherein is comprised the main Subject of the Whole Epistle is Set down in the three preceding Verses. That being handled, we Are now to enter upon the Commentary as it is enlarged in the remaining part of the Epistle. There Are three principal terms in the Text, to wit, fellowship with God through christ, which is denied to them who walk in darkness, and assured to them who walk in the Light. To one of these three (as will appear by the handling) every thing in the following part of the Epistle belongs.
his chief drift being to chalk out the steps of this way to divine communion, in which he often collaterally describeth them who walk in darknes. The words which I have now read, contain one, and that which is both the first and the last step of a Christians walking in the light, namely an acknowledgment of his sins, contrary to which, they who walk in darknesse, instead of acknowledging their faults, justify themselves as if they had no sin. For the more methodical handling of the words, be pleased to tade notice in them of two general parts,
his chief drift being to chalk out the steps of this Way to divine communion, in which he often collaterally Describeth them who walk in darkness. The words which I have now read, contain one, and that which is both the First and the last step of a Christians walking in the Light, namely an acknowledgment of his Sins, contrary to which, they who walk in darkness, instead of acknowledging their Faults, justify themselves as if they had no since. For the more methodical handling of the words, be pleased to Tade notice in them of two general parts,
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A consolation of the penitent briefly, but fully laid down in the ninth verse. Begin we with the confutation, wherein we have considerable The truth implicitely asserted. The errour explicitely confuted.
A consolation of the penitent briefly, but Fully laid down in the ninth verse. Begin we with the confutation, wherein we have considerable The truth implicitly asserted. The error explicitly confuted.
and since accords to that Geometrical maxime, Rectum est index sui & obliqui, that which is straight, discovereth not only it self, but that which is cro•ked ;
and since accords to that Geometrical maxim, Rectum est index sui & obliqui, that which is straight, Discovereth not only it self, but that which is cro•ked;
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for if there be no truth, nay, Gods word is not in them, who say they have no sin, it must n•eds be a true saying, and consonant to Gods word, That all men have sin.
for if there be no truth, nay, God's word is not in them, who say they have no since, it must n•eds be a true saying, and consonant to God's word, That all men have since.
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thus S. Paul saith expresly, that the Scripture hath concluded all men under sin, nor can we understand this note of universality too largely, it being true not onely of all sorts of men, but all men of all sorts ;
thus S. Paul Says expressly, that the Scripture hath concluded all men under since, nor can we understand this note of universality too largely, it being true not only of all sorts of men, but all men of all sorts;
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and therefore that complaint of the Psalmist is enlarged by the Apostle, as true, of all, both Iews and Gentiles; they are all gone out of the way, they are become unprofitable, there is none that doth good, no not one:
and Therefore that complaint of the Psalmist is enlarged by the Apostle, as true, of all, both Iews and Gentiles; they Are all gone out of the Way, they Are become unprofitable, there is none that does good, no not one:
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indeed by grace we cease to be wicked, but not to be sinners. It is the note of St. Hilarie, upon these words, thou hast trodden down all them that erre from thy statutes, that we are not by them that erre, to understand all sinners, but wicked Apostates :
indeed by grace we cease to be wicked, but not to be Sinners. It is the note of Saint Hillary, upon these words, thou hast trodden down all them that err from thy statutes, that we Are not by them that err, to understand all Sinners, but wicked Apostates:
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Whereas it might be objected on the one hand, that they who walk in the light have no sin, and therefore need not the bloud of Christ to cleanse them, our Apostle here tacitely returneth answer, letting them know that even they who walke in the light, are not altogether free from sin, and therefore have continual need of cleansing by Christs blood:
Whereas it might be objected on the one hand, that they who walk in the Light have no since, and Therefore need not the blood of christ to cleanse them, our Apostle Here tacitly returns answer, letting them know that even they who walk in the Light, Are not altogether free from since, and Therefore have continual need of cleansing by Christ blood:
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and whereas it will be said on the other hand, if the benefits here mentioned stand upon such termes of walking in the light as he is in the light, We who have darknesse mixed with our light, cannot hope to be partakers of them:
and whereas it will be said on the other hand, if the benefits Here mentioned stand upon such terms of walking in the Light as he is in the Light, We who have darkness mixed with our Light, cannot hope to be partakers of them:
and the rest of the holy Apostles. Indeed I do not deny but that the aime of our Apostle in these words was to confute those in his time, who living in wickednesse, & thought themselves pure, but withall, it is manifest that the argument by which he confuteth them is drawn a majori ad minus, from the greater, to the lesse.
and the rest of the holy Apostles. Indeed I do not deny but that the aim of our Apostle in these words was to confute those in his time, who living in wickedness, & Thought themselves pure, but withal, it is manifest that the argument by which he confuteth them is drawn a majori ad minus, from the greater, to the less.
If wee our selves, (St. John and the other Apostles ) cannot say, much lesse might the Gnosticks say, that they had no sin, for doubtlesse the Apostle would never have made the supposall in such persons, if it were not thus far true, that supposing even they should say, they had no sin, they did but deceive themselves :
If we our selves, (Saint John and the other Apostles) cannot say, much less might the Gnostics say, that they had no since, for doubtless the Apostle would never have made the supposal in such Persons, if it were not thus Far true, that supposing even they should say, they had no since, they did but deceive themselves:
and as his meaning at the 6. verse, by putting the reproof in his own person, is to assert that if he or any of the Apostles should walk in darknesse, and yet say they have fellowship with God, even they would be found lyars ;
and as his meaning At the 6. verse, by putting the reproof in his own person, is to assert that if he or any of the Apostles should walk in darkness, and yet say they have fellowship with God, even they would be found liars;
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so it is his intention here to affirme, that if he or any of the Apostles should challenge to themselves this immunity from sin, they would be found selfe coseners, yea injurers of God himselfe.
so it is his intention Here to affirm, that if he or any of the Apostles should challenge to themselves this immunity from since, they would be found self cozeners, yea injurers of God himself.
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This truth which I am now to handle, hath met with many Antagonists, and therefore I shal the more largely and distinctly unfold it in these ensuing propositions. 1. This non exemption from sin is affirmed, not onely de praeterito, but de praesenti;
This truth which I am now to handle, hath met with many Antagonists, and Therefore I shall the more largely and distinctly unfold it in these ensuing propositions. 1. This non exemption from since is affirmed, not only the praeterito, but de praesenti;
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indeed we finde both tenses used by our Apostle in this matter, the present in the 8. the preterperfect in the 10. Vorstius, and Grotius in this, (as in too many other places,) tracing the footsteps of Socinus, would expound the former, by the latter, as if the present tense used in the 8. verse, were to be understood of the time past, the tense of which is expressed in the 10. and so refer both to the state of Christians before their conversion to the fayth:
indeed we find both tenses used by our Apostle in this matter, the present in the 8. the preterperfect in the 10. Vorstius, and Grotius in this, (as in too many other places,) tracing the footsteps of Socinus, would expound the former, by the latter, as if the present tense used in the 8. verse, were to be understood of the time past, the tense of which is expressed in the 10. and so refer both to the state of Christians before their conversion to the faith:
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but I know no reason why we may not as wel expound the 10. by the 8. as the 8. by the 10. besides, it is an usuall hebraeisme, which kind of phrase our Apostle much followeth, to put the preterperfect tense,
but I know no reason why we may not as well expound the 10. by the 8. as the 8. by the 10. beside, it is an usual Hebraism, which kind of phrase our Apostle much follows, to put the preterperfect tense,
for the present, & therefore it is more rationall to expound those words, we have not sinned, by those we have no sin, then these by those, and so this assertion is verified concerning all Christians not only before, but after conversion,
for the present, & Therefore it is more rational to expound those words, we have not sinned, by those we have no since, then these by those, and so this assertion is verified Concerning all Christians not only before, but After conversion,
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What the full sense of these Scriptures is, I shall ( God willing ) insist upon, in their proper places• for the present, it may suffice to answer, either with St. Austin, that he who is born of God, sinneth not, to wit, as he is born of God.
What the full sense of these Scriptures is, I shall (God willing) insist upon, in their proper places• for the present, it may suffice to answer, either with Saint Austin, that he who is born of God, Sinneth not, to wit, as he is born of God.
Regenerate men being therefore subject to sin, because but in part regenerate, and that holy men fall into sin, is because of the remainders of the old man, not so far as their natures are renewed,
Regenerate men being Therefore Subject to since, Because but in part regenerate, and that holy men fallen into since, is Because of the remainders of the old man, not so Far as their nature's Are renewed,
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or else, as St. John seemeth to expound himselfe, in the one place, that he who is born of God, doth not sin, that is, doth not commit sin, which being a synonimous phrase with working iniquity, is onely true of unregenerate persons;
or Else, as Saint John seems to expound himself, in the one place, that he who is born of God, does not since, that is, does not commit since, which being a Synonymous phrase with working iniquity, is only true of unregenerate Persons;
namely the sin unto death, notwithstanding which, it still remaineth as a truth, that even they who are borne of God cannot say they have no sin at all.
namely the since unto death, notwithstanding which, it still remains as a truth, that even they who Are born of God cannot say they have no since At all.
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Indeed as Jehu wrote to the rulers of Iezreel in another case, look out even the best and meetest of your Masters Sonnes, I may say in this, looke out even the best and holyest of Gods children, & see,
Indeed as Jehu wrote to the Rulers of Jezreel in Another case, look out even the best and meetest of your Masters Sons, I may say in this, look out even the best and Holiest of God's children, & see,
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the truth is, as that forementioned Father saith, If we shall ask all the Patriarchs, Prophets, Apostles, Martyrs, de sepissi dum in hoc corpore degerent una voce concorditer responderent, they would with one consent say of themselves as living on earth, in these words;
the truth is, as that forementioned Father Says, If we shall ask all the Patriarchs, prophets, Apostles, Martyrs, de sepissi dum in hoc corpore degerent una voce concorditer responderent, they would with one consent say of themselves as living on earth, in these words;
who then can be excepted out of the catalogue? It is true, there is one whom he calleth in the next chapter, Iesus Chr•st the righteous, who is most justly to be excepted ;
who then can be excepted out of the catalogue? It is true, there is one whom he calls in the next chapter, Iesus Chr•st the righteous, who is most justly to be excepted;
and expresse, that all are sinners, except the one onely mediator between God and man ; nor need we feare to injure the blessed Virgin in joyning her with the rest,
and express, that all Are Sinners, except the one only Mediator between God and man; nor need we Fear to injure the blessed Virgae in joining her with the rest,
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Clement. Alexandrinus is expresse, onely the word is without fault, and St. Basil, the Scripture beareth witnesse onely to one that he knew no sin, & Tertullian expressely, our Lord commandeth his disciples to pray, forgive us our trespasses,
Clement. Alexandrian is express, only the word is without fault, and Saint Basil, the Scripture bears witness only to one that he knew no since, & Tertullian expressly, our Lord commands his Disciples to pray, forgive us our Trespasses,
I shut up this with St. Ieroms saying, If there be any who may attain to this state of perfect purity, he must be holyer then any, nay then all the Apostles.
I shut up this with Saint Jeromes saying, If there be any who may attain to this state of perfect purity, he must be Holier then any, nay then all the Apostles.
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Our Apostle doth not say, If we say we shal have no sin, nay it is an undoubted verity, there will be a time when we shall sin no more, yea, when sin shall be no more :
Our Apostle does not say, If we say we shall have no since, nay it is an undoubted verity, there will be a time when we shall sin no more, yea, when since shall be no more:
as in his fallen estate, he cannot say he doth any good, so in his renewed condition, he cannot say he hath no evill. Alexander Alensis starteth an objection of Pelagius seemingly very accute, nay solid, that either God would have us without sin, or he would not ;
as in his fallen estate, he cannot say he does any good, so in his renewed condition, he cannot say he hath no evil. Alexander Alensis starts an objection of Pelagius seemingly very acute, nay solid, that either God would have us without since, or he would not;
to say he would not have us without sin, were to deny his nature, contradict his word, which calleth upon us to sin no more. If he would have us without sin,
to say he would not have us without since, were to deny his nature, contradict his word, which calls upon us to sin no more. If he would have us without since,
To which he returneth this answer, and that very aptly to our present purpose, God would have us without sin, quantum ad futurum statum, as to the future, but not as to our present state. And if you desire a fuller untying of the knot, be pleased to know, that
To which he returns this answer, and that very aptly to our present purpose, God would have us without since, quantum ad Future Statum, as to the future, but not as to our present state. And if you desire a fuller untying of the knot, be pleased to know, that
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1. Voluntate praecepti, God calleth upon us to be perfect as he is perfect, and requireth us to lay apart all filthinesse, nor is it unjust for him to command that which we might once have done, but now through our own default cannot, and so is impossible, not per se, but per accidens, in its own nature,
1. Voluntate Precepts, God calls upon us to be perfect as he is perfect, and requires us to lay apart all filthiness, nor is it unjust for him to command that which we might once have done, but now through our own default cannot, and so is impossible, not per se, but per Accidents, in its own nature,
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but accidently, yea in wisdome he commands men not to sin, though he know they cannot but sin, that in the disobedient he may punish, not the cannot, but the will not, thereby glorifying his justice, and in the obedient, he may reward the willing to doe what they cannot, and so glorifie his mercy ;
but accidently, yea in Wisdom he commands men not to since, though he know they cannot but since, that in the disobedient he may Punish, not the cannot, but the will not, thereby glorifying his Justice, and in the obedient, he may reward the willing to do what they cannot, and so Glorify his mercy;
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nor can it be gainsayed, but that if God had so pleased, he might have restored his Image to man perfectly at his first conversion, or he might have conferred such extraordinary grace (as a pecuilar priviledge) upon some particular men, whereby they should have been free from all sin.
nor can it be gainsaid, but that if God had so pleased, he might have restored his Image to man perfectly At his First conversion, or he might have conferred such extraordinary grace (as a pecuilar privilege) upon Some particular men, whereby they should have been free from all since.
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From hence S. Ierome hath wel reasoned against Pelagius, It is in vaine to assert such a power which never is reduced into act, and to say a man may do that which yet no man could ever do,
From hence S. Jerome hath well reasoned against Pelagius, It is in vain to assert such a power which never is reduced into act, and to say a man may do that which yet no man could ever do,
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aliud est non habere peccatum, aliud non obedire desideriis, it is one thing not to have sin, and another not to obey sin. He that obeyeth any sin,
Aliud est non habere peccatum, Aliud non Obedire Desiderius, it is one thing not to have since, and Another not to obey since. He that Obeyeth any since,
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St. Gregory maketh a distinction between crimen and peccatum, that though every crime is a sin, yet every sin is not a crime, and proportionably many in this life are without crime, but not without sin. To the same purpose St. Ierome asserts, that a man may be without that which the Greeks call malitious wickednesse, and yet not free from sinful spots :
Saint Gregory makes a distinction between crimen and peccatum, that though every crime is a since, yet every since is not a crime, and proportionably many in this life Are without crime, but not without since. To the same purpose Saint Jerome asserts, that a man may be without that which the Greeks call malicious wickedness, and yet not free from sinful spots:
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and not much unlike, St., Austin where he saith, It is one thing to be without sin, and aanother to be without blam. We may read of men without crime, without blame, but of none without sin ▪ It is the Apostles councell to the Philippians, that they should be harmless, without rebuke ;
and not much unlike, Saint, Austin where he Says, It is one thing to be without since, and Another to be without blame. We may read of men without crime, without blame, but of none without sin ▪ It is the Apostles council to the Philippians, that they should be harmless, without rebuke;
8. Lastly these two expressions, the one of hav•ng sin, the other of having sinned, are not improbably referd by interpreters, the one to originall, and the other to actuall sins,
8. Lastly these two expressions, the one of hav•ng since, the other of having sinned, Are not improbably referred by Interpreters, the one to original, and the other to actual Sins,
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and St. Hilaries note upon it, is, that the reason of this appellation was in respect of that common staine of naturall corruption which did still adhere to them.
and Saint Hilaries note upon it, is, that the reason of this appellation was in respect of that Common stain of natural corruption which did still adhere to them.
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it is the Apostles expression, that we must be renewed dayly, and it is St. Austins glosse, that therefore we are but in part renewed, and so the old man is still ab•ding in us.
it is the Apostles expression, that we must be renewed daily, and it is Saint Austins gloss, that Therefore we Are but in part renewed, and so the old man is still ab•ding in us.
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Hence the dolefull sigh, and sorrowful complaint of the holy Apostle, Oh wretched man that I am, who shal deliver mee from this body of death ? knowing (saith that devout Father) that he should not be loosed from the root of bitternesse, law of sin, till he was loosed from his body;
Hence the doleful sighs, and sorrowful complaint of the holy Apostle, O wretched man that I am, who shall deliver me from this body of death? knowing (Says that devout Father) that he should not be loosed from the root of bitterness, law of since, till he was loosed from his body;
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and so, though they have concupiscence, yet not therefore sin ▪ to insist upon this controversie would be a digression, it is enough, that whilest they only account it paenam and fomitem ;
and so, though they have concupiscence, yet not Therefore since ▪ to insist upon this controversy would be a digression, it is enough, that whilst they only account it paenam and fomitem;
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& therefore why may not regenerate baptized persons say, they have no original sin? But the schools answer to this objection is very ful, that Sacraments are administred to the person,
& Therefore why may not regenerate baptised Persons say, they have no original since? But the Schools answer to this objection is very full, that Sacraments Are administered to the person,
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but as redundans in personam, concretively considered, it is taken away, so that this guilt shall not be imputed to the person whilest yet there are some remainders of the sin in him,
but as redundans in Personam, concretively considered, it is taken away, so that this guilt shall not be imputed to the person whilst yet there Are Some remainders of the since in him,
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2. If we say we have not sinned by actual transgressions, we deceive our selves ▪ that expression of the prophet, upon the land of my people shal come up briars & thornes, is not unfitly moralized by St. Gregory to this purpose,
2. If we say we have not sinned by actual transgressions, we deceive our selves ▪ that expression of the Prophet, upon the land of my people shall come up briers & thorns, is not unfitly moralized by Saint Gregory to this purpose,
since the bryers and thornes of iniquity are to be found growing in the land of Gods people, the hearts and lives of Gods saints. Excellently to this purpose saith L••, who is found so voyd of fault, that there is not in his life, what justice may blame and mercy perdon ? it is the position of Solomon in his prayer upon his supposition, If they sin against thee,
since the briers and thorns of iniquity Are to be found growing in the land of God's people, the hearts and lives of God's Saints. Excellently to this purpose Says L••, who is found so void of fault, that there is not in his life, what Justice may blame and mercy pardon? it is the position of Solomon in his prayer upon his supposition, If they sin against thee,
and as St. Cyprian well noteth, to check any high conceits of our sanctity, he mindeth us of our dayly sins for which we have need dayly to ask pardon.
and as Saint Cyprian well notes, to check any high conceits of our sanctity, he minds us of our daily Sins for which we have need daily to ask pardon.
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yea in respect of these it is St. Ambrose his complaint, unus quisque nostrum per singulas horas quàm multa delin• 〈 ◊ 〉 ? in how many things doe every one of us offend every hour? no wonder if St. Cyprian assert, opus est nobis quotidiana sanctificatione ;
yea in respect of these it is Saint Ambrose his complaint, Unus Quisque nostrum per singulas horas quàm Multa delin• 〈 ◊ 〉? in how many things do every one of us offend every hour? no wonder if Saint Cyprian assert, opus est nobis Quotidian sanctification;
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nay that the wise man makes the challenge, who can say I have made my heart clean, I am pure from my sin ? We can neither ascribe what purity we have to our selves, nor yet attribute perfection to our purity.
nay that the wise man makes the challenge, who can say I have made my heart clean, I am pure from my since? We can neither ascribe what purity we have to our selves, nor yet attribute perfection to our purity.
The life of a Christian is as it were a book, his birth the Title page, his Baptisme the Epistle Dedicatory, his years the leavs, and his actions the lines in those leaves,
The life of a Christian is as it were a book, his birth the Title page, his Baptism the Epistle Dedicatory, his Years the leaves, and his actions the lines in those leaves,
and there are some lines in the leaves of the fairest life, which by reason of their errata, are legenda cum venia, to be looked upon with a favorable eye,
and there Are Some lines in the leaves of the Fairest life, which by reason of their errata, Are Legenda cum Venia, to be looked upon with a favourable eye,
that expression of our Saviour, He that is washed, need not, save to wash his feet, is fitly alluded to by St. Bernard, for our present purpose, He is washed, whose head, that is, his intentions,
that expression of our Saviour, He that is washed, need not, save to wash his feet, is fitly alluded to by Saint Bernard, for our present purpose, He is washed, whose head, that is, his intentions,
Indeed it is most probable, that the Apostle there speaketh onely in respect of the discharge of his calling, concerning which he knew nothing by himselfe,
Indeed it is most probable, that the Apostle there speaks only in respect of the discharge of his calling, Concerning which he knew nothing by himself,
4. Finally, Our holiest services are full of infirmities, so that if we say, we have not sinned in the best duty that ever we performed, we deceive our selves. This was visibly represented, where Aaron the high priest, a tipe of Christ, was to beare the iniquity of their holy things ;
4. Finally, Our Holiest services Are full of infirmities, so that if we say, we have not sinned in the best duty that ever we performed, we deceive our selves. This was visibly represented, where Aaron the high priest, a tipe of christ, was to bear the iniquity of their holy things;
and Gerson upon the same Scripture, infers, Who dare then boast of his righteousnesse before God ? No, brethren, there is a worme in our best fruits, drosse in our purest gold, smoak in our brightest fire, spots in our most beautiful & splendid performances:
and Gerson upon the same Scripture, infers, Who Dare then boast of his righteousness before God? No, brothers, there is a worm in our best fruits, dross in our Purest gold, smoke in our Brightest fire, spots in our most beautiful & splendid performances:
who finds not his knowledge d•mme, his faith weake, his love cold, his zeale remisse ? Who may not complain of dulness: deadness, wandringnes in his devotion? Who ever could say, he loved God with all his heart, with all his soule, with all his might,
who finds not his knowledge d•mme, his faith weak, his love cold, his zeal remiss? Who may not complain of dullness: deadness, wandringnes in his devotion? Who ever could say, he loved God with all his heart, with all his soul, with all his might,
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and therefore because no grace existing in us ariseth to that degree, no duty performed by us is exactly according to the manner which Gods law requireth, it must needs be a sin:
and Therefore Because no grace existing in us arises to that degree, no duty performed by us is exactly according to the manner which God's law requires, it must needs be a since:
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where then it is said of any person by God himselfe, that they are righteous, as of Noah, Job, and others, it is to be conceived, saith the learned Chamer, as a testimony given of them according to the indulgence of mercy, not the rigour of justice ;
where then it is said of any person by God himself, that they Are righteous, as of Noah, Job, and Others, it is to be conceived, Says the learned Chamber, as a testimony given of them according to the indulgence of mercy, not the rigour of Justice;
so that to summe it up, the best actions of bad men are turned into sin, and the best actions of good men are accompanied with sin: so that none can say, no not in respect of their good duties, We have not sinned. And yet I do not hereby assert, what some do too rigidly, that a man sinneth in every action he doth ;
so that to sum it up, the best actions of bad men Are turned into since, and the best actions of good men Are accompanied with since: so that none can say, no not in respect of their good duties, We have not sinned. And yet I do not hereby assert, what Some do too rigidly, that a man Sinneth in every actium he does;
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besides, there may be in a renewed man some suddain emanations of the will as regenerate, antecedencies to the conflicts and lustings of the will as corrupt,
beside, there may be in a renewed man Some sudden emanations of the will as regenerate, antecedencies to the conflicts and lustings of the will as corrupt,
As for those doctrines therefore which assert a possib•lity of keeping the law, of an unsinning estate in this life, I say (as Jeremy upon Hananiahs prophesie of the speedy deliverance to the Jews) Amen, the Lord do so ;
As for those doctrines Therefore which assert a possib•lity of keeping the law, of an unsinning estate in this life, I say (as Jeremiah upon Hananiahs prophesy of the speedy deliverance to the jews) Amen, the Lord do so;
1. Let wicked men take heed how they abuse this doctrine, it is too usual a consectary, which ungodly wretches draw from these pr•mises, If the best cannot say they have no sin, no wonder if we commit sin :
1. Let wicked men take heed how they abuse this Doctrine, it is too usual a consectary, which ungodly wretches draw from these pr•mises, If the best cannot say they have no since, no wonder if we commit since:
and they think it a sufficient excuse for their flagitious wickedness, every man hath his faults, would you have us chaster then David? soberer then Noah? have not the godliest fallen into sin ? so that as we may say of many rich men, It were happy for them if they did beleeve that errour of Pelagius to be true,
and they think it a sufficient excuse for their flagitious wickedness, every man hath his Faults, would you have us chaster then David? Soberer then Noah? have not the Godliest fallen into since? so that as we may say of many rich men, It were happy for them if they did believe that error of Pelagius to be true,
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an impossibility of rich mens salvation, since it would divert them from Earth to Heaven, whereas because they may lawfully care for the things of the earth, they care for nothing else:
an impossibility of rich men's salvation, since it would divert them from Earth to Heaven, whereas Because they may lawfully care for the things of the earth, they care for nothing Else:
the like we may say of many wicked men, It were happy for them they did beleeve Pelagius his errour in this particular to be true, That men might be without sin :
the like we may say of many wicked men, It were happy for them they did believe Pelagius his error in this particular to be true, That men might be without since:
though they live in sin. But oh thou foolish sinner, knowest thou not that though no man can be without moats, yet good m•n are without beams ? they have infirmities, but they are free from enormities ? knowest thou not that though no man can be altogether without sin, yet he is best that hath the least ? and every good man striveth to his utmost against all sin ;
though they live in since. But o thou foolish sinner, Knowest thou not that though no man can be without moats, yet good m•n Are without beams? they have infirmities, but they Are free from enormities? Knowest thou not that though no man can be altogether without since, yet he is best that hath the least? and every good man striveth to his utmost against all since;
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and because they find much sin, to conclude, that they have no grace. Indeed it is good to be jealous of our own hearts, still to suspect our graces, our duties, lest they be counterfeit :
and Because they find much since, to conclude, that they have no grace. Indeed it is good to be jealous of our own hearts, still to suspect our graces, our duties, lest they be counterfeit:
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but withall, we must take heed how we censure them to be counterfeit, because they are imperfect. There may be good gold where there is much drosse, burning fire hid under many ashes, and the truth of grace may be in that heart which is sensible of various and strong lusts ;
but withal, we must take heed how we censure them to be counterfeit, Because they Are imperfect. There may be good gold where there is much dross, burning fire hid under many Ashes, and the truth of grace may be in that heart which is sensible of various and strong Lustiest;
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That God will not have his Saints altogether free from sinne in this life, is not opus impotentiae, but sapientiae, from want of power, but abundance of wisdome: and one special reason why the godly have sinne still adhering to them, is to keep them humble and poor in spirit:
That God will not have his Saints altogether free from sin in this life, is not opus impotentiae, but sapientiae, from want of power, but abundance of Wisdom: and one special reason why the godly have sin still adhering to them, is to keep them humble and poor in Spirit:
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The truth is, it is not the remainder of sin, but the sence of those remainders which is a means to humble us, and abate that spiritual pride, which is too apt to arise, even from our graces ;
The truth is, it is not the remainder of since, but the sense of those remainders which is a means to humble us, and abate that spiritual pride, which is too apt to arise, even from our graces;
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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.
indeed, if you practise the former duty, you will soon Learn this, pride and censoriousness Are ever Sodales, and he that is lowly in his own esteem, will be charitable towards Others.
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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:
where there is a double emphasis observable, it is not ab host, but à servo; though God's servant, yet he would not have God to enter into judgement with him:
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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,
Finally, since we cannot now in this life say we have no since, how should we pray and sighs, 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,
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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.
and the Stronger we Are in grace, the more earnestly we should groan for the day of our perfect redemption, when we shall be clothed with unspotted purity, perfect felicity, and that to all eternity. AMEN.
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 l•f•ed up, and the left hand of adversity, which we must not turn to, by being too much cast down ;
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 withal, there Are several allusions, and profitable applications made of these words by the Ancients: Hugo Takes the right hand as an emblem of Prosperity, to which we must not turn, by being too much l•f•ed up, and the left hand of adversity, which we must not turn to, by being too much cast down;
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vene•oble •ed• 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 ;
vene•oble •ed• resembles 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;
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,
but Aretius his observation, where he Says, the Kings high Way lies betwixt two extremes, the one whereof is to will a Continuance in our Sins, the other to acquit our selves from having any since, the former of these which is Secure Delectatio peccati, a secure delight in since, is that which is sharply reproved At the sixth verse, which calls those liars who walk in darkness, live in wickedness,
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 ;
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, etc. Having already dispatched the First branch of the confutation which is the truth implicitly asserted;
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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,
proceed we now to the second, which is the error expressly refuted: for the handling whereof be pleased to observe these two things, The opinion wherein the error consists, and that is Set down in the beginning of the eighth and the tenth Verses,
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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.
as if our Apostle would hereby insinuate, that it is At once both a very Common and very dangerous disease, no less spreading then deadly, infecting in Some degree or other, the greatest part of men, of Christians.
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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,
The manner of committing this moral error, 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,
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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 truth is, this errour is managed several wayes ;
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 truth is, this error is managed several ways;
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some say it with their tongue, and not with their heart, they cannot but be convinced of their own hypocrisie, and yet b•ast of exact purity, their consciences secretly nip them with the sence of guilt, yet they pretend to the highest form of Saint-ship. Some say it with their heart, and not with their tongue ;
Some say it with their tongue, and not with their heart, they cannot but be convinced of their own hypocrisy, and yet b•ast of exact purity, their Consciences secretly nip them with the sense of guilt, yet they pretend to the highest from of Saintship. some say it with their heart, and not with their tongue;
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yea whilest with their lips they say, in general they are sinners, they think themselves pure: Finally, some say it both with heart and tongue, the conceit is so strongly fixed in their minds, that they are not ashamed to utter it, proclaiming themselves to be without sin, and all these are here included;
yea whilst with their lips they say, in general they Are Sinners, they think themselves pure: Finally, Some say it both with heart and tongue, the conceit is so strongly fixed in their minds, that they Are not ashamed to utter it, proclaiming themselves to be without since, and all these Are Here included;
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like that Adulteresse, who wiped her mouth and said, I have done no evill, or acknowledging the fact, we deny it to be a fault, and that we have sinned in doing it, as Jonah, who said, I do well to be angry, we run into this errour.
like that Adulteress, who wiped her Mouth and said, I have done no evil, or acknowledging the fact, we deny it to be a fault, and that we have sinned in doing it, as Jonah, who said, I do well to be angry, we run into this error.
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And surely if it be bad, non dicere peccavimus, not to say we have sinned, by acknowledging, it is far worse, dicere non peccavimus, to say we have not sinned by justifying our faults.
And surely if it be bad, non dicere peccavimus, not to say we have sinned, by acknowledging, it is Far Worse, dicere non peccavimus, to say we have not sinned by justifying our Faults.
That there are such, and that in all ages who sooth up themselves with such conceits, is no difficult matter to demonstrate: Solomon the wise observed it in his time,
That there Are such, and that in all ages who sooth up themselves with such conceits, is no difficult matter to demonstrate: Solomon the wise observed it in his time,
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and truly what generation of men hath there been, wherein this generation hath not been ? yea, it is not improbably observed, that therefore he calls them a generation, because they have still succeeded one after another, as generations do.
and truly what generation of men hath there been, wherein this generation hath not been? yea, it is not improbably observed, that Therefore he calls them a generation, Because they have still succeeded one After Another, as generations do.
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To say they have not that sin which they have, So did the Jewish Church against whom the Prophet Jeremy declaimeth, for saying, I am not polluted, I have not followed Baalim:
To say they have not that since which they have, So did the Jewish Church against whom the Prophet Jeremiah declaimeth, for saying, I am not polluted, I have not followed Baalim:
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these self-justiciaries imagining themselves to have no sin, thought that they needed no repentance. Of the same arrogant temper was that young man in the Gospel, who said to Christ concerning the Commandements, All these have I kept from my youth, since to keep all the Commandements, is as much as to be without sin, there being no sin, where there is no breach of the law.
these Self-justiciaries imagining themselves to have no since, Thought that they needed no Repentance. Of the same arrogant temper was that young man in the Gospel, who said to christ Concerning the commandments, All these have I kept from my youth, since to keep all the commandments, is as much as to be without since, there being no since, where there is no breach of the law.
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of this tribe was Novatus and his followers, concerning whom S. Cyprian saith, that he thought himself and his d•sciples to be gold, when as in truth they were brasse, or as the Fathers phrase is, Golden Calves ;
of this tribe was Novatian and his followers, Concerning whom S. Cyprian Says, that he Thought himself and his d•sciples to be gold, when as in truth they were brass, or as the Father's phrase is, Golden Calves;
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whilest they were full of poyson, and therefore are compared by Epiphanius to the Basilisks, which though a venemous creature, hath a royall name ; little better are the Antinomians ;
whilst they were full of poison, and Therefore Are compared by Epiphanius to the Basilisks, which though a venomous creature, hath a royal name; little better Are the Antinomians;
who account repentance a legal duty, affirme that God seeth no sin in them, nay, are so audacious, as to say they are as righteous as Christ, and yet worse are the Familistical Ranters of this age, who impudently assert, that what soever they do is no sin, and all these say at least in effect, they have no sin ;
who account Repentance a Legal duty, affirm that God sees no since in them, nay, Are so audacious, as to say they Are as righteous as christ, and yet Worse Are the Familistical Ranters of this age, who impudently assert, that what soever they do is no since, and all these say At least in Effect, they have no since;
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and thus as the Atheist saith, there is no God: not only when in plain terms, he denieth a deity, but when he denieth to God those things which are the essence of a deity ;
and thus as the Atheist Says, there is no God: not only when in plain terms, he Denieth a deity, but when he Denieth to God those things which Are the essence of a deity;
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in which regard, to say we keep the Commandements, we need no repentance, God beholds no sin in us, whatsoever we do is no sin, is all one with saying, we have no sin ;
in which regard, to say we keep the commandments, we need no Repentance, God beholds no since in us, whatsoever we do is no since, is all one with saying, we have no since;
though there are but few who deny themselves to be altogether without sin, yet (as appeareth by what hath been already said) there are many who say that which is virtually to deny it, and so are justly chargeable with the opinion which our Apostle here declaimeth against, If we say we have no sin.
though there Are but few who deny themselves to be altogether without since, yet (as appears by what hath been already said) there Are many who say that which is virtually to deny it, and so Are justly chargeable with the opinion which our Apostle Here declaimeth against, If we say we have no since.
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Having in some measure discovered wherein this opinion consists, it remaineth that we now proceed to manifest the erroniousnesse of it, that we may be disswaded from it:
Having in Some measure discovered wherein this opinion consists, it remains that we now proceed to manifest the erroniousnesse of it, that we may be dissuaded from it:
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where we have two expressions, the one principal, the other collateral, annexed by way of confirmation: the point our Apostle layeth down is, that in saying we have no sin, we deceive our selves;
where we have two expressions, the one principal, the other collateral, annexed by Way of confirmation: the point our Apostle Layeth down is, that in saying we have no since, we deceive our selves;
if a man would deceive, it were more probable he should deceive an enemy than a friend, a stranger than a kinsman, one that is afarre off, then near to him;
if a man would deceive, it were more probable he should deceive an enemy than a friend, a stranger than a kinsman, one that is afar off, then near to him;
and is it to be imagined, that he would deceive himself ? for a man to kill another, may sometimes be (at least be accounted) valour, but to kill himself can be thought no other then madnesse ;
and is it to be imagined, that he would deceive himself? for a man to kill Another, may sometime be (At least be accounted) valour, but to kill himself can be Thought no other then madness;
for a man to deceive another, may by worldlings (at least) be esteemed craft, policy, wisdom, but for a man to deceive himself, must needs be adjudged meer folly, and yet thus it is with all wicked men, to whom by reason of corruption, it is natural to be unnatural, whilest by doing what is sin, they kill themselves; and by saying they have no sin, they deceive themselves. Indeed as the Prophet Jeremy saith, The heart is deceitfull above all things, and desperately wicked ;
for a man to deceive Another, may by worldlings (At least) be esteemed craft, policy, Wisdom, but for a man to deceive himself, must needs be adjudged mere folly, and yet thus it is with all wicked men, to whom by reason of corruption, it is natural to be unnatural, whilst by doing what is since, they kill themselves; and by saying they have no since, they deceive themselves. Indeed as the Prophet Jeremiah Says, The heart is deceitful above all things, and desperately wicked;
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there being a mystery of iniquity in our corrupt minds, the heart is sometimes in Scripture metaphorically described by the belly, and truly there are not more twistings and foldings in the guts of the belly, then there are turnings and, windings in the heart of man, by which we are too too witty to cozen our selves :
there being a mystery of iniquity in our corrupt minds, the heart is sometime in Scripture metaphorically described by the belly, and truly there Are not more twistings and foldings in the guts of the belly, then there Are turnings and, windings in the heart of man, by which we Are too too witty to cozen our selves:
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and that it was the prayer of St. Austin, Custodi libera me de meipso Deus, Lord deliver me from my self? NONLATINALPHABET, is an excellent rule, remember to distrust, especially thy self ;
and that it was the prayer of Saint Austin, Custodi Libera me de meipso Deus, Lord deliver me from my self?, is an excellent Rule, Remember to distrust, especially thy self;
Among those many things whereby we are apt to deceive our selves, none more frequent then this which our Apostle here specifieth, whereby we are well conceited of our own innocencie;
Among those many things whereby we Are apt to deceive our selves, none more frequent then this which our Apostle Here specifieth, whereby we Are well conceited of our own innocence;
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we are very near and dear unto our selves, and therefore it is we discern not the sins that are in our selves; Every way of man, saith Solomon, is right in his own eyes ;
we Are very near and dear unto our selves, and Therefore it is we discern not the Sins that Are in our selves; Every Way of man, Says Solomon, is right in his own eyes;
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Besides, the world, a cunning deceiver, is very willing to sooth us up in a good opinion of our selves. Nay, there want not false teachers, cheaters rather, who perswade their followers (at least) that they are the Saints, the pure, the godly partie ;
Beside, the world, a cunning deceiver, is very willing to sooth us up in a good opinion of our selves. Nay, there want not false Teachers, cheaters rather, who persuade their followers (At least) that they Are the Saints, the pure, the godly party;
True, there must be some shew of truth, it must seem to be that which we take it to be, or else how shou•d we be cheated ? but there is no reality nor truth of the thing, else it could not be a cheat :
True, there must be Some show of truth, it must seem to be that which we take it to be, or Else how shou•d we be cheated? but there is no reality nor truth of the thing, Else it could not be a cheat:
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will you know then how men come to say they have no sin ? they seem so in their own eyes, and thereby deceive themselves: but indeed it is not so, there is no truth in their conception ;
will you know then how men come to say they have no since? they seem so in their own eyes, and thereby deceive themselves: but indeed it is not so, there is no truth in their conception;
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Indeed, one cause, why we deceive our selves in saying we have no sin, is the pride of our spirits: a proud man hath onely one eye open, both in respect of his neighbour, and himselfe ;
Indeed, one cause, why we deceive our selves in saying we have no since, is the pride of our spirits: a proud man hath only one eye open, both in respect of his neighbour, and himself;
he hath an eye to see his beauty, but not his spots, his gifts, but not his faults, and so becometh a selfe deceiver. In this regard our Apostle might justly have said;
he hath an eye to see his beauty, but not his spots, his Gifts, but not his Faults, and so Becometh a self deceiver. In this regard our Apostle might justly have said;
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It is the question of the wise man, Who can say, I have made my heart clean, I am pure from my sin ? and such a question, to which none can returne an affirmative answer: who can say it, and say it truly, and not be untrue in saying it ? since both to ascribe that purity which we have to our selves, and to ascribe that purity to our selves which we have not, are manifest and odious untruths. To this purpose it, is what Beza observes, that these words are spoken by St. Iohn, not onely for modesty, but truths sake ;
It is the question of the wise man, Who can say, I have made my heart clean, I am pure from my since? and such a question, to which none can return an affirmative answer: who can say it, and say it truly, and not be untrue in saying it? since both to ascribe that purity which we have to our selves, and to ascribe that purity to our selves which we have not, Are manifest and odious untruths. To this purpose it, is what Beza observes, that these words Are spoken by Saint John, not only for modesty, but truths sake;
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and there is no lowlynesse in us, but we deceive our selves, and there is no truth in us, since thus to say is not onely to lift up our selves with an high conceit of that purity which we have,
and there is no lowlynesse in us, but we deceive our selves, and there is no truth in us, since thus to say is not only to lift up our selves with an high conceit of that purity which we have,
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indeed, good men are sometimes apt to deceive themselves in a contrary way, by denying the grace of God which is bestowed upon them, saying in the bitternesse of their soules, they have no faith, no love, no repentance, when yet both in the sight of God and others, these graces appeare to be in them:
indeed, good men Are sometime apt to deceive themselves in a contrary Way, by denying the grace of God which is bestowed upon them, saying in the bitterness of their Souls, they have no faith, no love, no Repentance, when yet both in the sighed of God and Others, these graces appear to be in them:
but this which my text speaketh of, is of another nature, and that which onely wicked men are subject to, who though they live in sin, yet deny sin to be in them:
but this which my text speaks of, is of Another nature, and that which only wicked men Are Subject to, who though they live in since, yet deny since to be in them:
truth in the minde is the congruous & adaquate conceit of the understanding to the thing, and therefore this conceit being not adaequate, but opposit, no• congruous, but contrary to the thing, is justly charged with falshood.
truth in the mind is the congruous & adaquate conceit of the understanding to the thing, and Therefore this conceit being not adequate, but opposite, no• congruous, but contrary to the thing, is justly charged with falsehood.
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This will the better appeare, if we look into the rotten foundations of this perverse opinion, which are no other then misapprehensions, misconstructions, or false reasonings. The word which St. James useth for deceiving our selves, is very significant to this purpose, NONLATINALPHABET, which is to deceive our selves by false argumentation, this is very evident, in this selfe dece•t my text speaketh of, which is grounded not upon syllogismes framed by reason, but paralogis••s made by fancy.
This will the better appear, if we look into the rotten foundations of this perverse opinion, which Are no other then misapprehensions, misconstructions, or false reasonings. The word which Saint James uses for deceiving our selves, is very significant to this purpose,, which is to deceive our selves by false argumentation, this is very evident, in this self dece•t my text speaks of, which is grounded not upon syllogisms framed by reason, but paralogis••s made by fancy.
