A practicall commentary, or an exposition with observations, reasons, and vses upon the first Epistle generall of John by ... John Cotton ...

1 JOHN 2.2:

And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole World.

IN these words we have Christ described by his function external, 1. Ad∣vocate, 2. Propitiation for our sin; and secondly by his inward qualifica∣tion, righteous; Jesus Christ the righteous.

We have done with his office of Advocation, we come now to the second, He is the propitiation for our sins, and not ours only, but the sins of the whole World.

Doct. Jesus Christ is the propitiation for the sins not only of beleeving Jewes, but likewise of beleeving Christians all the World over.

He is the Reconciliation as some translations render it, but that expresseth not the full meaning, we must know therefore that Propitiation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 includes Three things.

1 That he should expiate our sins, that is, make satisfaction for our Sins, a man may be a means of Reconciliation without satisfaction, but he cannot be Propitiation without offering satisfaction for the wrong done; now Christ did make satisfaction for our sins, Heb. 2.17. and to make satisfaction, he did offer a satisfactory sacrifice for our sins, 1 Pet. 2.24. he bearing the sin and punishment due thereunto, it is as much as if we had done it.

2 To be a Propitiation it is required, that he make peace and reconcilia∣tion, for though a man sometimes recompence and satisfie a wrong, yet the

Party wronged will not be at peace with him, and reconciled to him, but Christ hath taken upon him to reconcile God to us, so as that his wrath is tur∣ned from us, and favour restored to us, Col. 1.21. now this reconciling im∣plies Three things.

1 That sometimes we were friends with God.

2 That we fell out with God.

3 Being fallen out, we are reconciled again, and made at peace with him; Now this is procured by Christ, whereas we were once friends with God in Paradise and fell from him and his favour, Christ hath come and made up that breach, and reconciled us again.

Thirdly, When Christ is said to be a Propitiation for our sins, it implies, that he hath procured the manifestation of Gods favour to us, for suppose a Friend make satisfaction for another, and reconcilement with another with whom he is fallen out, yet if he know it not, his heart is as loose as ever, but Christ hath not only procured us Gods favour, but he tells us, his Father is reconciled with us, and at peace with us, Job. 33.23. and 26. there is the ef∣fect of Christs propitiation, that we shall see Gods face with joy, we shall pray to him with comfort, Joh. 14.21. He that loveth me shall be loved of my Father, &c. which shews, that he will bring rhem together, and there shall be a mutuall expression of love to one another, and ref••••shment in one ano∣ther, God shall take comfort in us, and we in him, Rev. 3.20. for that Christ goes further in this case than any man can.

Absolom had offended his Father, in slaying his brother Ammon, well, he flyes away from his Fathers Court, Joab procures a Reconcilement, but yet he could not satisfie for the blood he had shed; he procured indeed so much that he was sent for home by the King but yet saith the King, Let him returne to his own house, he shall not see my face, 2 Sam. 14.24. Joab could not satisfie for his blood, and the King would not see his face, so there wanted satisfacti∣on and manifestation of the Kings favour; well, afterwards manifestation was procured, but yet there wanted Propitiation, because satisfaction could not be made; but Christ hath not only procured favour, but satisfaction, and hath declared his favour towards us. Now further, Christ hath done this, not only for the believing Jewes, but all Christians all the World over, for to whom doth he speake here? why to little Children, and what were they? why they were Jewes, as appears, vers. 7. who from the first giving of the Law were commanded to love one another; now besides these weak Jewes, the A∣postle saith, He is our propitiation, including the Ministers of the Gospel, and not only so, but for the sins of the whole World. Now the World is diversly taken in Scripture;

1 World is sometimes put for the frame of Nature, as Act. 17.24.

2 It is sometimes taken for the pleasure and profits of the World, as 1 Joh. 2.16.

3 It is sometimes put for the wicked of the World, Joh. 15.19.

4 It is sometimes taken for the Gentiles in opposition to the Jewes, Rom. 11.12.

5 It is sometimes taken for the Believers of the World, 2 Cor. 5.19. though it may have further extent, but here it is taken in opposition to Christian Jewes, he is not only a propitiation for the Jewes, but also for the believing Gentiles.

But further, Christ is not only a Propitiation for his children, but for the whole World, that is, the whole body of the Creation, for as by Adams fall the whole World was cursed, Christ by his death renewed the blessing to the World again. the whole body of the Creation, Rom. 8.20. therefore it is said, the whole body of the Creation waites for the liberty which the Sons of God have. A type of this we have in Noah, Gen. 8.20, 21. Noah being a Type of Christ, and making attonement for the World by Sacrifice, God smelt a sweet favour, and doth promise that he would no more curse the

earth for mans sake, and that which was done by Type in him, is perfectly procured by Christ, all the creatures are encouraged to rejoyce in his Redemp∣tion, because they are Redeemed in him, Isa. 44.23. All the creatures are become the servants of Christ, subject to the dominion of Christ, he hath bought them all, Rom. 14.9. Christ is now Lord of all, he hath bought not on∣ly us, but our Ground, and Cattle, and Houses, and our Children, and he hath so purchased it, that the world shall be a blessing to the Church, the Tumults, and Agitations, and Disorders, shall be for the good of his people.