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as if because in him, m•n l•ve, move, and have their being, therefore whatever they do, God doth it in them, and so they can have no sin, not distinguishing between the physicall entity, and the morall obliquity of the action,
as if Because in him, m•n l•ve, move, and have their being, Therefore whatever they do, God does it in them, and so they can have no since, not distinguishing between the physical entity, and the moral obliquity of the actium,
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and so we are acquitted: such were those falsi & fallentes sancti, deceaved and deceitfull Saints, of whom St. Austin speaketh, who said it was not they that sinned, but another nature within them,
and so we Are acquitted: such were those False & fallentes sancti, deceived and deceitful Saints, of whom Saint Austin speaks, who said it was not they that sinned, but Another nature within them,
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so that what St. Paul saith concerning meats, they say of actions, I know and am perswaded, by our Lord Iesus, that there is nothing uncleane of it selfe,
so that what Saint Paul Says Concerning Meats, they say of actions, I know and am persuaded, by our Lord Iesus, that there is nothing unclean of it self,
but to him that esteemeth any thing to be uncleane, to him it is uncleane ▪ this was as Iren•us informeth us, the lying Doctrine of the Gnosticks, and Carpocratians, whence they concluded, that nothing they did was sin, not considering that not our opinion, but Gods law is the rule both of good and evill.
but to him that esteems any thing to be unclean, to him it is unclean ▪ this was as Iren•us Informeth us, the lying Doctrine of the Gnostics, and Carpocratians, whence they concluded, that nothing they did was since, not considering that not our opinion, but God's law is the Rule both of good and evil.
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4. Too many, from a misapprehension of the nature of justification, as if it were an utter extinction, where as it is onely a non imputation of sin, as to punishment ;
4. Too many, from a misapprehension of the nature of justification, as if it were an utter extinction, where as it is only a non imputation of since, as to punishment;
as if because Christ is made to us of God righteousnesse, so far as to cover us from his revengeful, therefore it must be also from his omniscient eye ;
as if Because christ is made to us of God righteousness, so Far as to cover us from his revengeful, Therefore it must be also from his omniscient eye;
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no doubt that which made the Phar•sees think themselves pure, and the young man brag of his obedience, was that they knew not the spirituall intent, and comprehensive extent of the laws:
no doubt that which made the Phar•sees think themselves pure, and the young man brag of his Obedience, was that they knew not the spiritual intent, and comprehensive extent of the laws:
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and truly thus it is stil with many civill, and morall just•tiaries, who think themselves carefull observers of the law, and are ready to answer for themselves to every commandment :
and truly thus it is still with many civil, and moral just•tiaries, who think themselves careful observers of the law, and Are ready to answer for themselves to every Commandment:
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they think they fulfill the first, in that they onely acknowledge the true God, the second, in that they never bowed to an Image, the third, in that they doe not use to swear by God, the fourth, in that they are constant goers to Church on the Lords day, the fifth,
they think they fulfil the First, in that they only acknowledge the true God, the second, in that they never bowed to an Image, the third, in that they do not use to swear by God, the fourth, in that they Are constant goers to Church on the lords day, the fifth,
because they were never sick for Naboths vineyard, not considering, that the law in every precept doth not only forbid a sin, but command a duty, and that it doth not onely reach to the outward work, but the inward thought, to the act it self, but the attendants, occasions, and whatsoever hath affinity with it.
Because they were never sick for Naboth's vineyard, not considering, that the law in every precept does not only forbid a since, but command a duty, and that it does not only reach to the outward work, but the inward Thought, to the act it self, but the attendants, occasions, and whatsoever hath affinity with it.
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the examples of those who are abominably vile, the successe and prosperity God is pleased to vouchsafe them in their wayes, all of which will be found,
the Examples of those who Are abominably vile, the success and Prosperity God is pleased to vouchsafe them in their ways, all of which will be found,
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if weighed in the ballance of the sanctuary, very l•ght, and therefore since this saying we have no sin, is it self a misconceit, and aris•th from false reasonings, well might our Apostle say of such, there is no truth in them.
if weighed in the balance of the sanctuary, very l•ght, and Therefore since this saying we have no since, is it self a misconceit, and aris•th from false reasonings, well might our Apostle say of such, there is no truth in them.
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yet the time is com•ng, when thou shalt be undeceived to thy shame, and horrour and confusion. It is the threatning of Almighty God to the sinner, that thought God was like him, sinfull ;
yet the time is com•ng, when thou shalt be undeceived to thy shame, and horror and confusion. It is the threatening of Almighty God to the sinner, that Thought God was like him, sinful;
Who can expresse what horror seized upon ruined Babylon, which had said, I sit as a Queen, I shall see no evill ? the like shame shall sit upon the face of hypocrites, which say they have no sin,
Who can express what horror seized upon ruined Babylon, which had said, I fit as a Queen, I shall see no evil? the like shame shall fit upon the face of Hypocrites, which say they have no since,
and that you may no longer be thus deceived, be true to your own selves, and labour to have your minds enlightened, your judgements rectified, that you may passe sentence upon your selves according to truth;
and that you may no longer be thus deceived, be true to your own selves, and labour to have your minds enlightened, your Judgments rectified, that you may pass sentence upon your selves according to truth;
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be much in examining your selves, searching your hearts, trying your wayes, and that impartially : the truth is, we deceive our selves, because we do not see our selves;
be much in examining your selves, searching your hearts, trying your ways, and that impartially: the truth is, we deceive our selves, Because we do not see our selves;
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pray we therefore that the eyes of our understandings may be opened, and thereby the truth of saving knowledge conveyed into us, that we may no longer be such fooles, as to deceive our selves by saying we have no sin ;
pray we Therefore that the eyes of our understandings may be opened, and thereby the truth of Saving knowledge conveyed into us, that we may no longer be such Fools, as to deceive our selves by saying we have no since;
and this is represented by a double character, to wit, the blasphemy and the infidelity of those who say thus, their blasphemy, in that they make God a lyar, and infidelity, in that his word is not in them.
and this is represented by a double character, to wit, the blasphemy and the infidelity of those who say thus, their blasphemy, in that they make God a liar, and infidelity, in that his word is not in them.
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but beloved, though God cannot be a lyar, we may be said to make him so, no really, but interpretatively, when we do as much as lyeth in us, to make him so;
but Beloved, though God cannot be a liar, we may be said to make him so, no really, but interpretatively, when we do as much as lies in us, to make him so;
and as Apostates are said to crucifie the Sonne of God afresh, not that he who is possessed of his crown, can again be brought to his Cross, but that such sinners do what in them lyeth, to bring him to it:
and as Apostates Are said to crucify the Son of God afresh, not that he who is possessed of his crown, can again be brought to his Cross, but that such Sinners do what in them lies, to bring him to it:
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so self-justitiaries, though they cannot justly fasten the least lye upon God, yet they do what they can to make him so: perhaps indeed this is not that which they directly intend, but yet it is that which must necessarily follow upon their saying, and therefore this brand is justly fastened upon them.
so Self-justiciaries, though they cannot justly fasten the least lie upon God, yet they do what they can to make him so: perhaps indeed this is not that which they directly intend, but yet it is that which must necessarily follow upon their saying, and Therefore this brand is justly fastened upon them.
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and in his Gospel, his law accuseth all men of sin, his Gospel offereth pardon of sin to all men, so that law and Gospel affirm (at least impl•citely ) that all men have sin, if therefore (as they say) they have no sin, God must be a lyar in both:
and in his Gospel, his law Accuseth all men of since, his Gospel Offereth pardon of since to all men, so that law and Gospel affirm (At least impl•citely) that all men have since, if Therefore (as they say) they have no since, God must be a liar in both:
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and all such proud wretches shall know it is an evill thing to cast so great a dishonour upon God, and whilest they condemn God unjustly as a lyar, he will one day condemn them justly as lyars, in deceiving themselves, and having no truth in them,
and all such proud wretches shall know it is an evil thing to cast so great a dishonour upon God, and whilst they condemn God unjustly as a liar, he will one day condemn them justly as liars, in deceiving themselves, and having no truth in them,
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2. His word is not in them, by word here some understand Christ who is called at the first verse the word of life, and so his word is not in us, is as much as Christ is not in us if we thus say, this is the rather observable, because many who say they have no sin, pretend to have Christ in them, and be in Christ ;
2. His word is not in them, by word Here Some understand christ who is called At the First verse the word of life, and so his word is not in us, is as much as christ is not in us if we thus say, this is the rather observable, Because many who say they have no since, pretend to have christ in them, and be in christ;
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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 ;
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 sinfulness. But though this be a truth, I do not conceive it the truth of this clause, and Therefore with the generality of the best Interpreters;
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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,
1. Consider this clause in its self, and that which we have to inquire, is, what our Apostle means by this phrase? negatives Are best known by the affirmatives, as privations Are by habits,
when according to Christs phrase, in the Gospel, it doth take place in us, (NONLATINALPHABET being there according to Camerarius, as much as NONLATINALPHABET) and finde entertainment with us,
when according to Christ phrase, in the Gospel, it does take place in us, (being there according to Camerarius, as much as) and find entertainment with us,
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,
when, as the tree being opened, a grafted is Set deep into it, and so Becometh one with it, or rather it one with a grafted, 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 particularly you ask how this is done? I answer in one word by believing, when the mind gives a clear assent, and the will a full consent to the word,
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then it is received by, and dwelleth in us, so interpreters paraphrase, Non amplecti•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.
then it is received by, and dwells in us, so Interpreters Paraphrase, Non amplecti•r, non intelligimus, non retinemus Veram His Doctrinam, His word is not in us, that is, we do not understand and embrace by faith, the true Doctrine of his word.
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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.
now the Apostle Paul's expression is full, of Christ Dwelling in our hearts by faith, indeed on Christ part, the Spirit, and on our part Faith makes the Union, between him and us, and both these, concur to the inbeing of the word, when the word is received as Saint Paul Says of the Thessalonians, in the Holy Ghost, and in much assurance to wit of faith.
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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,
but it is not in us, unless received and believed by us, and Therefore (my brothers) let us not content our selves with the former, but labour to find the latter, It is very observable what Saint Paul Says of of the colossians. The Gospel is come unto you,
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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,
and brings forth fruit in you, which it could not do were it not ingrafted, and Therefore the Author to the Hebrews Says of the Iews, The word did not profit them,
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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,
Because it was not mixed with faith in them that herd it, O Beloved it may be truly said of us, that Gospel is come to us, but is it in us? does it bring forth fruit in us? Saint Austin excellently compareth the word to an hook, which then Takes 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,
then Takes us, and that not to our ruin, but safety, and Saint James when he speaks of the word as able to save our Souls, calls it the ingrafted word, to teach us how necessary it is to our spiritual and Eternal profit by the word that it should be in us, the truth is, it were Far 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;
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 only, but in power, that the seed of the word which is sown and scattered among us, may be hid in us. Finally that it may please God to give unto us increase of grace, that we may hear meekly his word;
2. But further consider this clause in its reference and ye shall find according to a severall reference, severall things not unworthy our observation.
2. But further Consider this clause in its Referente and you shall find according to a several Referente, several things not unworthy our observation.
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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 ;
It is not amiss 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 doubtless we may) we look upon these as Synonymous phrases;
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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 so it amounts to that which our blessed Saviour himself elsewhere asserts, Thy word is truth, in which respect it is called by Saint Paul, and Saint James, the word of truth;
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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:
but only God's word, is the word of truth, yea truth it self, 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 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,
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 Pilate's question, what is truth, the text gives it, it is God's word, and if you would know when doctrines Are true, this word is the only sure touchstone, and Therefore the Prophet Saiah calls to the law,
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We learne how hainous a sinne Infidelity is, in that it puts so high a dishonour upon God as to make him a lyer, this clause His word is not in us, manifestly is added as a confirmation, of the former,
We Learn how heinous a sin Infidelity is, in that it puts so high a dishonour upon God as to make him a liar, this clause His word is not in us, manifestly is added as a confirmation, of the former,
therefore we make him a lyar, because His word is not in us, and His word is not in us, when it is not beleeved by us, so that not to beleeve Gods word, and to make him a lyer, are all one.
Therefore we make him a liar, Because His word is not in us, and His word is not in us, when it is not believed by us, so that not to believe God's word, and to make him a liar, Are all one.
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Hence it is, that our Apostle in his Gospell saith, He that beleeveth, sets to his seale that God is true, and else where in this Epistle, he that beleeveth not God, maketh him a lyar,
Hence it is, that our Apostle in his Gospel Says, He that Believeth, sets to his seal that God is true, and Else where in this Epistle, he that Believeth not God, makes him a liar,
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because he beleeveth not, look as among men, if we tell a man we beleeve not what he saith, we in effect tell him he is a lyer, so when we doe not receive the truth of Gods word, we put as it were the lye upon God, and now tell me how in excusable, nay abominable is the sin of infidelity, in excusable, because that which we are required to beleeve is no other then truth,
Because he Believeth not, look as among men, if we tell a man we believe not what he Says, we in Effect tell him he is a liar, so when we do not receive the truth of God's word, we put as it were the lie upon God, and now tell me how in excusable, nay abominable is the since of infidelity, in excusable, Because that which we Are required to believe is no other then truth,
3. Lastly, put the beginning and the end of this verse together, If we say we have not sinned, his word is not in us, every selfe Justitiary, as St. Austins phrase is, contrarius est divinae scripturae, is so far from having Gods word in him, that he is directly contrary to Gods word, and so to say we have no sin ;
3. Lastly, put the beginning and the end of this verse together, If we say we have not sinned, his word is not in us, every self Justiciary, as Saint Austins phrase is, contrarius est Divinae Scriptures, is so Far from having God's word in him, that he is directly contrary to God's word, and so to say we have no since;
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nay in us, that powerfull antidote of Gods word, let us be carefull to study that we may understand it, and by it our own sinfulnesse, let us often behold our selves in it,
nay in us, that powerful antidote of God's word, let us be careful to study that we may understand it, and by it our own sinfulness, let us often behold our selves in it,
THere are two sorts of persons among others observable in the Church, namely glorioli, and infirmi, presumptuous hypocrites, and weak Saints, those are commonly lifted up with an opinion of their own righteousnesse ;
THere Are two sorts of Persons among Others observable in the Church, namely glorioli, and infirmi, presumptuous Hypocrites, and weak Saints, those Are commonly lifted up with an opinion of their own righteousness;
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these are usually cast •down with an apprehension of their own sinfulness, those boast themselves to be the best of Saints, and these abhorre themselves as the worst of sinners :
these Are usually cast •down with an apprehension of their own sinfulness, those boast themselves to be the best of Saints, and these abhor themselves as the worst of Sinners:
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Finally, those think themselves to have no sin, and these account themselves to be nothing but sin. Hence it is that Gods Ministers (though they must not be double tongued yet) must speak in different language ;
Finally, those think themselves to have no since, and these account themselves to be nothing but since. Hence it is that God's Ministers (though they must not be double tongued yet) must speak in different language;
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of both these our Apostle sets us a pattern in the three last verses of this Chapter, launcing the sores of proud Iustitiaries, with the knife of reproof, in the eighth and tenth verses,
of both these our Apostle sets us a pattern in the three last Verses of this Chapter, lancing the sores of proud Justiciaries, with the knife of reproof, in the eighth and tenth Verses,
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Not to trouble you with multiplicity of divisions, be pleased to observe in the words three generals, A duty conditionally required in those words, If we confess our sins.
Not to trouble you with Multiplicity of divisions, be pleased to observe in the words three generals, A duty conditionally required in those words, If we confess our Sins.
These are the three boughs of this tree of life, out of each of which sprout so many branches, and groweth so much fruit that it will ask many houres the gathering. At this time I shall enter upon the
These Are the three boughs of this tree of life, out of each of which sprout so many branches, and grows so much fruit that it will ask many hours the gathering. At this time I shall enter upon the
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1. Duty conditionally required, for the handling whereof be pleased to consider it two wayes, as it is Materia praecepti, the matter of a Commandement.
1. Duty conditionally required, for the handling whereof be pleased to Consider it two ways, as it is Materia Precepts, the matter of a Commandment.
Quest. 1. What it is we are to confess, the answer to which is in these two words, Our sins, and there are three steps, by which I shall proceed in the handling of it, sin, sins, our sins, must be confessed by us.
Quest. 1. What it is we Are to confess, the answer to which is in these two words, Our Sins, and there Are three steps, by which I shall proceed in the handling of it, since, Sins, our Sins, must be confessed by us.
a declaration of the truth we beleeve, mercies we receive, sins we commit ; the first is an act of courage, the second of gratitude, the last of repentance ;
a declaration of the truth we believe, Mercies we receive, Sins we commit; the First is an act of courage, the second of gratitude, the last of Repentance;
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concerning all of these, the word in the Text is used by S. Paul in reference to the confession of faith, where he joyneth beleeving with the heart, and making confession with the mouth together;
Concerning all of these, the word in the Text is used by S. Paul in Referente to the Confessi of faith, where he Joineth believing with the heart, and making Confessi with the Mouth together;
It is that indeed which both sin and the sinner very much shun; sin is so ugly, that it loveth not to appear, and being a work of darkness, cannot indure the light ;
It is that indeed which both since and the sinner very much shun; since is so ugly, that it loves not to appear, and being a work of darkness, cannot endure the Light;
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that expression of the Prophet Hoseah, You have ploughed wickedness, is rendred by the Septuagint, NONLATINALPHABET ▪ you have concealed wickedness, and not unfitly,
that expression of the Prophet Hosea, You have ploughed wickedness, is rendered by the septuagint, ▪ you have concealed wickedness, and not unfitly,
this is the practice of wicked men, to keep close their sin: they hide their talents in the napkin of idleness, and their sins in the napkin of excuse ;
this is the practice of wicked men, to keep close their since: they hide their Talents in the napkin of idleness, and their Sins in the napkin of excuse;
Men love as S. Austins phrase is, clamare mer••a ▪ but tacere p•cca•a, to proclaim their good, but conceal their evill d•eds; vain glory puts them upon the one, but shame forbids them the other :
Men love as S. Austins phrase is, clamare mer••a ▪ but tacere p•cca•a, to proclaim their good, but conceal their evil d•eds; vain glory puts them upon the one, but shame forbids them the other:
Oh take we heed of this shameful shame in hiding our sins, which is at once both cursed and va•n, non pudenda pecca•i c•nsessio sed perpetratio, it is a shame to act sin, but not to acknowledge it;
O take we heed of this shameful shame in hiding our Sins, which is At once both cursed and va•n, non pudenda pecca•i c•nsessio sed perpetratio, it is a shame to act since, but not to acknowledge it;
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indeed it is a shame, whereof thou hast reason to be ashamed, since as it doth much hurt, so it can do no good, as to that which thou desirest, all excuses are but fig-leaves and paper-coverings ;
indeed it is a shame, whereof thou hast reason to be ashamed, since as it does much hurt, so it can do no good, as to that which thou Desirest, all excuses Are but Fig leaves and paper-coverings;
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the reason saith Tertullian, why God commands us to confess our sins, it is not that he may know them, but that it may appear we know, and are sensible of them;
the reason Says Tertullian, why God commands us to confess our Sins, it is not that he may know them, but that it may appear we know, and Are sensible of them;
That of the Psalmist, commit thy way to the Lord, is rendred by the vulgar, Revela viam Domino, Reveal thy way, and by S. Ambrose understood of revealing our sins to God :
That of the Psalmist, commit thy Way to the Lord, is rendered by the Vulgar, Revelation viam Domino, Reveal thy Way, and by S. Ambrose understood of revealing our Sins to God:
indeed since it is impossible to cover, why should we not d•scover our sins? conceal not that which God knoweth already, and would have thee to make known :
indeed since it is impossible to cover, why should we not d•scover our Sins? conceal not that which God Knoweth already, and would have thee to make known:
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2. As sin in general, so sins in particular must be confessed: an implicite confession, is almost as bad as an implicite faith: it is not enough to acknowledge our sins by whole-sale, but by retaile. True it is, a general confession may be penitent ;
2. As sin in general, so Sins in particular must be confessed: an implicit Confessi, is almost as bad as an implicit faith: it is not enough to acknowledge our Sins by wholesale, but by retail. True it is, a general Confessi may be penitent;
so in another, he particular•zeth his sins of blasphemy, and persecution and injury against the Saints: thus doth a true penitent sit, or rather kneel down to draw his own picture in all its black l•neaments: To this purpose it is well observed in the Text that our Apostle doth not say, Si confiteamur nos peccatores sed peccata nostra,
so in Another, he particular•zeth his Sins of blasphemy, and persecution and injury against the Saints: thus does a true penitent fit, or rather kneel down to draw his own picture in all its black l•neaments: To this purpose it is well observed in the Text that our Apostle does not say, Si confiteamur nos Peccatores sed Peccata nostra,
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1. In confession of sin, we must enum•rate the several sins which we have committed, as he in the Comedian said, that he had invited two guests to dinner, Philocrates, and Philocrates, a single man, but a double eater, so shal every man by examination find himself,
1. In Confessi of since, we must enum•rate the several Sins which we have committed, as he in the Comedian said, that he had invited two guests to dinner, Philocrates, and Philocrates, a single man, but a double eater, so shall every man by examination find himself,
though a single person, to be a double, nay a treble sinner. Confession, what is it but a setting our sins in order, and that is to be done by a distinct and particular enumeration ? In this case, as Samuel said to Jesse, Are here all thy children ? so we must conceive that God saith to us, Are here all thy sins ? and as good not confess any, as not bring forth all. Indeed this must be understood with this limitation, so far as we know and can remember.
though a single person, to be a double, nay a triple sinner. Confessi, what is it but a setting our Sins in order, and that is to be done by a distinct and particular enumeration? In this case, as Samuel said to Jesse, are Here all thy children? so we must conceive that God Says to us, are Here all thy Sins? and as good not confess any, as not bring forth all. Indeed this must be understood with this limitation, so Far as we know and can Remember.
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there are other sins which we have perhaps so often comm•tted that we are not able to remember them, and surely what we cannot either know or remember, it is impossible to recount ;
there Are other Sins which we have perhaps so often comm•tted that we Are not able to Remember them, and surely what we cannot either know or Remember, it is impossible to recount;
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so farre as we can call them to m•nd, and yet more especially, if the sins wherein we have walked, or which we have acted, have been scarlet cr•mson sins ;
so Far as we can call them to m•nd, and yet more especially, if the Sins wherein we have walked, or which we have acted, have been scarlet cr•mson Sins;
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briefly, though we cannot exactly recount all our sins, yet we must not wilfully om•t any sin in our confessions, there being the same reason of confessing all as any, because every sin is an offence to God, and a breach of his law.
briefly, though we cannot exactly recount all our Sins, yet we must not wilfully om•t any since in our confessions, there being the same reason of confessing all as any, Because every since is an offence to God, and a breach of his law.
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2. In confession we must aggravate our sins by confessing, not only the kinds and acts (so far as we remember) but the circumstances of our sins. Indeed as Pelbartus well observeth;
2. In Confessi we must aggravate our Sins by confessing, not only the Kinds and acts (so Far as we Remember) but the Circumstances of our Sins. Indeed as Pelbartus well observeth;
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these are not to be mentioned, there are other circumstances which may somewhat lessen our sins, but those a penitent will not much insist on, only those circumstances which do heighten his sins,
these Are not to be mentioned, there Are other Circumstances which may somewhat lessen our Sins, but those a penitent will not much insist on, only those Circumstances which do heighten his Sins,
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he is careful to acknowledg. When a man confesseth his sin, he becometh a witness against himself, and therefore he must on the one hand confesse nothing but the truth, (for though as Iob sacrificed for his sons upon an if may be they have sinned, so a man may charge himself before God upon suspition, yet, he is not to accuse himself of what he is not guilty) and on the other hand, he must confesse all the truth, and keep back nothing which may aggravate his fault.
he is careful to acknowledge. When a man Confesses his since, he Becometh a witness against himself, and Therefore he must on the one hand confess nothing but the truth, (for though as Job sacrificed for his Sons upon an if may be they have sinned, so a man may charge himself before God upon suspicion, yet, he is not to accuse himself of what he is not guilty) and on the other hand, he must confess all the truth, and keep back nothing which may aggravate his fault.
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if the sinner do not say, non feci, or non malè feci, I did not do the fact, or I did not ill in doing it, yet he is too often at non multum malè, 't was not very ill done.
if the sinner do not say, non Feci, or non malè Feci, I did not do the fact, or I did not ill in doing it, yet he is too often At non multum malè, iT was not very ill done.
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Me thinks that of Aaron is very observable to this purpose who in confessing the Idolatry of the Golden Calfe, useth a mincing expression, there came out this Calfe, as if it had happened rather by chance, then art, and there were little or no fault in him,
Me thinks that of Aaron is very observable to this purpose who in confessing the Idolatry of the Golden Calf, uses a mincing expression, there Come out this Calf, as if it had happened rather by chance, then art, and there were little or no fault in him,
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nor can a malicious person, so spightfully set forth the faults of his enemy, as he will his own: besides he knoweth that extenuating sin, aggravates, and aggravating, extenuateth it, that as a charitable man gathereth by scattering, so a penitent lesseneth his sin, by acknowledging it great.
nor can a malicious person, so spitefully Set forth the Faults of his enemy, as he will his own: beside he Knoweth that extenuating sin, aggravates, and aggravating, extenuateth it, that as a charitable man gathereth by scattering, so a penitent lessens his since, by acknowledging it great.
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Hence it is that the confessions recorded in Scripture, are full of exaggerating expressions (as may appear in those of David, and Ezra, and Daniel ) setting forth not onely the nature, but the greatnesse of their sins.
Hence it is that the confessions recorded in Scripture, Are full of exaggerating expressions (as may appear in those of David, and Ezra, and daniel) setting forth not only the nature, but the greatness of their Sins.
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3. Finally, in confession we must acknowledge the guilt and desert of our sins, not onely what we have done unjustly, but what we deserve to suffer justly: thus we must confesse as our sins,
3. Finally, in Confessi we must acknowledge the guilt and desert of our Sins, not only what we have done unjustly, but what we deserve to suffer justly: thus we must confess as our Sins,
so the punishment due to us by reason of those sins, how we deserve to be stript of all Gods mercies, and to have all the curses written in his book inflicted on us, this is that the Scripture calls a Judging our selves ;
so the punishment due to us by reason of those Sins, how we deserve to be stripped of all God's Mercies, and to have all the curses written in his book inflicted on us, this is that the Scripture calls a Judging our selves;
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when we do not onely arraigne and accuse our selves unto God by a confession of the fault, but judge and condemne our selves, by a confession of the punishmen•t and so we finde in Daniels acknowledgement, not onely we have committed iniquity, we have done wickedly, but to us, Oh Lord God belongeth confusion of face, as it is this day.
when we do not only arraign and accuse our selves unto God by a Confessi of the fault, but judge and condemn our selves, by a Confessi of the punishmen•t and so we find in Daniel's acknowledgement, not only we have committed iniquity, we have done wickedly, but to us, O Lord God belongeth confusion of face, as it is this day.
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it is St. Austins note upon those words of David, I acknowledge my iniquity, non intueor alios, I do not pry into other mens faults to publish them,
it is Saint Austins note upon those words of David, I acknowledge my iniquity, non intueor Alioth, I do not pry into other men's Faults to publish them,
the sins of their princes, their priests, as well as their own, not onely the sins of their contemporaries, but their progenitors, we have sinned with our Fathers, but stil they chiefly insist upon their own sins. When Gods Servants confesse the sins of others, it is upon one of these two reasons, either because they have been theirs, or lest they should be theirs, sometimes other men sins become ours, and fit it is, that as we have been partakers with them in their sins, we should be in repentance,
the Sins of their Princes, their Priests, as well as their own, not only the Sins of their contemporaries, but their progenitors, we have sinned with our Father's, but still they chiefly insist upon their own Sins. When God's Servants confess the Sins of Others, it is upon one of these two Reasons, either Because they have been theirs, or lest they should be theirs, sometime other men Sins become ours, and fit it is, that as we have been partakers with them in their Sins, we should be in Repentance,
These brats are so ugly, that when they are brought forth, we are loath to own them, but lay them at others doores. Eve chargeth her sin upon the Serpent, the Serpent beguiled mee, Adam upon Eve, nay in plain termes upon God, The woman which thou gavest me.
These brats Are so ugly, that when they Are brought forth, we Are loath to own them, but lay them At Others doors. Eve charges her sin upon the Serpent, the Serpent beguiled me, Adam upon Eve, nay in plain terms upon God, The woman which thou Gavest me.
St. Austin upon those words of David, confitebor adversus me iniquitates meas domino, I will confesse my sins against my selfe unto the Lord, observeth, •hat many confesse their sins, not against, but for themselves, not to,
Saint Austin upon those words of David, Confitebor Adversus me Iniquities meas domino, I will confess my Sins against my self unto the Lord, observeth, •hat many confess their Sins, not against, but for themselves, not to,
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but against the Lord, how usuall is it with wicked men to accuse not onely the devill, but God for the sins which they commit, laying them upon fate and destiny, upon the stars and clymate, upon their constitution and complexion and the like? but the truth is as Agamemnon said NONLATINALPHABET neither Jupiter, nor the destinies,
but against the Lord, how usual is it with wicked men to accuse not only the Devil, but God for the Sins which they commit, laying them upon fate and destiny, upon the Stars and climate, upon their constitution and complexion and the like? but the truth is as Agamemnon said neither Jupiter, nor the destinies,
Pliny writeth of some Families that had privy marks on their bodyes peculiar to those of that line, and every man hath as it were a privy sin, which is most justly called his,
pliny Writeth of Some Families that had privy marks on their bodies peculiar to those of that line, and every man hath as it were a privy since, which is most justly called his,
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but if we will confesse our sins aright, we must not leave out that sin, nay our chiefest spight must be against it according to Davids resolve, I will declare mine iniquity,
but if we will confess our Sins aright, we must not leave out that since, nay our chiefest spite must be against it according to Davids resolve, I will declare mine iniquity,
1. Our sins against the second Table as they are wrongs and injuries to our neighbour, ought to be confessed to him, in this sence St. Augustine interprets that of St. James, confesse your faults one to another, and without doubt it is implicily required by our blessed Saviour, when he bids a man before he offer his gift to goe and be reconciled to his brother,
1. Our Sins against the second Table as they Are wrongs and injuries to our neighbour, ought to be confessed to him, in this sense Saint Augustine interprets that of Saint James, confess your Faults one to Another, and without doubt it is implicily required by our blessed Saviour, when he bids a man before he offer his gift to go and be reconciled to his brother,
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2. Our sins having been open, and so become scandalous, ought to be acknowledged to the Church where of we are members, this is that NONLATINALPHABET which was used in the primitive times of which Tertullian and others of the antients speake.
2. Our Sins having been open, and so become scandalous, ought to be acknowledged to the Church where of we Are members, this is that which was used in the primitive times of which Tertullian and Others of the ancients speak.
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A piece of discipline, which it were heartily to be wished, were still in use that notorious, offenders might be brought to a publique acknowledgment of their sinnes.
A piece of discipline, which it were heartily to be wished, were still in use that notorious, offenders might be brought to a public acknowledgment of their Sins.
There are many excellent benefits which hereby accrue to the penitent as Zanchy hath wel observed, such as are the helping forward of his humiliation, faith & repentance, the obta•ning from the minister more suteable, particular and direct counsels, more spirituall and fervent prayers both for,
There Are many excellent benefits which hereby accrue to the penitent as Zanchy hath well observed, such as Are the helping forward of his humiliation, faith & Repentance, the obta•ning from the minister more suitable, particular and Direct Counsels, more spiritual and fervent Prayers both for,
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and therefore, though I doe utterly dislike the doctrine of the Romish Church, which asserts a particular enumeration of all our sinnes to the preist as necessary to remission yea in (her last conventicle, rather then councill, pronounceth an anathema to all, who shall deny this particular sacramentall confession ro the preist, to be of divine right, yea though I abhorre the practice of it as used among them, by the priest, as a stratagem to vntie the peoples purses and a pick lock to open the secrets of states, by the peopl•, not as an hedge, but a gap to make way for future commissions with more freedome after they have (as they suppose) cleansed themselves by confession, Yet I could heartily w•sh, that the right use of private confession to the priest were revived and pract•ced, since I am confident that as many having secret d•seases p•rish, for want of reveal•ng them to an able Ph•sitian ;
and Therefore, though I do utterly dislike the Doctrine of the Romish Church, which asserts a particular enumeration of all our Sins to the priest as necessary to remission yea in (her last conventicle, rather then council, pronounceth an anathema to all, who shall deny this particular sacramental Confessi ro the priest, to be of divine right, yea though I abhor the practice of it as used among them, by the priest, as a stratagem to untie the peoples purses and a pick lock to open the secrets of states, by the peopl•, not as an hedge, but a gap to make Way for future commissions with more freedom After they have (as they suppose) cleansed themselves by Confessi, Yet I could heartily w•sh, that the right use of private Confessi to the priest were revived and pract•ced, since I am confident that as many having secret d•seases p•rish, for want of reveal•ng them to an able Ph•sitian;
so may sin sick soules, either wholly miscarry or however, sad•y continue and increase their inward wounds for want of making known their case to some faithfull min•ster.
so may sin sick Souls, either wholly miscarry or however, sad•y continue and increase their inward wounds for want of making known their case to Some faithful min•ster.
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But the confess•on which our Apostle, here intends is (no doubt) onely in reference to God, for besides that, it is a confession to be made by the Apostles, and so the m•nisters themselves,
But the confess•on which our Apostle, Here intends is (no doubt) only in Referente to God, for beside that, it is a Confessi to be made by the Apostles, and so the m•nisters themselves,
finally, when we confesse too, our confession must not be •erm•nated in the M•nister, and though it bee made before him, yet it must be directed to God. The truth is those confessions without this, are not avaylable, but this may,
finally, when we confess too, our Confessi must not be •erm•nated in the M•nister, and though it be made before him, yet it must be directed to God. The truth is those confessions without this, Are not available, but this may,
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nay will be without those, if God deny the opportunity of them, indeed it is God who is •ither mediately, or immediately injured, it is Gods law which is d•rectly violated in all sinnes, and therefore to him, they must be conf•ss•d. Thus David said, I will conf•sse my transgress•ons unto the Lord, and the prod•gall resolveth to goe to his Father and say, Father I have sinned against heaven,
nay will be without those, if God deny the opportunity of them, indeed it is God who is •ither mediately, or immediately injured, it is God's law which is d•rectly violated in all Sins, and Therefore to him, they must be conf•ss•d. Thus David said, I will conf•sse my transgress•ons unto the Lord, and the prod•gall resolves to go to his Father and say, Father I have sinned against heaven,
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and before thee, and St. Chrisostom• adv•seth, yea beseecheth the p•ople, to acknowledge the•r sinnes continually to God, to confesse them before the judge, praying if not w•th their tongue yet their hearts, and so much bee spoken in answer to the second quaere.
and before thee, and Saint Chrisostom• adv•seth, yea Beseecheth the p•ople, to acknowledge the•r Sins continually to God, to confess them before the judge, praying if not w•th their tongue yet their hearts, and so much be spoken in answer to the second quaere.
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How this confession must be performed, is next to bee resolved: to which end be pleased to take notice of the Antecedent, Ingredients, and consequent of a right acknowledgement.
How this Confessi must be performed, is next to be resolved: to which end be pleased to take notice of the Antecedent, Ingredients, and consequent of a right acknowledgement.
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I acknowledge my transgressions, and my sin is ever before me, •f our sinnes bee not before us how can we set them before God ? and therefore to the right exercise of this duty, th•re is required a praevious examination of our hearts, inspection into our lives, that we may be enabled to see our sinnes:
I acknowledge my transgressions, and my since is ever before me, •f our Sins be not before us how can we Set them before God? and Therefore to the right exercise of this duty, th•re is required a previous examination of our hearts, inspection into our lives, that we may be enabled to see our Sins:
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& in this respect I would though not require, yet advise it as a pious and prudent practice, and that which I doubt not but many Christians have found benefit by, to keepe a constant daily Catalogue as of mercies received, so of sinnes committed.
& in this respect I would though not require, yet Advice it as a pious and prudent practice, and that which I doubt not but many Christians have found benefit by, to keep a constant daily Catalogue as of Mercies received, so of Sins committed.
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Many cast out their sinnes by confession as Mar•ners doe their war•s in a storm, wishing for them again in a calme, a true confession must be ingenious, and must come like water out of a spring which floweth freely, not like water out of a st•ll which is forced by fire.
Many cast out their Sins by Confessi as Mar•ners do their war•s in a storm, wishing for them again in a Cam, a true Confessi must be ingenious, and must come like water out of a spring which flows freely, not like water out of a st•ll which is forced by fire.
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as oftimes the heart alone is sufficient without the voyc• but never the voyce without the heart, many mens confessions come from them as water, runs through a pipe they leave no impression, their hearts are not affected with what they confesse.
as Oftimes the heart alone is sufficient without the voyc• but never the voice without the heart, many men's confessions come from them as water, runs through a pipe they leave no impression, their hearts Are not affected with what they confess.
1. With shame. This was Ezrahs temper when he saith oh my God I am ashamed, and blush to lift up my face to heaven, to bee ashamed to confesse is bad, but to confesse with shame is good those words of the Prophet so wil we render the the calves of our lips, are by velasques expounded of penitent confession, which whilest it brings by shame redness into the che•ks, as it were lets out the bloud of the sacrificed calfe, by the knife of repentance.
1. With shame. This was Ezrahs temper when he Says o my God I am ashamed, and blush to lift up my face to heaven, to be ashamed to confess is bad, but to confess with shame is good those words of the Prophet so will we render the the calves of our lips, Are by velasques expounded of penitent Confessi, which whilst it brings by shame redness into the che•ks, as it were lets out the blood of the sacrificed calf, by the knife of Repentance.
2. With griefe. Thus the publican for shame, stands a farre off, not daring to lift his eyes to heaven, & for grief smiteth his hreast. David doth not onely say, I will declare, but I will be sorry for my sin, the people of God, in the day of their confession not onely say wee have sinned but draw water and poure it out before the Lord, in token of contrition. wee should in confessing sins have our hearts so affected that our eyes with Job may poure teares before God that with David rivers of teares may run down our eyes ;
2. With grief. Thus the publican for shame, Stands a Far off, not daring to lift his eyes to heaven, & for grief smites his hreast. David does not only say, I will declare, but I will be sorry for my since, the people of God, in the day of their Confessi not only say we have sinned but draw water and pour it out before the Lord, in token of contrition. we should in confessing Sins have our hearts so affected that our eyes with Job may pour tears before God that with David Rivers of tears may run down our eyes;
But however nonne stillabit oculus noster, if we cannot poure out shall wee not drop a tear, or at least if we cannot shed a tear, let us breath forth a sigh for our sins, it is onely the heart broken with godly sorrow, that sends forth a true confession.
But however nonne stillabit oculus Noster, if we cannot pour out shall we not drop a tear, or At least if we cannot shed a tear, let us breath forth a sighs for our Sins, it is only the heart broken with godly sorrow, that sends forth a true Confessi.
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3, With hatred, confession is the soules vomit and looke as what the stomack vomits, it loaths, yea therefore it casts it up, because it loaths it, so must wee confess our sins, with an holy indignation against, and detestation of them.
3, With hatred, Confessi is the Souls vomit and look as what the stomach vomits, it Loathes, yea Therefore it Cast it up, Because it Loathes it, so must we confess our Sins, with an holy Indignation against, and detestation of them.
There are beloved too many, who declare their sin, but it is to use the prophet Isaiahs comparison as Sodom, with impudency, they made a sport of acting and they make a •east of confessing their sins these are they who according to St. Pauls expression glory in the•r shame, mention their sin not with sorrow,
There Are Beloved too many, who declare their since, but it is to use the Prophet Isaiah's comparison as Sodom, with impudence, they made a sport of acting and they make a •east of confessing their Sins these Are they who according to Saint Paul's expression glory in the•r shame, mention their since not with sorrow,
4. Beleeving and fiduciall, that must be like the confession, not of the malefactor to the Iudge, but of a sick man, to the Physitian, wee read of Cain, and Iudas confessing, but it was rather a desperate ac•usation, then a penitent confession, Daniel as he acknowledged to them, belonged confusion, so that to God belongeth mercy ;
4. Believing and fiducial, that must be like the Confessi, not of the Malefactor to the Judge, but of a sick man, to the physician, we read of Cain, and Iudas confessing, but it was rather a desperate ac•usation, then a penitent Confessi, daniel as he acknowledged to them, belonged confusion, so that to God belongeth mercy;
3. The consequent of this conf•ssion, must be dereliction were it onely to confesse our fault, when we have done it, it were an easie matter, but if Solomon may be St. Iohns expositor, it is not onely to confesse, but forsake sin, and therefore interpreters truly assert, that confession is here put synecdochi•ally, for the whole worke of repentance, it being not enough for us to confesse the sin wee have committed, but wee must not commit again wilfully the sins wee confess. indeed it is very sad to consider how generally defective, mens confessions are as to this particular.
3. The consequent of this conf•ssion, must be dereliction were it only to confess our fault, when we have done it, it were an easy matter, but if Solomon may be Saint Iohns expositor, it is not only to confess, but forsake since, and Therefore Interpreters truly assert, that Confessi is Here put synecdochi•ally, for the Whole work of Repentance, it being not enough for us to confess the sin we have committed, but we must not commit again wilfully the Sins we confess. indeed it is very sad to Consider how generally defective, men's confessions Are as to this particular.
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and yet with a perverse heart rebelliously heape up those sins, whereof they accuse themselves. The very pardon which they beg, w•th mournfull sighs, they impede with their wicked actions:
and yet with a perverse heart rebelliously heap up those Sins, whereof they accuse themselves. The very pardon which they beg, w•th mournful sighs, they impede with their wicked actions:
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they aske help of the Physitian, and still minister matter to the disease, thus •n va•n endeavouring to appease him w•th penitent word•, whom they goe on to provoke by an impen•tent course:
they ask help of the physician, and still minister matter to the disease, thus •n va•n endeavouring to appease him w•th penitent word•, whom they go on to provoke by an impen•tent course:
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•ook• how Saul dealt with Dav•d, one whi•e confessing hi• injustice towards him, and soone after persecu••ng him in the wildernesse, so doe men with God ▪ you know the story of Pharaoh who one day saith, I have sinned and promiseth to let Israel goe, and the next day hard•neth his heart, and refuseth to let them goe,
•ook• how Saul dealt with Dav•d, one whi•e confessing hi• injustice towards him, and soon After persecu••ng him in the Wilderness, so do men with God ▪ you know the story of Pharaoh who one day Says, I have sinned and promises to let Israel go, and the next day hard•neth his heart, and Refuseth to let them go,
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we sin, and then we confess, we confess & then again we sin. But o• beloved, what will it availe you to vomit up your sins by confession, if you do it onely with the drunkard to make way for pouring in more drinke, committing new sins, nay with the dog, you returne to your vomit, and lick it up again.
we since, and then we confess, we confess & then again we sin. But o• Beloved, what will it avail you to vomit up your Sins by Confessi, if you do it only with the drunkard to make Way for pouring in more drink, committing new Sins, nay with the dog, you return to your vomit, and lick it up again.
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It is excellent councell that is given by St. Ambrose, oh take we heed that the dev•ll have not cause to triumph over our remedy as well as our d•sease, and that our repentance be not such as needs a repentance.
It is excellent council that is given by Saint Ambrose, o take we heed that the dev•ll have not cause to triumph over our remedy as well as our d•sease, and that our Repentance be not such as needs a Repentance.
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but indeed, and in truth, by endeavouring to forsake those sins which wee confesse, not onely saying, I have done iniquity, but cordially, a•ding, I w•ll doe so no more.
but indeed, and in truth, by endeavouring to forsake those Sins which we confess, not only saying, I have done iniquity, but cordially, a•ding, I w•ll do so no more.
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He onely washeth and is clean, who sorrowfully acknowledgeth past, and doth not again willingly admitt future sins, and so much shall serve, in dispatch of the third question.
He only washes and is clean, who sorrowfully acknowledgeth past, and does not again willingly admit future Sins, and so much shall serve, in dispatch of the third question.
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4. Come we now in a few words to the last, which is, who they are that must thus confess•, & that is intimated in the word we, To confesse 〈 ◊ 〉, is that which belongs not onely to wicked and ungodly men but to St. Iohn and such as he was, good, nay, the best Christians,
4. Come we now in a few words to the last, which is, who they Are that must thus confess•, & that is intimated in the word we, To confess 〈 ◊ 〉, is that which belongs not only to wicked and ungodly men but to Saint John and such as he was, good, nay, the best Christians,
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1. Past enormities. True pen•tents, love still to rub upon their old s•res. David in his psalm deprecateth the sins of his youth, our old sins call for new confessions, and this holy men doe upon severall considerations.
1. Passed enormities. True pen•tents, love still to rub upon their old s•res. David in his psalm deprecateth the Sins of his youth, our old Sins call for new confessions, and this holy men do upon several considerations.
King Agathocles, by drinking in •arthen vessels, to minde himselfe of his or•g•nall (which was from a potter ) kept hims•lfe humble, so doe good Christians by remembring and acknowledging their hainous sins before conversion.
King Agathocles, by drinking in •arthen vessels, to mind himself of his or•g•nall (which was from a potter) kept hims•lfe humble, so do good Christians by remembering and acknowledging their heinous Sins before conversion.
indeed wee must not comm•t s•n abundantly that grace may abound the more, but we may and ought to confesse s•n abu•dantly that grace may abound & be the more prec•ous to us,
indeed we must not comm•t s•n abundantly that grace may abound the more, but we may and ought to confess s•n abu•dantly that grace may abound & be the more prec•ous to us,
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whilest the ship is leaking, the water must be pumped out: as the room continually gathereth soyle, so it must be daily swept, and the stomack which is still breeding ▪ •ll humours, must have vomits administred.
whilst the ship is leaking, the water must be pumped out: as the room continually gathereth soil, so it must be daily swept, and the stomach which is still breeding ▪ •ll humours, must have vomits administered.
To shut up therefore, we may by this see what kind of Saints those are, who are altogether for high raptures of gratulation and admiration, but think themselves past confession and humiliation, and therefore you shall observe their prayers to have little or no mixture of acknowledgment of sin ;
To shut up Therefore, we may by this see what kind of Saints those Are, who Are altogether for high raptures of gratulation and admiration, but think themselves passed Confessi and humiliation, and Therefore you shall observe their Prayers to have little or no mixture of acknowledgment of since;
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for our parts (my brethren) let confession of sins be as the first, so the last round in that ladder to heaven, by which we expect and endeavour to ascend that Celestial Habitation.
for our parts (my brothers) let Confessi of Sins be as the First, so the last round in that ladder to heaven, by which we expect and endeavour to ascend that Celestial Habitation.
THat Covenant which Almighty God hath made with fallen man in Christ Jesus, is not unfitly called by Divines, a Covenant of Grace, free grace being the impulsive cause from within, moving God to make that Covenant.
THat Covenant which Almighty God hath made with fallen man in christ jesus, is not unfitly called by Divines, a Covenant of Grace, free grace being the impulsive cause from within, moving God to make that Covenant.
But though it be of grace, yet it is still a Covenant, and therefore as in all Covenants, there is a mutual obligation on both parties, between whom the Covenant is made,
But though it be of grace, yet it is still a Covenant, and Therefore as in all Covenants, there is a mutual obligation on both parties, between whom the Covenant is made,
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so is it in this, wherein is signified as what God will do for us, so what he will have done by us. Hence it is that we find not only in the Law but Gospel, commands, as well as comforts, precepts as promises ;
so is it in this, wherein is signified as what God will do for us, so what he will have done by us. Hence it is that we find not only in the Law but Gospel, commands, as well as comforts, Precepts as promises;
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for so we may observe among other places in this Chapter, and particularly in this verse, wherein remission is annexed to confession. If we confess our sins, he is faithful, &c. Having already dispatched the duty in an absolute consideration, as it is the matter of a precept, we are now to handle the relative, as it is the condition of a promise :
for so we may observe among other places in this Chapter, and particularly in this verse, wherein remission is annexed to Confessi. If we confess our Sins, he is faithful, etc. Having already dispatched the duty in an absolute consideration, as it is the matter of a precept, we Are now to handle the relative, as it is the condition of a promise:
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1. Negatively: it is not a cause, but only a condition of the promise, and therefore it is not said NONLATINALPHABET but NONLATINALPHABET, because, but if we confess our sins :
1. Negatively: it is not a cause, but only a condition of the promise, and Therefore it is not said but, Because, but if we confess our Sins:
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1. Confession is not, cannot be a meritorious cause of forgiveness, it is satisfaction, not confession which merits remission, and therefore with men, forgiveness upon meer acknowledgment, is an act not of equity but of charity ;
1. Confessi is not, cannot be a meritorious cause of forgiveness, it is satisfaction, not Confessi which merits remission, and Therefore with men, forgiveness upon mere acknowledgment, is an act not of equity but of charity;
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in this regard the merit of remission is Christs, not ours, his blood whereby he hath made satisfaction, not our tears which are only the concomitant of confession. True it is, there is a congruity in confession, inasmuch as it maketh us fit for,
in this regard the merit of remission is Christ, not ours, his blood whereby he hath made satisfaction, not our tears which Are only the concomitant of Confessi. True it is, there is a congruity in Confessi, inasmuch as it makes us fit for,
It may perhaps be here inquired why since the commission of sin is meritorious of punishment, the confession is not of pardon ? for if the sin be therefore of so great a desert, because against God, why shall not the acknowledgement be of as great merit, because to God ? The answer to which is iustly returned, partly that whereas our Commissions are purely sinful, our confessions are not purely penitent, since even when we confess our sins, we sin in confessing, partly, that whereas the demerit of the fault is chiefly respectu objecti, in regard of the person to whom the injury is done, the amends for the fault is respectu subjecti, principally considerable in respect of the person by whom it is made:
It may perhaps be Here inquired why since the commission of since is meritorious of punishment, the Confessi is not of pardon? for if the sin be Therefore of so great a desert, Because against God, why shall not the acknowledgement be of as great merit, Because to God? The answer to which is justly returned, partly that whereas our Commissions Are purely sinful, our confessions Are not purely penitent, since even when we confess our Sins, we sin in confessing, partly, that whereas the demerit of the fault is chiefly respectu Object, in regard of the person to whom the injury is done, the amends for the fault is respectu Subject, principally considerable in respect of the person by whom it is made:
and hence it is that though the sin committed by us, bee of infinite demerit, because against an infinite justice, yet nothing done by us, can bee of infinite merit, because wee are finite persons.
and hence it is that though the sin committed by us, be of infinite demerit, Because against an infinite Justice, yet nothing done by us, can be of infinite merit, Because we Are finite Persons.
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to clear this the more, be pleased to know, that there is a great deale of difference between that which is meerely conditionall, and that which is so a condition, as it is withall an instrument :
to clear this the more, be pleased to know, that there is a great deal of difference between that which is merely conditional, and that which is so a condition, as it is withal an Instrument:
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and this being well observed, will serve excellently to clear that Orthodox doctrine of justification by faith alone, we are justified, (a chiefe ingredient, whereof is forgivenesse of sinnes) onely by faith, not by repentance, not by charity, nor by any other grace or work,
and this being well observed, will serve excellently to clear that Orthodox Doctrine of justification by faith alone, we Are justified, (a chief ingredient, whereof is forgiveness of Sins) only by faith, not by Repentance, not by charity, nor by any other grace or work,
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because it is onely faith which concurreth as an instrument to this work, in as much as it is the hysope sprinkling the soul with the bloud, the hand applying to the soule the righteousnesse of Christ,
Because it is only faith which concurreth as an Instrument to this work, in as much as it is the hyssop sprinkling the soul with the blood, the hand applying to the soul the righteousness of christ,
and hence it is, that the preposition NONLATINALPHABET, is onely used concerning faith, hee is the propitiation for our sinnes through faith, and we are justified by faith ;
and hence it is, that the preposition, is only used Concerning faith, he is the propitiation for our Sins through faith, and we Are justified by faith;
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whereas it is never said, wee are justified by confessing, or forgiving, or repenting, though yet still these are conditions of justification, and forgivenesse, in as much as they are necessary qualifications, required in the person whom God doth justify,
whereas it is never said, we Are justified by confessing, or forgiving, or repenting, though yet still these Are conditions of justification, and forgiveness, in as much as they Are necessary qualifications, required in the person whom God does justify,
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1. It is an exclusive condition, this NONLATINALPHABET, is as much as, NONLATINALPHABET this si as nisi, if otherwise not, there is no forgivenesse to bee had, without confession, though it be not that for which, no nor yet by which, yet it is that without which no remission can be obtained.
1. It is an exclusive condition, this, is as much as, this si as nisi, if otherwise not, there is no forgiveness to be had, without Confessi, though it be not that for which, no nor yet by which, yet it is that without which no remission can be obtained.
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& truly though the•e is no need of any, yet there is abundant reason of this divine pleasure, since it is that which his justice, his purity, and his wisedome seem to call for. Justice requireth satisfaction, much more confessiion. If God shall pardon them which doe not confesse, but conceal, and goe on in sinne, it would open a gap to all prophanesse and impiety, which cannot consist with his purity ;
& truly though the•e is no need of any, yet there is abundant reason of this divine pleasure, since it is that which his Justice, his purity, and his Wisdom seem to call for. justice requires satisfaction, much more confessiion. If God shall pardon them which do not confess, but conceal, and go on in sin, it would open a gap to all profaneness and impiety, which cannot consist with his purity;
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whereas if God should offer pardon to an impenitent, he would scarce accept it, how ever hee would not prize it. It is confession which maketh us taste the bitternesse of sin, and so prepareth us for a relish of the sweetnesse of forgiving mercy.
whereas if God should offer pardon to an impenitent, he would scarce accept it, how ever he would not prize it. It is Confessi which makes us taste the bitterness of since, and so Prepareth us for a relish of the sweetness of forgiving mercy.
The exclusivenesse of this condition is that which Solomon expresseth, when hee opposeth hiding to confessing, and as hee assureth mercy to the one, so hee flatly denyeth it to the other, he that hideth his sin shall not prosper :
The exclusiveness of this condition is that which Solomon Expresses, when he Opposeth hiding to confessing, and as he assureth mercy to the one, so he flatly denyeth it to the other, he that Hideth his since shall not prosper:
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and to this purpose it is that Almighty God threatneth, I will goe and returne to my place till they acknowledge their offence and seeke my fa•e, in which done•, is manifestly intimated a nisi, untill, that is unlesse they acknowledge, I will not vouchsafe my gracious presence to them, yea this is that which David found verified in his own experience, where he saith, when I kept silence, my bones waxed old, day and night thy hand was heavy upon mee, I acknowledged my sinne and thou forgavest :
and to this purpose it is that Almighty God threatens, I will go and return to my place till they acknowledge their offence and seek my fa•e, in which done•, is manifestly intimated a nisi, until, that is unless they acknowledge, I will not vouchsafe my gracious presence to them, yea this is that which David found verified in his own experience, where he Says, when I kept silence, my bones waxed old, day and night thy hand was heavy upon me, I acknowledged my sin and thou forgavest:
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when the ague breaketh forth at the lips, then there is hope of its cessation. If the Apostume break, and come not forth at the eares or mouth, the patient is but a dead man ;
when the ague breaks forth At the lips, then there is hope of its cessation. If the Apostume break, and come not forth At the ears or Mouth, the patient is but a dead man;
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till that which oppresseth the stomach be cast up, there can bee no ease, and unlesse there be a penitent laying open of our sinnes before God, by self accusation, it is in vain to expect his absolution. Those words of the wise man, Life, and Death, are in the power of the tongue, are not unfitly morallized by one to this purpose,
till that which Oppresses the stomach be cast up, there can be no ease, and unless there be a penitent laying open of our Sins before God, by self accusation, it is in vain to expect his absolution. Those words of the wise man, Life, and Death, Are in the power of the tongue, Are not unfitly moralised by one to this purpose,
This is the course of the court of heaven, directly contrary to the courts on earth, as St. Chrisostome, and others, have observed ▪ with men, confession is the ready way to condemnation, with God, there is no other way to remiss•on ▪ he that doth not conceale his offence, from the judge, is sure to suffer, he that doth endeavour to hide his sin from God, shall surely suffer ;
This is the course of the court of heaven, directly contrary to the Courts on earth, as Saint Chrysostom, and Others, have observed ▪ with men, Confessi is the ready Way to condemnation, with God, there is no other Way to remiss•on ▪ he that does not conceal his offence, from the judge, is sure to suffer, he that does endeavour to hide his sin from God, shall surely suffer;
so the sentence was against the speechlesse offender: take him, bind him hand and foote, cast him into utter darknesse, there shall be weeping, and gnashing of teeth.
so the sentence was against the speechless offender: take him, bind him hand and foot, cast him into utter darkness, there shall be weeping, and gnashing of teeth.
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this supposition, may truely be turned into a position, this NONLATINALPHABET into an NONLATINALPHABET verily Godwill forgive th• who confess their sins.
this supposition, may truly be turned into a position, this into an verily Godwill forgive th• who confess their Sins.
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It is not, an it may bee God will forgive, or an, who knoweth but hee will forgive ? but a surely hee will forgive: there is not onely a possibility, or probability, but a certainty of remission to confessing sinners.
It is not, an it may be God will forgive, or an, who Knoweth but he will forgive? but a surely he will forgive: there is not only a possibility, or probability, but a certainty of remission to confessing Sinners.
St. Bernard to this purpose taketh notice of a booke which God keepeth as it were in heaven, and saith apposi•ely quod ibi ser•bit transgressio, delet confessio, what sin writeth in, confession blotteth out of thaet book• :
Saint Bernard to this purpose Takes notice of a book which God Keepeth as it were in heaven, and Says apposi•ely quod There ser•bit transgressio, delet confessio, what since Writeth in, Confessi blots out of thaet book•:
hence it is that wee finde God himselfe prescribing this, as the ready w•y to forgivenesse, his ministers assuring pardon, upon the performance of this, so Nathan did David, yea, sinners, actually obtaining pardon upon this: so did David, and the Prodigall :
hence it is that we find God himself prescribing this, as the ready w•y to forgiveness, his Ministers assuring pardon, upon the performance of this, so Nathan did David, yea, Sinners, actually obtaining pardon upon this: so did David, and the Prodigal:
& which is observable, in both those penitents Gods remission seemed as it were to prevent their confession, and interpose it selfe betweene the purpose and the performance of it.
& which is observable, in both those penitents God's remission seemed as it were to prevent their Confessi, and interpose it self between the purpose and the performance of it.
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And now if any shall say, wee have set upon this course, but not yet found this comfort, wee have confessed our sinnes, and they are not (at least in our apprehension) forgiven. I answer, perhaps thou hast not been serious, and ingenious in thy confession: thou hast confessed some sinnes, but not all;
And now if any shall say, we have Set upon this course, but not yet found this Comfort, we have confessed our Sins, and they Are not (At least in our apprehension) forgiven. I answer, perhaps thou hast not been serious, and ingenious in thy Confessi: thou hast confessed Some Sins, but not all;
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and no wonder, if fayling in the right performance of the condition, thou doest not finde the accomplishment of the promise ▪ but if thy endeavours have been sincere, in confessing thou must then distinguish between the reall condonation, and the sensible manifestation: thy sins may be forgiven in heaven, and yet not in thy conscience, as God many times heareth prayer, and yet the petitioner findes no answer ;
and no wonder, if failing in the right performance of the condition, thou dost not find the accomplishment of the promise ▪ but if thy endeavours have been sincere, in confessing thou must then distinguish between the real condonation, and the sensible manifestation: thy Sins may be forgiven in heaven, and yet not in thy conscience, as God many times hears prayer, and yet the petitioner finds no answer;
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and therefore still it remaineth as a truth, remission is undoubtedly annexed to confession, tantum valent tres syllabae peccavi, saith St. Austine, of so great force are those three syllables, in the latin, three words, in the English when uttered with a contrite heart, I have sinned, to obtaine forgivenesse of our sinnes
and Therefore still it remains as a truth, remission is undoubtedly annexed to Confessi, Tantum valent tres syllabae peccavi, Says Saint Augustine, of so great force Are those three syllables, in the latin, three words, in the English when uttered with a contrite heart, I have sinned, to obtain forgiveness of our Sins
To end this therefore, and so dismisse the first Generall of the text, What an engagement and incouragement should this bee to the practice of this duty?
To end this Therefore, and so dismiss the First General of the text, What an engagement and encouragement should this be to the practice of this duty?
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but it canot be, there is not only necessitas praecepti, a necessity by vertue of a command (though truely Gods bare command, is a sufficient obligation,
but it canot be, there is not only Necessity Precepts, a necessity by virtue of a command (though truly God's bore command, is a sufficient obligation,
and therefore Tertullian accounts it boldnesse to dispute of the good of repentance, when as we have a precept injoyning it) but there is necessitas medii, a necessity in reference to the end of forgivenesse and happinesse:
and Therefore Tertullian accounts it boldness to dispute of the good of Repentance, when as we have a precept enjoining it) but there is Necessity medii, a necessity in Referente to the end of forgiveness and happiness:
though it publish the ill qualities of the peccant, yet it hath this good quality, that it ascribeth to God his divine attributes, omniscience, acknowledging it were in vaine to hide from him that seeth already:
though it publish the ill qualities of the peccant, yet it hath this good quality, that it ascribeth to God his divine attributes, omniscience, acknowledging it were in vain to hide from him that sees already:
yea, bis Deum laudamus ubi pie nos accusamus, by taking shame to our selves, we give double glory to God. But if zeal for Gods glory will not induce us,
yea, bis God Laudamus ubi pie nos accusamus, by taking shame to our selves, we give double glory to God. But if zeal for God's glory will not induce us,
yet love to our selves should oblige us, since as it is Gods honour, so it is our comfort, he hath the Glory, wee have the good, his is the prayse, ours is the profit, we being truely intituled to,
yet love to our selves should oblige us, since as it is God's honour, so it is our Comfort, he hath the Glory, we have the good, his is the praise, ours is the profit, we being truly entitled to,
for this reason no doubt it is that the Divel striveth what he can, of all duties, to hinder us from this of confession, lupus apprehēdit guttur ovis, the Wolfe catcheth at the throat of the sheep, that is the divels aim to stop our cōfessions, because he knoweth how advantagious the performance of it will be unto us:
for this reason no doubt it is that the devil striveth what he can, of all duties, to hinder us from this of Confessi, lupus apprehēdit guttur ovis, the Wolf Catches At the throat of the sheep, that is the Devils aim to stop our confessions, Because he Knoweth how advantageous the performance of it will be unto us:
wouldest thou have God to spare thee, doe not spare thy sinnes, wouldest thou speed well in the Court of heaven ? tell the worst tale thou canst against thy selfe, wouldest thou have him freely to forgive ? doe thou freely acknowledge: wouldest thou rejoyce, and glory in his pardoning love? confesse thy sinnes with sorrow, grief, and hatred :
Wouldst thou have God to spare thee, do not spare thy Sins, Wouldst thou speed well in the Court of heaven? tell the worst tale thou Canst against thy self, Wouldst thou have him freely to forgive? do thou freely acknowledge: Wouldst thou rejoice, and glory in his pardoning love? confess thy Sins with sorrow, grief, and hatred:
The object, called by those two names, sin, unrighteousnesse. The Act, characterized in those two metaphors, forgive and cleanse The extent of the act ;
The Object, called by those two names, since, unrighteousness. The Act, characterized in those two metaphors, forgive and cleanse The extent of the act;
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1. The first is NONLATINALPHABET, the most vsuall word, by which sin in generall is called, it answereth to NONLATINALPHABET in the hebrew, and pe•catum, in the Latins, and cometh no doubt from the verb NONLATINALPHABET, which is as much as NONLATINALPHABET, to shoote besides the marke, whence Suadas defineth it to bee, NONLATINALPHABET and deriveth it from (•) NONLATINALPHABET and, NONLATINALPHABET as if it were, NONLATINALPHABET.
1. The First is, the most usual word, by which sin in general is called, it Answers to in the hebrew, and pe•catum, in the Latins, and comes no doubt from the verb, which is as much as, to shoot beside the mark, whence Suadas defineth it to be, and deriveth it from (•) and, as if it were,.
It is very observable to this purpose, what wee read in the book of Iudges, concerning those seven hundred chosen men of Beniamin who could sling stones at an haires breadth, and not misse :
It is very observable to this purpose, what we read in the book of Judges, Concerning those seven hundred chosen men of Benjamin who could sling stones At an hairs breadth, and not miss:
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namely a amissing the mark. God, beloved, hath proposed to man a marke, to wit, glory and •elicity, which by sin wee faile of, according to that expression of the Apostle, All have sinned, and come short of the glory of God :
namely a amissing the mark. God, Beloved, hath proposed to man a mark, to wit, glory and •elicity, which by since we fail of, according to that expression of the Apostle, All have sinned, and come short of the glory of God:
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and no wonder, since according to our Apostles definition, NONLATINALPHABET, sinne is a transgression of the law, to which agreeth Ciceros definition of peccatum, that it is, transilire lineas, as God hath given man a scope to aim at,
and no wonder, since according to our Apostles definition,, sin is a Transgression of the law, to which agreeth Ciceros definition of peccatum, that it is, Transilire lineas, as God hath given man a scope to aim At,
and sinne is compared to darkeness, which causeth the traveller to step aside; so fitly is it here called NONLATINALPHABET a deviating aberration from the right rule or scope.
and sin is compared to darkness, which Causes the traveller to step aside; so fitly is it Here called a deviating aberration from the right Rule or scope.
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in this sence, it is contradistinguished to ungodlinesse, by St. Paul, where he saith, The wrath of God is revealed from heaven, against all ungodliness, and unrighteousness of men.
in this sense, it is contradistinguished to ungodliness, by Saint Paul, where he Says, The wrath of God is revealed from heaven, against all ungodliness, and unrighteousness of men.
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so wee may distinguish of unrighteousness, and so in a generall sence it comprehendeth all sinnes. Thus it is said of the Romans, before conversion, they did yeeld their members as weapons of unrighteousnesse to sinne, according to this latitude, it is to bee taken in the promise, where God saith, I will be mercifull to their unrighteousness ;
so we may distinguish of unrighteousness, and so in a general sense it comprehendeth all Sins. Thus it is said of the Roman, before conversion, they did yield their members as weapons of unrighteousness to sin, according to this latitude, it is to be taken in the promise, where God Says, I will be merciful to their unrighteousness;
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& here in the text, which assureth, cleansing, from all unrighteousness: and therefore though we may with Demosthenes, distinguish between these two, by the one understanding a voluntary, the other,
& Here in the text, which assureth, cleansing, from all unrighteousness: and Therefore though we may with Demosthenes, distinguish between these two, by the one understanding a voluntary, the other,
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1 Looke upon the nature of sinne: it is NONLATINALPHABET, and therefore NONLATINALPHABET, a missing the marke, and hee that doth so, shooteth wrong, a swerving from the right rule, and therefore must bee crooked. It is one of the definitions ;
1 Look upon the nature of sin: it is, and Therefore, a missing the mark, and he that does so, shoots wrong, a swerving from the right Rule, and Therefore must be crooked. It is one of the definitions;
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true it is, Gods int•rnall essentiall glory is inviolable, but sin depriveth him of that externall glory, & honour which the creature by worship and service ought to give to him,
true it is, God's int•rnall essential glory is inviolable, but since depriveth him of that external glory, & honour which the creature by worship and service ought to give to him,
it is not unfitly observed that NONLATINALPHABET in the greeke, which signifieth losse, commeth from NONLATINALPHABET in the hebrew ▪ which signifyeth sinne, sinne ever bringing losse, and doing the greatest injury to him that committeth it.
it is not unfitly observed that in the greek, which signifies loss, comes from in the hebrew ▪ which signifieth sin, sin ever bringing loss, and doing the greatest injury to him that Committeth it.
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And now, beloved, what other use should wee make of these considerations, but that wee learn so to looke upon sinne, as the Scripture represents it, that wee may loath, and abhorre it.
And now, Beloved, what other use should we make of these considerations, but that we Learn so to look upon sin, as the Scripture represents it, that we may loath, and abhor it.
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and therefore when the seeming delight and profit may allure thee, let the reall obliquity and iniquity of it, affright. thee A morally just person, would not 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,
and Therefore when the seeming delight and profit may allure thee, let the real obliquity and iniquity of it, affright. thee A morally just person, would not wrong a man of a penny to get a pound: and why wilt thou wrong both God and thy self for a little present emolument, and contentment? Let not then sin any longer deceive thee,
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but remember what names are given it in Gods d•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 NONLATINALPHABET, and NONLATINALPHABET sinne, and unrighteousnesse.
but Remember what names Are given it in God's d•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 sin, and unrighteousness.
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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 :
Indeed, Some expositors refer these two phrases, to two several acts, and so conceive this promise to consist of two parts; to wit, justification, and sanctification:
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hence it is that wee finde those two frequently joyned together by St. Paul, you are just•fyed, you are sanctifyed, by the prophet Ezechiel, I will cleanse you from all your iniquities,
hence it is that we find those two frequently joined together by Saint Paul, you Are just•fyed, you Are sanctified, by the Prophet Ezechiel, I will cleanse you from all your iniquities,
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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 ;
2 This phrase of cleansing, serves very fitly to represent the work of sanctification, whereby the filth of sin is more and more removed, and Therefore many times it is Set forth in scripture by this metaphor;
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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 forg•ving, and that because
Upon these considerations, I shall not quarrel with any, who so interpret it Here, but I conceive it more rational, in this place, to refer both to one, and by cleansing, understand the same with forg•ving, and that Because
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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 ;
1 It is very probable, that Saint John attributes the same thing Here to God, as the principal efficient, which he ascribeth At the seventh verse, to christ, as the meritorious cause;
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i• •eed, that which is the cond•tion of one promise, may be the matter of another, but the same thing, cannot be the matter and condition of the same promise;
i• •eed, that which is the cond•tion of one promise, may be the matter of Another, but the same thing, cannot be the matter and condition of the same promise;
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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.
now the cleansing from sin, which is an act of sanctification, consists, though not only, yet partly in the Confessi of Sins, which is the condition of the promise.
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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;
Upon these considerations, I shall handle both these metaphors, as belonging to one and the same benefit, nor is it unusual with the holy Ghost, in scripture, to repeat the same things, under various notions;
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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
And indeed so emphatical Are both these phrases, that though they Are one and the same in sense, yet I shall handle them severally, as they lie in order
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thus when God forgiveth sin, he lets the sinner alone, and as it were, dismisseth his sin, removi•g it (according to the Psalmists expression) as farre from him as East from the West:
thus when God forgiveth since, he lets the sinner alone, and as it were, dismisseth his since, removi•g it (according to the Psalmists expression) as Far 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.
if you observe the use of the word, you shall find it applied three several ways, 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.
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When Agesilaus wrote to the Iudge, in the behalf of Nicias, he used this phrase, If he have done no wrong NONLATINALPHABET, acquit him, •f he have done wrong;
When Agesilaus wrote to the Judge, in the behalf of Nicias, he used this phrase, If he have done no wrong, acquit him, •f he have done wrong;
NONLATINALPHABET acquit him for my sake, NONLATINALPHABET ▪ 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 NONLATINALPHABET deliverance to the captives, as if NONLATINALPHABET were as much as NONLATINALPHABET,
acquit him for my sake, ▪ however, acquit him, this is that which God, does, in forgiving, acquit the sinner from the accusations that Are laid against him, by since, & Satan. Our blessed Saviour, quoting that place of the Prophet, makes use of the noun 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.
and thus does the pitifulness of divine mercy in forgiving lose the captive Sinners who Are tied and bound with the chains, and fetters of their Sins.
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and therefore in the Lords prayer, where forgivenesse is expressed, by this word, one of the Evangelists expresly joynes with it, NONLATINALPHABET debts, forgive us our debts.
and Therefore in the lords prayer, where forgiveness is expressed, by this word, one of the Evangelists expressly joins with it, debts, forgive us our debts.
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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 ?
Augustus would feign 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?
whereas sinne making us debtors to divine justice, obligeth us to the suffering of eternall punishment, forgivenesse, taketh off this obl•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:
whereas sin making us debtors to divine Justice, obliges us to the suffering of Eternal punishment, forgiveness, Takes off this obl•gation, and consequently the punishment it self, so that look as a forgiven debtor is freed from whatsoever penalty his debt did render him liable 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 ;
yea from being so much as liable to the penalty, so is the forgiven sinner from the punishment it self, which is the remote term, and the obligation to it, which is the proxime term of pardon;
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,
it is one thing, for a creditor to give day of payment, and Another thing to cancel the bound: indeed the phrase used by Moses, of God's forgiving his people from Egypt,
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 ;
since a man may forbear revenge, merely for want of ability, or opportunity, so is it true (though not upon the same ground,) in respect of God, his forgiving, is Far more then his forbearing;
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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 ;
for though the meritorious cause of both be the same, to wit, since, yet the impulsive cause from within, is different, that, from an anger mixed with love: this, from mere anger, and purely judicial wrath;
besides, the finall cause, is far differen•, that is for emendation of the person, this is for satisfaction of the law, and so whereas that is medicinall, this is exitiall.
beside, the final cause, is Far differen•, that is for emendation of the person, this is for satisfaction of the law, and so whereas that is medicinal, this is exitial.
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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 God does afflict his own people for since, yea for sin After it is forgiven, is a case so clear, that it cannot upon any just reason be denied. The Antinomians do but discover their own blindness, whilst they deny that God sees sin, so as to correct it in justified Persons: that instance of David is pregnant, whom the Prophet tells, as it were with one breath, that God had forgiven his sin, and yet for that sin the child must die;
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 ;
unless as all afflictions may in Some sort be called punishments: and the reason is plain, Because punishing for sin, is in a war of revenge, and Satisfaction;
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indeed, because those eternall miseries, have most properly in them, rationem paenae, the nature of sat•sfactory pun•shment, therefore forgiveness chiefly consists in taking off the obligation to that, according to St. Pauls Phr•se, There is no condemnation to them that are in Christ Iesus:
indeed, Because those Eternal misery's, have most properly in them, rationem Paenae, the nature of sat•sfactory pun•shment, Therefore forgiveness chiefly consists in taking off the obligation to that, according to Saint Paul's Phr•se, There is no condemnation to them that Are in christ Iesus:
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.
2 You see the significancy of the First word, and thereby the nature of the thing, pass we on to the second, which though the same, as to the thing, with the former, yet Wants not its peculiar emphasis.
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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:
for a distinct Referente 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 bound, does thereby, remit the debt it self:
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.
this latter of cleansing, chiefly 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 sin.
1 What unrighteousnesse doth• 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 ;
1 What unrighteousness doth• it makes the sinner filthy and polluted in God's sighed: Sins, as they Are Debita, debts ▪ so they Are said to be 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,
and as they Are sordes, filthy, so they Are said Else where to be covered, and Here to be cleansed. O then how odious is an unpardoned sinner in God's sighed? It is very observable,
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and truely, • child in its bloud, is not more loathsome to our eyes, a carkasse on the dunghill is not more n•isome to our smell, then a sinfull wretch ▪ is in Gods eyes, and to his nostrils. 2 What forgivenesse doth :
and truly, • child in its blood, is not more loathsome to our eyes, a carcase on the dunghill is not more n•isome to our smell, then a sinful wretch ▪ is in God's eyes, and to his nostrils. 2 What forgiveness does:
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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 abo••t•on of it,
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 sin were an utter extinction and abo••t•on of it,
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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 wh•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 filth of it doth not remaine, but that it shall not bee imputed to us.
as if our Apostle would prevent any such Inference from this Phrase, we find him subjoining, if we say we have not sinned, as before wh•n he speaks of Christ cleansing, he adds if we say we have no sin, so that sin is Therefore said to be cleansed, not that the filth of it does not remain, but that it shall not be imputed to us.
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If then you would have the intention of the Holy Ghost in this Phrase, when applied to forgivenesse, take it thus, looke as a man when he is cleansed from filth, is as if he had been never defiled, so a sinner, when pardoned, is in Gods account, as if he had never been a sinner, not but that God seeth him to be a sinner still, because the spot of corruption remaineth in him,
If then you would have the intention of the Holy Ghost in this Phrase, when applied to forgiveness, take it thus, look as a man when he is cleansed from filth, is as if he had been never defiled, so a sinner, when pardoned, is in God's account, as if he had never been a sinner, not but that God sees him to be a sinner still, Because the spot of corruption remains in him,
in this and no other sense, are those expressions to bee construed, when God saith the iniquity of Israel shall bee ••ght for, and shall not b•e found;
in this and no other sense, Are those expressions to be construed, when God Says the iniquity of Israel shall be ••ght for, and shall not b•e found;
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and hee will cast all the•• sinnes into the d•pth of the Sea, and to come neer the phras• of my text, that hee w•ll make scarlet cr•mson sinnes, a• white as snow, •nd wooll,
and he will cast all the•• Sins into the d•pth of the Sea, and to come near the phras• of my text, that he w•ll make scarlet cr•mson Sins, a• white as snow, •nd wool,
and that David saith of himselfe, when God shall have purged him with hysope, I •hall be• whiter then snow, that as to the matter of guilt, it shall bee all one as if they had never beene polluted with any such sinnes.
and that David Says of himself, when God shall have purged him with hyssop, I •hall be• Whiter then snow, that as to the matter of guilt, it shall be all one as if they had never been polluted with any such Sins.
or as some read it, and do us good ▪ to this purpose it is the schooles say of remission of sinnes, it is not onely oblativa mal•, but collativa boni, a remotion of guilt, but a collation of good. So that in summe, a pardoned sinn•r is cleansed, that is,
or as Some read it, and do us good ▪ to this purpose it is the Schools say of remission of Sins, it is not only oblativa mal•, but collativa boni, a remotion of guilt, but a collation of good. So that in sum, a pardoned sinn•r is cleansed, that is,
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and inheritance upon him, he is in Gods account, as if hee were perfectly pure, and unspottedly innocent, nor had ever cōmited any sin against him ▪
and inheritance upon him, he is in God's account, as if he were perfectly pure, and unspottedly innocent, nor had ever committed any since against him ▪
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yea which engageth us to a debt we can never pay; no mercy l•ke to that of pardon, which sets us free from debt, and maketh us pure in Gods sight. Oh wretched man that I am (saith the sensible sinner) who shall discharge me from this debt ? if thy sins are forgiven, thy debt is discharged. Oh that this sin had never been, oh that I had never done it, saith the sorrowful sinner ;
yea which engageth us to a debt we can never pay; no mercy l•ke to that of pardon, which sets us free from debt, and makes us pure in God's sighed. O wretched man that I am (Says the sensible sinner) who shall discharge me from this debt? if thy Sins Are forgiven, thy debt is discharged. O that this since had never been, o that I had never done it, Says the sorrowful sinner;
so that whereas Rachel mourned for her children because they were not, thou mayest be comforted concerning thy sins, because they are not: with what boldnesse may the forgiven sinner look death, and hell, and Satan, in the face, no• fearing the arrest of the Serjeant, nor the horror of the prison, nor the cruelty of the Jaylour ? with what confidence may a cleansed sinner come before Gods face, not doubting of acceptance and audience ? no wonder if the Psalmist break forth into that sweet acclamation, blessed, o• according to the Hebrew, Oh the blessednesses of the man whose iniquity is forgiven, and whose sin is covered.
so that whereas Rachel mourned for her children Because they were not, thou Mayest be comforted Concerning thy Sins, Because they Are not: with what boldness may the forgiven sinner look death, and hell, and Satan, in the face, no• fearing the arrest of the sergeant, nor the horror of the prison, nor the cruelty of the Jailer? with what confidence may a cleansed sinner come before God's face, not doubting of acceptance and audience? no wonder if the Psalmist break forth into that sweet acclamation, blessed, o• according to the Hebrew, O the Blessednesses of the man whose iniquity is forgiven, and whose since is covered.
and felicity on the other, should cry out in words much like those of the conve•t Jews, Men and Brethren, what shall I do to have my sins pardoned ? Tell me I beseech you, what man in chaines would not be at liberty ? what debtour doth not long to be discharged ? what malefactor desireth not to be acquitted ? what leper craveth not to be cleansed ? what diseased person is not restless till he be healed ? & how is it that we who by reason of sin are all these in a spiritual sense, do not breathe and pant after the remission of our sins, which healeth, acquitteth, ransometh, discharg•th, and cleanseth ? nor should these meditations only kindle desires, but
and felicity on the other, should cry out in words much like those of the conve•t jews, Men and Brothers, what shall I do to have my Sins pardoned? Tell me I beseech you, what man in chains would not be At liberty? what debtor does not long to be discharged? what Malefactor Desires not to be acquitted? what leper craves not to be cleansed? what diseased person is not restless till he be healed? & how is it that we who by reason of sin Are all these in a spiritual sense, do not breathe and pant After the remission of our Sins, which heals, acquitteth, ransometh, discharg•th, and Cleanseth? nor should these meditations only kindle Desires, but
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2. Quicken serious and diligent endeavours of attaining this pardon in the way which God hath prescribed, and in this respect the mercy assured layeth upon us a great obl•gation to perform the duty required. It is true, confession of sins in a right manner is a difficult task, I,
2. Quicken serious and diligent endeavours of attaining this pardon in the Way which God hath prescribed, and in this respect the mercy assured Layeth upon us a great obl•gation to perform the duty required. It is true, Confessi of Sins in a right manner is a difficult task, I,
surely to him that feeleth the waight and burthen of his sins, the yoke of repentance cannot bu• b• light, and to him that knoweth the preciousnesse of an healing pardon, the vomit of confession cannot be disple•sing.
surely to him that feeleth the weight and burden of his Sins, the yoke of Repentance cannot bu• b• Light, and to him that Knoweth the preciousness of an healing pardon, the vomit of Confessi cannot be disple•sing.
There is yet one th•ng more remaining in this 〈 ◊ 〉 general, and that is the extent of the act in reference to its object, expressed by the plural number sins, and the universal particle all.
There is yet one th•ng more remaining in this 〈 ◊ 〉 general, and that is the extent of the act in Referente to its Object, expressed by the plural number Sins, and the universal particle all.