Quest. Whether hath Christ made any propitiation for the wicked? for Re∣probates? how else for all the World?

Ans. You must distinguish between such and the rest of the World, in this they all agree, that Christ is Lord over all, wicked and good, he hath bought all, 2 Pet. 2.5. so that they are vassalls to be ruled by Christs Dominion, he hath bought them for the Churches service to doe them good.

2 I say that Christ hath laid down a sufficient price for all, and thus much he hath procured Gods patience to forbeare them, and his bounty to lead them to Repentance, Rom. 2.45. yea he hath procured for them, not only gifts fitting them for Magistracy and Ministry, and the common Gifts and Gra∣ces of his Spirit, but many sanctifying Gifts, see Heb. 10.29.

Quest. Is Chri•••• then a propitiation for them?

Ans. To make•• propitiation is required, not only that such a satisfaction and reconciliation be propounded, but that they lay hold on it, as the sacri∣fices in the old Law, who are they that had an attonement made by the sacri∣fice they offered? only those that laid their hands on the head of the sacrifice, Lev. 1.4. so then this is nothing for the propitiation of the Wicked, they do not lay hold on the head of Christ, they doe not take hold on him as an Ad∣vocate and propitiation; therefore they are left inexcusable. This point is likewise handled by Paul, Rom. 3.25. 2 Cor. 5.19. the whole world was out with God, he purchased something for all.

Ʋse 2. It shews that it is a wicked opinion of the Papists that say, the bread in the Sacrament is a propitiatory sacrifice for the sins of the World, as they wrong Christ in his Advocation, so also in his propitiation, Heb. 10.10. if there had been need of another propitiation, his had been insufficient, but they ascribe this to the sacramentall bread, to purgatory, and they say afflictions are satisfactions for our sins, and their own voluntary devotions are satisfactory, as whippings, and pilgrimages, and fastings, why if Christ be the propitiation, there needs no more but him.

So also they wrong him, in adding other Advocates, as Angels, and Saints, especially the Virgin Mary.

Object. You will say you allow one friend to pray for another here on Earth, and to intreat God for him, and may not Saints in heaven pray for us, as well as Saints on Earth?

Ans. 1. We have both commands and examples for the one, Jam. 5. and Paul often desires the prayers of the church, but we have none for the other.

2 We desire none but such as know our cases to pray for us, but it is uncer∣taine whether the Angells, or Saints in Heaven knows us or our wants; it is cartain they know not our thoughts.

3 And when we desire other men here on Earth to pray for us, we doe not make them Advocates as they do Angels and Saints.

1 We do not desire them to pray in their own merits and name, as they doe the Angels and Saints in Heaven.

2 They pray to the Virgin Mary for graces, miserere peecati, &c. and command thy Son to grant such and such things, so they ask spirituall gifts of the Saints, which is peculiar to God.

3 They doe herein ascribe to them certain proper works, make them Pa∣trons of severall Countryes, and part among them severall offices, they pray to

one for healing of one disease, and to another for another.

Ʋse 2 If Christ be our reconciliation, then it shews us what we are without Christ, enemies to God, and such enemies, then if all the Angells and Saints in heaven should put in for us, they could not make propitiation for us, it is only Christs Prerogative, Col. 1.21. Rom. 5.20. Ephes. 2.3. we are enemies and strangers to God, and all our imaginations of our hearts wholly evill con∣tinually, we are ready to delude our selves, I hope I am not so farre out with God, I am not an enemy, but we are all so by nature.

Ʋse 3. It should teach us, when we doe find and feele that we are sinners, to consider of Christs Reconciliation, and Propitiation.

Q. I doe believe that Christ hath made an Attonement for sinners, and recon∣ciled all Beleevers, but how shall I know that I am of that number or no?

Ans. 1. Hath Christ ever brought you to see Gods face with comfort? if you have at any time beheld Gods face with joy and comfort, know that this could not be, unlesse Christ had been a Propitiation for you.

Obj. I, but that comfort is all gone again?

Ans. No man that is brought into the Kings presence stands alwayes before him, but there is a time for the King to sequester himselfe from him, so there is no Christian that stands alwayes in the presence of Gods face, it is enough if thou hast been brought to kiss Gods hand, and taste of his favour.

Obj. But I have never felt any comfort or joy in Prayer, and other Ordi∣nances?