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Indeed I must prefix a limitation of this extent, and it is that which St. Paul hath done to my hand, this forgivenesse is of sins that are past, not of sins to come: when a wicked man turneth from his wickedness (saith the Prophet Ezechiel) all the transgressions he hath committed shall n•t •e ment••ned, not those he shall commit, t•ll by actual rep•ntance he turn from them. I no where read God hath made such a Jubilee as one Pope did, who gave a pl••ary indulgence, not only for sins past, but before hand,
Indeed I must prefix a limitation of this extent, and it is that which Saint Paul hath done to my hand, this forgiveness is of Sins that Are past, not of Sins to come: when a wicked man turns from his wickedness (Says the Prophet Ezechiel) all the transgressions he hath committed shall n•t •e ment••ned, not those he shall commit, t•ll by actual rep•ntance he turn from them. I no where read God hath made such a Jubilee as one Pope did, who gave a pl••ary indulgence, not only for Sins past, but before hand,
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it is true, both things past and future are present to God, and therefore the decree of pardon extends to all times, but still the execution of that decree the actual issuing out of that pardon, is done time by time: indeed when a sin is pardoned, it is perfectly pardoned, so that it can be no more forgiven then it is, but as sin is successively committed, so it is successively forgiven ;
it is true, both things past and future Are present to God, and Therefore the Decree of pardon extends to all times, but still the execution of that Decree the actual issuing out of that pardon, is done time by time: indeed when a since is pardoned, it is perfectly pardoned, so that it can be no more forgiven then it is, but as sin is successively committed, so it is successively forgiven;
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doubtless our blessed Saviour would not have commanded us to renew our prayers for forgivness, if God did not renew forgivenesse upon our penitential prayers:
doubtless our blessed Saviour would not have commanded us to renew our Prayers for Forgiveness, if God did not renew forgiveness upon our penitential Prayers:
what need we any other arguument then that which my Text affordeth, if we confess our sins, he forgiveth our sins? What sins? Surely those that we confesse :
what need we any other arguument then that which my Text affords, if we confess our Sins, he forgiveth our Sins? What Sins? Surely those that we confess:
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& not till they are confessed ▪ now whoever antedated confession? indeed it were not penitency but impudency for a man to confesse a sin before he hath committed it,
& not till they Are confessed ▪ now whoever antedated Confessi? indeed it were not Penitency but impudence for a man to confess a since before he hath committed it,
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This being pr•m•sed, we need no• doubt to affirm, when God pardons one sin, n• one sin is left unpardon••. Larga Dei bon•tas ven•am non dimid•ab•t, the acquittan•• which mercy gives, is not in part, but in full :
This being pr•m•sed, we need no• doubt to affirm, when God Pardons one since, n• one since is left unpardon••. Larga Dei bon•tas ven•am non dimid•ab•t, the acquittan•• which mercy gives, is not in part, but in full:
indeed i• God shall pardon some sins and not others, he would at the same time be a friend and an enemy, and we should be at once both happy and miserable, which are manifest contradictions ;
indeed i• God shall pardon Some Sins and not Others, he would At the same time be a friend and an enemy, and we should be At once both happy and miserable, which Are manifest contradictions;
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besides, God doth nothing in vain, and it were in vain to cleanse from any, if not from all sins; one leake unstopped will sink the ship, one sore not healed, may kill the body,
beside, God does nothing in vain, and it were in vain to cleanse from any, if not from all Sins; one leak unstopped will sink the ship, one soar not healed, may kill the body,
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God is far more rich in mercy, he that cast out a legion of devils, will cast out a legion of sins, he that bids us forgive our brother not only seven times, but seventy times seven, will certainly be as abundant in forgiving us;
God is Far more rich in mercy, he that cast out a legion of Devils, will cast out a legion of Sins, he that bids us forgive our brother not only seven times, but seventy times seven, will Certainly be as abundant in forgiving us;
all manner of sin and blasphemy, shall be forgiven (saith our blessed Lord ) yea that the sin against the Holy Ghost is irremissible, it is not for the mal•gnity so much of the sin, as the sinner, because he that once commits it, can never penitently confesse it, not only pence but pounds, moa•s but b•ames, mi••s, but talents, are within the compasse of r•mission ;
all manner of since and blasphemy, shall be forgiven (Says our blessed Lord) yea that the since against the Holy Ghost is irremissible, it is not for the mal•gnity so much of the since, as the sinner, Because he that once commits it, can never penitently confess it, not only pence but pounds, moa•s but b•ames, mi••s, but Talents, Are within the compass of r•mission;
Christ cured all manner of diseases, and God cleanseth all manner of sins, the foulest rags may become white paper, and mercy crosseth not only the black, but the red lines of our scarlet sins out of Gods book ;
christ cured all manner of diseases, and God Cleanseth all manner of Sins, the Foulest rags may become white paper, and mercy Crosseth not only the black, but the read lines of our scarlet Sins out of God's book;
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to this purpose it is, that in the name of God proclaim•d by Moses, he is said to forgive iniquity, transgression and sin, where though there be neither the plural number, nor an universal particle, yet there is a three-fold noun which answereth both, & is not unfitly expounded,
to this purpose it is, that in the name of God proclaim•d by Moses, he is said to forgive iniquity, Transgression and since, where though there be neither the plural number, nor an universal particle, yet there is a threefold noun which Answers both, & is not unfitly expounded,
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And now ( my brethren ) what abundant consolation doth this afford us against the sense of our manifold and mighty sins ? so that we may well take up the challenge of St. Paul, who shall lay any thing to our charge ? what singular admiration should ravish us in the apprehension of this, multa & m••na mis•ricordia, manifo•d and great mercy? saying with the Prophe• Micah, Mic. 7 18. Who is a God like unto thee, that taketh away iniquity,
And now (my brothers) what abundant consolation does this afford us against the sense of our manifold and mighty Sins? so that we may well take up the challenge of Saint Paul, who shall lay any thing to our charge? what singular admiration should ravish us in the apprehension of this, Multa & m••na mis•ricordia, manifo•d and great mercy? saying with the Prophe• micah, Mic. 7 18. Who is a God like unto thee, that Takes away iniquity,
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if at any time God give us assurance of this general pardon ? exciting our selves with the Prophet David, Blesse the Lord, oh my soul, and all that is within me praise his holy name, who forgiveth all thy iniquity, and healeth all thy diseases.
if At any time God give us assurance of this general pardon? exciting our selves with the Prophet David, Bless the Lord, o my soul, and all that is within me praise his holy name, who forgiveth all thy iniquity, and heals all thy diseases.
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as our sins are more, our teares must be more, as our transgressions are greater, our humiliations must be deeper. If our offences have been not Gnats but Camels, our sorrow must be not a drop but an ocean;
as our Sins Are more, our tears must be more, as our transgressions Are greater, our humiliations must be Deeper. If our offences have been not Gnats but Camels, our sorrow must be not a drop but an Ocean;
Scarlet sins call for bloody tears, and if Peter sin heynously, he must weep b•tterly. If then thy former life hath been a cord of iniquity twisted with many threds, a writing full of great blots ▪ a course spotted with various, and those grievous sins, multiply thy confessions,
Scarlet Sins call for bloody tears, and if Peter since heinously, he must weep b•tterly. If then thy former life hath been a cord of iniquity twisted with many threads, a writing full of great blots ▪ a course spotted with various, and those grievous Sins, multiply thy confessions,
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in a word, iterate and aggravate thy acknowledgements, though yet as the Apostle saith in another case, I say in this, grieve not as without hope, that upon thy sincere and sutable repentance, divine goodnesse will forgive thee thy sins, and cleanse thee from all unrighteousnesse.
in a word, iterate and aggravate thy acknowledgements, though yet as the Apostle Says in Another case, I say in this, grieve not as without hope, that upon thy sincere and suitable Repentance, divine Goodness will forgive thee thy Sins, and cleanse thee from all unrighteousness.
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THe Text is a promise, and promises are the most comfortable part of Scripture, the whole word of God, is according to Saint Peters metaphor, sincere milk, and these are the creame of that milk :
THe Text is a promise, and promises Are the most comfortable part of Scripture, the Whole word of God, is according to Saint Peter's metaphor, sincere milk, and these Are the cream of that milk:
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according to Davids comparison a light, and these are the brightest beams of that light; in them all our good is centained, by them all our hope is sustained, through them all our comfort is attained.
according to Davids comparison a Light, and these Are the Brightest beams of that Light; in them all our good is centained, by them all our hope is sustained, through them all our Comfort is attained.
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The promise of the Text is one of those which 〈 ◊ 〉 Apostle Peter calls exceeding great and precious promises, because of that which is an exceeding great and precious blessing, the remission of our sins :
The promise of the Text is one of those which 〈 ◊ 〉 Apostle Peter calls exceeding great and precious promises, Because of that which is an exceeding great and precious blessing, the remission of our Sins:
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that which is the sole spring of our comfort, so that all waters which flow not from this spring, though they may be sweet in the mouth, will prove bitter in the belly;
that which is the sole spring of our Comfort, so that all waters which flow not from this spring, though they may be sweet in the Mouth, will prove bitter in the belly;
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But though the Text contain a promise, and the promis• a blessing of so great a value, yet if it were not as sure in the performance as it is sweet in the promise, we could not with joy draw water out of it.
But though the Text contain a promise, and the promis• a blessing of so great a valve, yet if it were not as sure in the performance as it is sweet in the promise, we could not with joy draw water out of it.
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Gods justice & fidelity will not suffer him to be a wanting to us in performing the promise, for if we confess our sins, he is faithfull & just to forgive, &c. It is that part of the Text I am now to handle, the certainty of the mercy in those words, he is faithfull and just.
God's Justice & Fidis will not suffer him to be a wanting to us in performing the promise, for if we confess our Sins, he is faithful & just to forgive, etc. It is that part of the Text I am now to handle, the certainty of the mercy in those words, he is faithful and just.
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and surely when we consider both quis, who it is, that conferreth this benefit, and qualis, how faithful and just he is, we may certainly conclude, the accomplishment of it:
and surely when we Consider both quis, who it is, that conferreth this benefit, and qualis, how faithful and just he is, we may Certainly conclude, the accomplishment of it:
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The principal efficient cause of rem•ssion is He, and if you ask who this he is, you must look back, and you shall find it to be him, with whom we hav• fellowship, who is light 〈 ◊ 〉 self, and so no other then God himself. And indeed such is the nature of this blessing, that if he did not do it, none else could, it being not only his act, but his prerogative, and so his onely act to cleanse and forgive a sinner, I,
The principal efficient cause of rem•ssion is He, and if you ask who this he is, you must look back, and you shall find it to be him, with whom we hav• fellowship, who is Light 〈 ◊ 〉 self, and so no other then God himself. And indeed such is the nature of this blessing, that if he did not do it, none Else could, it being not only his act, but his prerogative, and so his only act to cleanse and forgive a sinner, I,
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even I am he (saith God himself) that blotteth out thy transgressions, by which reduplication he intendeth an appropria•tion, as if he had said, I, and none but I;
even I am he (Says God himself) that blots out thy transgressions, by which reduplication he intends an appropria•tion, as if he had said, I, and none but I;
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Who is a God like unto thee that pardoneth iniquity, (saith the Prophet ?) by which is no doubt intended both an affirmative, and a negative, the one that whosoever pardoneth must be a God, the other that there is no God like to him for pardoning, and therefore indeed whatever else besides him is called God, is no God.
Who is a God like unto thee that Pardoneth iniquity, (Says the Prophet?) by which is no doubt intended both an affirmative, and a negative, the one that whosoever Pardoneth must be a God, the other that there is no God like to him for pardoning, and Therefore indeed whatever Else beside him is called God, is no God.
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when they said, who can forgive sins but God alone ? and therefore from that very position S. Ambrose proveth the Deity of the holy Ghost, and S. Cyr•l most properly, the Deity of the Son of God.
when they said, who can forgive Sins but God alone? and Therefore from that very position S. Ambrose Proves the Deity of the holy Ghost, and S. Cyr•l most properly, the Deity of the Son of God.
now David saith, and most fully, Aga•nst thee, against thee only I have sinned, nor is that only true, because he ( being a King ) was accountable to none but God, for what he had done:
now David Says, and most Fully, Aga•nst thee, against thee only I have sinned, nor is that only true, Because he (being a King) was accountable to none but God, for what he had done:
but because sin properly so called, is only against him, of whose law it is a breach, and that is, God himself. Thus S. Cyril argueth, It belongeth only to God to loose men from their sins, for who can free from the transgression of the law,
but Because sin properly so called, is only against him, of whose law it is a breach, and that is, God himself. Thus S. Cyril argue, It belongeth only to God to lose men from their Sins, for who can free from the Transgression of the law,
since the servant cannot grant an indulgence for the fault, which is done against his Lord. Sin is a spot in Gods sight, and none can hide it from him, unless he pleaseth to turn away his face. It is a debt in Gods Book, and who dares to blot any thing out of his Book, but himself ? If any man shall pretend to forgive anothers debt, he offereth a double injury, to the debtor, by deceiving him with false hopes,
since the servant cannot grant an indulgence for the fault, which is done against his Lord. since is a spot in God's sighed, and none can hide it from him, unless he Pleases to turn away his face. It is a debt in God's Book, and who dares to blot any thing out of his Book, but himself? If any man shall pretend to forgive another's debt, he Offereth a double injury, to the debtor, by deceiving him with false hope's,
and to the creditor, by usurping his power: hence it is, that we find those exclusive propositions frequent in the ancients, S. Chrisostom often, none can forgive sin but God alone;
and to the creditor, by usurping his power: hence it is, that we find those exclusive propositions frequent in the ancients, S. Chrysostom often, none can forgive since but God alone;
to forgive sin belongeth to none other; to forgive sins is possible to God alone. And Gregory the great, Thou who only sparest, thou who alone forgivest:
to forgive since belongeth to none other; to forgive Sins is possible to God alone. And Gregory the great, Thou who only sparest, thou who alone forgivest:
And Optatus, It is only Gods act to cleanse and make white our scarlet sins, this is a part of Gods name, which is incommunicable, because an expression of his nature, he is the Lord, forgiving iniquity, and transgression, and sin ;
And Optatus, It is only God's act to cleanse and make white our scarlet Sins, this is a part of God's name, which is incommunicable, Because an expression of his nature, he is the Lord, forgiving iniquity, and Transgression, and since;
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That which may seem to contradict this truth, is that power which the ministers of the Gospel have in the point of forgiveness, insomuch that our blessed Saviour expressely saith, Whose sins you remit, they are remitted.
That which may seem to contradict this truth, is that power which the Ministers of the Gospel have in the point of forgiveness, insomuch that our blessed Saviour expressly Says, Whose Sins you remit, they Are remitted.
we are stewards, and must not be like the unjust steward, str•ke out our Masters debt without his leave, or otherwise then according to his prescription;
we Are Stewards, and must not be like the unjust steward, str•ke out our Masters debt without his leave, or otherwise then according to his prescription;
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we are Ambassadors, & therefore have not power to proclaim war or conclude peace between God and man, according to our own discretion, but his direction, to wit, upon the testification of (that which we at least probably conceive is) unfained repentance ;
we Are ambassadors, & Therefore have not power to proclaim war or conclude peace between God and man, according to our own discretion, but his direction, to wit, upon the testification of (that which we At least probably conceive is) unfeigned Repentance;
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and therefore saith Tolet well, quod in terra sacerdos, in coelo Deus, What the Priest doth on earth, is ratified in heaven, but clave non •rrante, not when he turneth the key the wrong way, so that if the confession of the penitent be not sincere, the absolution of the Priest is invalid.
and Therefore Says Tolet well, quod in terra sacerdos, in coelo Deus, What the Priest does on earth, is ratified in heaven, but clave non •rrante, not when he turns the key the wrong Way, so that if the Confessi of the penitent be not sincere, the absolution of the Priest is invalid.
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ministri sunt pro judicibus baberi nolunt, they are only Ministers, not Judges, so St. Austin, it is the King that grants the pardon, they are only Officers that bring it.
ministri sunt Pro judicibus baberi Nolunt, they Are only Ministers, not Judges, so Saint Austin, it is the King that grants the pardon, they Are only Officers that bring it.
1. They have power by vertue of their office to intercede with God for sinners, and therefore the sick person is to call for the Elders of the Church, that they may pray for him that his sins may be forgiven him.
1. They have power by virtue of their office to intercede with God for Sinners, and Therefore the sick person is to call for the Elders of the Church, that they may pray for him that his Sins may be forgiven him.
by them the holy Sacraments are administred, which are the means of conveying pardon to those that are rightly qualified, to which purpose it is that F•rus saith appositely, M•nisters forgive sins inasmuch as they are instrumental, in those several Ordinances by which God remitteth sin.
by them the holy Sacraments Are administered, which Are the means of conveying pardon to those that Are rightly qualified, to which purpose it is that F•rus Says appositely, M•nisters forgive Sins inasmuch as they Are instrumental, in those several Ordinances by which God remitteth since.
3. They have authority of releasing those censures which have been past upon sinners, for the scandal given by their flagitious practices to the Church.
3. They have Authority of releasing those censures which have been passed upon Sinners, for the scandal given by their flagitious practices to the Church.
4. Finally, they have power particularly to declare that God hath forgiven their sins, in whom they observe the signs of repentance, as they pray us to be reconciled to God ;
4. Finally, they have power particularly to declare that God hath forgiven their Sins, in whom they observe the Signs of Repentance, as they pray us to be reconciled to God;
so they may assure us upon our contrition that God is reconciled to us, thus Durand asserteth that God forgiveth by himself, releasing us from the bond of our sins,
so they may assure us upon our contrition that God is reconciled to us, thus Durand Asserteth that God forgiveth by himself, releasing us from the bound of our Sins,
And F•rus though a Jesuite, saith, that man doth not properly forgive, but only assure that God hath forgiven, look as the Priest in the law was said to cleanse the leper, because he did pronounce him clean (saith the Master of the sentences ) so do the Ministers of the Gospel forgive, b•cause they pronounce to us that God forgiveth, and in this sence our Church understood it:
And F•rus though a Jesuit, Says, that man does not properly forgive, but only assure that God hath forgiven, look as the Priest in the law was said to cleanse the leper, Because he did pronounce him clean (Says the Master of the sentences) so do the Ministers of the Gospel forgive, b•cause they pronounce to us that God forgiveth, and in this sense our Church understood it:
and therefore saith in the form of absolution, he hath given power and commandment to his Ministers, to declare and pronounce to his people being penitent, the absolution and rem•ssion of their sins.
and Therefore Says in the from of absolution, he hath given power and Commandment to his Ministers, to declare and pronounce to his people being penitent, the absolution and rem•ssion of their Sins.
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1. Be we directed whither to addresse our selves for pardon in the sence of our sins, with the prodigal, let us resolve to go to our Father, and after Dav•ds pattern, let us implore Gods mercy.
1. Be we directed whither to address our selves for pardon in the sense of our Sins, with the prodigal, let us resolve to go to our Father, and After Dav•ds pattern, let us implore God's mercy.
and whereas what others do only in a way of charity, they do in a way of authority, having power committed to them for this end, we must prefer their help before what private Christians can afford us.
and whereas what Others do only in a Way of charity, they do in a Way of Authority, having power committed to them for this end, we must prefer their help before what private Christians can afford us.
In which respect I dare boldly affirm that many people want that comfortable sence of the pardon of their sins, which they might attain to, did they consult with a faithful Minister, declare their sins together with their rep•ntance to him, earnestly and humbly desiring a declarative absolution from him.
In which respect I Dare boldly affirm that many people want that comfortable sense of the pardon of their Sins, which they might attain to, did they consult with a faithful Minister, declare their Sins together with their rep•ntance to him, earnestly and humbly desiring a declarative absolution from him.
and as you desire absolution from the Minister, so you must direct your prayer to God, that he would speak peace to you, so much the rather because though he is pleased ofttimes by his Ministers, to give case to burthened sinners,
and as you desire absolution from the Minister, so you must Direct your prayer to God, that he would speak peace to you, so much the rather Because though he is pleased ofttimes by his Ministers, to give case to burdened Sinners,
and accordingly we are to make use of them for that end, yet the conscience can find no ease from the Minister, unlesse he be pleased by the inward testimony of his spirit, to seal a pardon to it;
and accordingly we Are to make use of them for that end, yet the conscience can find no ease from the Minister, unless he be pleased by the inward testimony of his Spirit, to seal a pardon to it;
2. Be we exhorted to imitate God in this gracious act, he forgiveth our sins against him, let us forgive the injuries others do against us, this was S. Pauls counsel to the Ephesians, and that upon this very ground;
2. Be we exhorted to imitate God in this gracious act, he forgiveth our Sins against him, let us forgive the injuries Others do against us, this was S. Paul's counsel to the Ephesians, and that upon this very ground;
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for whereas God doth not forgive sins, but to those that conf•sse and bemoan them, we are bound to forgive those who do not confesse, but persist in their offering wrong to us, according to the precept of blessing them that curse us.
for whereas God does not forgive Sins, but to those that conf•sse and bemoan them, we Are bound to forgive those who do not confess, but persist in their offering wrong to us, according to the precept of blessing them that curse us.
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And this by the way would be taken notice of, in Answer to that Socinian argument against satisfaction from the parallell of Gods forgiving and mans, since by the same reason that they say God should forgive without satisfaction, because he requires man to do so, they may as well say he should forgive without confession. It is not then in every respect, that this sim•litude agrees ;
And this by the Way would be taken notice of, in Answer to that Socinian argument against satisfaction from the parallel of God's forgiving and men, since by the same reason that they say God should forgive without satisfaction, Because he requires man to do so, they may as well say he should forgive without Confessi. It is not then in every respect, that this sim•litude agrees;
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bu• as God, when he forgiveth is fully reconciled, forgetting all that is past, as if it had not been without any desire of, nay, resolving against all future revenge, ita purè & perfectè, so purely & perfectly saith Anselm, ought we to forgive our brethren.
bu• as God, when he forgiveth is Fully reconciled, forgetting all that is past, as if it had not been without any desire of, nay, resolving against all future revenge, ita purè & perfectè, so purely & perfectly Says Anselm, ought we to forgive our brothers.
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And as thus in the same manner, so likewise on this ground, and so the ( as ) is causal, because God for Christs sake forgiveth us, we for Gods sake ought to forgive one another ;
And as thus in the same manner, so likewise on this ground, and so the (as) is causal, Because God for Christ sake forgiveth us, we for God's sake ought to forgive one Another;
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we find the Lord in the parable wroth with his servant, to whom he had pardoned all his debt, because he was so cruel not to forgive his fellow-servant, and we pray in the Lords prayer, for forgivenesse of our trespasses as we forgive others ;
we find the Lord in the parable wroth with his servant, to whom he had pardoned all his debt, Because he was so cruel not to forgive his Fellow servant, and we pray in the lords prayer, for forgiveness of our Trespasses as we forgive Others;
so necessary a connexion is there betwixt these two, that our forg•venesse is a condition of Gods, and Gods is to be a cause of ours. Thus God doth seem as it were to put it in our power, whether or no we will have our sins forgiven, by making our forgivenesse a condition of it,
so necessary a connexion is there betwixt these two, that our forg•venesse is a condition of God's, and God's is to be a cause of ours. Thus God does seem as it were to put it in our power, whither or not we will have our Sins forgiven, by making our forgiveness a condition of it,
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2. The internall impulsive causes here specified are two, to wit, Gods faithfulnesse and justice, and these I may well call the two pillars which (like Jachim and Boaz ) support our faith, compare to the two Cherub•ns which look toward the mercy seat, whence pardon is vouchsafed, resemble to the two olive trees, whence floweth the oyle,
2. The internal impulsive Causes Here specified Are two, to wit, God's faithfulness and Justice, and these I may well call the two pillars which (like Jachim and Boaz) support our faith, compare to the two Cherub•ns which look towards the mercy seat, whence pardon is vouchsafed, resemble to the two olive trees, whence flows the oil,
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or the two breasts, which yield the milk of heavenly consolation to troubled consciences. 1. The first here mentioned is Gods fidelity, he is faithfull :
or the two breasts, which yield the milk of heavenly consolation to troubled Consciences. 1. The First Here mentioned is God's Fidis, he is faithful:
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so runs the promise in Isaiah. If the wicked will turn from all the sins that he hath committed, all his transgressions, they shall not be mentioned to him, so saith God by the Prophet Ezechiel. Thus I might bring forth a Iury of textual witnesses to prove this assertion,
so runs the promise in Isaiah. If the wicked will turn from all the Sins that he hath committed, all his transgressions, they shall not be mentioned to him, so Says God by the Prophet Ezechiel. Thus I might bring forth a Jury of textual Witnesses to prove this assertion,
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1. Of intention, inasmuch as his promises are the declaration of his purpose, revelation of his decree, and manifestation of his good will towards poor sinners ;
1. Of intention, inasmuch as his promises Are the declaration of his purpose, Revelation of his Decree, and manifestation of his good will towards poor Sinners;
God hath spoken nothing but what he meaneth, he doth not outwardly pretend to forgive, and inwardly meditate revenge, but his words are the true characters of his thoughts. 2. Of execution ;
God hath spoken nothing but what he means, he does not outwardly pretend to forgive, and inwardly meditate revenge, but his words Are the true characters of his thoughts. 2. Of execution;
that nam• Jehovah (which is as it were a proper name) signifieth not onely his being of himself, but his giving a be•ng to all his promises, and therefore whereas God had made a promise to the Patriarchs of the land of Canaan, yet inasmuch as the accomplishment was not in their dayes, it is said, He was not known to them by his name Jehovah :
that nam• Jehovah (which is as it were a proper name) signifies not only his being of himself, but his giving a be•ng to all his promises, and Therefore whereas God had made a promise to the Patriarchs of the land of Canaan, yet inasmuch as the accomplishment was not in their days, it is said, He was not known to them by his name Jehovah:
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And now both these being put together, that God hath promised pardon, and his promise is stable: well might St. John say, he is faithful to forgive, this being that which his faithfulnesse in keeping promise obligeth him to.
And now both these being put together, that God hath promised pardon, and his promise is stable: well might Saint John say, he is faithful to forgive, this being that which his faithfulness in keeping promise obliges him to.
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Indeed the glory of God is much concerned in his being faithful to forgive, not only because of the thing it self, since if it be the glory of a man to passe by offences, much more is it of God ;
Indeed the glory of God is much concerned in his being faithful to forgive, not only Because of the thing it self, since if it be the glory of a man to pass by offences, much more is it of God;
that therefore it may appear his wisdom is infallible, his power irresistable, his will unchangeable, and so his name may be glorious, he must be faithfull in accomplishing, as all other, so this promise of forgiving.
that Therefore it may appear his Wisdom is infallible, his power irresistible, his will unchangeable, and so his name may be glorious, he must be faithful in accomplishing, as all other, so this promise of forgiving.
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as he hath promised to cleanse us from all unrighteousnes, so we have promised to him in our Baptisme to cleanse our selves by renouncing th• world, th• flesh and the devill:
as he hath promised to cleanse us from all unrighteousness, so we have promised to him in our Baptism to cleanse our selves by renouncing th• world, th• Flesh and the Devil:
but since the tongue is the hearts herald, let it ever declare the Masters message, yea let not only our affections but actions keep even pace with our expressions: we must not be open mouthed, and close fisted, long tongued, and short handed, to make golden promises, and leaden performances ;
but since the tongue is the hearts herald, let it ever declare the Masters message, yea let not only our affections but actions keep even pace with our expressions: we must not be open mouthed, and close fisted, long tongued, and short handed, to make golden promises, and leaden performances;
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since God is abundant in truth, we may well be abundant in confidence. Indeed Gods fidelity should draw out the actings of our faith, and the acting of faith will as it were draw forth Gods fidelity. Very observable to this purpose is that expression of the Psalmist, Oh how great is thy goodnesse which thou hast laid up for them that fear thee, which thou hast wrought before the sonnes of men for them that trust in thee ? In the former clause, Gods goodnesse is said to be laid up, in the latter to be wrought: goodnesse is layd up in the promise, wrought in the performance ;
since God is abundant in truth, we may well be abundant in confidence. Indeed God's Fidis should draw out the actings of our faith, and the acting of faith will as it were draw forth God's Fidis. Very observable to this purpose is that expression of the Psalmist, O how great is thy Goodness which thou hast laid up for them that Fear thee, which thou hast wrought before the Sons of men for them that trust in thee? In the former clause, God's Goodness is said to be laid up, in the latter to be wrought: Goodness is laid up in the promise, wrought in the performance;
More particularly, let this consideration strengthen faith in beleeving the pardon of our sin, upon our performance o• the condition. Ah thou despairing sinner whoever thou art, what doest thou hereby but question, nay deny Gods faithfulnesse ? so that what our Apostle saith in the next verse, of those who say they have not sinned, the same may I say of them, who say their sin is greater then can be forgiven, they make God a lyar :
More particularly, let this consideration strengthen faith in believing the pardon of our since, upon our performance o• the condition. Ah thou despairing sinner whoever thou art, what dost thou hereby but question, nay deny God's faithfulness? so that what our Apostle Says in the next verse, of those who say they have not sinned, the same may I say of them, who say their since is greater then can be forgiven, they make God a liar:
But consider thou drooping soul, what provision God hath made against thy infidelity. To assure thee of his fidelity, thou hast his word, nay more then so, his oath (as I live saith the Lord ) nay more then so, both in writing, & that writing hath Seals annexed to it, namely the holy Sacraments ;
But Consider thou drooping soul, what provision God hath made against thy infidelity. To assure thee of his Fidis, thou hast his word, nay more then so, his oath (as I live Says the Lord) nay more then so, both in writing, & that writing hath Seals annexed to it, namely the holy Sacraments;
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how mayest thou confessing thy sins, plead with God upon all these? and as Iacob used this argument, Lord thou hast said thou wouldst do me good, so maist thou, Lord thou hast said, thou hast sworn that thou wilt forgive the sins of them that turn to thee.
how Mayest thou confessing thy Sins, plead with God upon all these? and as Iacob used this argument, Lord thou hast said thou Wouldst do me good, so Mayest thou, Lord thou hast said, thou hast sworn that thou wilt forgive the Sins of them that turn to thee.
I have thy hand for it in the Scriptures, thy seal in the Sacraments, so be it to thy servant, according as thou hast spoken and sworn, and written, and sealed.
I have thy hand for it in the Scriptures, thy seal in the Sacraments, so be it to thy servant, according as thou hast spoken and sworn, and written, and sealed.
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2. That which next cometh to be considered, is Gods justice in those words, he is just: not to mention all the interpretations which expositors give of this word, I shall only acquaint you with three, and insist upon the last, as being (at least in my opinion) most congruous.
2. That which next comes to be considered, is God's Justice in those words, he is just: not to mention all the interpretations which expositors give of this word, I shall only acquaint you with three, and insist upon the last, as being (At least in my opinion) most congruous.
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in this respect the Hebrew word NONLATINALPHABET which signifieth truth, is by the Septuagint translated NONLATINALPHABET 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 ;
in this respect the Hebrew word which signifies truth, is by the septuagint translated that signifies righteousness, nor is it without reason Because it is a righteous thing to be true ▪ before a man makes 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,
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,
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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.
but it is justly liable 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 mere mercy which makes, it is Justice which fulfilleth the promise.
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This interpretation Socinus layeth hold on, hereby to evade the doctrine of satisfaction, which this word according to its proper sense doth clearly •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 •onduce to this end,
This Interpretation Socinus Layeth hold on, hereby to evade the Doctrine of satisfaction, which this word according to its proper sense does clearly •avour. But the Design of the Holy Ghost being in these words to strengthen our weak faith in believing the pardon of since, I conceive we shall do best to expound the words in that Way which may most •onduce to this end,
in this respect i• is that NONLATINALPHABET which signifieth mercy, is sometimes by the Sep•uagint rendred NONLATINALPHABET ▪ that signifieth righteousnes: agreeable hereunto, the Gre•k word for almes is by the Syriach rendred righteousness :
in this respect i• is that which signifies mercy, is sometime by the Sep•uagint rendered ▪ that signifies righteousness: agreeable hereunto, the Gre•k word for alms is by the Syriac rendered 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 ;
the merciful men bounty is by the Psalmist, and Saint Paul called righteousness; yea upon this account mercy and righteousness, gracious and righteous Are joined together;
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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, NONLATINALPHABET and NONLATINALPHABET, the former by St. Paul, which comming from NONLATINALPHABET, signifieth to forgive freely, and intimateth free grace to be the spring of pardon ;
And now according to this Interpretation we see Another impulsive cause of forgiveness, 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 Saint Paul, which coming from, signifies to forgive freely, and intimateth free grace to be the spring of pardon;
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.
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 literal sense of the word Just
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
1. The commission of since deserveth punishment, and Therefore Justice which gives every one their endue, calls for the punishing, not the remitting of since, and
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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 ;
Upon which grounds it appears, 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 Gualt•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.
so that a Gualt•r well, he cannot but forgive, unless he will be unjust to his own Son, and inasmuch as our Apostle in the foregoing verse save one, expressly attributes this cleansing to Christ blood, this Interpretation of Justice is doubtless most genuine and congruous.
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1. The m•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,
1. The m•ledictory sentence of death denounced by the law against Sinners, was inflicted by God upon christ, this is that which the Prophet Isaiah positively asserts, where he Says, the chastisement (that is, the punishment called a chastisement,
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 again, he was oppressed, and he was afflicted, which according to the genuine sense of the original is better rendered, it was exacted, to wit, the punishment of our since,
It may be here enquired, how it can stand with God• justice, •o infl•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
It may be Here inquired, how it can stand with God• Justice, •o infl•ct punishment upon the guiltless? and if this doubt be not cleared, we shall Stumble At the threshold, and the Foundation of this pardoning Justice will be laid in injustice: and truly when we find God saying, the soul which Sinneth shall die, and asserting those who condemn the righteous as an abomination to him, it is hard to imagine how he can himself justly Punish the innocent for the nocent. To remove this scruple, Consider
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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 ?
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 supreme Rule of Justice?
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,
he might have been translated, as were Enoch and Elijah. To die only as an Exampl of patience and fortitude to his followers, is a Far less cogent cause,
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Finally, had he died only for the declaration of Gods immense love to us, and not for the demonstration of his severe justice against sin, whilest he had been so loving to us, he had been little other then cru•l to Christ ;
Finally, had he died only for the declaration of God's immense love to us, and not for the demonstration of his severe Justice against since, whilst he had been so loving to us, he had been little other then cru•l to christ;
it evidently followeth that there is nothing can so much clear the justice of God in this act, as (that which the Orthodox asserts to be the cause of it) his undergoing the penalty due to our sins.
it evidently follows that there is nothing can so much clear the Justice of God in this act, as (that which the Orthodox asserts to be the cause of it) his undergoing the penalty due to our Sins.
and why then should it be unjust for God to punish Christ engaging for our debt? indeed upon this account the Messiah, though innocent, became (after a sort) guilty, not as guilt noteth a due deserving of punishment in respect of sin, either personally inherent, or at least naturally imputed ;
and why then should it be unjust for God to Punish christ engaging for our debt? indeed upon this account the Messiah, though innocent, became (After a sort) guilty, not as guilt notes a due deserving of punishment in respect of since, either personally inherent, or At least naturally imputed;
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but onely so farre as it noteth an obligation to the punishment in a judicial way, as being our surety, in which respect that phrase of St. Paul is very apposite, he was made sin for us.
but only so Far as it notes an obligation to the punishment in a judicial Way, as being our surety, in which respect that phrase of Saint Paul is very apposite, he was made since for us.
The undergoing this punishment, was Christs voluntary Act, who as he had power, so he wanted not will to lay down his life. He was not sent for this end without his own consent ;
The undergoing this punishment, was Christ voluntary Act, who as he had power, so he wanted not will to lay down his life. He was not sent for this end without his own consent;
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the curse to which we were subject (saith Theodorus) he assumed upon himself, of his own accord, the death that was not due to him, he underwent, that we might not undergo that death which was due to us, saith S. Gregory;
the curse to which we were Subject (Says Theodorus) he assumed upon himself, of his own accord, the death that was not due to him, he underwent, that we might not undergo that death which was due to us, Says S. Gregory;
so the moralist most truly, if another will voluntarily substitute himself in the room of a malefactor, though the inferiour Judge who is bound by the law cannot,
so the moralist most truly, if Another will voluntarily substitute himself in the room of a Malefactor, though the inferior Judge who is bound by the law cannot,
When therefore God saith, the soul that sinneth shall dye, he only sets forth the ordinary course of his providence, which impedeth not but that Christ being ready to dye in our stead who had sinned, God being the supream Ruler and Judge, might most justly inflict it on him.
When Therefore God Says, the soul that Sinneth shall die, he only sets forth the ordinary course of his providence, which impedeth not but that christ being ready to die in our stead who had sinned, God being the supreme Ruler and Judge, might most justly inflict it on him.
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such among others is that phrase so often used of redeeming, and as if the Holy Ghost would prevent that Socinian Exposition of (redimere pro aliqu• modo liberare) redeeming, as if it were onely in a large sence, no more then delivering, it is St. Pauls expresse phrase, ye are bought with a price, and that this price may appear to be of full value, it is opposed to, and advanced above corrupt gold and silver by the Apostle Peter :
such among Others is that phrase so often used of redeeming, and as if the Holy Ghost would prevent that Socinian Exposition of (redimere Pro aliqu• modo Liberate) redeeming, as if it were only in a large sense, no more then delivering, it is Saint Paul's express phrase, you Are bought with a price, and that this price may appear to be of full valve, it is opposed to, and advanced above corrupt gold and silver by the Apostle Peter:
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nor is it any infringement to the merit of this price and worth of this satisfaction, that the suffering of Christ was not every way the same that we should have undergone ;
nor is it any infringement to the merit of this price and worth of this satisfaction, that the suffering of christ was not every Way the same that we should have undergone;
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St. Austins determination is very solid, there wanted not to God another possible way (and if it were unjust, it were impossible) but this of satisfaction was most agreeable to divine wisdom:
Saint Austins determination is very solid, there wanted not to God Another possible Way (and if it were unjust, it were impossible) but this of satisfaction was most agreeable to divine Wisdom:
and what more opposite ? besides that which addeth the greater force to this argument is, that remission and satisfaction are altogether inconsistent. A man cannot be said to forgive that debt which he is fully payed ;
and what more opposite? beside that which adds the greater force to this argument is, that remission and satisfaction Are altogether inconsistent. A man cannot be said to forgive that debt which he is Fully paid;
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To remove this doubt, you must know that things in their own nature opposite, may according to different respects concur to the same work, and therefore forgivenesse of sin may be an act both of mercy and justice in a several reference.
To remove this doubt, you must know that things in their own nature opposite, may according to different respects concur to the same work, and Therefore forgiveness of since may be an act both of mercy and Justice in a several Referente.
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in respect of Christ, it is an act of justice, and therefore he is said by the same Apostle in the same place, to set forth Christ a propitiation to declare his righteousnesse.
in respect of christ, it is an act of Justice, and Therefore he is said by the same Apostle in the same place, to Set forth christ a propitiation to declare his righteousness.
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In these different considerations it is, that remission and satisfaction are consistent, inasmuch as the satisfaction was by Christ, not us, and the remission is to us, not Christ.
In these different considerations it is, that remission and satisfaction Are consistent, inasmuch as the satisfaction was by christ, not us, and the remission is to us, not christ.
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it was no other then God himself: the injured person who provided, and that no other then his own Son to perform this work: if a creditor should of his own good will appoint his Son to pay the debt, might he not be said to forgive the debtor ? and would it not be interpreted an act of benignity ? though therefore God sent his Son to satisfie for our sins, yet he is truly said to remit it to us ;
it was no other then God himself: the injured person who provided, and that no other then his own Son to perform this work: if a creditor should of his own good will appoint his Son to pay the debt, might he not be said to forgive the debtor? and would it not be interpreted an act of benignity? though Therefore God sent his Son to satisfy for our Sins, yet he is truly said to remit it to us;
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to this purpose it is which Grotius excellently observeth, that one man be discharged by the punishment of another, there must intervene an act of the supream Governour, and that no other then an act of grace: for the law requ•reth that the punishment should be infl•cted on the person offending, and accordingly just•ce might exact the penalty from the person himself :
to this purpose it is which Grotius excellently observeth, that one man be discharged by the punishment of Another, there must intervene an act of the supreme Governor, and that no other then an act of grace: for the law requ•reth that the punishment should be infl•cted on the person offending, and accordingly just•ce might exact the penalty from the person himself:
so that notwithstanding satisfaction be made by another, yet there must be a gracious act, which in respect of the law is relaxation, and of the offend•r remission. That therefore God is pleased to accept from Christ what he might in justice have required of us, is from no other cause then his gracious clemency, and in this respect it is, that the case between God and a sinner is not like that between a creditor and a debtor: but a King and a malefactor ;
so that notwithstanding satisfaction be made by Another, yet there must be a gracious act, which in respect of the law is relaxation, and of the offend•r remission. That Therefore God is pleased to accept from christ what he might in Justice have required of us, is from no other cause then his gracious clemency, and in this respect it is, that the case between God and a sinner is not like that between a creditor and a debtor: but a King and a Malefactor;
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whereas the malefactor is bound by the law to suffer in his own person, and therefore the King accepting another in his stead, is truly said to pardon him, as dispensing with that which his law in the rigour of it did requir•.
whereas the Malefactor is bound by the law to suffer in his own person, and Therefore the King accepting Another in his stead, is truly said to pardon him, as dispensing with that which his law in the rigour of it did requir•.
To summe it up, Remission and satisfaction are not repugnant, when that satisfaction is accepted which might have been refused, and when the person who receiveth the benefit, is no way contributory to the performing of it ;
To sum it up, Remission and satisfaction Are not repugnant, when that satisfaction is accepted which might have been refused, and when the person who receives the benefit, is no Way contributory to the performing of it;
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now both these are manifest in Christs satisfaction: for that which we do (and not that neither of our selves, but by Gods grace) is only to the applying, not at all to the performing of this satisfaction ;
now both these Are manifest in Christ satisfaction: for that which we do (and not that neither of our selves, but by God's grace) is only to the applying, not At all to the performing of this satisfaction;
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yet God might not have accepted of it in our behalf, had he not so decreed of his meer goodnesse. By all which it appeareth, that there is a sweet contemperation of iustice and mercy in this work;
yet God might not have accepted of it in our behalf, had he not so decreed of his mere Goodness. By all which it appears, that there is a sweet contemperation of Justice and mercy in this work;
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And surely this being well considered, every crevis will be stopt, at which despair might creep in. When a sinner is sensible of sins, there is nothing more affrighteth him then the meditation of Gods justice ;
And surely this being well considered, every crevice will be stopped, At which despair might creep in. When a sinner is sensible of Sins, there is nothing more affrighteth him then the meditation of God's Justice;
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but see, Christ having made satisfaction, that justice which was before a cause of fear, becometh a support of our hope, and when tha• which only could discourage us, is a ground of comfort ;
but see, christ having made satisfaction, that Justice which was before a cause of Fear, Becometh a support of our hope, and when tha• which only could discourage us, is a ground of Comfort;
what can terrifie us? If then at any time upon remembrance of the guilt of sin we begin to faint, considering that God is just to hate and punish sin committed, let us upon remembrance of Christs satisfaction, which God hath accepted in behalfe of all believing and penitent sinners, be established and quieted in our minds, considering that God is just to forgive sin confessed.
what can terrify us? If then At any time upon remembrance of the guilt of sin we begin to faint, considering that God is just to hate and Punish since committed, let us upon remembrance of Christ satisfaction, which God hath accepted in behalf of all believing and penitent Sinners, be established and quieted in our minds, considering that God is just to forgive since confessed.
Indeed the debt being payed by Christ, Gods very Justice, (as I may say with reverence) would trouble him, if he should not give in the bond, and give out an acquittance. The pardon of beleevers sins is as it were the wages of his obedience, a legacy he bequeathed at his death,
Indeed the debt being paid by christ, God's very justice, (as I may say with Reverence) would trouble him, if he should not give in the bound, and give out an acquittance. The pardon of believers Sins is as it were the wages of his Obedience, a legacy he bequeathed At his death,
yea the end of shedding his blood, so that as the wages of an hireling detained, the Will of one that is dead (having left wherewithall to satisfie) unperformed, yea, the blood of one suffering in anothers s•ead, if that party should notwithstanding be executed ▪ must needs cry, and that aloud for justice ;
yea the end of shedding his blood, so that as the wages of an hireling detained, the Will of one that is dead (having left wherewithal to satisfy) unperformed, yea, the blood of one suffering in another's s•ead, if that party should notwithstanding be executed ▪ must needs cry, and that aloud for Justice;
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which is hereby very much violated. So would Christs death, & that even against God himself, if he should not grant a pardon to them that beleevingly and penitently confess. Go then thou burthened sinner to God with boldnesse, and in an humble confidence sue out thy pardon, not onely at the throne of grace, but the bar of Iustice, in these or the like expressions, Lord, thou hast pun•shed my sins in thy Son, wilt thou punish them in me? Thou hast accepted that suffering of thy Son as the punishment of my sin,
which is hereby very much violated. So would Christ death, & that even against God himself, if he should not grant a pardon to them that believingly and penitently confess. Go then thou burdened sinner to God with boldness, and in an humble confidence sue out thy pardon, not only At the throne of grace, but the bar of justice, in these or the like expressions, Lord, thou hast pun•shed my Sins in thy Son, wilt thou Punish them in me? Thou hast accepted that suffering of thy Son as the punishment of my since,
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that the dogs may not eat the childrens bread. As God is faithful and just to forgive the sins of those that confess them, and to cleanse them from all unrighteousness ;
that the Dogs may not eat the Children's bred. As God is faithful and just to forgive the Sins of those that confess them, and to cleanse them from all unrighteousness;
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and his faithfulnesse no lesse strongly binds him to perform the one, then the other; Christ hath satisfied Gods justice for the sins of penitent confessors, in which respect it is just with God to forgive them, but he hath not satisfied for impenitent committers in which respect it is just with God to punish them in their own persons for their iniquities:
and his faithfulness no less strongly binds him to perform the one, then the other; christ hath satisfied God's Justice for the Sins of penitent Confessors, in which respect it is just with God to forgive them, but he hath not satisfied for impenitent committers in which respect it is just with God to Punish them in their own Persons for their iniquities:
And thus through Gods assistance I have finished the first Chapter, of this first Epistle, wherein you have heard Christs divinity and humanity illustrated, the Gospels excellency and certainty demonstrated, hypocrisy detected, piety encouraged, arrogancy confuted, and repentance comforted :
And thus through God's assistance I have finished the First Chapter, of this First Epistle, wherein you have herd Christ divinity and humanity illustrated, the Gospels excellency and certainty demonstrated, hypocrisy detected, piety encouraged, arrogance confuted, and Repentance comforted:
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for doctrin•, in the great mystery of the Gospel, for reproof of licentious christians, for correction of arrogant justiciaries, and for instruction in righteousnesse, by teaching us to confesse our sins, and walk in the light.
for doctrin•, in the great mystery of the Gospel, for reproof of licentious Christians, for correction of arrogant Justiciaries, and for instruction in righteousness, by teaching us to confess our Sins, and walk in the Light.
I have nothing further to adde, but only my prayers for you, and desire of your prayers for me; mine for you, that this Chapter which is profitable in it self, may become so to you, by th• mingling of faith and obedience, with the reading, hearing, and meditating on it;
I have nothing further to add, but only my Prayers for you, and desire of your Prayers for me; mine for you, that this Chapter which is profitable in it self, may become so to you, by th• mingling of faith and Obedience, with the reading, hearing, and meditating on it;
yours for me, that I may through Gods providence, continuing my health, and his spirits assistance enlightening my mind, be enabled to proceed in handling the subsequent Chapters, so as may be to his glory, my comfort, and your profit, Amen.
yours for me, that I may through God's providence, Continuing my health, and his spirits assistance enlightening my mind, be enabled to proceed in handling the subsequent Chapters, so as may be to his glory, my Comfort, and your profit, Amen.
and indeed these are as more, so far more dangerous then those, by how much the part affected is more noble. In this respect they who are appointed to watch over the peoples soules, are not unfitly called spiritual Physicians ;
and indeed these Are as more, so Far more dangerous then those, by how much the part affected is more noble. In this respect they who Are appointed to watch over the peoples Souls, Are not unfitly called spiritual Physicians;
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for whereas the whole body of Physick is divided into two parts; namely, NONLATINALPHABET, and NONLATINALPHABET, the one whereof is for preventing, & the other for curing diseases;
for whereas the Whole body of Physic is divided into two parts; namely,, and, the one whereof is for preventing, & the other for curing diseases;
here we have this ghostly Physician prescribing to his Patients (whom he calls little children ) in both these kinds, giving them a preservative to keep them from sin;
Here we have this ghostly physician prescribing to his Patients (whom he calls little children) in both these Kinds, giving them a preservative to keep them from since;
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for whereas in the end of the former Chapter, the Apostle insisteth upon three things, remission of sins, as being the foundation of fellowship with God, confession of sin, as being the first step of walking in the light,
for whereas in the end of the former Chapter, the Apostle insisteth upon three things, remission of Sins, as being the Foundation of fellowship with God, Confessi of since, as being the First step of walking in the Light,
and saying we have no sin, which being opposite to confession, is a step of walking in darknesse, our Apostle in these verses doth but further amplify, explain, and confirm these several parts;
and saying we have no since, which being opposite to Confessi, is a step of walking in darkness, our Apostle in these Verses does but further amplify, explain, and confirm these several parts;
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letting us know that the confession of sin he speaketh of, is such as puts on not sinning, and yet we cannot so not sin, as to say we have no sin, and that the comfort of our remission dependeth upon Christs Advocateship, and propitiation.
letting us know that the Confessi of since he speaks of, is such as puts on not sinning, and yet we cannot so not since, as to say we have no since, and that the Comfort of our remission dependeth upon Christ Advocateship, and propitiation.
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A comfort annexed which discovereth the cure of sin in the following words, and if any man sin, we have an advocate with the Father, Jesus Christ the righteous,
A Comfort annexed which Discovereth the cure of since in the following words, and if any man since, we have an advocate with the Father, jesus christ the righteous,
they were little children: what the Proverb saith of old men, is true of all good men, they are twice children, by Generation, and Regeneration, as when they first partake of the humane, so when they participate divine nature, they become little children.
they were little children: what the Proverb Says of old men, is true of all good men, they Are twice children, by Generation, and Regeneration, as when they First partake of the humane, so when they participate divine nature, they become little children.
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our blessed Saviour puts these two together, except ye be converted and become as little children, intimating that all converted persons become such, and St. Peter calleth upon those who were born again, to be as new born babes ;
our blessed Saviour puts these two together, except you be converted and become as little children, intimating that all converted Persons become such, and Saint Peter calls upon those who were born again, to be as new born babes;
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indeed in little children are the shadowes of many graces and vertues, which are really found in the regenerate. Little children cry after the dug, an image of spiritual thirst after the word, are solicitous for nothing, a lesson of dependance upon divine providence, are content with a little, a document of temperance; lye upon the ground, a shadow of humility; give willingly of their meat to their play-fellows, a representation of liberality; have no fraud nor deceit in them;
indeed in little children Are the shadows of many graces and Virtues, which Are really found in the regenerate. Little children cry After the dug, an image of spiritual thirst After the word, Are solicitous for nothing, a Lesson of dependence upon divine providence, Are content with a little, a document of temperance; lie upon the ground, a shadow of humility; give willingly of their meat to their Playfellows, a representation of liberality; have no fraud nor deceit in them;
and truly inasmuch as little children put us in mind of these duties, and thereby of avoiding the contrary sins of pride, covetousnesse, injuriousnesse, guile, malice, wrath, disobedience, contempt of Gods word, hypocrisy, and all uncharitablenesse ;
and truly inasmuch as little children put us in mind of these duties, and thereby of avoiding the contrary Sins of pride, covetousness, injuriousness, guile, malice, wrath, disobedience, contempt of God's word, hypocrisy, and all uncharitableness;
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our Apostle here intending to disswade from sin in general, which includeth all these particulars, fitly bespeaks them in this phrase, little children.
our Apostle Here intending to dissuade from sin in general, which includeth all these particulars, fitly bespeaks them in this phrase, little children.
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2. It is further observable, that he calleth them my little children, and this both in respect of a reall (though spiritual) relation, and also by way of a metaphorical, yet apt allusion.
2. It is further observable, that he calls them my little children, and this both in respect of a real (though spiritual) Relation, and also by Way of a metaphorical, yet apt allusion.
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this spiritual affinity have all true christians to their Ministers. Indeed primarily they are Gods children, being (as the phrase is frequent in this Epistle) born of God ;
this spiritual affinity have all true Christians to their Ministers. Indeed primarily they Are God's children, being (as the phrase is frequent in this Epistle) born of God;
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in this respect it is that St. James saith, Of his own good will begat he us, and St. Peter blesseth the God and Father of our Lord Iesus Christ, for begetting us again ;
in this respect it is that Saint James Says, Of his own good will begat he us, and Saint Peter Blesses the God and Father of our Lord Iesus christ, for begetting us again;
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To clear this a little further, you may please to consider that the word of truth is the means whereby we are begotten to a spiritual, and nourished to eternal life;
To clear this a little further, you may please to Consider that the word of truth is the means whereby we Are begotten to a spiritual, and nourished to Eternal life;
now the preaching of this word is committed to the Ministers of Christ, and they are sent and appointed by God for this end, to publish the doctrine of salvation to men, no wonder if St. Paul writing to the Corinthians, resembleth himself to a Father ;
now the preaching of this word is committed to the Ministers of christ, and they Are sent and appointed by God for this end, to publish the Doctrine of salvation to men, no wonder if Saint Paul writing to the Corinthians, resembles himself to a Father;
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and tells them, I have begotten you in Christ Iesus through the Gospel, to the Galathians, compareth himself to the Mother, and using this phrase of the Text, my little children ;
and tells them, I have begotten you in christ Iesus through the Gospel, to the Galatians, compareth himself to the Mother, and using this phrase of the Text, my little children;
Thus Ministers are Fathers and Mothers to those who are converted, and so as it were begotten and brought forth, and nurses to them who are confirmed, and it were so as educated and brought up by their labours.
Thus Ministers Are Father's and Mother's to those who Are converted, and so as it were begotten and brought forth, and Nurse's to them who Are confirmed, and it were so as educated and brought up by their labours.
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Upon this ground it was that Paulinus writing to Delphiuns, by whom he was baptized and instituted in christian doctrine, saith to him, Tu nobis à Dom•no, & in Domino Pater factus, you are under,
Upon this ground it was that Paulinus writing to Delphiuns, by whom he was baptised and instituted in christian Doctrine, Says to him, Tu nobis à Dom•no, & in Domino Pater factus, you Are under,
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and spend our strength for nought? when, oh when will you by receiving this caelestial seed, make us joyfull Fathers and Mothers ? surely what Abraham in another case said to God, What wilt thou give me, seeing I go childlesse, that we say to you in this, what will you give us? reverence, maintenance, I but all this is nothing, if we go childlesse ;
and spend our strength for nought? when, o when will you by receiving this celestial seed, make us joyful Father's and Mother's? surely what Abraham in Another case said to God, What wilt thou give me, seeing I go childless, that we say to you in this, what will you give us? Reverence, maintenance, I but all this is nothing, if we go childless;
our desire is (like that of the King of Sodom to Abraham) give us your soules, that we may give them to God, and as Isaiah prophesieth concerning the Messiah, He shall see of the travaile of his soule, and shall be satisfied:
our desire is (like that of the King of Sodom to Abraham) give us your Souls, that we may give them to God, and as Isaiah Prophesieth Concerning the Messiah, He shall see of the travail of his soul, and shall be satisfied:
then, and not till then shall we be satisfied. Oh that you would do us this honour, afford us this comfort by your spiritual birth, and growth under our ministery, that we may be able upon this reall ground to call you,
then, and not till then shall we be satisfied. O that you would do us this honour, afford us this Comfort by your spiritual birth, and growth under our Ministry, that we may be able upon this real ground to call you,
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But further, we may conceive, our Apostle using this appellation by way of allusion, thereby to teach them, Implicitely, how they ought to look upon him, to wit,
But further, we may conceive, our Apostle using this appellation by Way of allusion, thereby to teach them, Implicitly, how they ought to look upon him, to wit,
1. By calling them his children, he teacheth them to look upon him as their Father, and not only in respect of his age, (for so old men are stiled by the younger,
1. By calling them his children, he Teaches them to look upon him as their Father, and not only in respect of his age, (for so old men Are styled by the younger,
in his second and third Epistles, he giveth himself the title of an Elder, being an Elder he was a Ruler, and therefore to be owned as their Father. Naaman being a Ruler in Syria, is called by his servant, My Father. Elijah being a Prophet in Israel is called by Elishah my Father. Micah said to the Levite, Thou shalt be a Father and a Priest to me, and surely St. John being an Elder, nay more then so,
in his second and third Epistles, he gives himself the title of an Elder, being an Elder he was a Ruler, and Therefore to be owned as their Father. Naaman being a Ruler in Syria, is called by his servant, My Father. Elijah being a Prophet in Israel is called by Elishah my Father. micah said to the Levite, Thou shalt be a Father and a Priest to me, and surely Saint John being an Elder, nay more then so,
an Apostle, ought to be accounted by them as their Father. Thus tacitè dignitatem suam ind•cat, saith one upon these words, here is a tacite insinuation of his dignity and the authority he had over them, whereby they might be minded of their duty, and that both towards him and his writings.
an Apostle, ought to be accounted by them as their Father. Thus tacitè dignitatem suam ind•cat, Says one upon these words, Here is a tacit insinuation of his dignity and the Authority he had over them, whereby they might be minded of their duty, and that both towards him and his writings.
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1. Towards him, a duty of reverence, filio semper honesta & sancta persona patris videri debet, saith the Civil law, the person of the Father ought to be venerable in the sons eye, when Alexander was asked why he did so highly respect Antipater? answered, because he was NONLATINALPHABET instead of a Father to him ;
1. Towards him, a duty of Reverence, filio semper Honesta & sancta persona patris videri debet, Says the Civil law, the person of the Father ought to be venerable in the Sons eye, when Alexander was asked why he did so highly respect Antipater? answered, Because he was instead of a Father to him;
if then I be a Father, where is mine honour saith the Lord of Hosts, it may be the Priests argument to the people that despise their persons, If we be your Fathers, where is our honour ?
if then I be a Father, where is mine honour Says the Lord of Hosts, it may be the Priests argument to the people that despise their Persons, If we be your Father's, where is our honour?
2. Towards his writings, a duty of obedience, Hear ye children the instruction of a Father saith Solomon, indeed whose instruction should children hear,
2. Towards his writings, a duty of Obedience, Hear you children the instruction of a Father Says Solomon, indeed whose instruction should children hear,
if not their Fathers ? so that our Apostle in calling them his children, intimateth what an obligation lay upon them of conformity to his writings, and following those Counsels which were thereby given to them.
if not their Father's? so that our Apostle in calling them his children, intimateth what an obligation lay upon them of conformity to his writings, and following those Counsels which were thereby given to them.
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1. He declareth his love and care of them, in that he calleth them his children. He letteth them see that it was no lesse then a paternal and maternal love which he did bear to them, Father, saith Tertullian, is not only appellatio potestatis, but pietatatis, a word of power but of love, NONLATINALPHABET said the Poe•. All living creatures love their young ones, love many times doth not ascend from children to parents, but it usually descends from parents to children ;
1. He Declareth his love and care of them, in that he calls them his children. He lets them see that it was no less then a paternal and maternal love which he did bear to them, Father, Says Tertullian, is not only appellatio potestatis, but pietatatis, a word of power but of love, said the Poe•. All living creatures love their young ones, love many times does not ascend from children to Parents, but it usually descends from Parents to children;
2. And yet further, he sets forth the dearnesse of his love in that he calleth them his little children, it was the language of his loving Master to his disciples, and he learned it of him as being full of sweetnesse.
2. And yet further, he sets forth the dearness of his love in that he calls them his little children, it was the language of his loving Master to his Disciples, and he learned it of him as being full of sweetness.
Indeed sometimes diminutives are words of contempt, and scorn but sometimes of tender respect, & no doubt this was the reason of our Apostles using this d•minutive, not out of a supercilious contempt, but an affectionate esteem of them.
Indeed sometime diminutives Are words of contempt, and scorn but sometime of tender respect, & no doubt this was the reason of our Apostles using this d•minutive, not out of a supercilious contempt, but an affectionate esteem of them.
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There is in us a kind of sympathy with, and care of little things. It was Iacobs phrase to Esau, that he must have regard to the tender children, and young cattel in his journey.
There is in us a kind of Sympathy with, and care of little things. It was Iacobs phrase to Esau, that he must have regard to the tender children, and young cattle in his journey.
can a woman forget her sucking child ? is the question of God himself, the sucking little babes are carried in the armes, dandled on the knee, fed at the brest, and though the mother may love her •lder children, as truly, yet not so tenderly ;
can a woman forget her sucking child? is the question of God himself, the sucking little babes Are carried in the arms, dandled on the knee, fed At the breast, and though the mother may love her •lder children, as truly, yet not so tenderly;
Thus he who was the beloved disciple, sheweth himself a loving pastor, and as he was dearly beloved of his Master, so his flock was dearly beloved of him, nor was this only the temper of S. Iohn spirit,
Thus he who was the Beloved disciple, shows himself a loving pastor, and as he was dearly Beloved of his Master, so his flock was dearly Beloved of him, nor was this only the temper of S. John Spirit,
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Indeed to all to whom he wrote he still expresseth his intire affection, one of those titles which the holy Apostles use in their Epistles is NONLATINALPHABET which the vulgar rendreth and not unfitly, Charissimi, and our translation dearly beloved, nor are we to imagine this a verbal complement, but a real expression ;
Indeed to all to whom he wrote he still Expresses his entire affection, one of those titles which the holy Apostles use in their Epistles is which the Vulgar rendereth and not unfitly, Charissimi, and our Translation dearly Beloved, nor Are we to imagine this a verbal compliment, but a real expression;
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as they called them, so they accounted them their dearly beloved. We read concerning Aaron, that he was to bear the names of the children of Israel in the brest-plate of judgment upon his heart, so did those holy Apostles in a mystical sence;
as they called them, so they accounted them their dearly Beloved. We read Concerning Aaron, that he was to bear the names of the children of Israel in the breastplate of judgement upon his heart, so did those holy Apostles in a mystical sense;
Let the same mind be in all Ministers towards their people, that was in St. Iohn and the other Apostles, Non minus vos diligo quos genui ex Evangelio, quam si suscepissem conjug•o, said St. Ambrose. I love you no lesse whom I have begotten by the Gospel,
Let the same mind be in all Ministers towards their people, that was in Saint John and the other Apostles, Non minus vos diligo quos genui ex Evangelio, quam si suscepissem conjug•o, said Saint Ambrose. I love you no less whom I have begotten by the Gospel,
then if I had begotten you in matrimonial conjunction, pro officio sacerdotis omnes christianos filiorum loco diligimus, saith St. Ierome, we love all christians as our children, and this we do by reason of our office, which obligeth us to it,
then if I had begotten you in matrimonial conjunction, Pro Officio Sacerdote omnes Christians Filiorum loco diligimus, Says Saint Jerome, we love all Christians as our children, and this we do by reason of our office, which obliges us to it,
and if all, much more those over whom divine providence hath placed us, and let our love shew it selfe to be a parental love by the purity, vehemency, and activity of it, that as parents love their little children not for their own, but the childrens sake, with a great measure of affection, not sparing any cost, pains for their good:
and if all, much more those over whom divine providence hath placed us, and let our love show it self to be a parental love by the purity, vehemency, and activity of it, that as Parents love their little children not for their own, but the Children's sake, with a great measure of affection, not sparing any cost, pains for their good:
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and the better to make way for his counsels, coucheth them as it were in sweet and pleasing language, verbis non duris, sed ad admodum blandis utitur ut eo facilius persuadeat:
and the better to make Way for his Counsels, couches them as it were in sweet and pleasing language, verbis non duris, sed ad admodum blandis utitur ut eo Facilius persuadeat:
since that cannot but be be well taken, which appeareth to be spoken in love. For this reason it is, that this and other such compellations, as brethren and beloved, are frequently made use of by the Apostle ;
since that cannot but be be well taken, which appears to be spoken in love. For this reason it is, that this and other such compellations, as brothers and Beloved, Are frequently made use of by the Apostle;
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for like a tender nurse he sings to the froward child, reproving Israels ingratitude in a song. Thus you see how as God did once to Elijah so the men of God to the people have for the most part come in the still voyce ;
for like a tender nurse he sings to the froward child, reproving Israel's ingratitude in a song. Thus you see how as God did once to Elijah so the men of God to the people have for the most part come in the still voice;
and surely it becommeth well all Gods Ministers to write after these coppies, and to endeavour, that by affectionate expressions and alluring phrases, they may prevaile with those to whom they preach.
and surely it becomes well all God's Ministers to write After these copies, and to endeavour, that by affectionate expressions and alluring phrases, they may prevail with those to whom they preach.
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as here we see St. Iohn ▪ did, calling them my little children. And let this suffice to have been spoken of the friendly compellation, which seemeth very fitly to make way for the
as Here we see Saint John ▪ did, calling them my little children. And let this suffice to have been spoken of the friendly compellation, which seems very fitly to make Way for the
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1. Begin we with the matter of the admonition which is not to sin. That I may the better illustrate what is the true & full meaning of these words, I shall intreat you to observe these ensuing particulars, and those, such as the comparing of this clause with the three last verses of the former Chapter manifestly prompts to
1. Begin we with the matter of the admonition which is not to since. That I may the better illustrate what is the true & full meaning of these words, I shall entreat you to observe these ensuing particulars, and those, such as the comparing of this clause with the three last Verses of the former Chapter manifestly prompts to
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1. In the end of the preceding Chapter, our Apostle tells those who say they have not sinned, that they make God a lyar, by which it appeares that this, sin not, is to be understood de futuro, in reference to time to come ;
1. In the end of the preceding Chapter, our Apostle tells those who say they have not sinned, that they make God a liar, by which it appears that this, sin not, is to be understood de futuro, in Referente to time to come;
as if he should say, though you have sinned heretofore, yet sin not, that is, abstain from sin hereafter, and thus this admonition is the same with that of God by the Prophet Isay, cease to do evill.
as if he should say, though you have sinned heretofore, yet sin not, that is, abstain from since hereafter, and thus this admonition is the same with that of God by the Prophet Saiah, cease to do evil.
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and to the woman which was charged with adultery, sin no more. It was one of the prohibitions given to the Nazarites, that they should not drink vinegar ;
and to the woman which was charged with adultery, sin no more. It was one of the prohibitions given to the nazarites, that they should not drink vinegar;
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but Rabbanus maketh a moral application of it apt to our present purpose, where he saith, they drink vinegar who return to the oldnesse of their past sins, of which every spiritual Nazarite must beware.
but Rabbanus makes a moral application of it apt to our present purpose, where he Says, they drink vinegar who return to the oldness of their past Sins, of which every spiritual Nazarite must beware.
It is not unfitly observed to this purpose by Mendoza, concerning Gods command of turning the rebels censers into broad plates, which were fastened to the altar for a covering, that this might he one reason, that those censors might no more •e imployed in that sacrilegious way;
It is not unfitly observed to this purpose by Mendoza, Concerning God's command of turning the rebels censers into broad Plataea, which were fastened to the altar for a covering, that this might he one reason, that those censors might no more •e employed in that sacrilegious Way;
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for whereas had the censors rema•ned, and not been beaten into plates, or if beaten and not fastened on the Altar, they might have been easily again abused ;
for whereas had the censors rema•ned, and not been beaten into Plataea, or if beaten and not fastened on the Altar, they might have been Easily again abused;
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2. But further in the ninth verse, of the former Chapter, he adviseth confession of sin, and here he addeth, sin not, as if he would say, as you confesse your sins past,
2. But further in the ninth verse, of the former Chapter, he adviseth Confessi of since, and Here he adds, sin not, as if he would say, as you confess your Sins past,
indeed this is both the truest and the safest, the most reall, and the most comfortable part of repentance, wash you, make you clean saith God by the Prophet, he washeth and is clean, saith St. Austin, qui praeterita plangit & iterum non admittit, who bewaileth sin committed,
indeed this is both the Truest and the Safest, the most real, and the most comfortable part of Repentance, wash you, make you clean Says God by the Prophet, he washes and is clean, Says Saint Austin, qui Things past plangit & iterum non admittit, who bewaileth since committed,
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so it taketh care that the soul be not wounded again. Indeed this is the great mistake of very many, they content themselves with a generall confessing sin,
so it Takes care that the soul be not wounded again. Indeed this is the great mistake of very many, they content themselves with a general confessing since,
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and formal asking of pardon, and still they add sin unto sin, but alas this is only fingere, not agere poenitentiam, to pretend, not practice penitence;
and formal asking of pardon, and still they add since unto since, but alas this is only fingere, not agere poenitentiam, to pretend, not practice penitence;
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3. Lastly, In the eighth verse of the former Chapter, our Apostle saith, if we (in which number he include• himself, and consequently the holyest men) say we have no sin, we deceive our selves, and yet here he writeth to them not to sin ;
3. Lastly, In the eighth verse of the former Chapter, our Apostle Says, if we (in which number he include• himself, and consequently the Holiest men) say we have no since, we deceive our selves, and yet Here he Writeth to them not to sin;
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two clauses which seem irreconcileable, but may be solved up by a double answer. Either thus sin not, that is, indevour that you may not sin at all hereafter ;
two clauses which seem Irreconcilable, but may be solved up by a double answer. Either thus sin not, that is, endeavour that you may not sin At all hereafter;
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though this cannot be the event, let it be your intent, the successe, let it be your design, in execution, let it be in intention; sin not (saith Bede ) that is, let us take heed how we adde to the frailty of our flesh by our neglect, and therefore let us strive to the utmost we can, that we may be free from all sin, and to this purpose is Calvins gl•sse,
though this cannot be the event, let it be your intent, the success, let it be your Design, in execution, let it be in intention; sin not (Says Bede) that is, let us take heed how we add to the frailty of our Flesh by our neglect, and Therefore let us strive to the utmost we can, that we may be free from all since, and to this purpose is Calvins gl•sse,
2. Quoad modum, not in the same manner as before you did, not with that fulness of deliberation, freenesse of consent, strength of resolution, frequency of action, which you sinned with in times past.
2. Quoad modum, not in the same manner as before you did, not with that fullness of deliberation, freeness of consent, strength of resolution, frequency of actium, which you sinned with in times past.
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We cannot but sin, but we must not delight in, give up, accustome our selves to the commission of sin, it was Davids prayer, keep back thy servant from presumptuous sin, and it is every good mans practice, to keep himself by Gods grace from sinning presumptuously. And thus much shall serve to be spoken of the matter.
We cannot but since, but we must not delight in, give up, accustom our selves to the commission of since, it was Davids prayer, keep back thy servant from presumptuous since, and it is every good men practice, to keep himself by God's grace from sinning presumptuously. And thus much shall serve to be spoken of the matter.
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1 It may have a general respect to the whole Epistle, and so we are to take notice of one principal end why he wrote this Epistle, that he might take them off from their sinnes.
1 It may have a general respect to the Whole Epistle, and so we Are to take notice of one principal end why he wrote this Epistle, that he might take them off from their Sins.
and shooting their forked arrowes at sin. Indeed the false Prophets, as God complaineth by Jeremy, did strengthen the hands of evill doers, but the true Prophets endevour was to restrain them, the false Prophets as Ezechiels phrase is, did sow pillowes under their arm-holes, but the true plucked them away. Go up and prosper was the voyce of the lying Prophets to Ahab, If thou return in peace, the Lord hath not spoken by me saith Micaiah, flattering Ministers lull the people asleep, but faithfull ones awaken them out of their sins:
and shooting their forked arrows At since. Indeed the false prophets, as God Complaineth by Jeremiah, did strengthen the hands of evil doers, but the true prophets endeavour was to restrain them, the false prophets as Ezechiels phrase is, did sow pillows under their armholes, but the true plucked them away. Go up and prosper was the voice of the lying prophets to Ahab, If thou return in peace, the Lord hath not spoken by me Says Micaiah, flattering Ministers lull the people asleep, but faithful ones awaken them out of their Sins:
2. These things I write unto you that you sin not, this was the end of all that he wrote, nor is it only the end of his, but all the writings of the Apostles and Prophets, so that the whole Scripture is given us among others for this end, that we might not sin. If we look into holy writ;
2. These things I write unto you that you sin not, this was the end of all that he wrote, nor is it only the end of his, but all the writings of the Apostles and prophets, so that the Whole Scripture is given us among Others for this end, that we might not since. If we look into holy writ;
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Oh my brethren, as these things are written by those sacred penmen, so let them be read, heard, pondered, and observed by us for this end, that we may not sinne. These things are written in Gods book that we may not ;
O my brothers, as these things Are written by those sacred penmen, so let them be read, herd, pondered, and observed by us for this end, that we may not sin. These things Are written in God's book that we may not;
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and if these things be written in our hearts, we shall not erre. The Psalmist proposeth it to young men, and in them to all men as an excellent help against sin, wherewith shall a young man cleanse his wayes? by taking heed thereto, according to thy word ;
and if these things be written in our hearts, we shall not err. The Psalmist Proposeth it to young men, and in them to all men as an excellent help against since, wherewith shall a young man cleanse his ways? by taking heed thereto, according to thy word;
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and presently after he sets down a probatum est, from his own practice and experience, I have hid thy word in my heart, that I might not sin against thee.
and presently After he sets down a probatum est, from his own practice and experience, I have hid thy word in my heart, that I might not sin against thee.
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Besides thls general, there may be a more particular reference of this NONLATINALPHABET, these things to the things which precede in the end of the former, and immediately follow in this Chapter. For whereas he had in the foregoing verses;
Beside thls general, there may be a more particular Referente of this, these things to the things which precede in the end of the former, and immediately follow in this Chapter. For whereas he had in the foregoing Verses;
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delivered the doctrines of an impossibility of being without sin, of a possibility of pardon of sin, & that upon confession, & besides, he was presently to mention the comfortable doctrines of Christs interceding to God for us, and reonciling us to G•d, well knowing how apt men are,
Delivered the doctrines of an impossibility of being without since, of a possibility of pardon of since, & that upon Confessi, & beside, he was presently to mention the comfortable doctrines of Christ interceding to God for us, and reonciling us to G•d, well knowing how apt men Are,
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whereby the misconstruction and misapplication of these precious truths, might be prevented, and according to this reference here is something implyed, something expressed. That these things which were written, would be perverted by some for the encouragement of themselves and others in sin.
whereby the misconstruction and misapplication of these precious truths, might be prevented, and according to this Referente Here is something employed, something expressed. That these things which were written, would be perverted by Some for the encouragement of themselves and Others in since.
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Again, If God will forgive sin upon confession, what need we fear the commission, if he is ready to forgive all sin, what need we care how many and great sins we run into? we can confesse as oft as we offend,
Again, If God will forgive since upon Confessi, what need we Fear the commission, if he is ready to forgive all since, what need we care how many and great Sins we run into? we can confess as oft as we offend,
Once more, If Christ will be an Advocate, and propitiation, when we have sinned, why should our sins trouble us? There is a plaister provided for our wounds, what need we fear to wound our selves? and since Christ will free us from sin, let us sin freely.
Once more, If christ will be an Advocate, and propitiation, when we have sinned, why should our Sins trouble us? There is a plaster provided for our wounds, what need we Fear to wound our selves? and since christ will free us from since, let us sin freely.
Thus as the best of actions, so of expressions are subject to misconstructions, nothing can be done so exactly, nor written so exquisitely, but a wicked eye will pry, and censure, and slander ;
Thus as the best of actions, so of expressions Are Subject to misconstructions, nothing can be done so exactly, nor written so exquisitely, but a wicked eye will pry, and censure, and slander;
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a vitiated stomach turneth all its meat into choller, a venemous spider sucketh poyson out of the sweetest flower, and men of corrupt minds will strengthen themselves in sin, from pure and heavenly truth :
a vitiated stomach turns all its meat into choler, a venomous spider sucketh poison out of the Sweetest flower, and men of corrupt minds will strengthen themselves in since, from pure and heavenly truth:
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; as they make the good gifts of God conferred on them, so the good word of God published to them, fuel for their lust. St. Peter saith of many unlearned and unstable soules, that they wrest the Scriptures to their own perdition ;
; as they make the good Gifts of God conferred on them, so the good word of God published to them, fuel for their lust. Saint Peter Says of many unlearned and unstable Souls, that they wrest the Scriptures to their own perdition;
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and the metaphor there used is very emphatical, borrowed from the stretching of men upon the rack, and as those who are racked, are ofttimes made to confesse what they never did, so these cause the Scriptures as it were to speak what they never meant.
and the metaphor there used is very emphatical, borrowed from the stretching of men upon the rack, and as those who Are racked, Are ofttimes made to confess what they never did, so these cause the Scriptures as it were to speak what they never meant.
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It is very ill to make a sinister construction of our neighbours words, but farre worse to misinterpret Gods sayings, and we cannot more abuse these writings,
It is very ill to make a sinister construction of our neighbours words, but Far Worse to misinterpret God's sayings, and we cannot more abuse these writings,
And because it is that to which men are so prone, oh let Gods Ministers take heed how they deliver these things too largely and loosely, without their due caution ;
And Because it is that to which men Are so prove, o let God's Ministers take heed how they deliver these things too largely and loosely, without their due caution;
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it is Ferus his note how wary S. John is in delivering the sweetest doctrine of remission, and reconciliation by Christ, no lesse is S. Paul when he handleth the doctrine of justification, and so ought we in delivering those sweet Gospel verities so to propose them,
it is Ferus his note how wary S. John is in delivering the Sweetest Doctrine of remission, and reconciliation by christ, no less is S. Paul when he handleth the Doctrine of justification, and so ought we in delivering those sweet Gospel verities so to propose them,
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Those very doctrines which wicked men abuse to countenance loosenesse, directly tend to perswade strictnesse. When the Apostle saith we cannot be altogether without sin, what should that teach us,
Those very doctrines which wicked men abuse to countenance looseness, directly tend to persuade strictness. When the Apostle Says we cannot be altogether without since, what should that teach us,
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but to be so much the more careful, and watchful, since we daily gather filth, we had need to take the more pains in cleansing our selves. If I cannot shoot fully home, when I have done my best, I had need draw the arrow as far as I can, that I may come the nearer to the mark. Because my best knowledge is mixed with some ignorance: have I not reason to study hard, that I may attain the more knowledge? seeing do what we can we shall slip ;
but to be so much the more careful, and watchful, since we daily gather filth, we had need to take the more pains in cleansing our selves. If I cannot shoot Fully home, when I have done my best, I had need draw the arrow as Far as I can, that I may come the nearer to the mark. Because my best knowledge is mixed with Some ignorance: have I not reason to study hard, that I may attain the more knowledge? seeing doe what we can we shall slip;
for what is this confession required, but that we might not sin ? the truth is, confession is required not so much in reference to sin past, either to inform God of, or make him amends for it, but chiefly in reference to sinne for time to come, that hereby being the more sensible of the offence, guilt, shame, and griefe, attending, we may be both inraged and engaged against it;
for what is this Confessi required, but that we might not since? the truth is, Confessi is required not so much in Referente to sin past, either to inform God of, or make him amends for it, but chiefly in Referente to sin for time to come, that hereby being the more sensible of the offence, guilt, shame, and grief, attending, we may be both enraged and engaged against it;
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Very apposite to this purpose is that of S. Paul, The grace of God which bringeth salvation, hath appeared to all men, teaching us, that denying ungodlinesse and worldly lusts, we should live soberly, righteously,
Very apposite to this purpose is that of S. Paul, The grace of God which brings salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly Lustiest, we should live soberly, righteously,
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2. Excite, love, and love must needs make us careful not againe to displease, no wonder if Arnobius saith We who beleeve that our sinnes are expiated by Christs blood, cannot but be ca•telous how we plunge our selves into the guilt of sinne again.
2. Excite, love, and love must needs make us careful not again to displease, no wonder if Arnobius Says We who believe that our Sins Are expiated by Christ blood, cannot but be ca•telous how we plunge our selves into the guilt of sin again.
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Having these promises saith Saint Paul, let us not defile, but cleanse our selves from all filthinesse of flesh and spirit, perfecting holinesse in the feare of God :
Having these promises Says Saint Paul, let us not defile, but cleanse our selves from all filthiness of Flesh and Spirit, perfecting holiness in the Fear of God:
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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 ;
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, despair hath slave its thousand, but presumption its ten thousand;
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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:
yea both where they seize, Are deadly: whilst presumption is an enemy to pepentance, and despair to faith, that deceives with vain hope's of mercy, this torments with hellish fears of justice:
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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,
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,
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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.
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 since.
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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.
The right understanding of this clause, depends much upon the genuine sense of the Verb, since. To which end you may please to observe a threefold signification of it in Scripture.
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 ;
In this sense I conceive that of S. Paul to Timothy, is to be understood Them that sin (that is, Says calvin, qui dissoluti Vivunt, who obstinately go on in since) rebuke openly;
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 ?
for so he puts the question in the beginning of the sixth Chapter, what then? shall we continue in since? and afterwards in the same Chapter, what then? shall we sin?
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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 s•nned ;
in this sense Joseph makes these two parallel phrases, doing great wickedness, and sinning against God. Thus when Job Says of his Sons, It may be they have s•nned;
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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.
and where it is said of Job, 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 gross and heinous offence.
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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;
3. To since, is as much as to do any thing dissonant to that exact Rule which the law of God sets before us, and so refers to frailties and infirmities in this sense (no doubt) is that assertion of the wise man to be construed;
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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,
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 since, to wit, who endeavoureth not to sin. 2. It is Set down with an if, he Says, not Because we cannot but since, (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,
as you shall hear presently, is his meaning) but if any man since, as if he would intimate, that the sinning he speaks of, is not a resolute, but a casual sinning; if any man since, that is, if it happen that any man since, to wit, beside his bent and course. 3. It is not in the future tense, if any man shall sin, lest that might be an encouragement to a man in future indulging to his Sins, no,
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.
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 grows upon it.
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 thē that sin, that is, serve sin, & live in it.
and think to put it on Christ score, to wallow in the mire, and expect his blood 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 them that since, that is, serve since, & live in it.
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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.
or thus, I write these things that you sin not, that is, take heed of gross Sins, and if any man since, that is, happen to commit Some gross act of since, & so the sense 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 gross Sins, and the other of obtaining pardon for them.
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it is true, on the one hand it is possible for him to live without, but on the other, it is as well possible for him to fall into, even a scandalous crime;
it is true, on the one hand it is possible for him to live without, but on the other, it is as well possible for him to fallen into, even a scandalous crime;
doubtles what hath bin, may be, & therefore when we find in Scripture eminent Saints marked with notorious spots, we may justly cōceive them incident to any as well as them.
doubtless what hath been, may be, & Therefore when we find in Scripture eminent Saints marked with notorious spots, we may justly conceive them incident to any as well as them.
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Whilest grace is defective. and temptations are strong, it is no wonder if sometimes corruptions get the mastery, and we not only step aside, but fall foulely ;
Whilst grace is defective. and temptations Are strong, it is no wonder if sometime corruptions get the mastery, and we not only step aside, but fallen foully;
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and therefore if thou standest whilest another falleth, thankfully acknowledge thy Fathers goodnesse, but do not proudly disdain thy brothers weaknesse, Again
and Therefore if thou Standest whilst Another falls, thankfully acknowledge thy Father's Goodness, but do not proudly disdain thy Brother's weakness, Again
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He is a wicked sinner who presumeth on Gods mercy, and he is a proud Saint who presumeth on his own strength: whilest we are here, temptations will enter upon us, and we may enter into temptation. When we have acted a sin, we may fear too much, if it be such a fear as ends in horror and despaire;
He is a wicked sinner who Presumeth on God's mercy, and he is a proud Saint who Presumeth on his own strength: whilst we Are Here, temptations will enter upon us, and we may enter into temptation. When we have acted a since, we may Fear too much, if it be such a Fear as ends in horror and despair;
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But further it is well observed, that this expression, if any man sin, is elliptica oratio, an elliptick speech, and there is somewhat implyed, which may be thus supplyed; let him not despaire or cast away all hope of pardon, and so we see that there is a possibility of pardon for such sins.
But further it is well observed, that this expression, if any man since, is elliptica oratio, an elliptic speech, and there is somewhat employed, which may be thus supplied; let him not despair or cast away all hope of pardon, and so we see that there is a possibility of pardon for such Sins.
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It is the erroneous opinion of the Novatians, that sins committed after Baptisme are unpardonable, and this chiefly grounded upon that of the authour to the Hebrewes, where he asserts it impossible for them who fall away (after enlightening and partaking of the holy Ghost) to be renewed again by repentance ;
It is the erroneous opinion of the Novatians, that Sins committed After Baptism Are unpardonable, and this chiefly grounded upon that of the author to the Hebrews, where he asserts it impossible for them who fallen away (After enlightening and partaking of the holy Ghost) to be renewed again by Repentance;
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in answer to which (though some interpret NONLATINALPHABET, to be no more then NONLATINALPHABET expounding impossible by difficult yet) I conceive we are to understand the falling away, not of a grosse fall into a particular sin,
in answer to which (though Some interpret, to be no more then expounding impossible by difficult yet) I conceive we Are to understand the falling away, not of a gross fallen into a particular since,
Notwithstanding which, there remaineth a possibility of pardon for particular sins, into which baptized and regenerate persons fall, in which respect repentance is fitly called by Tertullian, Secunda tabula post nausrag•um, a second plank for them, who after they are bound for heaven, are shipwracked by the storme of some violent temptation,
Notwithstanding which, there remains a possibility of pardon for particular Sins, into which baptised and regenerate Persons fallen, in which respect Repentance is fitly called by Tertullian, Secunda tabula post nausrag•um, a second plank for them, who After they Are bound for heaven, Are shipwrecked by the storm of Some violent temptation,
in this respect the conditional particle is as much as a causal, and aliquis aequivalent to omnis, if any, that is, because ev•ry man sinneth. Indeed it w•re to be desired that this supposition might never be a position, but understanding it of infirmities, it not only may,
in this respect the conditional particle is as much as a causal, and aliquis equivalent to omnis, if any, that is, Because ev•ry man Sinneth. Indeed it w•re to be desired that this supposition might never be a position, but understanding it of infirmities, it not only may,
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but will be so long as we live here, and therefore as Solomon having made an Hypo thesis, if they sin against thee, presently addeth a Parenthesis, and that by way of an Epanorthosis (and there is no man that sinneth not) so it might here be in like manner annexed;
but will be so long as we live Here, and Therefore as Solomon having made an Hypo thesis, if they sin against thee, presently adds a Parenthesis, and that by Way of an Epanorthosis (and there is no man that Sinneth not) so it might Here be in like manner annexed;
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These daily infirmities though they cannot be avoyded, yet must be bewailed, the burres of corruption which cleave to us, must prick us. These Canan•tes which we cannot expell, must be thornes in our eyes, and pricks in our sides ;
These daily infirmities though they cannot be avoided, yet must be bewailed, the burrs of corruption which cleave to us, must prick us. These Canan•tes which we cannot expel, must be thorns in our eyes, and pricks in our sides;
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matter of sorrow they ought to be, but not of despaire: ever remembring that there is balm in Gilead, a remedy appointed for these unavoydable diseases, and so I am fallen on the
matter of sorrow they ought to be, but not of despair: ever remembering that there is balm in Gilead, a remedy appointed for these unavoidable diseases, and so I am fallen on the
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Before we enter upon the particulars, something would be observed in general, and indeed it is well worthy our consideration, that the Apostle prescribing a remedy for our sins, sends us to Christ as him in whom alone our comfort lyeth:
Before we enter upon the particulars, something would be observed in general, and indeed it is well worthy our consideration, that the Apostle prescribing a remedy for our Sins, sends us to christ as him in whom alone our Comfort lies:
none more for repentance and holiness of life, then St. John, yet still he would have us by faith rely on the efficacy of Christs merits. The truth is, he that relyeth on Christ, buildeth upon a rock, but he that resteth on his own performances ;
none more for Repentance and holiness of life, then Saint John, yet still he would have us by faith rely on the efficacy of Christ merits. The truth is, he that Relieth on christ, builds upon a rock, but he that rests on his own performances;
so that as Noahs dove found no rest for the sole of her foot till she came to the Arke, no more can we find any hearts ease, soules rest, till we come to Christ, and this be spoken in the generall.
so that as Noahs dove found no rest for the sole of her foot till she Come to the Ark, no more can we find any hearts ease, Souls rest, till we come to christ, and this be spoken in the general.