Ans. 1. I would ask you, Are you fallen out with your sins? if you be, you love God, and are beloved of him, Psal. 97.10.

2 Doe you finde that you love God much, for you have been a great sin∣ner, and yet God hath had mercy on you, if so, it is a sign much is forgiven you.

3 Do you finde your hearts compassionate over other mens sins? it is a sign yours are forgiven, Matth. 17.23. to. 33. Eph. 4. ult.

Ʋse 4. If we find that we are enemies to God, and our peace is not made with him, it is our wisdome to pacifie God, doe as Adoniah did when he had offended King Solomon, he ran and tooke hold of the hornes of the Altar, 1 King. 1.15. so we should run and lay hold on Christ, as he that had any benefit by a Sacrifice, was to lay his hands on his head, so, would you have any benefit by Christ? lay hold on him, confesse your sins over him, intreat him to make your peace with God.

Q. But how shall I know whether I lay hold on Christ?

A. 1. No man layes hold on Christ, but he takes him for better, for worse, he takes him to be a Ruler, as well as a Saviour, you must give up your selves to be guided by his will, as well as to receive any benefit by him.

2 If you finde your hearts wholly resting on Christ, and none but him, if this be the frame of your heart, that there is none in Heaven or Earth that you desire in comparison of him, Psal. 73.25. then you have laid hold upon him.

Ʋse 5. For Christians that have their sins pardoned, and are in Christ, though it be thus with you, yet you are not to think that you have no need of Christ, for were you as St. John, and the Apostles Pillars, yet you have need of an Advocate, and Propitiation still, for in many things you sin daily, and fall out with God, so that if God should fall out with us as often as we with him, we should never have peace, therefore still goe to Christ, intreat him to be your Attonement from day to day, Christ is not only a Peace-maker, but a Peace-keeper; we daily offend God, or others, or our selves, and there∣fore stand daily in need of Christs mediation.

We have much need of Christs Spirit to helpe us in our prayers.

Ʋse 6. Of consolation to every Christian soul, to consider in the midst of our sins, that we have Christ for our propitiation, to keep our peace with

God, there is not a day passeth over our heads wherein we fall not out with God, and if Christ should not put in, what would become of us? but here is the comfort, Christ is our propitiation, and therefore it is certaine and sure that he is more able to keep our peace than we are to breake it; and besides, he hath taken it upon him, he hath made it his Office to be an Attonement be∣tween God and us; and here is also further comfort, that he hath not only been a means of reconciliation, but he hath manifested it unto us, he hath brought us to see Gods face with comfort.

But this is not all, but here is matter of further comfort, in that he being made a propitiation for the whole world, the whole World shall be at peace with us, there is a reconciliation betwixt me and all the Creatures, I have comfort from every blessing, from Christs Propitiation, Job 5.19. and 23. so that whatsoever a Christian meets with, whether good deeds or bad, persecu∣tion, &c. why this is his comfort, that the whole world shall be for his good, though I meet with crosses and afflictions it shall be for my good, from this ground, that Christ is a propitiation for the whole world.

Ʋse 7. Seeing God hath made so large an Attonement for all, let us draw one another to take heed of sin, to run to Christ, make use of Christs Attone∣ment, and take he••d of sin; this use old Eli made, 1 Sam. 2.25. If one man sin against another, t•••• Judge shall judge it, but if a man sin against the Lord, who shall plead for him? If you fall out with God, and walke in sin, who shall make your peace with him; that is a work no friend you have can doe, no meanes you can procure can make up that breach, none but Christ, and you must not presume upon Christs mediation, he will not be a baud to any ones sin that is a sign of Reprobation to turn Gods grace into wantonnesse, Jude 4. and take heed we doe not offend Christ; it is notable counsell God gives to Mo∣ses to deliver to the people, Exod. 23.20, 21.22. Behold I send an Angel be∣fore thee (that is, Christ, the Angell of the Covenant) beware of him, pro∣voke him not, he will not spare your misdeeds, for my name is in him; if you doe willingly sin against him he will not pardon you, therefore encou∣rage all the friends you have to make use of Christs Reconciliation, he is a pro∣pitiation for little children, vers. 1. for young men, for old men, in the follow∣ing verses, for all that are willing to lay hold on him, this use Paul makes, 2 Cor. 5.19, 20, 21. this is the chiefe point of the Gospel, that God hath made Christ a propitiation for sin, therefore we beseech you to make use of it, take not Christs blood in vain, beware to offend his grace and mercy, and labour to bring on all to Christ, since the propitiation is so generall, seeing there is such a Fountaine set open, let us draw at it for our selves, and for our children, let us teach our children that Christ is made a propitiation for their sins.

We have heard Christ described from his externall Offices.

1 He is an Advocate.

2 A Propitiation.

We come now to his internal vertue, or qualification; Jesus Christ the righteous.