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More particularly we may observe two ingredients in this remedy, namely, Christs intercession and reconciliation, the former in the end of the first, and the latter in this second verse.
More particularly we may observe two ingredients in this remedy, namely, Christ Intercession and reconciliation, the former in the end of the First, and the latter in this second verse.
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The first ingredient is Christs intercession in those words, we have an advocate with the Father, Jesus Christ the right•ous, wherein there are two things observable, The quality, what it is, we have an advocate. The efficacy, how prevalent it is in respect of The person with whom, the Father. The person who, Jesus Christ the righteous.
The First ingredient is Christ Intercession in those words, we have an advocate with the Father, jesus christ the right•ous, wherein there Are two things observable, The quality, what it is, we have an advocate. The efficacy, how prevalent it is in respect of The person with whom, the Father. The person who, jesus christ the righteous.
The first thing to be discussed, is the Quality of this Ingredient, and to that end we must enquire what this meaneth, that Christ is called an Advocate.
The First thing to be discussed, is the Quality of this Ingredient, and to that end we must inquire what this means, that christ is called an Advocate.
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1. The Greek word NONLATINALPHABET here used, is attributed in Scripture both to Christ and the Spirit, but when it is attributed to the spirit, it is rendered by comforter, when to Christ by advocate, and not without reason,
1. The Greek word Here used, is attributed in Scripture both to christ and the Spirit, but when it is attributed to the Spirit, it is rendered by comforter, when to christ by advocate, and not without reason,
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indeed whensoever this title is given to the holy Ghost, it is either in respect of the world, and then it noteth his pleading for God with men by way of conviction, or in respect of beleevers, and then it noteth his incouraging them in all their distresses, and enabling them by strong groanes, to plead with God for themselves, but when it is given to Christ, it importeth his taking our cause upon himselfe,
indeed whensoever this title is given to the holy Ghost, it is either in respect of the world, and then it notes his pleading for God with men by Way of conviction, or in respect of believers, and then it notes his encouraging them in all their Distresses, and enabling them by strong groans, to plead with God for themselves, but when it is given to christ, it imports his taking our cause upon himself,
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so is it here, Heaven is the Court, man is the guilty, Satan the accuser. God is the Iudge, and Christ the Advocate, and look as the advocate appeareth in the Court before the Iudge to plead for the guilty against the accuser, so doth Christ before God in heaven, to answer whatsoever the devil can object against us.
so is it Here, Heaven is the Court, man is the guilty, Satan the accuser. God is the Judge, and christ the Advocate, and look as the advocate appears in the Court before the Judge to plead for the guilty against the accuser, so does christ before God in heaven, to answer whatsoever the Devil can Object against us.
and if he vouchsafe to plead for them at the barre, he shall certainly passe sentence for them upon the Bench. 2. There is a twofold office which Christ undertaketh, in respect of which these are truly attributed to him, the one Regal, and the other Sacerdotal, as King, he shall one day sit as a Iudge ;
and if he vouchsafe to plead for them At the bar, he shall Certainly pass sentence for them upon the Bench. 2. There is a twofold office which christ undertaketh, in respect of which these Are truly attributed to him, the one Regal, and the other Sacerdotal, as King, he shall one day fit as a Judge;
4. It is not unworthy our observation, that as Christ is here called by S. Iohn an advocate, so by S. Paul a Mediator, unus utriusque nominis sensus, saith Gualter ;
4. It is not unworthy our observation, that as christ is Here called by S. John an advocate, so by S. Paul a Mediator, Unus utriusque Nominis sensus, Says Gualter;
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Christ is a m•diator both in respect of his person and office, both b••cause he is a middle person, and because he mediateth b••tween God and man, whereas he is an advocate onely? respect of his office. Again he is a mediator in respect of all his offices, an advocate only in respect of his Sacerdotal. Finally a mediator, inasmuch as he doth both deal with God for man, and with man for God ;
christ is a m•diator both in respect of his person and office, both b••cause he is a middle person, and Because he mediateth b••tween God and man, whereas he is an advocate only? respect of his office. Again he is a Mediator in respect of all his Offices, an advocate only in respect of his Sacerdotal. Finally a Mediator, inasmuch as he does both deal with God for man, and with man for God;
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I shall end this with Bezaes distinction, who observeth that Christ is called a Iudge in respect of our adversaries, a mediator in reference to God, and an advocate in regard of us, judging our enemies, mediating with God, and pleading for us.
I shall end this with Beza's distinction, who observeth that christ is called a Judge in respect of our Adversaries, a Mediator in Referente to God, and an advocate in regard of us, judging our enemies, mediating with God, and pleading for us.
but though he abhorres to plead for the sin, yet he will for the sinner, and though he dare not excuse the commission, yet he intercedes for the remission of the offence.
but though he abhors to plead for the since, yet he will for the sinner, and though he Dare not excuse the commission, yet he intercedes for the remission of the offence.
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as an Advocate doth for his Clyent in humane Iudicatories. To open this more fully, be pleased to know that the advocateship of Christ consists in a fourefold presentation.
as an Advocate does for his Client in humane Judges. To open this more Fully, be pleased to know that the advocateship of christ consists in a fourfold presentation.
1. Of his person in both natures divine and humane, his and ours as our Sponsor and Mediator, in this respect he liveth in heaven, saith the Apostle, to make intercession, as he lived on earth to dye, so he liveth in heaven to intercede for us, presenting himself as one that hath made satisfaction for our offences:
1. Of his person in both nature's divine and humane, his and ours as our Sponsor and Mediator, in this respect he lives in heaven, Says the Apostle, to make Intercession, as he lived on earth to die, so he lives in heaven to intercede for us, presenting himself as one that hath made satisfaction for our offences:
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2. Of his merit, as the High Priest entered into that holy of holies, with the blood of the sacrifice, so is Christ entered with his own blood, and as there was once for all an oblation of it upon the Crosse, so there is a continual presentation of it in heaven ;
2. Of his merit, as the High Priest entered into that holy of holies, with the blood of the sacrifice, so is christ entered with his own blood, and as there was once for all an oblation of it upon the Cross, so there is a continual presentation of it in heaven;
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in this respect his blood is said to speake better things then Abels : for whereas Abels blood did from the earth imprecate, Christs in heaven deprecates vengeance:
in this respect his blood is said to speak better things then Abel's: for whereas Abel's blood did from the earth imprecate, Christ in heaven deprecates vengeance:
thus action is the best part of this Oratour, who intercedeth by shewing his wounds, his pierced hands and feet, his opened side, his bruised body. As a Mother intreating her sonne openeth her dugs and brest, so this Son interceding with his Father, presenteth his blood and his wounds. When AEchylus the tragedian was accused, his brother Amyntas coming into the Court, opened his garments, shewed them cubitum sine manu, an arme without an hand lost in their service, by which he obtained his brothers discharge;
thus actium is the best part of this Orator, who intercedeth by showing his wounds, his pierced hands and feet, his opened side, his Bruised body. As a Mother entreating her son Openeth her dugs and breast, so this Son interceding with his Father, presents his blood and his wounds. When AEchylus the tragedian was accused, his brother Amyntas coming into the Court, opened his garments, showed them cubitum sine manu, an arm without an hand lost in their service, by which he obtained his Brother's discharge;
That the pardon which his blood hath merited, may be granted and assured to, That the spirit which his death hath purchased, may be given for the strengthening of, That the salvation which by his sufferings he hath wrought, may in due time be conferred on all his members:
That the pardon which his blood hath merited, may be granted and assured to, That the Spirit which his death hath purchased, may be given for the strengthening of, That the salvation which by his sufferings he hath wrought, may in due time be conferred on all his members:
4. Of our prayers and supplications which we make in behalfe of our selves and others, and the prayers of the Church which she maketh in our behalf. Preces sacrificii sui odore sanctificat, saith Calvin, he perfumes our prayers with the odour of his sacrifice, and so presents them to his Father ;
4. Of our Prayers and supplications which we make in behalf of our selves and Others, and the Prayers of the Church which she makes in our behalf. Preces Sacrifices sui odore sanctificat, Says calvin, he perfumes our Prayers with the odour of his sacrifice, and so presents them to his Father;
in this respect he is as it were the Master of requests, and the angel (in the revelation) with the golden censer, and we are said to have boldnesse of accesse through him, and he assured his disciples that whatsoever they did aske in his name, should be given them. I end this first part.
in this respect he is as it were the Master of requests, and the angel (in the Revelation) with the golden censer, and we Are said to have boldness of access through him, and he assured his Disciples that whatsoever they did ask in his name, should be given them. I end this First part.
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To present the humble confessions and intreaties of the nocent, and withall to interpose his own desires and requests to the Iudge in the delinquents behalf ;
To present the humble confessions and entreaties of the nocent, and withal to interpose his own Desires and requests to the Judge in the delinquents behalf;
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he as it were alledgeth his sufferings as a satisfaction of the law for our sins, he tenders our penitent acknowledgements and prayers for pardon to the Judge,
he as it were allegeth his sufferings as a satisfaction of the law for our Sins, he tenders our penitent acknowledgements and Prayers for pardon to the Judge,
1. First, that the Father is properly the name of the first person in the sacred Trinity, and accordingly with Carthusian we are so here to understand it,
1. First, that the Father is properly the name of the First person in the sacred Trinity, and accordingly with Carthusian we Are so Here to understand it,
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but yet because he cannot be said properly to intercede with himself, and lest he might be thought inferiour to the spirit, if an advocate with him, therefore his intercession is set forth as expressely directed to the Father ? And inasmuch as the other persons have the same essence, and therefore will with the Father, Christ in being an advocate with him, is also with them.
but yet Because he cannot be said properly to intercede with himself, and lest he might be Thought inferior to the Spirit, if an advocate with him, Therefore his Intercession is Set forth as expressly directed to the Father? And inasmuch as the other Persons have the same essence, and Therefore will with the Father, christ in being an advocate with him, is also with them.
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2. But further, the Father relateth to the Son, whence the Arrians argue, •hat as the advocate is inferiour to the Iudge, so the Son is to the Father, when as yet St. Paul saith, he thought it no robbery to be equall with God, that is, the Father, In answer to which
2. But further, the Father relateth to the Son, whence the Arians argue, •hat as the advocate is inferior to the Judge, so the Son is to the Father, when as yet Saint Paul Says, he Thought it no robbery to be equal with God, that is, the Father, In answer to which
1. It may, and that orthodoxly be returned by way of concession, that the Son is inferiour to the Father with this restriction as Son, and the Father as Father ;
1. It may, and that orthodoxly be returned by Way of concession, that the Son is inferior to the Father with this restriction as Son, and the Father as Father;
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so I know no reason but that we may assert, though the persons have an equality, because an identity of essence, yet as persons they are inferiour one to the other: this solution St. Basil maketh use of to clear those words, my Father is greater then I, whilest yet he was equal with his Father ;
so I know no reason but that we may assert, though the Persons have an equality, Because an identity of essence, yet as Persons they Are inferior one to the other: this solution Saint Basil makes use of to clear those words, my Father is greater then I, whilst yet he was equal with his Father;
2. But letting this go, you may please to take notice, that the Son of God is advocate with the Father as mediator, and he is mediator not as God, nor as man, but as God-man: upon which consideration he may be truly asserted inferiour to the Father: hence the Sonne of God his becomming man, is called an emptying himself (for so St. Pauls phrase signifieth) whereby he that is equal with, became in our nature subordinate to,
2. But letting this go, you may please to take notice, that the Son of God is advocate with the Father as Mediator, and he is Mediator not as God, nor as man, but as God-man: upon which consideration he may be truly asserted inferior to the Father: hence the Son of God his becoming man, is called an emptying himself (for so Saint Paul's phrase signifies) whereby he that is equal with, became in our nature subordinate to,
3. Lastly, The Father is a comprehensive expression, and may have reference both to the advocate, and the guilty, and so either his Father or our Father. Indeed God is the Father of Christ, and the Father of all beleeving penitents, in a very different respect,
3. Lastly, The Father is a comprehensive expression, and may have Referente both to the advocate, and the guilty, and so either his Father or our Father. Indeed God is the Father of christ, and the Father of all believing penitents, in a very different respect,
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whilest he is Christs Father by Generation, ours only by Regeneration; Christs by natural begetting, ours by gracious adopting, Christs primarily, ours mediately, in and through him;
whilst he is Christ Father by Generation, ours only by Regeneration; Christ by natural begetting, ours by gracious adopting, Christ primarily, ours mediately, in and through him;
and therefore our Saviour saith not, I go to our, but to mine and your Father, because he is otherwise Christs then ours, but yet he is ours as well as Christs ;
and Therefore our Saviour Says not, I go to our, but to mine and your Father, Because he is otherwise Christ then ours, but yet he is ours as well as Christ;
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as the sufficiency of Christs death depends upon his God-head, so the validity of his intercession upon his Sonship, when God saith concerning Christ, thou art my Son, there presently followeth an Ask of me and I will give thee;
as the sufficiency of Christ death depends upon his Godhead, so the validity of his Intercession upon his Sonship, when God Says Concerning christ, thou art my Son, there presently follows an Ask of me and I will give thee;
great is the love of parents, ventowards their offending children, witnesse that of David to Absolon, especially when they return, witnesse that of the F•ther to the prodigal, pro maximo delicto paululum supplici• satis est patri, a few stripes will serve with a Father for a great offence ;
great is the love of Parents, ventowards their offending children, witness that of David to Absalom, especially when they return, witness that of the F•ther to the prodigal, Pro Maximo delicto Paululum supplici• satis est patri, a few stripes will serve with a Father for a great offence;
Yea, how often will a Father desire another to step in and intercede for his childe, I say not (saith Christ) to his disciples, that I will pray the Father for you, the Father himself loveth you, as if there were scarce any need of this mediation;
Yea, how often will a Father desire Another to step in and intercede for his child, I say not (Says christ) to his Disciples, that I will pray the Father for you, the Father himself loves you, as if there were scarce any need of this mediation;
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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.
however no doubt but that this being the pleasure of the Lord, it shall prosper in his hand, and God's heart being prepared, Christ suit must needs be granted. To shut up this First consideration.
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Iacob the younger brother obtained the blessing from his Father in the garments of Esau the elder. Christ the elder obtaineth •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
Iacob the younger brother obtained the blessing from his Father in the garments of Esau the elder. christ the elder obtaineth •he blessing At the Father's hands for his younger brothers, no wonder if the brother pleading for brothers, 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.
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.
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1. Righteous is som•times as much as merciful, and thus Iesus Christ the righteous, that is, gracious, and therefore ready to become an advocate for us;
1. Righteous is som•times as much as merciful, and thus Iesus christ the righteous, that is, gracious, and Therefore ready to become an advocate for us;
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to this pu•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.
to this pu•pose it is, that the author to the Hebrews 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.
2. Righteous is sometime 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.
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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.
4. But lastly, Righteous is as much as holy, innocent, so we find them joined 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 himself and us.
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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.
1. In himself, he is righteous, Because blameless, one who is altogether free from since. It is well observed by the learned Chamier, That the Apostle Says 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,
And Therefore this term righteous signifies not so much, rationem fungendi Officii, as Himself Officii fundamentum, the manner of performing this office,
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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 cond•tio, this is a condition necessarily requisite,
as a qualification rendering him fit to undertake it, and so is most properly referred to his innocency, since he could not have been an advocate, If he had not been in this sense righteous. In this respect it is that Ferus Says truly, verè necessaria cond•tio, this is a condition necessarily requisite,
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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.
since, If he had had any since of his own to answer for, he could not have pleaded for us, neque enim Idoneus Advocatus qui ipse sit Rhesus, as Estius Says excellently, He can be no fit advocate for Another, who himself is guilty.
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,
and Cajetan observing the following words, he is the propitiation, Says ecce justitia Jesu Christ, herein is the righteousness of jesus christ our advocate, that he makes us by his propitiation righteous, & so is enabled to plead our cause. To this Effect it is that Lorinus observeth, He is such an advocate, as Satisfieth the judge, not only by reason, but reality, interceding by virtue of a price paid. And hence it is, that though he finds both us and our cause unjust, yet (which no other advocate can do) he makes both us and it righteous, so that though we by reason of our Sins Are unworthy of pardon,
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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.
And no wonder if being thus every Way righteous, he become an effectual advocate, and thus much shall suffice for the Explication of this choice ingredient in this divine remedy, We have an advocate with the Father jesus christ the righteous.
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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.
1. Consolation, the Greek word Here used (as Vorstius well observeth) may be rendered either advocate, or comforter, since inasmuch as christ is an advocate, he is a comforter to all penitent Sinners.
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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,
1. we, it is not you, but we Saint John includeth himself in the number of those Sinners, who need christ an advocate, and Therefore we may be the less discouraged in the sense of our infirmities. And again it is not I,
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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.
but we, he excludeth not Others from having an Interest with himself in christ the advocate, and Therefore every penitent moy apply this Comfort to himself, which is so much the more comfortable Because it is we.
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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,
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 Christ Intercession is certain, and Therefore positively asserted,
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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;
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 tense that we now may as truly say we have;
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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.
as Saint 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 lives to make Intercession, that is to be.
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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,
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 indictment against us,
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 ;
With. Many times a cause miscarrieth in humane Courts, by reason of the advocates absence, but of this their is no Fear in our advocate, for he is At the Judges right hand and so still ready upon all occasions as it were to put in a word for us to the Father;
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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,
not the Judge, but the Father to render our hope of prevailing so much the more firm, this sweet word of Father implying not only a passibility, but a facility of obtaining,
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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,
The Father, and so capable of a Referente both to christ and us, he that is our advocate is not a servant a friend but a Son, and so the Judges chiefest favourite, we for whom he is an advocate, Are not slaves, or Strangers, or enemies, or only Servants, but Sons, though too dificient in our Obedience,
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Iesus that signifieth a Saviour, and he that vouchsafeth to be our Saviour will not stick to be our advocate, yea that he may save as the Apostles phrase is to the utmost, he will leave no way unatempted,
Iesus that signifies a Saviour, and he that vouchsafeth to be our Saviour will not stick to be our advocate, yea that he may save as the Apostles phrase is to the utmost, he will leave no Way unattempted,
Christ, a word that signifieth anointed, and indeed so he was to all his offices among the rest to that of his priesthood, and so this part of it which consists in intercession. Anointing carryeth in it both designation to, and preparation for an office;
christ, a word that signifies anointed, and indeed so he was to all his Offices among the rest to that of his priesthood, and so this part of it which consists in Intercession. Anointing Carrieth in it both designation to, and preparation for an office;
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all that were anointed, being thereby called to, and furnished with abilities for the office to which they were anointed, our advocate therefore being Christ, is both a legal,
all that were anointed, being thereby called to, and furnished with abilities for the office to which they were anointed, our advocate Therefore being christ, is both a Legal,
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and skilful advocate, called to the barre, invested with gifts, and therefore knoweth how to plead and that our joy may be full, take in the last words.
and skilful advocate, called to the bar, invested with Gifts, and Therefore Knoweth how to plead and that our joy may be full, take in the last words.
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that he cannot be perverted, nay he is righteous, and therefore can stand in Gods sight to plead for us, whereas were he himselfe nocent, he must flee from the face of the Iudge, and being unable to answer for himselfe, could not undertake our cause.
that he cannot be perverted, nay he is righteous, and Therefore can stand in God's sighed to plead for us, whereas were he himself nocent, he must flee from the face of the Judge, and being unable to answer for himself, could not undertake our cause.
The righteous, because so exactly, perfectly without the least spot, we know how far the intercession of Abraham, Moses, and other righteous men have prevayled, yea St. Iames saith The effectuall fervent prayer of a righteous man availeth much, and that not onely for himselfe,
The righteous, Because so exactly, perfectly without the least spot, we know how Far the Intercession of Abraham, Moses, and other righteous men have prevailed, yea Saint James Says The effectual fervent prayer of a righteous man availeth much, and that not only for himself,
Let me put this question to thee, if when thou sinnest, thou hadst all the Angels, Saints, Confessors, Martyrs, in those celestial mansions to beg thy pardon;
Let me put this question to thee, if when thou Sinnest, thou Hadst all the Angels, Saints, Confessors, Martyrs, in those celestial mansions to beg thy pardon;
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When therefore thy daily infirmities discourage thee, or particular falls affright thee, imagine with thy self, that thou heardest thy Advocate pleading for thee, in these or the like expressions;
When Therefore thy daily infirmities discourage thee, or particular falls affright thee, imagine with thy self, that thou heardest thy Advocate pleading for thee, in these or the like expressions;
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Chear up then thou disconsolate soul, Christ is an Advocate for thee, and therefore do not despaire, but beleeve, and beleeving rejoyce, and rejoycing triumph, and triumphing, take up that bold challenge of St. Paul, Who shall lay any thing to the charge of Gods elect? it is God that justifieth, who is he that condemneth? it is Christ that died:
Cheer up then thou disconsolate soul, christ is an Advocate for thee, and Therefore do not despair, but believe, and believing rejoice, and rejoicing triumph, and triumphing, take up that bold challenge of Saint Paul, Who shall lay any thing to the charge of God's elect? it is God that Justifieth, who is he that Condemneth? it is christ that died:
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this being Christs peculiar prerogative. Indeed the Papists have coyned a distinction between Mediator redemptionis, and intercessionis, a Mediator of redemption and intercession, appropriating the former to Christ, attributing the latter to the Virgin Mary, and the rest of the glorified Saints,
this being Christ peculiar prerogative. Indeed the Papists have coined a distinction between Mediator redemptionis, and intercessionis, a Mediator of redemption and Intercession, appropriating the former to christ, attributing the latter to the Virgae Marry, and the rest of the glorified Saints,
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but the advocateship, and the propitiation are here by our Apostle joyned together, and accordingly our Church in the close of one of the Collects, putting mediatour and advocate together, prefixeth an exclusive particle to both, through our onely mediator and advocate Iesus Christ our Lord.
but the advocateship, and the propitiation Are Here by our Apostle joined together, and accordingly our Church in the close of one of the Collects, putting Mediator and advocate together, prefixeth an exclusive particle to both, through our only Mediator and advocate Iesus christ our Lord.
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I deny not, but that the Saints in heaven p•ay for the Church on earth, but though they pray for her in general, yet not for her paeticular members, whose sins and wants they are strangers to,
I deny not, but that the Saints in heaven p•ay for the Church on earth, but though they pray for her in general, yet not for her paeticular members, whose Sins and Wants they Are Strangers to,
It may perhaps be here objected, if we may not desire the prayers of the Saints in heaven, why do we of those on earth ? how is i• that St. Paul calleth upon the Thessalonians to pray for him, and St. Cyprian in an Epistle to the Romane Confessors, craveth their remembrance of him in their prayers,
It may perhaps be Here objected, if we may not desire the Prayers of the Saints in heaven, why do we of those on earth? how is i• that Saint Paul calls upon the Thessalonians to pray for him, and Saint Cyprian in an Epistle to the Roman Confessors, craves their remembrance of him in their Prayers,
and nothing more usual with christians, then thus, both by word and writing, to beg one anothers prayers ? but beloved, this we desire of one another not as advocates, but only as fellow-helpers ;
and nothing more usual with Christians, then thus, both by word and writing, to beg one another's Prayers? but Beloved, this we desire of one Another not as advocates, but only as Fellow-helpers;
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and must intreat for us all. In summe, there is a great deal of difference between a christian-desiring of their prayers, who know our persons, to whom we may signifie our wants, and a religious invocation upon them for their prayers, who are both ignorant of us and our necessities.
and must entreat for us all. In sum, there is a great deal of difference between a christian-desiring of their Prayers, who know our Persons, to whom we may signify our Wants, and a religious invocation upon them for their Prayers, who Are both ignorant of us and our necessities.
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Let then the Apostatized Rome seek to Angels and Saints, we will only make mention in our prayers of the name of Iesus Christ, as him on whose intercession we depend and rest.
Let then the Apostatized Room seek to Angels and Saints, we will only make mention in our Prayers of the name of Iesus christ, as him on whose Intercession we depend and rest.
2. Since he is an advocate for us with the Father, let us be advocates for him with the world, let us plead his cause, vindicate his honour, speak for his Gospel, intercede for his members ;
2. Since he is an advocate for us with the Father, let us be advocates for him with the world, let us plead his cause, vindicate his honour, speak for his Gospel, intercede for his members;
Indeed I may here fitly make use of those words towards the end of the former Chapter, if we confesse our sinnes, he is our advocate to plead for pardon:
Indeed I may Here fitly make use of those words towards the end of the former Chapter, if we confess our Sins, he is our advocate to plead for pardon:
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yea to himself, that he would pray to the Father, and let us not doubt but he will perform what we desire, and obtain what we expect, the forgivenesse of our sins ;
yea to himself, that he would pray to the Father, and let us not doubt but he will perform what we desire, and obtain what we expect, the forgiveness of our Sins;
sin not, is the voyce both of Moses and Christ, Prophets and Apostles: Indeed since they were holy men who wrote, and that as moved by the Holy Ghost it was impossible but that all their writings should tend to the advancing of holinesse.
sin not, is the voice both of Moses and christ, prophets and Apostles: Indeed since they were holy men who wrote, and that as moved by the Holy Ghost it was impossible but that all their writings should tend to the advancing of holiness.
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It is one of those excellencies which are peculiar to the Gospel, that it provideth an Anchor in case of a storme, a rock of succour in shipwrack, a refuge whether to flye when we are in danger;
It is one of those excellencies which Are peculiar to the Gospel, that it Provideth an Anchor in case of a storm, a rock of succour in shipwreck, a refuge whither to fly when we Are in danger;
Accursed is every one that continueth not in all things which are written in the book of the Law to do them, so runs the comminatory sentence in which the sinner being involved, hath no way left (by the Law ) of escaping, but must inevitably perish;
Accursed is every one that Continueth not in all things which Are written in the book of the Law to do them, so runs the comminatory sentence in which the sinner being involved, hath no Way left (by the Law) of escaping, but must inevitably perish;
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and propitiation to disconsolate sinners, and whilest we are sitting in the darknesse of despaire by reason of our sin, breaketh in upon us with beams of comfort from the Sun of righteousnesse ;
and propitiation to disconsolate Sinners, and whilst we Are sitting in the darkness of despair by reason of our since, breaks in upon us with beams of Comfort from the Sun of righteousness;
a careful endeavour against sin it requireth, yet when we have sinned, it leaveth us not without hope, but directeth us to Christ as an intercessor and reconciler, for so we find St. John here in those words, which may therefore be truly called the Epitome and summe of the Gospel, My little children, these things I write unto you, &c,
a careful endeavour against since it requires, yet when we have sinned, it Leaveth us not without hope, but directeth us to christ as an intercessor and reconciler, for so we find Saint John Here in those words, which may Therefore be truly called the Epitome and sum of the Gospel, My little children, these things I write unto you, etc.,
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We are now come to the second Ingredient in this Remedy, to wit, the reconciliation wrought by Christ, and this in the second verse, and he is the propitiation for our sins,
We Are now come to the second Ingredient in this Remedy, to wit, the reconciliation wrought by christ, and this in the second verse, and he is the propitiation for our Sins,
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Before I enter upon the matter, it will be needful to take a little notice of the connexion of the clause implied in the particle And. A word which may be considered either meerly as conjunctive, or as causal.
Before I enter upon the matter, it will be needful to take a little notice of the connexion of the clause implied in the particle And. A word which may be considered either merely as conjunctive, or as causal.
1. If we read it only as a conjunctive particle, it lets us see that Christ being an advocate becometh a propitiation, indeed the work of reconciliation according to a different notion belongs both to Christs sacrifice and his intercession, the meritorious purchase of our peace belongs to his sacrifice, the effectual application of it to us belongs to his intercession, the shedding of his blood upon the crosse, was that which wrought reconciliation for all that should beleeve in him, the presenting his blood in heaven, is that which obtaineth the actual collation of this benefit, upon them who do beleeve in him.
1. If we read it only as a conjunctive particle, it lets us see that christ being an advocate Becometh a propitiation, indeed the work of reconciliation according to a different notion belongs both to Christ sacrifice and his Intercession, the meritorious purchase of our peace belongs to his sacrifice, the effectual application of it to us belongs to his Intercession, the shedding of his blood upon the cross, was that which wrought reconciliation for all that should believe in him, the presenting his blood in heaven, is that which obtaineth the actual collation of this benefit, upon them who do believe in him.
This was excellently tipified under the Law by the blood, and the incense which the Priest made use of in the attonement, the former prefiguring Christs suffering, and the latter his advocateship by both which the propitiation is made.
This was excellently tipified under the Law by the blood, and the incense which the Priest made use of in the atonement, the former prefiguring Christ suffering, and the latter his advocateship by both which the propitiation is made.
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2. We may yet further look upon this and as a causal particle, signifying after the Hebrew use for, and so it lets us see what giveth the efficacy to Christs intercession (to wit) his propitiation ;
2. We may yet further look upon this and as a causal particle, signifying After the Hebrew use for, and so it lets us see what gives the efficacy to Christ Intercession (to wit) his propitiation;
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1. This propitiation for our sins was merited by Christs blood, and therefore God is said to set him forth a propitiation through faith in his blood, and Christ is said to make peace through the blood of his crosse ;
1. This propitiation for our Sins was merited by Christ blood, and Therefore God is said to Set him forth a propitiation through faith in his blood, and christ is said to make peace through the blood of his cross;
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indeed there can be no propitiation of wrath without satisfaction of justice, and there can be no satisfaction of justice without shedding of blood, whereby the punishment was suffered, which justice required.
indeed there can be no propitiation of wrath without satisfaction of Justice, and there can be no satisfaction of Justice without shedding of blood, whereby the punishment was suffered, which Justice required.
first pretio, and then prece, by laying down a price, and then plead•ng the payment before God, so that what was once offered, is continually presented.
First Precio, and then prece, by laying down a price, and then plead•ng the payment before God, so that what was once offered, is continually presented.
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whilest a man is angry, it is in vain to move him for a favour, but his anger being appeased, there is hopes of successe, especially when he pleads who was the means to pacifie him;
whilst a man is angry, it is in vain to move him for a favour, but his anger being appeased, there is hope's of success, especially when he pleads who was the means to pacify him;
thus stands the case between God and Christ and us, God being •ncensed against us. Christ taketh the chastisement of our peace upon himself, whereby Gods wrath was pacified, and he who wrought this reconciliation on earth it is that appeareth for us in heaven,
thus Stands the case between God and christ and us, God being •ncensed against us. christ Takes the chastisement of our peace upon himself, whereby God's wrath was pacified, and he who wrought this reconciliation on earth it is that appears for us in heaven,
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1. Sins provocation is manifestly couched in this clause, and accordingly taken notice of by Interpreters, since there were no need of a propitiation for,
1. Sins provocation is manifestly couched in this clause, and accordingly taken notice of by Interpreters, since there were no need of a propitiation for,
if there were no provocation by our sins, it is the note of St. Chrisostome upon the phrases of reconciling and making peace, in the Colossians, that the one implyeth an enmity, the other a war ;
if there were no provocation by our Sins, it is the note of Saint Chrysostom upon the phrases of reconciling and making peace, in the colossians, that the one Implies an enmity, the other a war;
& the same may be made here, the propitiation supposeth wrath. And as it is here intimated, so it is elsewhere asserted by S. Paul to the Romans, when he saith, the wrath of God is revealed from heaven, against all unrighteousnesse and ungodlinesse of men, and consequently, against men for all their unrighteousnes and ungodlines ;
& the same may be made Here, the propitiation Supposeth wrath. And as it is Here intimated, so it is elsewhere asserted by S. Paul to the Roman, when he Says, the wrath of God is revealed from heaven, against all unrighteousness and ungodliness of men, and consequently, against men for all their unrighteousness and ungodliness;
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in this respect it is, that he calleth all men by nature children of wrath, and why this? because they are born in sin. Indeed God made man (as Solomons phrase is) upright, and so long as he stood in that integrity, there was pax amicitiae, a peace of amity and friendship between God and man, but they sought out many inventions, by which God was most justly provoked to anger. Thus at first, and ever since sin hath proved the make-bate, the k•ndle-coale, that incendiary between the Creatour and his creature.
in this respect it is, that he calls all men by nature children of wrath, and why this? Because they Are born in since. Indeed God made man (as Solomons phrase is) upright, and so long as he stood in that integrity, there was pax Friendship, a peace of amity and friendship between God and man, but they sought out many Inventions, by which God was most justly provoked to anger. Thus At First, and ever since since hath proved the makebate, the k•ndle-coale, that incendiary between the Creator and his creature.
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And how can it be otherwise? since there cannot but be enmity where there is contrariety, and there is nothing more contrary to God then sin, nay, there is nothing contrary to him but sin, it is opposite to him in his pure nature, it robbeth and spoyleth him of his glory, it transgesseth and rebelleth against his Law, and therefore must needs incurre his displeasure. It is observable in Scripture. that as members, so senses are after the manner of men attributed to God, and sin is represented as offensive to every one of them.
And how can it be otherwise? since there cannot but be enmity where there is contrariety, and there is nothing more contrary to God then since, nay, there is nothing contrary to him but since, it is opposite to him in his pure nature, it robbeth and spoileth him of his glory, it transgesseth and rebelleth against his Law, and Therefore must needs incur his displeasure. It is observable in Scripture. that as members, so Senses Are After the manner of men attributed to God, and sin is represented as offensive to every one of them.
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It grateth his eares, and therefore he complaineth of the cry of Sodom and Gomorrah, it disrelisheth his taste, in which respect it is compared to leaven, and that especially for its sowernesse ;
It grateth his ears, and Therefore he Complaineth of the cry of Sodom and Gomorrah, it disrelisheth his taste, in which respect it is compared to leaven, and that especially for its sourness;
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1 The odious nature of sin, Are any persons more abominable then the contentious Solomon, justly declameth against him that soweth discord among brethren ;
1 The odious nature of since, are any Persons more abominable then the contentious Solomon, justly declaimeth against him that Soweth discord among brothers;
that beatitude of our Saviour, carryeth in it according to the rule of contraries a curse, Cursed are the peace breakers, for they shall be called the children of the Devil.
that beatitude of our Saviour, Carrieth in it according to the Rule of contraries a curse, Cursed Are the peace breakers, for they shall be called the children of the devil.
not between man and man onely, but God and man, and hath sowne discord between, not onely brother and brother, but father and sonne, Oh that this thought might stirre up in us a zealous indignation against sin, God forbid, that that which is his hate, should be our love, that that should find favour with us, which provoketh his wrath against us,
not between man and man only, but God and man, and hath sown discord between, not only brother and brother, but father and son, O that this Thought might stir up in us a zealous Indignation against since, God forbid, that that which is his hate, should be our love, that that should find favour with us, which provokes his wrath against us,
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2 The miserable estate of a sinner, because he is under the wrath of God, coelestis ira quos premit miseros facit, Divine anger is an unsupportable burthen, the sinning Angels are not able to stand under it,
2 The miserable estate of a sinner, Because he is under the wrath of God, coelestis ira quos premit miseros facit, Divine anger is an unsupportable burden, the sinning Angels Are not able to stand under it,
when once thou art angry? And now tell me sinners, have not we most justly incurred this sore displeasure, hath not God both by the sin of our nature & transgressions of our life been provoked against us from our mothers wombe to this day,
when once thou art angry? And now tell me Sinners, have not we most justly incurred this soar displeasure, hath not God both by the sin of our nature & transgressions of our life been provoked against us from our mother's womb to this day,
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If one sin be sufficient fuel for this fire, what a flame of wrath burneth against us, whose sins have been numerous, or rather innumerous ? All which being serously pondered;
If one since be sufficient fuel for this fire, what a flame of wrath burns against us, whose Sins have been numerous, or rather innumerous? All which being serously pondered;
David feeling some drops or sparks of this anger, saith there was no rest in his bones by reason of it, truly if we doe not feele, we have cause continually to be in feare, not onely of drops, but flouds, sparks, but flakes of this vengeance,
David feeling Some drops or sparks of this anger, Says there was no rest in his bones by reason of it, truly if we do not feel, we have cause continually to be in Fear, not only of drops, but floods, sparks, but flakes of this vengeance,
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how can we be secure and quiet? And if there be any awakened conscience, wounded soule which cryeth out, what shall I do ? I answer, Gods wrath is unsupportable ;
how can we be secure and quiet? And if there be any awakened conscience, wounded soul which Cries out, what shall I do? I answer, God's wrath is unsupportable;
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2. Christs pacification, He is the propitiation for our sins, It is both assertive, and exclusive, carrying it both an affirmative, and a negative, He is,
2. Christ pacification, He is the propitiation for our Sins, It is both assertive, and exclusive, carrying it both an affirmative, and a negative, He is,
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1. He is the propitiation, Gods wrath towards man sinning, is pacified by Christ suffering, the Rabbins say of the Messiah, that when he commeth, he shall be NONLATINALPHABET a reconciling man, and the Apostles assertion is expresse, We have peace with God, through Jesus Christ our Lord, it is the Testimony which the Father gave concerning Christ at his Baptism, This is my beloved sonne in whome I am well pleased, by which latter clause is (according to Euthymius, Cajetan and others) expressed that favour which God in Christ beareth towards us, as he is in himselfe beloved, so in him God is with us well pleased.
1. He is the propitiation, God's wrath towards man sinning, is pacified by christ suffering, the Rabbis say of the Messiah, that when he comes, he shall be a reconciling man, and the Apostles assertion is express, We have peace with God, through jesus christ our Lord, it is the Testimony which the Father gave Concerning christ At his Baptism, This is my Beloved son in whom I am well pleased, by which latter clause is (according to Euthymius, Cajetan and Others) expressed that favour which God in christ bears towards us, as he is in himself Beloved, so in him God is with us well pleased.
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 wal•, which were one seperate from the other, together,
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 wal•, which were one separate from the other, together,
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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.
This is that truth which the Apostle Paul planly asserts in those Scriptures which speak of reconciliation to God, thus he Says, God was in christ reconciling the world to himself, and again, christ is said to reconcile both (to wit Jew and Gentile) unto God in one body by the cross, and again, It pleased the Father by him, having made peace through the blood of his cross to roconcile all things to himself, It would not be passed by what is by socinians objected, against these Scriptures that they speak only of our being reconciled to God, not of God's being reconciled to us, and so prove not any pacification of divine wrath by Christ death, whence it is that they understand this reconciling of us to God, to be no more then the turning of us from since to God by true Repentance.
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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 oth•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,
Though the phrase only run in this strain, the reconciling us to God, yet it does not Therefore follow that the reconciliation is only on our part, and not on God's, nay rather the one involveth the oth•r, since if we were not Sinners, there were no need of reconciling us to God, and being Sinners, there is no less need of his being reconciled to us, unless we will say, that since does not provoke him, which is to deny him to be a God, And though this reconciliation being mutual, does not less imply God's to us, then ours to him, yet it is very fitly thus expressed,
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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 ;
Because God is the pars offensa, the party offended, and man is pars offendens, the party offending, he that offends 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 pa•if•ing ▪ the one of her husbands anger, the other of his brothers displeasure, justly conceived against them;
in which respect christ adviseth him who brings his gift to the altar, If he Remember his brother have ought against him to go and be reconciled to his brother, and Saint Paul wishes 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 pa•if•ing ▪ the one of her Husbands anger, the other of his Brother's displeasure, justly conceived against them;
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;
And that this is Saint Paul's meaning appears plainly in one of those forecited places, where the manner how God in christ reconcileth us to himself, 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 since for us, It is not Therefore our turning from since to God, but christ becoming a sacrifice for our Sins, and God's not imputing our Sins to us for his sake which is our reconciltation to God, and inasmuch as it is God who being offended receives us again into favour;
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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.
And Because the socinians (being resolved to make all Scripture stoop to their reason) endeavour to pervert this text as if it were only a delivering us from the wrath to come upon impenitents, by turning us from our Sins.
1. If we consider this word in its native, signification, we shall find that the verbe NONLATINALPHABET (whence NONLATINALPHABET in the Text commeth) in all writers both sacred and prophane, Poets, Oratours, Historians, as the learned Grotius hath observed:
1. If we Consider this word in its native, signification, we shall find that the verb (whence in the Text comes) in all writers both sacred and profane, Poets, Orators, Historians, as the learned Grotius hath observed:
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where being joyned with NONLATINALPHABET 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.
where being joined with the plural accusative it is rendered to expiate the Sins of the people, but either the use of the word there must be altogether different from its sense of perpetual signification, or it must signify such an expiation, as tends to a pacification, & so it is all one whither 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.
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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 Auth•r to the Hebrews from thence cal it NONLATINALPHABET, a propitiatory, to this the Apostle Paul manifestly alludeth, where the very same word is used,
1. To the mercy-seat, which covered the Ark where the law was, whence God gave answers, and from which he showed himself propitious to the people, whereof we read in the book of Exodus. Hence the Seventy, and the Auth•r to the Hebrews from thence call it, a propitiatory, to this the Apostle Paul manifestly alludeth, where the very same word is used,
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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.
when he Says, Him hath God Set forth a propitiation, and possibly Saint John in this word, might have the same Referente. 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.
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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;
but in this last analogy (in which respect it was called a propitiatory, and serves to our present purpose) though there is a fitness, yet not a fullness;
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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.
for whereas the mercy-seat is called the propitiatory, only Because it had vim declarativam, a declarative virtue to signify, christ is the propitiation, as having vim effectivam, an operative energy to procure divine favour, and Therefore was God pleased to manifest himself 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;
In vain 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;
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since it is sufficient to make a type that there be in some things a similitude, though not in all things an aequality, nor is it any wonder if there be more energy in the body, then in the shadow, since the shadow is but a resemblance of the body.
since it is sufficient to make a type that there be in Some things a similitude, though not in all things an equality, nor is it any wonder if there be more energy in the body, then in the shadow, since the shadow is but a resemblance of the body.
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2 Besides this allusion, which no doubt is most congruous, to S. Pauls phrase, there is another more suitable to this of S. John, and that is in reference to the Sacrifices of expiation,
2 Beside this allusion, which no doubt is most congruous, to S. Paul's phrase, there is Another more suitable to this of S. John, and that is in Referente to the Sacrifices of expiation,
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& attonement. Almighty God in the Law appointed both the burnt-offering for sin in generall, and trespasse-offerings for particular sins, by which being offered up, he became appeased towards the sinner.
& atonement. Almighty God in the Law appointed both the Burnt-offering for since in general, and Trespass-offerings for particular Sins, by which being offered up, he became appeased towards the sinner.
Now all those Sacrifices did look at Christ, and the attonement which was made by them, was not as considered in themselves, but as they did typify Christs death, and the propitiation to be wrought by it.
Now all those Sacrifices did look At christ, and the atonement which was made by them, was not as considered in themselves, but as they did typify Christ death, and the propitiation to be wrought by it.
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That those sacrifices did all of them typify Christ, seemeth to me an undoubted truth, and that among others for this reason, because by Christs death, they were abolished, and became mortua dead, yea soon after, mortifera ;
That those Sacrifices did all of them typify christ, seems to me an undoubted truth, and that among Others for this reason, Because by Christ death, they were abolished, and became Mortua dead, yea soon After, Deadly;
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That whatsoever efficacy those Sacrifices had towards attonement, was onely in reference to Christ, must needs follow upon the former, since as when the antitype is accomplished, the type ceaseth,
That whatsoever efficacy those Sacrifices had towards atonement, was only in Referente to christ, must needs follow upon the former, since as when the antitype is accomplished, the type ceases,
and God was propitiated by those Sacrifices, as they did prefigure, and so as it were mind him of Christ to be offerred up a reall, and effectuall propitiation.
and God was propitiated by those Sacrifices, as they did prefigure, and so as it were mind him of christ to be offered up a real, and effectual propitiation.
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To close up this, it would not be passed by, how emphaticall our Apostles expression is, in that he doth not onely say of Christ he is NONLATINALPHABET,
To close up this, it would not be passed by, how emphatical our Apostles expression is, in that he does not only say of christ he is,
but NONLATINALPHABET, a propitiatour, but the propitiation it selfe, that is, victima NONLATINALPHABET, the propitiatory Sacrifice. Indeed he is both the Priest, and the Sacrifice, rhe propitiator, and the propitiation ;
but, a Propitiator, but the propitiation it self, that is, Victima, the propitiatory Sacrifice. Indeed he is both the Priest, and the Sacrifice, rhe propitiator, and the propitiation;
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according to which is that of Origen, God hath set him forth a propitiation through faith in his blood, that by the Sacrifice of his body, he might render God propitious to men.
according to which is that of Origen, God hath Set him forth a propitiation through faith in his blood, that by the Sacrifice of his body, he might render God propitious to men.
In one word, (to speak after the Schooles ) inasmuch as Christ by his death did removere peccatum, take away the guilt of sin, which causeth the enmity, and offerre sacrificium Deo acceptissimum, offer up a sacrifice most grateful to God, he might be truly said to be the propitiation.
In one word, (to speak After the Schools) inasmuch as christ by his death did removere peccatum, take away the guilt of since, which Causes the enmity, and offer Sacrificium God acceptissimum, offer up a sacrifice most grateful to God, he might be truly said to be the propitiation.
It is drawn from those Scriptures, in which Gods love to mankind is set down as the cause of sending Christ into the world, whereas if Christs coming into the world to dye, did propitiate God for our sins, this love of his towards man should be the effect, not the cause ;
It is drawn from those Scriptures, in which God's love to mankind is Set down as the cause of sending christ into the world, whereas if Christ coming into the world to die, did propitiate God for our Sins, this love of his towards man should be the Effect, not the cause;
and those Scriptures should have run thus, not, God so loved the world that he sent, but, God sent his Son into the world that he might love it, and not in this was the love of God manifested, but by this was the love of God procured, to wit, the sending his only begotten Son.
and those Scriptures should have run thus, not, God so loved the world that he sent, but, God sent his Son into the world that he might love it, and not in this was the love of God manifested, but by this was the love of God procured, to wit, the sending his only begotten Son.
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To untye this knot, you may please to know that these two assertions are not irreconcileable; Gods love to us moved him to send Christ to dye, Christs dying moveth him to love us:
To untie this knot, you may please to know that these two assertions Are not Irreconcilable; God's love to us moved him to send christ to die, Christ dying moves him to love us:
Indeed the love of God to man is in one respect the cause, and in another the effect of Christs death, and that thus it appeared to St. John is plain, in that he puts these two together in one verse, he loved us, and sent his Son to be the propitiation for our sins.
Indeed the love of God to man is in one respect the cause, and in Another the Effect of Christ death, and that thus it appeared to Saint John is plain, in that he puts these two together in one verse, he loved us, and sent his Son to be the propitiation for our Sins.
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he loved us as the work of his hands, and that love was the cause of sending Christ, he hated us as transgressours of his Law, and Christ by making satisfaction removeth that hatred, and obtaineth his favour,
he loved us as the work of his hands, and that love was the cause of sending christ, he hated us as transgressors of his Law, and christ by making satisfaction Removeth that hatred, and obtaineth his favour,
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whereby he was reconcileable, yea, himself appointed the way of reconciliation, and this love was the cause of Christs death. The other of friendship or complacency, whereby he becomes actually reconciled, and so conferreth all good upon us,
whereby he was reconcilable, yea, himself appointed the Way of reconciliation, and this love was the cause of Christ death. The other of friendship or complacency, whereby he becomes actually reconciled, and so conferreth all good upon us,
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so is it in this case, though God loved us so as to propose, nay, indeed to perfect the meanes of reconciliation, yet still he is not actually reconciled to us,
so is it in this case, though God loved us so as to propose, nay, indeed to perfect the means of reconciliation, yet still he is not actually reconciled to us,
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but only in and by those means, the chief whereof is Christs passion. The summe of all then amounts to this; God considered without respect to Christ, was though iratus, yet placabilis, actually angry, yet so as that there was a possibility of appeasing it, he was not so far provoked with men, as with the Angels, for whom he would not appoint nor accept a ransom, but still it is only in and through Christ, that he becometh placatus, actually appeased toward sinners.
but only in and by those means, the chief whereof is Christ passion. The sum of all then amounts to this; God considered without respect to christ, was though Angered, yet placabilis, actually angry, yet so as that there was a possibility of appeasing it, he was not so Far provoked with men, as with the Angels, for whom he would not appoint nor accept a ransom, but still it is only in and through christ, that he Becometh Placatus, actually appeased towards Sinners.
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2. He only is the propitiation for our sins, only Moses must go up to God in the mount, none but the High Priest must enter with the blood into the holy of holies; Christ alone must mediate with God for man: Indeed there was not, could not be found in heaven or earth, any one fit, or able to undertake this work.
2. He only is the propitiation for our Sins, only Moses must go up to God in the mount, none but the High Priest must enter with the blood into the holy of holies; christ alone must mediate with God for man: Indeed there was not, could not be found in heaven or earth, any one fit, or able to undertake this work.
and though they should have assumed humane nature, yet being but finite creatures, the worth of their sufferings could not be infinite, only Christ in himself being altogether pure,
and though they should have assumed humane nature, yet being but finite creatures, the worth of their sufferings could not be infinite, only christ in himself being altogether pure,
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in the end of the former verse, and being both God and man, and so able as God, and capable as man of undergoing such a penalty as should by reason of the infiniteness of his person, be of infinite merit, is the propitiation for our sins.
in the end of the former verse, and being both God and man, and so able as God, and capable as man of undergoing such a penalty as should by reason of the infiniteness of his person, be of infinite merit, is the propitiation for our Sins.
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To end this, The propitiation here spoken of may be considered several wayes, and accordingly it may have several causes, as decreed, published, applyed, purchased.
To end this, The propitiation Here spoken of may be considered several ways, and accordingly it may have several Causes, as decreed, published, applied, purchased.
The decree and intention of this propitiation, is the work of the whole Trinity, though especially attributed to the Father. The declaring and publication of it is the work of Christs Ministers, to whom is committed the word of reconciliation.
The Decree and intention of this propitiation, is the work of the Whole Trinity, though especially attributed to the Father. The declaring and publication of it is the work of Christ Ministers, to whom is committed the word of reconciliation.
The effectual application of it to every one in particular, is done principally by the Spirit, and instrumentally by faith. But still the purchase and procuration of it, is only by the blood of Christ: nemo praeter illum, nemo cum illo, there was none besides him, there was none to joyn• with him, he alone did undertake and accomplish the work of reconciliation.
The effectual application of it to every one in particular, is done principally by the Spirit, and instrumentally by faith. But still the purchase and procuration of it, is only by the blood of christ: nemo praeter Ilum, nemo cum illo, there was none beside him, there was none to joyn• with him, he alone did undertake and accomplish the work of reconciliation.
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far be it from us to place our hopes of Gods favour towards us in the merits and mediation of Saints or Angels, who themselves are beholding to this Mediatour ;
Far be it from us to place our hope's of God's favour towards us in the merits and mediation of Saints or Angels, who themselves Are beholding to this Mediator;
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the truth is, Propter filii meritum mater invenit gratiam, The Mothers peace was made by the Sonnes blood, and therefore to him, and him alone let us have recourse, as our only Peace-maker.
the truth is, Propter Sons Merit mater invenit gratiam, The Mother's peace was made by the Sons blood, and Therefore to him, and him alone let us have recourse, as our only Peacemaker.
but by laying hold on him, in which respect the Apostle doth not only say, God hath set forth Christ a propitiation through his blood, but through faith in his blood, and therefore being sensible of divine pleasure, let us embrace Christ in the armes of our faith, that God for his sake may be propitious to us.
but by laying hold on him, in which respect the Apostle does not only say, God hath Set forth christ a propitiation through his blood, but through faith in his blood, and Therefore being sensible of divine pleasure, let us embrace christ in the arms of our faith, that God for his sake may be propitious to us.
2. In the confidence of this propitiation wrought for us by Christ, how infinitely should we account our selves obliged to our blessed Jesus ? the more to imprint this meditation upon us, consider
2. In the confidence of this propitiation wrought for us by christ, how infinitely should we account our selves obliged to our blessed jesus? the more to imprint this meditation upon us, Consider
1. What the benefit is which Christ hath procured, propitiation for our sins, a benefit which hath many blessings to attend upon it, such as are acceptation of our persons and performances, nearnesse of union,
1. What the benefit is which christ hath procured, propitiation for our Sins, a benefit which hath many blessings to attend upon it, such as Are acceptation of our Persons and performances, nearness of Union,
Christ saith to every beleeving soul that hath an interest in his propitiation, in words much like those to his disciples, Be of good cheer, I have pacified the Fathers wrath towards thee.
christ Says to every believing soul that hath an Interest in his propitiation, in words much like those to his Disciples, Be of good cheer, I have pacified the Father's wrath towards thee.
God saith to every such person for whom he hath accepted Christs propitiation, in words much like those to Ephraim: It is my dear Son, it is my pleasant child, though I spake against thee, I do earnestly remember thee, I will surely have mercy on thee ; and
God Says to every such person for whom he hath accepted Christ propitiation, in words much like those to Ephraim: It is my dear Son, it is my pleasant child, though I spoke against thee, I do earnestly Remember thee, I will surely have mercy on thee; and
2. Who are we for whom Christ vouchsafed to become a propitiation? Jonathan stood between Sauls fury and David, a good reason, Sauls rage was causelesse, David was innocent, but Gods anger was just, and we were offenders: the people mediated between Saul and Ionathan, when he tasted of the honey, but Ionathan had offended ignorantly ;
2. Who Are we for whom christ vouchsafed to become a propitiation? Johnathan stood between Saul's fury and David, a good reason, Saul's rage was causeless, David was innocent, but God's anger was just, and we were offenders: the people mediated between Saul and Ionathan, when he tasted of the honey, but Ionathan had offended ignorantly;
we have been wilful presumptuous Rebels. Abigail pacified Davids wrath against Nabal, but he was her husband, Hester diverteth Ahasucrus his rage from the Iewes, but they were her countreymen ;
we have been wilful presumptuous Rebels. Abigail pacified Davids wrath against Nabal, but he was her husband, Esther diverteth Ahasucrus his rage from the Iewes, but they were her countrymen;
but loe Christ becometh a propitiation for our sinnes who were strangers, not allies, enemies, not friends, enemies to him as well as the Father, and yet for our sins he propitiateth.
but lo christ Becometh a propitiation for our Sins who were Strangers, not allies, enemies, not Friends, enemies to him as well as the Father, and yet for our Sins he propitiateth.
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3. When there was no other way left of propitiation, he undertaketh it, I looked (saith Christ) and there was none to help, I wondred that there was none to uphold,
3. When there was no other Way left of propitiation, he undertaketh it, I looked (Says christ) and there was none to help, I wondered that there was none to uphold,
If all those glorious Angels had with united endeavours, sought to reconcile God to man, it could not have been accomplished. As God faith in another case, Though these three men, Noah Daniel and Iob, were in the land, they should deliver but their own soules, they shall deliver neither sonnes nor daughters :
If all those glorious Angels had with united endeavours, sought to reconcile God to man, it could not have been accomplished. As God faith in Another case, Though these three men, Noah daniel and Job, were in the land, they should deliver but their own Souls, they shall deliver neither Sons nor daughters:
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so God saith to us, Were it not that I regard the passion and intercession of my Son, I would not vouchsafe the least look of grace or favour towards you.
so God Says to us, Were it not that I regard the passion and Intercession of my Son, I would not vouchsafe the least look of grace or favour towards you.
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our blessed Saviour appearing to his disciples after his resurrection. Said, Peace be to you, and shewed them his hands and his feet, as if he would say? See how dear your peace cost me.
our blessed Saviour appearing to his Disciples After his resurrection. Said, Peace be to you, and showed them his hands and his feet, as if he would say? See how dear your peace cost me.
Thus the case stood, we had offended, God was provoked, wrath was ready to strike us, Christ steps in and taketh the blow upon himself, and so by his suffering God is pacified towards us.
Thus the case stood, we had offended, God was provoked, wrath was ready to strike us, christ steps in and Takes the blow upon himself, and so by his suffering God is pacified towards us.
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oh tell me, i• each of these severally, much more all joyntly be not strong obligations of love, and thankefulnesse ? How should every beleeving sinner in the apprehension hereof, break forth into these or the like ejaculations! Dearest Iesus, didst thou procure thy Fathers love to me,
o tell me, i• each of these severally, much more all jointly be not strong obligations of love, and thankfulness? How should every believing sinner in the apprehension hereof, break forth into these or the like ejaculations! Dearest Iesus, didst thou procure thy Father's love to me,
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and shall not I be inflamed with affection towards thee? the propitiation which thou hast wrought for me was undeserved, nay, undesired; shall it be altogether unrequited:
and shall not I be inflamed with affection towards thee? the propitiation which thou hast wrought for me was undeserved, nay, undesired; shall it be altogether unrequited:
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and not be affected? hear them and not be ravished? meditate on them and not be delighted? beleeve them, and not be comforted? Diligenter observanda cordibusque inscribenda sunt haec verba, saith Ferus aptly.
and not be affected? hear them and not be ravished? meditate on them and not be delighted? believe them, and not be comforted? Diligently observanda cordibusque inscribenda sunt haec verba, Says Ferus aptly.
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These words deserve to be written, yea ingraven upon the tables of our hearts, as containing in them that which cannot but afford unspeakeable joy to the wounded conscience.
These words deserve to be written, yea engraven upon the tables of our hearts, as containing in them that which cannot but afford unspeakable joy to the wounded conscience.
The person spoken of is Iesus Christ, whose very name is as a precious oyntment, the thing spoken of is a pacification between God and sinners, then which no perfume can be sweeter, finally this benefit is set forth as obtained by this person, not for a few, but many some, but all, and so like the light diffusing it selfe through the whole world,
The person spoken of is Iesus christ, whose very name is as a precious ointment, the thing spoken of is a pacification between God and Sinners, then which no perfume can be Sweeten, finally this benefit is Set forth as obtained by this person, not for a few, but many Some, but all, and so like the Light diffusing it self through the Whole world,
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and therefore I trust since we are all concerned in, we shall all be diligently attentive to this precious Scripture, And he is the propitiation for our sins &c. Having already unfolded the nature, we are now to handle the extent of this excellent benefit, which is expressed two wayes.
and Therefore I trust since we Are all concerned in, we shall all be diligently attentive to this precious Scripture, And he is the propitiation for our Sins etc. Having already unfolded the nature, we Are now to handle the extent of this excellent benefit, which is expressed two ways.
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True faith applyeth; but doth not appropriate, or if you wil it doth appropriate, but it doth not impropriate to it selfe, a beleever so maketh Christ his own,
True faith Applieth; but does not Appropriate, or if you will it does Appropriate, but it does not impropriate to it self, a believer so makes christ his own,
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Partly, in regard of the nature of the object which is such, that it is capable of being communicated to many, as well as few, for as the ayre is a meanes of refocillation ▪ the sun an instrument of illumination, and the sea a place of navigation, for the people of our country, and yet not ours only, those being things so communicative, that every one may have a share in them,
Partly, in regard of the nature of the Object which is such, that it is capable of being communicated to many, as well as few, for as the air is a means of refocillation ▪ the sun an Instrument of illumination, and the sea a place of navigation, for the people of our country, and yet not ours only, those being things so communicative, that every one may have a share in them,
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nor is one mans or peoples enjoying, an hindrance to another, so is Christ a propritiation for the sins of St. Iohn and the rest of beleevers then living,
nor is one men or peoples enjoying, an hindrance to Another, so is christ a propritiation for the Sins of Saint John and the rest of believers then living,
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but not for theirs only, he being NONLATINALPHABET a common good, and his propitiation such as that the participation of it by some, doth not at all impede others from having the like interest.
but not for theirs only, he being a Common good, and his propitiation such as that the participation of it by Some, does not At all impede Others from having the like Interest.
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And partly in respect of •he temper of the subject, this being the frame of a beleevers spirit, that he would have others pertake of the same benefit with himselfe.
And partly in respect of •he temper of the Subject, this being the frame of a believers Spirit, that he would have Others partake of the same benefit with himself.
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so the love by which it worketh is desirous he might be imparted to others. To this purpose it is observable, that that Holy Apostle when he speaketh of a Crowne which shal be given to him, presently addeth, and not to me onely :
so the love by which it works is desirous he might be imparted to Others. To this purpose it is observable, that that Holy Apostle when he speaks of a Crown which shall be given to him, presently adds, and not to me only:
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To wind up this, whereas there are two objections amongst others, made against the applying act of faith, as if it were a bold presumption in regard of Christ, and an uncharitable excluding of others from having the same benefit, to say he is ours, and that he is the propitiation for our sins, both will be found no better then calumnies, since on the one hand ;
To wind up this, whereas there Are two objections among Others, made against the applying act of faith, as if it were a bold presumption in regard of christ, and an uncharitable excluding of Others from having the same benefit, to say he is ours, and that he is the propitiation for our Sins, both will be found no better then calumnies, since on the one hand;
faiths particular applycation is within the bounds, and according to the tenure of the Gospel-promise, and therefore its no presumption, and on the other hand, faiths applying Christ to our selves, is not thereby to withhold him from any other,
faiths particular application is within the bounds, and according to the tenure of the Gospel promise, and Therefore its no presumption, and on the other hand, faiths applying christ to our selves, is not thereby to withhold him from any other,
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2. Affirmative clause, But also for the sins of the whole world, favores ampliandi, is a rule in the civill law, favours are to be extended to the utmost, so doth our Apostle here this benefit of Christs propitiation ▪ Amplificatio est misericordiae dei, it is an amplification of Gods mercy; and Christs merit, and that
2. Affirmative clause, But also for the Sins of the Whole world, Favours ampliandi, is a Rule in the civil law, favours Are to be extended to the utmost, so does our Apostle Here this benefit of Christ propitiation ▪ Amplification est Mercy dei, it is an amplification of God's mercy; and Christ merit, and that
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yea what sin is there so vile, so heynous, which commeth not within this latitude, the sins of the whole world, so that this propitiation extends it selfe, not onely to one, but many, lesser, but greater sins, not the multitude, nor magnitude of all the sins which are acted in the world, can exceed the virtue of Christs propitiation, and therefore though the particle NONLATINALPHABET be ell•ptically cut of in the Greeke, both it and its substantive are fitly supplyed in our translation for the sins of the whole world.
yea what sin is there so vile, so heinous, which comes not within this latitude, the Sins of the Whole world, so that this propitiation extends it self, not only to one, but many, lesser, but greater Sins, not the multitude, nor magnitude of all the Sins which Are acted in the world, can exceed the virtue of Christ propitiation, and Therefore though the particle be ell•ptically Cut of in the Greek, both it and its substantive Are fitly supplied in our Translation for the Sins of the Whole world.
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Indeed there are divers phrases, by which this universality is represented, Sometimes it is sa•d He gave his life a ransome for many, and that is opposed to a few, more then this, it is said that He dyed for all, and that He gave himselfe a ransome for all, yea the Author to the Hebrews saith, He tasted death for every man, not onely all in generall, but every man in perticular, in like manner the usuall phrase of the Scripture, when it speaketh of the subject of reconciliation, •nd salvation is in the comprehensive word world, God so loved the world, God was in Chhist reconciling the world, and again in this Epistle, Him hath God sent to be the Saviour of the world, and yet as if this were not large enough to this extensive substantive, is here in the text annexed an universall adjective,
Indeed there Are diverse phrases, by which this universality is represented, Sometime it is sa•d He gave his life a ransom for many, and that is opposed to a few, more then this, it is said that He died for all, and that He gave himself a ransom for all, yea the Author to the Hebrews Says, He tasted death for every man, not only all in general, but every man in particular, in like manner the usual phrase of the Scripture, when it speaks of the Subject of reconciliation, •nd salvation is in the comprehensive word world, God so loved the world, God was in Charity 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 universal adjective,
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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.
That this is so must be granted, or Else the Scripture must be denied, which hath so frequently and plainly asserted it, The only thing to be inquired is, in what sense this is to be understood, and how it is verified.
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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 I could heartily wish, that such questions having much to be said either Way, both from Scripture and reason, might be more calmly debated then they Are by Some;
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That which I shall now indeavour, is (according to the measure •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.
That which I shall now endeavour, is (according to the measure •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.
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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. 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.
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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,
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,
but only by christ, and thus we may take the Whole world in its full latitude, Pro omnihus & Singulis, and need not Fear to assert that there never was, nor will be any man from the First Adam, to the end of the world, who did, shall,
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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.
Indeed God (according both to Moses and Paul's 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 Christ blood did not prevent that consumption by quenching the fire of his displeasure.
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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.
Hence it is that S. Paul Says expressly, God was in christ reconciling the world to himself, thereby intimating, That were it not for christ, the world could not be reconciled to him.
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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,
To this purpose it is that the Apostle Peter speaking of christ, uses a negative proposition, neither is there salvation in any other, and enforceth 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,
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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.
It is the promise of God to Abraham, That in his seed, should all the Nations of the earth be blessed, that seed Saint Paul expounds mystically of christ and Lyra's gloss is quia nullus consequitur salutem nisi per Christ benedictionen, Because none can attain Eternal life but through Christ 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.
christ is the propitiation for the Whole world, ut noverimus nusquam esse salutem extra Christ, 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,
From hence it is that may be inferred, which elsewhere is expressed, that since there is no propitiation but by christ, none can partake of this propitiation,
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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 ;
Whosoever have propitiation by christ, must be in christ, and Therefore Saint Paul Says of the Ephesians, whilst heathens they were without christ, and presently adds in the same verse, having no hope;
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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,
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,
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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 ;
christ was no doubt a propitiation for those before his coming, as well as us, all of whom only believed in him, as to come, and many of whom had but only an implicit, 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;
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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 ;
but still I say with the Author to the Hebrews, without faith it is impossible to please God, and that faith is not only to believe that God is but to believe that he is a rewarder of them that seek him, which cannot be without Some knowledge of christ;
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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 ;
Finally, when Saint Paul speaking of Iew and Greek, makes calling on the name of the Lord christ, the means of salvation, and annexeth believing in, as necessary to the calling 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 ;
a burden so heavy, that it must needs press down to hell. And which follows upon this, we may see what great reason we have to pity 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 herd of christ, shall be condemned for not believing in him, I believe not;
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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 ;
that those among them whose lives have been eminent for moral Virtues, 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 God's wrath is not so hight against them as Others, yea, that it shall be more tolerable for them then many who Are in name Christians, I confidently assert;
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the onely charity which we can and ought to exercise towards them who are now alive, is to commiserate the•r condition, and poure out our supplications, that God would cause the light of the knowledge of Christ to sh•ne in upon them, who at present sit in darknesse and the shadow of death ;
the only charity which we can and ought to exercise towards them who Are now alive, is to commiserate the•r condition, and pour out our supplications, that God would cause the Light of the knowledge of christ to sh•ne in upon them, who At present fit in darkness and the shadow of death;
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,
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,
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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.
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.
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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,
1. These words, he is the propitiation may be thus construed, he is actually and effectually the propitiation, yea, inasmuch as it is joined with his advocateship, it is very probable this is our Apostles meaning, since christ is effectually a propitiation to them,
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 if so, this Whole world must be construed in the same sense, in which world is used by S. Paul, where he Says, the fallen of the Iewes is the riches of the world, that is, as it follows in the same verse, the riches of the Gentiles;
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.
for Saint John who was a Iew, would rather have said, your then our, had not they to whom he wrote, been Iews as well as he: & this is further evident by the 7th for.
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where he saith, that they to whom he did write, were such as had heard (•o wit what he wrote) from the beginning, and those were the Iews, to whom Christ was first sent, and preached.
where he Says, that they to whom he did write, were such as had herd (•o wit what he wrote) from the beginning, and those were the Iews, to whom christ was First sent, and preached.
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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,
According to this construction, the sense of this Scripture will be best explained, by paralleling it with those two texts in the Gospel, the one Concerning Cataphas, of whom the Evangelist Says, he prophesied that Iesus should die for that Nation, and not for that Nation only,
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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 that also he should gather together in one the children of God that were scattered abroad, the other Christ own words, in that excellent prayer wherein he Says, neither pray I for these alone,
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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 ;
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 believe in him. And however the number of them that believe, 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 Come, the believers of the Old Testament were only to be found in Jury, (Some few, very few Proseyltes of the Gentiles excepted) now since Christ death, the believers of the New Testament Are to be found (as Saint Austin speaks) among all sorts of Persons, in all Nations, At Some time or other, and so dispersed through the Whole world;
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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.
This exposition of these words as it appears not to be irrational, so it Wants not the consent of many Interpreters, not only modern but ancient. The Design of Saint John (Says calvin) in these words, is no other then to assert this benefit of propitiation Common to the Whole Church.
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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,
lest he should be Thought by saying, our, to restrain Christ propitiation only to the Jews, he adds the Whole world, so Beza. Beside these Neotericks, we find this to be Saint Austins Interpretation, speaking occasionally in one of his Epistles upon this Text, As (Says he) the Whole world is said to lie in wickedness Because of the tares, so christ is said to be the propitiation for the Sins of the Whole world,
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 meane•h them that should be called of all nations through faith, to righteousnesse and holinesse.
So Saint Cyril comparing this Scripture with that of Christ in the Gospel, I pray not for the world, reconcileth them, by affirming that where Saint John Says, the Whole world, he meane•h them that should be called of all Nations through faith, to righteousness and holiness.
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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 those of the Old Testament:
That which according to this construction we Are to take notice of, is, the largeness of God's grace to the times of the New, above that to those of the Old Testament:
to which purpose is that acknowledgement which the foure and twenty Elders in the Revelation make to Christ, Thou wast slain, and hast redeemed us to God by thy blood, out of every kindred,
to which purpose is that acknowledgement which the foure and twenty Elders in the Revelation make to christ, Thou wast slave, and hast redeemed us to God by thy blood, out of every kindred,
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Among other resemblances, Christ is compared by the Prophet Malachy to the Sun, and among others for this reason, because like the Sun he communicates light, heat, life to all parts of the world, and therefore he saith of himself, I am the light of the world ;
Among other resemblances, christ is compared by the Prophet Malachy to the Sun, and among Others for this reason, Because like the Sun he communicates Light, heat, life to all parts of the world, and Therefore he Says of himself, I am the Light of the world;
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It is well observed that, the first promise of Christ, the seed of the woman was not made to Abraham the Father of the Iewes, but to Adam the Father of the whole wo•ld ;
It is well observed that, the First promise of christ, the seed of the woman was not made to Abraham the Father of the Iewes, but to Adam the Father of the Whole wo•ld;
and whereas the Iewes call Christ the Son of Abraham, and the Son of David, who were Iewes, Christ usually calleth himself the Son of m•n, which taketh in Gentiles as well as Iewes. In this respect it is well taken notice of, that the place of Christs birth, was domus publici juris, not a private house, but an Inne, which is open for all passengers, and that not in a chamber, but the stable, which is the commonest place of the Inne;
and whereas the Iewes call christ the Son of Abraham, and the Son of David, who were Iewes, christ usually calls himself the Son of m•n, which Takes in Gentiles as well as Iewes. In this respect it is well taken notice of, that the place of Christ birth, was domus publici Juris, not a private house, but an Inn, which is open for all passengers, and that not in a chamber, but the stable, which is the Commonest place of the Inn;
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for though every guest hath his chamber private, yet the stable is common to them all? to mind us, that He who was borne, should be a common Saviour to high and low, noble and base, rich and poor:
for though every guest hath his chamber private, yet the stable is Common to them all? to mind us, that He who was born, should be a Common Saviour to high and low, noble and base, rich and poor:
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besides, the superscription upon his Crosse was written as St. Cyril and Theophylact observe, not only in Hebrew, the language of the Iewes, but in Greek and Latine, the languages of the Gentiles ;
beside, the superscription upon his Cross was written as Saint Cyril and Theophylact observe, not only in Hebrew, the language of the Iewes, but in Greek and Latin, the languages of the Gentiles;
to intimate saith Leo, ut crux Christi non Templi esset Ara, sed mundi, that it was not an Altar of the Temple, but the World: Indeed what part of the world is it that Christs propitiation reacheth not to ? S. Basil putting the question why the world was redeemed by a Crosse, maketh this answer, that a Crosse hath foure distinct parts, which represent the four parts of the world;
to intimate Says Leo, ut crux Christ non Templi esset Ara, sed mundi, that it was not an Altar of the Temple, but the World: Indeed what part of the world is it that Christ propitiation reaches not to? S. Basil putting the question why the world was redeemed by a Cross, makes this answer, that a Cross hath foure distinct parts, which represent the four parts of the world;
An embleme of this truth St. Cyprian hath found in the four letters of the Greek word NONLATINALPHABET, which is given to Christ, which letters are the first of those Greek words, which signify the four corners of the world ;
an emblem of this truth Saint Cyprian hath found in the four letters of the Greek word, which is given to christ, which letters Are the First of those Greek words, which signify the four corners of the world;
and St. Austin in Christs garment, of which St. Iohn saith, the souldiers made four parts, to each souldier a part, which he conceiveth to figure the Church, gathered out of the four parts of the world.
and Saint Austin in Christ garment, of which Saint John Says, the Soldiers made four parts, to each soldier a part, which he conceiveth to figure the Church, gathered out of the four parts of the world.
From this assertion it appeareth that the Church is (in i• self considered) a great multitude, and especially the christian in comparison of the Iewish Church.
From this assertion it appears that the Church is (in i• self considered) a great multitude, and especially the christian in comparison of the Jewish Church.
the former a type of the Iews, & the latter of the Gentiles: now concerning Iaphet, he saith, God shall enlarge him, and he shall dwell in the tents of Shem, to intimate, saith St. Hierome, the enlarged multitude of the Gentile beleevers ;
the former a type of the Iews, & the latter of the Gentiles: now Concerning Japhet, he Says, God shall enlarge him, and he shall dwell in the tents of Shem, to intimate, Says Saint Jerome, the enlarged multitude of the Gentile believers;
and let them stretch forth the curtaines of thy habitations, spare not, lengthen thy cords, strengthen thy stakes, saith, hoc intelligitur de Ecclesiarum magnitudine, this is to be understood of the greatnesse and multitude of the Church, by reason of its spreading over all the world.
and let them stretch forth the curtains of thy habitations, spare not, lengthen thy cords, strengthen thy stakes, Says, hoc intelligitur de Ecclesiarum Magnitude, this is to be understood of the greatness and multitude of the Church, by reason of its spreading over all the world.
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It is well worthy our observation, that whereas the Temple of Solomon had onely one gate, the court of the Gentiles which compassed the Temple had foure, yea, the City of the new Jerusalem an embleme of the Christian Church hath not foure, but twelve Gates;
It is well worthy our observation, that whereas the Temple of Solomon had only one gate, the court of the Gentiles which compassed the Temple had foure, yea, the city of the new Jerusalem an emblem of the Christian Church hath not foure, but twelve Gates;
And surely beloved, Hoc probè novisse multum prodest, it concerneth us much to meditate on this truth, whereby as the pride of the Jews is humbled, so the hope of the Gentiles is erected.
And surely Beloved, Hoc probè novisse multum profits, it concerns us much to meditate on this truth, whereby as the pride of the jews is humbled, so the hope of the Gentiles is erected.
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Indeed since it belongs to the whole world, it may well be matter of great joy, and that such a joy as may put us upon thankfulnes for this grace of God which hath appeared to all men, and bringeth Salvation. That cloud which was at first but the breadth of a mans hand, hath now covered the face of the Heavens ;
Indeed since it belongs to the Whole world, it may well be matter of great joy, and that such a joy as may put us upon thankfulness for this grace of God which hath appeared to all men, and brings Salvation. That cloud which was At First but the breadth of a men hand, hath now covered the face of the Heavens;
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2. But further, these words, He is the propitiation, may be construed in respect of the virtue and sufficiency of his propitiation, according to which notion the whole world is to be taken in a more comprehensive construction.
2. But further, these words, He is the propitiation, may be construed in respect of the virtue and sufficiency of his propitiation, according to which notion the Whole world is to be taken in a more comprehensive construction.
To unfold which be pleased to take notice of a double sufficiency, the one intrinsecal, or naturall, arising from the worth and value of the thing, the other extrinsecall, and positive arising from the ordination and institution of God, suitable to which this phrase, the whole world is to be more or lesse extended.
To unfold which be pleased to take notice of a double sufficiency, the one intrinsical, or natural, arising from the worth and valve of the thing, the other extrinsical, and positive arising from the ordination and Institution of God, suitable to which this phrase, the Whole world is to be more or less extended.
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so that the person being infinite, the value of his passion must be infinite, and since an infinite merit can have no limitation, we may truly say, He is a propitiation sufficient for the whole world, containing as well spirituall as earthly wickednesses, yea not onely for one, but a thousand worlds,
so that the person being infinite, the valve of his passion must be infinite, and since an infinite merit can have no limitation, we may truly say, He is a propitiation sufficient for the Whole world, containing as well spiritual as earthly Wickednesses, yea not only for one, but a thousand world's,
For what crime of any creature whatsoever can be so haynous, for the expiating of which, the shedding of the bloud of God cannot suffice? and if Christ obtained confirmation for the Angels that stand (as the Learned generally acknowledge) that he is not a propitiation for the Angels that f•l is onely from Gods pleasure, not any want of dignity and sufficiency in the price which was payed by him.
For what crime of any creature whatsoever can be so heinous, for the expiating of which, the shedding of the blood of God cannot suffice? and if christ obtained confirmation for the Angels that stand (as the Learned generally acknowledge) that he is not a propitiation for the Angels that f•l is only from God's pleasure, not any want of dignity and sufficiency in the price which was paid by him.
2 But when the schooles speak of Christs dying for all sufficiently, and accordingly some Expositours interpret this expiation sufficient for the sins of the whole world, it is as the Learned Davenant hath excellently observed, & solidly proved another kind of value, to wit, such as ariseth from divine ordination, and thus (though we must exclude Angels, and consider men, onely as viatores, whilest they are in the way since (as S. Bernard truly, ) The blood of Christ which was shed on earth goeth not down to hell ) yet) we are by the whole world to understand omnes & singulos, all and every man that hath been, is,
2 But when the Schools speak of Christ dying for all sufficiently, and accordingly Some Expositors interpret this expiation sufficient for the Sins of the Whole world, it is as the Learned Davenant hath excellently observed, & solidly proved Another kind of valve, to wit, such as arises from divine ordination, and thus (though we must exclude Angels, and Consider men, only as Viatores, whilst they Are in the Way since (as S. Bernard truly,) The blood of christ which was shed on earth Goes not down to hell) yet) we Are by the Whole world to understand omnes & singulos, all and every man that hath been, is,
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To unfold this truth aright, I shall briefly present two things to your consideration: 1. A price may be said to be sufficient, either absolutely, or conditionally ;
To unfold this truth aright, I shall briefly present two things to your consideration: 1. A price may be said to be sufficient, either absolutely, or conditionally;
and thus we are not to conceive of Gods ordination, that Christs death should become an actuall propitiation without any other intervenient act on our part;
and thus we Are not to conceive of God's ordination, that Christ death should become an actual propitiation without any other intervenient act on our part;
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when therefore we say, God would that Chr•st should lay down a pr•ce sufficient, and so applicable to every man, it is to be understood in a conditionall way, upon the termes of faith and repentance.
when Therefore we say, God would that Chr•st should lay down a pr•ce sufficient, and so applicable to every man, it is to be understood in a conditional Way, upon the terms of faith and Repentance.
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yet God doth justly inflict the punishment upon the persons of all them who are not by faith partakers of Christs death, because it was intended to satisfy for them onely upon cond•tion of beleeving.
yet God does justly inflict the punishment upon the Persons of all them who Are not by faith partakers of Christ death, Because it was intended to satisfy for them only upon cond•tion of believing.
It is observable in Scripture, that some places speake of Christ laying down his life for his sheep, and giving himselfe for his Church, and others of Christs dying for all, and tasting death for every one ;
It is observable in Scripture, that Some places speak of christ laying down his life for his sheep, and giving himself for his Church, and Others of Christ dying for all, and tasting death for every one;
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in one place, He is called the Saviour of the body, and in another, the Saviour of the world, nor will it be hard to reconcile these, if we distinguish of a general & a speciall intention in God, that the fruit of his NONLATINALPHABET, love to mankind, this of his NONLATINALPHABET, good will to some particular persons by the former, he intends Christs propitiation applicable to all, by the latter He decreth it to be actually applyed to some, according to this it is that S. Ambrose saith, Christ suffered generally for all,
in one place, He is called the Saviour of the body, and in Another, the Saviour of the world, nor will it be hard to reconcile these, if we distinguish of a general & a special intention in God, that the fruit of his, love to mankind, this of his, good will to Some particular Persons by the former, he intends Christ propitiation applicable to all, by the latter He decreth it to be actually applied to Some, according to this it is that S. Ambrose Says, christ suffered generally for all,
Sutably hereunto it is, •hat Divin•s conceive a double covenant to be intimated i• Scripture, the one universall, and cond•tionall, the other speciall and absolute, the one made with all, and every man upon these termes, Whosoever beleeveth in Christ, shall not perish, the other made with Christ concerning a seed which He should see upon mak•ng h•s Soule an offering for •in, to whom He promiseth not onely Salvation by Christ upon condition of beleeving, but the writing his law in their hearts, whereby they are inabled to performe the condition and so infal••by pertake of that salvation.
Suitably hereunto it is, •hat Divin•s conceive a double Covenant to be intimated i• Scripture, the one universal, and cond•tionall, the other special and absolute, the one made with all, and every man upon these terms, Whosoever Believeth in christ, shall not perish, the other made with christ Concerning a seed which He should see upon mak•ng h•s Soul an offering for •in, to whom He promises not only Salvation by christ upon condition of believing, but the writing his law in their hearts, whereby they Are enabled to perform the condition and so infal••by partake of that salvation.
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By all which it appeareth, that notwithstanding Gods speciall affection, and d•cr•e of election whereby he hath purposed this propitiation shall be actually conferd upon some, we may t•uly assert, God hath a generall love whereby He hath ordained the death of Christ an universall remedy applicable to every man,
By all which it appears, that notwithstanding God's special affection, and d•cr•e of election whereby he hath purposed this propitiation shall be actually conferred upon Some, we may t•uly assert, God hath a general love whereby He hath ordained the death of christ an universal remedy applicable to every man,
And hence it is, that this propitiation as it it is applicable, so it is annunciable to every man, Indeed as God hath not intended, it should be actually applyed, so neither that it should be so much as a••ually revealed to many men,
And hence it is, that this propitiation as it it is applicable, so it is annunciable to every man, Indeed as God hath not intended, it should be actually applied, so neither that it should be so much as a••ually revealed to many men,
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but yet it is as applicable, so annunci•ble, both by virtue of the generall covenant God hath made with all, and that generall mandate He hath given to his Ministers of preaching the Gospel to all, so that if any Minister could go through all the parts of the world, and in those parts singly from man to man, He might not onely with a conjectural hope ;
but yet it is as applicable, so annunci•ble, both by virtue of the general Covenant God hath made with all, and that general mandate He hath given to his Ministers of preaching the Gospel to all, so that if any Minister could go through all the parts of the world, and in those parts singly from man to man, He might not only with a conjectural hope;
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but with a certain faith, say to him, God hath so loved thee, that he gave his onely son, that if thou beleeve in him, thou shalt not perish, and that this is not barely founded upon the innate sufficiency of Christs death, but the Ordination of God appeareth in that we cannot, may not say so to any of the fallen Angels for whom yet as you have already heard Christs death is intrinsecally sufficient.
but with a certain faith, say to him, God hath so loved thee, that he gave his only son, that if thou believe in him, thou shalt not perish, and that this is not barely founded upon the innate sufficiency of Christ death, but the Ordination of God appears in that we cannot, may not say so to any of the fallen Angels for whom yet as you have already herd Christ death is intrinsically sufficient.