Doct. Jesus Christ is the righteous Lord, or, Jesus Christ, either in his Of∣fice of an Advocate, or Reconciler, is Jesus Christ the righteous.

The Scripture much testifies this, Heb. 4.15. 1 Pet. 3.8. 1 Pet. 2.22. and Pilate that condemned him gave him this testimony, I am innocent from the blood of this just man, Mat. 27.24. yea from his birth he had this testimony, that holy thing, Luke 1.33. in opposition to all others, who are sinners from the very Wombe, he was holy in his Birth, in his Life, in his Death, 2 Cor. 5. ult. He knew no sin; that is, he had experience of none, but the Father made him sinfull by imputation, that we might be just by imputation.

It was meet that he should be righteous without sin; 1. That he might be our Reconciler. 2 That he might be our Advocate, if he had had any sin, he could have been neither of these.

1 For the first, had he been sinful himself, he could not have made attone∣ment for sin, it was required that all the Sacrifices should be without blemish, Lev. 3. and 10 else it had not been accepted, as the Lord tells them, Mal. 1.8. all things defiled with sin are abominable to God, Heb. 7.25, 26. unlesse some attonement be made, now had he been sinfull, he had stood in need of Sacrifice for himself, and could not have been an attonnment for our sins, 2 Cor. 5. ult. he that knew no sin, was imputed a sinner for us, that we might be imputed righteous for his sake.

2 It was meet that he should be righteous, that he might be our Advocate, God hears not sinners, Joh. 9.31. the blind man was not so blind, but he could say so much, but God hears Christ alwaies, and we should have such an Advo∣cate, as should continually prevail with God, look at all the parts of his advo∣cation for us, and it is meet that he should be righteous.

1 He appears for us in the sight of God; and had he been a sinner, his person would have been odious in Gods sight.

2 He Advocates by pleading the merits of his own death, now how could it have been meritorious, had he dyed as a malefactor.

3 He gives us his name and his Spirit to use in our Prayers, now to use his name had been of no effect, if he had been a sinner.

4 He prayes for us, makes known his will to his Father concerning us, but this would do no good, had he been a sinner.

3 It is meet he should be righteous, that he might be our justifier, our justification is by his obedience, his righteousnesse is imputed to us, now his righteousnesse could not have been imputed to us, had it been imperfect, 1 Cor. 2.3.

Ʋse 1 It is a ground of much consolation to such as lay hold on Christ, and have him for their Advocate and Reconciler, for he is one that is just and righteous, and therefore fit to prevail for us, what hinders the joy of a Chri∣stian?

Object. 1 I much doubt the pardon of my sins, if I could be sure of that, I should be joyfull.

Ans. You have such a Reconciles as is Just and Righteous, and therefore will procure pardon for you.

Object. 2 But I am still unjust and unrighteous.

Ans. But your Reconciler is Just and Righteous, and it is not required that the reconciled should be righteous, but he that reconciles us, it is meet that he be righteous.

Object. 3 I cannot pray, my prayers are heartlesse and faithlesse, &c.

Ans. Well, but we have an advocate that is holy and just, and that prayes and intercedes for us, and we shall find the benefit of his Righteousnesse, though we fall daily into much unrighteousnesse, yet Jesus Christ our Mediator is righ∣teous.

Ʋse 2 To teach us to be Righteous, as he is Righteous, God would have us conformable to the image of his Son, Rom. 8.29. and that consists in Holi∣nesse and Righteousnesse, God would have us so to walk, that our Sir-name may be Justus, Righteous towards God, to give him his due, Righteous to o∣thers, to give them their due, and Righteous to our selves.

To be called Christians, and yet not to be righteous, is to be called Chri∣stians, and yet to be no Christians. Why are we called Christians, but because we are anoynted with the Unction of Christ? If a man professe himself to be a Christian, and is not Righteous, he is not a Christian, for he hath not the Spirit of Christ, and therefore is none of Christs; not but that we may fail, but it is required that the stream and bent of our hearts and wayes be to walk Righteously; we aim at Righteousnesse, though sometimes we misse the mark.

Ʋse 3 May quiet us, if we fear evil in well doing, why? Because Christ was most Righteous, yet he suffered much unrighteous dealing in a Righte∣ous

cause, we think we have much wrong, if for righteous dealing we meet with unrighteous dealing, if in innocency we meet with crosses and Fire and Faggot, we cry out, O tempora, O mores, but it was the case of Christ, and therefore we must not think it strange to suffer ill for well-doing, not only to be reviled, but to loose our goods and our lives, if we should meet with them, it is no more than Christ suffered, it was the ground of Atheists in old time, if they did see Bona maelis, & maela bonis evenire, why is there a God that doth govern the earth? But we must consider God is patient as well as just, and therefore ma∣ny times forbears punishment.