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1 Admiration at the riches of divine love to all mankind, and which rendereth it so much the more wonderfull, that whilest it is conferd on the whole world of men, it is denied to Angels. That God should cause his wrath to smoake against those spiritual and noble creatures the Angels, and appoint a propitiation, a ransome for such crawling wormes, sinful dust and ashes,
1 Admiration At the riches of divine love to all mankind, and which rendereth it so much the more wonderful, that whilst it is conferred on the Whole world of men, it is denied to Angels. That God should cause his wrath to smoke against those spiritual and noble creatures the Angels, and appoint a propitiation, a ransom for such crawling worms, sinful dust and Ashes,
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puts the question, Why is it not said the heaven as well as the earth ? and returneth this Answer; because there are indeed spiritual wickednesses in high places,
puts the question, Why is it not said the heaven as well as the earth? and returns this Answer; Because there Are indeed spiritual Wickednesses in high places,
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sed non illae ad commune jus indulgentia Dei remissionemque pertinent peccatorum, but the remission of God, and propitiation of Christ belongs not to them ;
sed non Those ad commune jus Indulgence Dei remissionemque pertinent peccatorum, but the remission of God, and propitiation of christ belongs not to them;
2. Consolation to all despairing soules, it is an excellent saying of Leo, The effusion of Christs blood is so rich and availeable, that if the whole multitude of captive sinners would beleeve in their Redeemer, not one should be detained in the tyrants chaines.
2. Consolation to all despairing Souls, it is an excellent saying of Leo, The effusion of Christ blood is so rich and available, that if the Whole multitude of captive Sinners would believe in their Redeemer, not one should be detained in the Tyrants chains.
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and tell me if the whole world do not include thee? surely, omne totum continet suas partes, omnis species sua individua, every species includeth its individuals, every whole its parts;
and tell me if the Whole world do not include thee? surely, omne totum Continet suas parts, omnis species sua individua, every species includeth its individuals, every Whole its parts;
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it is both Calvins and Gualters note upon the word world, that it is so often repeated, ne aliquem à Christi merito exclusum pu•aremus, so Gualter, that we should not think any one excepted, ne quis omnino arceri se putet modo •idei viam teneat ;
it is both Calvin's and Gualters note upon the word world, that it is so often repeated, ne aliquem à Christ merito exclusum pu•aremus, so Gualter, that we should not think any one excepted, ne quis Omnino arceri se putet modo •idei viam Tenet;
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so Calvin, lest any one should think himself excluded, if he walk in the path of beleeving. Beleeve it, never any missed of propitiation for want of merit in Christ, but of faith in themselves; why should I give my self over,
so calvin, lest any one should think himself excluded, if he walk in the path of believing. Believe it, never any missed of propitiation for want of merit in christ, but of faith in themselves; why should I give my self over,
indeed, by reason of this condition it falls out, that though Christ be a propitiation for the sins of the whole world, yet it is not the whole world, no nor the greater, no nor an equall part of the world,
indeed, by reason of this condition it falls out, that though christ be a propitiation for the Sins of the Whole world, yet it is not the Whole world, not nor the greater, not nor an equal part of the world,
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but a third, a fourth part, a remnant, a little flock, partake of this propitiation, and therefore we have a great deal of reason to fear and tremble, lest we miscarry, and have no share in this propitiation, which is so universal.
but a third, a fourth part, a remnant, a little flock, partake of this propitiation, and Therefore we have a great deal of reason to Fear and tremble, lest we miscarry, and have no share in this propitiation, which is so universal.
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4. Exhortation, that since Christ is a propitiation for the whole world, we labour to make sure our own share in this universal good, it had been little comfort to St. Iohn, that he could say Christ is the propitiation for the sins of the whole world ;
4. Exhortation, that since christ is a propitiation for the Whole world, we labour to make sure our own share in this universal good, it had been little Comfort to Saint John, that he could say christ is the propitiation for the Sins of the Whole world;
that known saying is in this case too often verified ▪ later dolus in universalibus, men deceive themselves whilest they rest in generalities, content not thy self to know that Christ hath dyed for the world, but strive to be assured that thou shalt be saved by his death, it will be a sad trouble at that day for thee to think, I had a price in my hand,
that known saying is in this case too often verified ▪ later dolus in universalibus, men deceive themselves whilst they rest in Generalities, content not thy self to know that christ hath died for the world, but strive to be assured that thou shalt be saved by his death, it will be a sad trouble At that day for thee to think, I had a price in my hand,
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And therefore let our great care be to gain an interest in, assurance of this prop•tiation to our own soules, that what it is in it self, it may be to us, and it may be for our sins efficiently, what it is sufficiently not for ours onely,
And Therefore let our great care be to gain an Interest in, assurance of this prop•tiation to our own Souls, that what it is in it self, it may be to us, and it may be for our Sins efficiently, what it is sufficiently not for ours only,
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Nemo non & lectu dignam & scitu necessariam hanc Epistolam judicare possit maximè hisce temporibus quae haereses & schismata cum magno Ecclesiae detrimento invexerunt. Fer. proaem. in Epist. Joh.
Nemo non & lectu dignam & scitu Necessariam hanc Epistolam judicare possit maximè hisce temporibus Quae Heresies & schismata cum magno Ecclesiae detrimento invexerunt. Fer. proem. in Epistle John
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Sanctus Judas totus est in fide Orthodoxâ, Jacobus in oratione & patientia, Petrus in sanctitate, & Johannes in charitate fidelibus commendandâ. Lap. proaem. in Ep. Cathol. Succendi cor nostrum in igne charitatis quaerimus Johannis verba pensemus cujus omne quod loquitur charitatis igne vaporatur. Greg. Hom. 13. in Ezek. In ipsâ Epistolâ satis dulci & satis memorabili maximè charitas commenda•ur. Aug. Expos. in hanc Epist.
Sanctus Judas totus est in fide Orthodoxâ, Jacobus in oration & patientia, Peter in Sanctitude, & Johannes in charitate fidelibus commendandâ. Lap. proem. in Epistle Cathol. Succendi cor nostrum in Ignite charitatis Seeking joannis verba Pensemus cujus omne quod loquitur charitatis Ignite vaporatur. Greg. Hom. 13. in Ezekiel In ipsâ Epistolâ satis Dulce & satis memorabili maximè charitas commenda•ur. Aug. Expos. in hanc Epistle
Aug. in. Joh. tr. 61. Joannes cum caput suum supra pectus Jesu domini reclinaret, hauriebat profunda ▪ secreta sapientiae. Ambros. in Ps. 118. octo•. 2. Joannes et Apostolus et Evangelista et propheta &c. Hier. contr. Jovin. l. 1. Math. 3.17.
Aug. in. John Tr. 61. Joannes cum caput suum supra pectus Jesu domini reclinaret, hauriebat profunda ▪ secreta sapientiae. Ambos in Ps. 118. octo•. 2. Joannes et Apostles et Evangelist et Propheta etc. Hier. Contr. Jovin. l. 1. Math. 3.17.
Epistolarum eiusmodi usus est ut disjuncti locorum intervallis affectu adhaerea• mus in quibus inter absentes imago refulget praesentiae &c Ambros. l. 8. ep. 65.
Epistolae eiusmodi usus est ut disjuncti locorum Intervals affectu adhaerea• mus in quibus inter absentes imago refulget praesentiae etc. Ambos l. 8. Epistle. 65.
Pulchra est piorum veter•m observatio, Quod in novo d•mum Testam•nto in quo deus familiariter per filium suum n•bis locu•us est mysteria regni caelestis per epist•lus cons•ribi coeperint cum epist•la nihil aliud sit quam familiare cum amico colloquium. Gerard. in epist. petr. 2. Hos. 12.10.
Beautiful est Piorum veter•m Observatio, Quod in novo d•mum Testam•nto in quo deus familiariter per Son suum n•bis locu•us est Mysteries Regni caelestis per epist•lus cons•ribi coeperint cum epist•la nihil Aliud sit quam familiar cum Friend colloquium. Gerard. in Epistle. Peter. 2. Hos. 12.10.
Non ut aliis quippian adimat sed has illis adjungerent. Jun. in Jud. Epist. Hoc nomen hic impositum est epistolis quod a diversis authoribus sine conscripta et commune eis nomen tribuendum. Carthus. proaem in Epist. Call.
Non ut Others quippian adimat sed has illis adjungerent. Jun. in Jud. Epistle Hoc Nome hic impositum est Epistles quod a diversis authoribus sine conscripta et commune eis Nome tribuendum. Carthusian. proem in Epistle Call.
Munus exordii est comparare benevolentiam, si causa sit invidiosa & dubia, attentionem ▪ si causa videatur levis, & parvi momenti; docilitatem, si difficultas aut prolixitas offendat Alsted. Orat in Encyclop. Exordium sine exordio nullis prorsus ambagibus auditorem suspendens Fer. in loc.
Munus exordii est comparare benevolentiam, si causa sit invidiosa & Dubia, attentionem ▪ si causa Videatur levis, & parvi Momenti; docilitatem, si Difficulty Or prolixitas offendat Alsted. Orat in Encyclopedia. Exordium sine exordio nullis prorsus ambagibus auditorem suspendens Fer. in loc.
Gen. 1. Pluralis nominativus primae ▪ personae non semper magnitudinis sed saepe modestiae habet significationem ••bi nostra decora cum aliis partimur. Grot. in loc.
Gen. 1. Pluralis nominativus primae ▪ personae non semper magnitudinis sed saepe Modestiae habet significationem ••bi nostra decora cum Others partimur. Grot. in loc.
Hoc se protestari dicit sim•l scilicet et exequens officium fidei & ingerens terrorem incredulitati &c. Cass. de Incarn. l. 5. c. 6. Sacerdotis praedicatio salvandis est correctio, contestatio judicandis &c. Ambros. Serm. 83.
Hoc se protestari dicit sim•l scilicet et exequens officium fidei & ingerens terrorem incredulitati etc. Cass. de Incarn. l. 5. c. 6. Sacerdote Predication salvandis est Correction, contestatio judicandis etc. Ambos Sermon 83.
Psa. 102.18. Scripserunt Apostoli ut no• solum hominibus qui tunc erant sed omnibus qui f•turi erant, ipsi non solum vivi sed etiam mortui Evangelium annuntiarunt Maldon•t praefat in Evang.
Psa. 102.18. Scripserunt Apostles ut no• solum hominibus qui tunc Erant sed omnibus qui f•turi Erant, ipsi non solum Vivi sed etiam Deads Evangelium annuntiarunt Maldon•t Praeface in Evangelist
Duodecies Ioanni mandatum ut scrihat in libro Apocalypseos. Iun. animadv. in Bel. 1 l. 4. c ▪ 13. 2 Tim. 3.16. Sufficiebat gen•rale mandatum ut docerent ▪ praedicarent, etiam ut traderent nam illa omnia fiunt duobus modis vel vivá voce vel scripto. Cham. de can. l. 9. c. 6.
Duodecies John mandatum ut scrihat in libro Apocalypseos. June Animadversion. in Bel. 1 l. 4. c ▪ 13. 2 Tim. 3.16. Sufficiebat gen•rale mandatum ut docerent ▪ praedicarent, etiam ut traderent nam illa omnia Fluent duobus modis vel vivá voce vel Scripto. Cham. de can. l. 9. c. 6.
Bifariam potest exponi vel de Christo, vel de Evangelio Calu. in lo•. Vera Evangelii doctrina Grot. ibid. Videtur omnino intelligere Evangelium Vorst. ibid.
Bifariam potest exponi vel de Christ, vel de Evangelio Calves in lo•. Vera Evangelii Doctrina Grot. Ibid. Videtur Omnino intelligere Evangelium Vorst. Ibid.
Cum beatitudo sit perfectum bonum & sufficiens oportet quod desiderium hominis quietet & omne malū excludat naturaliter autem homo desiderat retinere bonum quod habet. Aquin. prim. 2. quest. 5. Artic 4.
Cum beatitudo sit perfectum bonum & Sufficiens oportet quod desiderium hominis quietet & omne malū excludat naturaliter autem homo Desiderate retinere bonum quod habet. Aquinas prim. 2. quest. 5. Artic 4.
Vt rei certam scientiam declararet hiscae metaphoris videndi, & contractandi oculis ipsis & manubus usus est Socin. in Apoc. Non animadvertunt hoc a Ioanne socili. ut teste &c. Est. ibid.
Vt rei certam scientiam declararet hiscae metaphoris videndi, & contractandi oculis Ipse & manubus usus est Socinian. in Apocalypse Non animadvertunt hoc a John socili. ut teste etc. Est. Ibid.
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NONLATINALPHABET &c. Ignat ep. 3 ▪ ad magn. verbum h•eres est non ••nus &c. Hila•. l. 2 de T•init NONLATINALPHABET. 〈 ◊ 〉 2. de 〈 ◊ 〉 vide Bas loc. praedict.
etc. Ignatius Epistle. 3 ▪ and Magn. verbum h•eres est non ••nus etc. Hila•. l. 2 the T•init. 〈 ◊ 〉 2. de 〈 ◊ 〉 vide Bas loc. predict.
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Mens cogit ando verbum intra se generat & sic generat verbum de se •t genitum habeat apud se sic verbum divinum in ipso patre manet a quo gignitur. Fulg. ad M••rim l. 3. c ▪ 7. Vide Aug. de Trinit. l 9 c. 10
Mens cogit ando verbum intra se generate & sic generate verbum de se •t genitum habeat apud se sic verbum Divinum in ipso patre manet a quo gignitur. Fulg and M••rim l. 3. c ▪ 7. Vide Aug. de Trinity. l 9 c. 10
Filius dicitur verbum quia agnitionem patris facit Iren. l. 4. c. 14. Quia per ipsum innotescit pater Aug. de fid ▪ & symb. c. 3. Heb. 1.3. 2 Cor. 4.4. Slat ▪ in Corinth.
Filius dicitur verbum quia agnitionem patris facit Iren l. 4. c. 14. Quia per ipsum innotescit pater Aug. the fid ▪ & Symbol. c. 3. Hebrew 1.3. 2 Cor. 4.4. Slat ▪ in Corinth.
Vera vita per se subsistens & autor vitae. Iustin. Persectissimè vitae rationem habet & spiritualem coelestē aeternā { que } vitā tribuit. Serrar. ibid.
Vera vita per se subsistens & author vitae. Justin Persectissimè vitae rationem habet & spiritualem coelesten aeternā { que } vitā tribuit. Sermon. Ibid.
Dum in ipsâ divinitatis substantiâ intendit, quasi more Aquilae oculos in solem fixit. Greg. in Ezek. l. 1. hom. 4. Assumptis pennis Aquilae & ad altiora festinans de verbo dei disputat. Hier. in Matth. praefat. Ioh. 1.2. Ps. 36.9 Vide Theod. ibid.
Dum in ipsâ divinitatis substantiâ intendit, quasi more Aquilae Eyes in solemn fixit. Greg. in Ezekiel l. 1. hom. 4. Assumptis pennis Aquilae & ad altiora festinans de verbo dei disputeth. Hier. in Matthew Praeface. John 1.2. Ps. 36.9 Vide Theod. Ibid.
Quando divinitas intra se describitur, nomen patris sumitur NONLATINALPHABET, Quando autem fit collatio divinitatis adcreaturas nomen patris sumitur NONLATINALPHABET & complectitur omnes personas. Gerard. l. 6. de. Deo patre. 1 Ioh. 3.1.
Quando divinitas intra se describitur, Nome patris sumitur, Quando autem fit collatio divinitatis adcreaturas Nome patris sumitur & complectitur omnes personas. Gerard. l. 6. de. God patre. 1 John 3.1.
Qui ab aeterno latuit absconditus in sin• patris. T••in. in loc. Ve•ôum absconditū esse insinuat cum subjungit & verbū erat apud Deum. Greg. Mor. l. 5. c. 1• ▪
Qui ab aeterno Latuit absconditus in sin• patris. T••in. in loc. Ve•ôum absconditū esse insinuate cum subjungit & verbū erat apud God. Greg. Mor. l. 5. c. 1• ▪
NONLATINALPHABET declarat hypostaceos distinctionem Bez. in loc. Subsistens apud aliā subsistentē Serrar. ibid. Quod erat apud deū non commixtione confunditur, sed manentis verbi apud patrem folidâ perfectione distinguitur ut Sabellius annotat. Ambros. de fid. l. 1. c ▪ 5. Qui est apud alium distinguitur ab illo quia nihil est apud se. Paul. palat. in Ioh. Quod erat apud deum sempiternae divinitatis in patre & filio inseparabilis u•itas edocetur ut erubescat. Eudoxi us & Eunomius. Ambros. de fid. l 1 c. 5.
Declarat hypostaceos distinctionem Bez in loc. Subsistens apud aliā subsistentē Sermon. Ibid. Quod erat apud deū non commixtion confunditur, sed manentis verbi apud patrem folidâ perfection distinguitur ut Sabellius Annotated. Ambos the fid. l. 1. c ▪ 5. Qui est apud Alium distinguitur ab illo quia nihil est apud se. Paul. palate. in John Quod erat apud God sempiternae divinitatis in patre & filio inseparabilis u•itas edocetur ut erubescat. Eudoxi us & Eunomius. Ambos the fid. l 1 c. 5.
An te omnia Deus erat solus ipse sibi, solus autem, quia nihil aliud extrinsecùs praeter illum, caeterum ne tum quidem solus ▪ habebat enim secum quam habebat in semetipso rationem suam. Tertul contr. prox. c. 5. Prov. 8.22, 23. Ioh. 17.4. Si antequam mundus esset gloriā habuit apud deum & claritatē tenuit apud patrē ante mundū fuit, nec enim habuisset gloriā nisi ipse prius fuisset qui gloriā posset tenere. Tertul. de Trinit. lib. cap. 24. Erat, significat aliquid fuisse, & non esse adhuc determinatū, nec desinisse sed adhuc manere. Aquin. in Ioh. Evang.
an te omnia Deus erat solus ipse sibi, solus autem, quia nihil Aliud extrinsecùs praeter Ilum, caeterum ne tum quidem solus ▪ habebat enim secum quam habebat in semetipso rationem suam. Tertulian Contr. prox. c. 5. Curae 8.22, 23. John 17.4. Si antequam World esset gloriā Habuit apud God & claritatē tenuit apud patrē ante Mundum fuit, nec enim habuisset gloriā nisi ipse prius fuisset qui gloriā posset tenere. Tertulian de Trinity. lib. cap. 24. Erat, significat Aliquid Fuisse, & non esse Adhoc determinatū, nec desinisse sed Adhoc manner. Aquinas in John Evangelist
Vide damase. de orthod. fid. l. 3 c. 6. Chap. 3• 8. Licet tota Trinitas in hujus formae assumptionem, operata sit tamen, neque sp. sanctus sed solus filius eam sibi junxit Tho. Aquin. pars. tertia q. 3 art. 1. Vide Lomb. sent. 3. dist. 1. li••. 8. Aug. in. l. de dogm. Eccles. c. 2.
Vide Damascus. the Orthodoxy. fid. l. 3 c. 6. Chap. 3• 8. Licet tota Trinitas in hujus Formae assumptionem, operata sit tamen, neque Spa. Sanctus sed solus filius eam sibi junxit Tho. Aquinas pars. tertia q. 3 art. 1. Vide Lomb. sent. 3. Dist. 1. li••. 8. Aug. in. l. de Dogma. Eccles. c. 2.
Coelesti lumine perfusi Christū venturum expectabant, & videre exoptabant, quem illi futurum praestolantur, apostuli praesentem conspexerunt Iren. l. 4. c. 24.
Coelesti lumine perfusi Christū Venturum expected, & To see exoptabant, Whom illi Future praestolantur, apostuli praesentem conspexerunt Iren l. 4. c. 24.
Auribus audiere, oculis videre salutem, tractavere manu corpus de morte receptum. Tertul contr. Marc. l. c. 7. Prius audierint, quia Dominus resurrexit, postea vero oculis in spexerunt, & contractarunt pedes & manus & latus ejus. Didym. Ioh. •0. 27. Luc. 24 39. •er. in loc.
Auribus audiere, oculis To see salutem, tractavere manu corpus de morte receptum. Tertulian Contr. Marc. l. c. 7. Prius audierint, quia Dominus resurrexit, postea vero oculis in spexerunt, & contractarunt pedes & manus & latus His. Didym. John •0. 27. Luke 24 39. •er. in loc.
V. 5. Mat. 5.1. NONLATINALPHABET Hoc in loco non significat, ex aliorum narratione aliquid accipere, sed suis auribus aliquid audire Bez. in loc. Audivimus non ab aliis sed ipsomet filio Dei, •ustin. ibid Aug de serm. Dom. in Mat.
V. 5. Mathew 5.1. Hoc in loco non significat, ex Aliorum narration Aliquid accipere, sed suis auribus Aliquid Audire Bez in loc. Audivimus non ab Others sed ipsomet filio Dei, •ustin. Ibid Aug de sermon. Dom. in Mathew
Pluris est unus oculatus testis, quam auriti de cem. Plaut. Trucul Ipse & auditus & visus & ne phantasma crederetur, tractatus. Tert. adv. prax. c. 15. Vide Aristot. de An. l. 2. text 94. Eos piè ad robur fidei invitabat ad tactū Sim. de Cass. l. 14. Luc. 24.39. Tertium sensum adjicit tactum nam is quoque intervenit tum alibi tum in panibus multiplicatis & Lazaro. Grot. ibid.
Pluris est Unus Oculatus testis, quam auriti de cem. Plautus. Trucul Ipse & auditus & visus & ne phantasma crederetur, Treatise. Tert Advantage. Prax. c. 15. Vide Aristotle de Nias l. 2. text 94. Eos piè ad robur fidei invitabat ad tactū Sim. de Cass. l. 14. Luke 24.39. Tertium sensum adjicit tactum nam is quoque intervenit tum alibi tum in panibus multiplicatis & Lazarus. Grot. Ibid.
Verbum caro factum sic sermonem vitae videre possint. Aug. in ep. Verbum Dei quod per se invisibile, vident Apostoli, tractāt &c. Hier. in Amos. Filius Dei in suâ naturâ invisibilis in nostra naturâ visibilis factus est &c. Cypr. de bapt. Vide Zanch. Iustin. Bez. in loc. Necessarium fuit ut Apostoli eo tactu, visu, crederent quippe qui ad posteritatem certitudinem suae fidei erant transmissuri Paul. pal. in Ioh. Cum displiceret ipsum Testimonium passi sunt omnia quae pas si martyres &c. Aug. in ep:
Verbum Caro factum sic sermonem vitae To see possint. Aug. in Epistle. Verbum Dei quod per se invisibile, vident Apostles, tractant etc. Hier. in Amos. Filius Dei in suâ naturâ Invisibilis in nostra naturâ visibilis factus est etc. Cyprus the Bapt. Vide Zanchius Justin Bez in loc. necessary fuit ut Apostles eo tactu, visu, crederent quip qui ad posteritatem certitudinem suae fidei Erant transmissuri Paul. pal. in John Cum displiceret ipsum Testimonium passi sunt omnia Quae pas si Martyrs etc. Aug. in Epistle:
Quod videt aliquis potest nuntiare alteri &c. Didym. ib. Act. 4.20.1.3. Vide Quintil. l. 5. c. 9. NONLATINALPHABET graeci indubitata & necessaria signa vocant. Bez.
Quod videt aliquis potest nuntiare Alteri etc. Didym. ib. Act. 4.20.1.3. Vide Quintil l. 5. c. 9. Greeks indubitata & necessaria Signs Vocant. Bez
Verbum NONLATINALPHABET propriè ad Deū pertinet. Bez. Exod. 3.14. Ioh. 8.58. Propter murabilitatem temporum in quibus versatur ▪ nostra mortalitas, non mendaciter dicimus & fuit & erit, & est &c.
Verbum propriè ad Deū pertinet. Bez Exod 3.14. John 8.58. Propter murabilitatem Temporum in quibus versatur ▪ nostra mortalitas, non mendaciter dicimus & fuit & erit, & est etc.
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AEternitas est pritcipium sine principio. Lap. in loc. Confer. Mat. 19.4. cum v. 8. NONLATINALPHABET. Oecumen. In principio sic dictum, ac si diceretur ante omnia. Aug. de Trinit. l. 6. c. 2. Non sicut in principio fecit Deus coel•m & terram ita in principio fecit verbum, sed in principio erat verbum. Aug. ep. 66. Coepit esse caro ex Virgene Mariâ sed non tunc caepit verbum, &c. Aug. in ep.
AEternitas est pritcipium sine principio. Lap. in loc. Confer. Mathew 19.4. cum v. 8.. Oecumen. In principio sic dictum, ac si diceretur ante omnia. Aug. de Trinity. l. 6. c. 2. Non sicut in principio fecit Deus coel•m & terram ita in principio fecit verbum, sed in principio erat verbum. Aug. Epistle. 66. Coepit esse Caro ex Virgene Mariâ sed non tunc Capet verbum, etc. Aug. in Epistle.
Mos iste semper in Ecclesiâ viguit ut quo quisque foret religiosior eo promptiùs novellis adinventionibus contrairet. Vinc. Lyr. adv. haer. c. 9. Quod primum illud verum quod posterius falsum. Tertul. Aug. de bapt. parvul.
Mos iste semper in Ecclesiâ viguit ut quo Quisque foret Religiosior eo promptiùs novellis adinventionibus contrairet. Vince Lyre Advantage. Haer. c. 9. Quod primum illud verum quod Posterior falsum. Tertulian Aug. the Bapt. parvul.
In exordio hujus Epistolae Ioannes tria haec nobis inculcare voluit quod nihil majus aut excellentius personâ Christi nihil certius quam Evangelium nostrum, nihil denique beatius Christiano homine. Fer. in loc.
In exordio hujus Epistles Ioannes tria haec nobis inculcare voluit quod nihil Majus Or excellentius personâ Christ nihil certius quam Evangelium nostrum, nihil denique Beatus Christian homine. Fer. in loc.
Ioh. 1.12. Non ait patrē nostrum, aliter ergo meum, aliter vestrum, naturâ meum, gratiâ vestrum. Aug. ibid. Quicquid habet Christus habent illi qui cum eo sunt in societate donatitio Iure. Na•gorg. in. loc. Rom. 8.17.
John 1.12. Non ait patrē nostrum, aliter ergo meum, aliter Vestrum, naturâ meum, gratiâ Vestrum. Aug. Ibid. Quicquid habet Christus habent illi qui cum eo sunt in Societate donatitio Iure. Na•gorg. in. loc. Rom. 8.17.
Quid quaeris ext•a illum? quid desideras praeter illum? quid placet c•m illo? Bern serm de miser. hum. Quisquis verò percipit quid valeat illa cum Deo societas h•c unâ abundè contentus. Calv. in loc. Posito effecto pro causâ significat ipsam be atitudinem. Illyr, in l•c. Per nomen gaudii pleni significat id quod in re atque pat•• pe•ficitur. Lorin. ibid. Ps. 16 11. Aristot Eth. l. 7. c. 12. Rom. 5.3.
Quid Quaeris ext•a Ilum? quid desideras praeter Ilum? quid placet c•m illo? Bern sermon the miser. hum. Quisquis verò percipit quid valeat illa cum God Societas h•c unâ abundè Contentus. Calvin in loc. Placed effecto Pro causâ significat ipsam be atitudinem. Illyria, in l•c. Per Nome Gaudii Plenty significat id quod in re atque pat•• pe•ficitur. Lorin. Ibid. Ps. 16 11. Aristotle Eth. l. 7. c. 12. Rom. 5.3.
Ier. 15.16. Ede Scripturarum coelestium cibos & ede ut permaneant tibi in vitam aeternam, &c. Ambros. in Psal. 118. Habeant sibi caeteri si velint suas opes gemmâ bibant. serico niteant, &c. Hieron. Ep. 155. Non excedat tibi lex de ore cordis tui, volve, revolve, versa reversa, ac tunc intelliges quid sapiat manna, &c. Drog. Host. de sacram. Dom. pass. l. 1. Vide Ambros. l•d. Petr. Sim. Tilet.
Jeremiah 15.16. Ede Scripturarum Coelestial cibos & ede ut permaneant tibi in vitam aeternam, etc. Ambos in Psalm 118. Habeant sibi Caeteri si velint suas opes gemmâ bibant. Serico niteant, etc. Hieron. Epistle 155. Non excedat tibi lex de over Cordis tui, volve, revolve, versa reversa, ac tunc intelliges quid sapiat manna, etc. Drog. Host. de Sacrament. Dom. pass. l. 1. Vide Ambos l•d. Peter Sim. Tilet.
Non secus ac si ingens nobis bonum Joannes promitteret de Deo enuntiat ipsum omni modo lumen esse, &c. Velasq. in Philip. c. 1. v. 2. Annot. •, mor.
Non secus ac si ingens nobis bonum Joannes promitteret de God enuntiat ipsum omni modo lumen esse, etc. Velasquez. in Philip. c. 1. v. 2. Annot •, mor.
Mentimur ecce Peccatum commissionis non facimus veritatē ecce peccatum omissionis Aquīn in l•c. mentimur refertur ad professionem non facere veritatem ad mores. A•et. ibid.
Mentimur ecce Peccatum commissionis non facimus veritatē ecce peccatum omissionis Aquinn in l•c. mentimur refertur ad professionem non facere veritatem ad mores. A•et. Ibid.
Facere veritatē est operari secundum legem justitiae rectitudinis & honestatis. Tolet in Joh. Vide Cyr. Alex. in Joh c. 3. Ezek. 18.5. Facere veritatem nihil aliud est quam sincerê agere vorst in loc. Is. 38.2.
Facere veritatē est operari secundum legem justitiae rectitudinis & honestatis. Tolet in John Vide Cyr Alexander in John c. 3. Ezekiel 18.5. Facere veritatem nihil Aliud est quam sincerê agere vorst in loc. Is. 38.2.
Non solum in falsis verbis sed in simulatis operibus mendacium est Christi anum sedicere & opera Christi non faceremendacium est. Ambr. Serm. de Abrah. Non facimus veritatem, • e. facto non probamus verum esse quod verbo aut cogitatione loquimur Est in loc.
Non solum in falsis verbis sed in simulatis operibus Mendacium est Christ anum sedicere & opera Christ non faceremendacium est. Ambrose Sermon de Abraham. Non facimus veritatem, • e. facto non probamus verum esse quod verbo Or cogitation loquimur Est in loc.
Hanc sollicitudinē non facit nisi spiritus sanctus qui nec minimam paleam intra cordis quod possidet habitaculum patitur residere. Bern serm. 1. de sp. S.
Hanc sollicitudinē non facit nisi spiritus Sanctus qui nec minimam Paleas intra Cordis quod possidet habitaculum patitur residere. Bern sermon. 1. de Spa. S.
Adhuc in pede vel ascens• scalae positus in te deficiens & altitudinem ejus prospiciens debes sursum manus extendere ad Dominum qui est innixus supremae parti scalae, &c. Zu•ph l 2 de spir. Ascens.
Adhoc in pede vel ascens• scalae Positus in te deficiens & altitudinem His prospiciens Debes Sursum manus extendere ad Dominum qui est Innixus Supreme parti scalae, etc. Zu•ph l 2 the spir. Ascens.
Revel. 15. Ezek. •6 26. Est metaphora deducta ab aquâ quâ quemadmodum abluuntur sor•des corporis ita •anguine hoc est sacrificio Christi tolluntur peccata n•stra. Lubbert. Adv. Socin. de serv. l. 2. c. 17. Heb•. 9.22.
Revel. 15. Ezekiel •6 26. Est Metaphor deducta ab aquâ quâ quemadmodum abluuntur sor•des corporis ita •anguine hoc est Sacrificio Christ tolluntur Peccata n•stra. Lubbert. Advantage Socinian. de serve. l. 2. c. 17. Heb•. 9.22.
Colos. 1.20. Gutta sanguinis modica propter unionem ad verbum pro redemptione totius humani generis satis fecisset. Extrav. commun. l. 5. tit. 9. c. 2. Clem 6.
Colos 1.20. Gutta Blood Modica propter unionem ad verbum Pro redemption totius Humani Generis satis fecisset. Extravagant. Common. l. 5. tit. 9. c. 2. Clem 6.
Exceptâ sanctâ virgine de quâ propter h•norem D•mini nullam pro•sus quam de peccatis agitur habere volo quae st•onem &c. Aug de Nat & Grat. Excepto 〈 ◊ 〉 mediatore Dei & hominum. &c. Id. de pers. J•st. Luc. 1.47.
Exceptâ sanctâ Virgae de quâ propter h•norem D•mini Nullam pro•sus quam de peccatis agitur habere volo Quae st•onem etc. Aug de Nat & Grat. Excepto 〈 ◊ 〉 mediatore Dei & hominum. etc. Id. de pers. J•st. Luke 1.47.
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H•c inter peccatum distat & crimen quod omne crimen peccatum &c. Greg. Mor. l. 21. c 9. Absque vitio quod graece dicitur NONLATINALPHABET hominem esse posse NONLATINALPHABET i. e sine peccato esse neminem. Hier. adv. pelag dial. l 2. Phil. 2.15. L•c. 1.6. Aliud est esse sine peccato ▪ aliud esse sine querelâ. &c. Aug. de perfect. J•st. Id. in Joh. tr. 41.
H•c inter peccatum distat & crimen quod omne crimen peccatum etc. Greg. Mor. l. 21. c 9. Absque vitio quod greece dicitur hominem esse posse i. e sine Peccato esse neminem. Hier. Advantage. Pelagius dial. l 2. Philip 2.15. L•c. 1.6. Aliud est esse sine Peccato ▪ Aliud esse sine querelâ. etc. Aug. the perfect. J•st. Id. in John Tr. 41.
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No•anter dicit NONLATINALPHABET pr•p•i• ergo loquitur de peccato ut ita dicam NONLATINALPHABET habituali & pe•petu 〈 ◊ 〉 inhaerente. Ger. loc. com. de peccato. Ma•. 7.11. Per conditionem communis nobis originis &c. Hilar. ibid. Sine culpà in mundo esse non potest qui in mun dum cum culpa veni•. Greg. hom 39. in Evang. 2. Co•. 4.16 Pr••ecto qui de die in diem re novatur ad huc no•dum t•tus est renovatus &c. Aug. de peccat. mer. &. remiss. l. 2. c. 7.
No•anter dicit pr•p•i• ergo loquitur de Peccato ut ita dicam habituali & pe•petu 〈 ◊ 〉 inhaerente. Ger. loc. come. the Peccato. Ma•. 7.11. Per conditionem Communis nobis originis etc. Hilar. Ibid. Sine culpà in mundo esse non potest qui in must dum cum culpa veni•. Greg. hom 39. in Evangelist 2. Co•. 4.16 Pr••ecto qui de die in diem re novatur ad huc no•dum t•tus est renovatus etc. Aug. de peccat. mer. &. remiss. l. 2. c. 7.
Greg. mor. l. 17. c. 10. Quis inveniatur ita immunis à culpâ ut in eo non ha bea• vel justitia quod culpet, vel misericordia quod remi•tat. Leo epiph. Serm. 7. 1 King. 8.46. James. 3.2. Cypr. de orat. dom.
Greg. mor. l. 17. c. 10. Quis inveniatur ita Immunis à culpâ ut in eo non would bea• vel justitia quod culpet, vel misericordia quod remi•tat. Leo Epiphany. Sermon 7. 1 King. 8.46. James. 3.2. Cyprus the Orat. dom.
Declinare in sinistram est st•ltitiae se dedere in dextram plus sape•e quam sapere oportet. Bed. In dextram declina•e est seip. sum decipere dicendo se esse sine peccato etc. Aug. de peccat m•r. & remiss. l. •. c. 25. Via regia deducit inter d•o extrema, &c. 〈 ◊ 〉. in loc.
Declinare in sinistram est st•ltitiae se dedere in Dextram plus sape•e quam Sapere oportet. Bed In Dextram declina•e est seip. sum decipere dicendo se esse sine Peccato etc Aug. de peccat m•r. & remiss. l. •. c. 25. Via Regia deducit inter d•o extrema, etc. 〈 ◊ 〉. in loc.
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Bez in loc. Quis ••is sicac•ipiend•m putat ut dicat•r propter humilitatem n•n qui• ita verè est. Anathema sit Milevit. Concil. Aug de nat. & grat c. 34.
Bez in loc. Quis ••is sicac•ipiend•m putat ut dicat•r propter humilitatem n•n qui• ita verè est. Anathema fit Milevite. Council. Aug de nat. & great c. 34.
Qui negat se •alere peccatum non h•c agit ut peccat•m non haber•t. sed ut ••niam non accipiat. Aug. de civit. Dei. l. 13. Excl••it miseriae dissimula•io misericordiam, nec dignatio habet locum ubi fuerit praesumtio dignitatis. Bern. Psal. 50.21.
Qui negate se •alere peccatum non h•c agit ut peccat•m non haber•t. sed ut ••niam non Accept. Aug. de Civit. Dei. l. 13. Excl••it miseriae dissimula•io misericordiam, nec dignatio habet locum ubi fuerit praesumtio dignitatis. Bern. Psalm 50.21.
A•g. in Ps. 30. Nae •u verecundiâ bonus ad delinquendum expandens f•ont•m ad deprecand•m subducens. •ertul. de poeni•. c 10. Theod. de pro•id. lib 10. Be•• ep 18•. Friv•l• nimis •egmen quaeris anima misera, &c. G•frid Tilman in Gen. c. 3. Ambros. in Psal. 118. Serm. 21. Tertul. de poenit. c. 6. Ven•at fori• mortuus, i. e. culpam confiteatur peccat•r. Greg. in Evang. h•m. 26. R•go v•s per illum Dominum quem occulta non fall•nt de finite v•lne•a•am •egete c•nscientiam, &c. Pa•ia•. paraen. ad poeni•. P•al. 37.5. Am bros. ibid.
A•g. in Ps. 30. Nae •u verecundiâ bonus ad delinquendum expandens f•ont•m ad deprecand•m subducens. •ertul. de poeni•. c 10. Theod. de pro•id. lib 10. Be•• Epistle 18•. Friv•l• nimis •egmen Quaeris anima Miseram, etc. G•frid Tilman in Gen. c. 3. Ambos in Psalm 118. Sermon 21. Tertulian de Repent. c. 6. Ven•at fori• Mortuus, i. e. Fault confiteatur peccat•r. Greg. in Evangelist h•m. 26. R•go v•s per Ilum Dominum Whom Hidden non fall•nt de finite v•lne•a•am •egete c•nscientiam, etc. Pa•ia•. Paraen. ad poeni•. P•al. 37.5. Am bros. Ibid.
Febris cum f•ris e•••pit spem a••e•t, desinendi Ambr•sin P. 3•. Quando Ap•stema convertitur ad interiora causa m•rtis ad exteriora, possibile ad salutem pe•ven••e Summ. C••c•on. Nisi quis animi sui vitia cognov•rit & ••is prop••i c•nfessione prodide•it, 〈 … 〉 non 〈 … 〉 NONLATINALPHABET l. 3 〈 ◊ 〉. st•machus. si v••uerit relevatur &c. Orig. in Ps. 37. P•o. 18.21. •ertull. de p••nit c. 8. Vide Vela••. •. Phi. Chrisost de ve••. Isayae. H••. 3 Vt qui p•opria v•bis non 〈 ◊ 〉 •lagitia •ànatur 〈 … 〉 ••s•um qui eadem De• •uerit confessus absol ▪ vitur. Sidon Apoll. l 4. ep. 14. Math. 22.12.
Febris cum f•ris e•••pit spem a••e•t, desinendi Ambr•sin P. 3•. Quando Ap•stema convertitur ad interiora causa m•rtis ad exteriora, possibile ad salutem pe•ven••e Summ C••c•on. Nisi quis animi sui Vices cognov•rit & ••is prop••i c•nfessione prodide•it, 〈 … 〉 non 〈 … 〉 l. 3 〈 ◊ 〉. st•machus. si v••uerit relevatur etc. Origin in Ps. 37. P•o. 18.21. •ertull. de p••nit c. 8. Vide Vela••. •. Phi. Chrysostom the ve••. Isaiah. H••. 3 Vt qui p•opria v•bis non 〈 ◊ 〉 •lagitia •ànatur 〈 … 〉 ••s•um qui Same De• •uerit Confessus Absolve ▪ vitur. Sidon Apollo. l 4. Epistle. 14. Math. 22.12.
Vide Lorin. ibid. Cl. Al poedag. l. 1. c. 5 Gen. 33.13. Filii diliguntur at filioli tenerè amantur. Tol. in Joh. Is. 42.17. Summi amoris Gualt. in loc. Patenter indicat charitatem Justin. ibid.
Vide Lorin. Ibid. Cl. All poedag. l. 1. c. 5 Gen. 33.13. Sons diliguntur At Flioli tenerè amantur. Tol. in John Is. 42.17. Summi amoris Walter. in loc. Patenter indicat charitatem Justin Ibid.
Christus passu •s est pro 〈 … 〉 nobis tamen specialite• 〈 … 〉 Amb ▪ 〈 … 〉 sufficienciam sed 〈 ◊ 〉 electis 〈 … 〉. P. Lumb. dist. secunda. lit. h. Joh. 3.16. Isa 53.10. H•b 8 22 23.
Christus passu •s est Pro 〈 … 〉 nobis tamen specialite• 〈 … 〉 Ambassadors ▪ 〈 … 〉 sufficienciam said 〈 ◊ 〉 electis 〈 … 〉. P. Lumb. Dist. Secunda. lit. h. John 3.16. Isaiah 53.10. H•b 8 22 23.
