manifestly intendeth the grave and its forerunner death the last but not the least nay the greatest of all temporal evils 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. 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 but the damneds everlasting misery in being wholly deprived of the beatifical vision 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 for ignorance and iniquity but doubtless more sutably the latter is to be understood namely sin and wickedness 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 but that in which they walk is most congruously construed to be the darkness of sin 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 1. Sin hath relation to the darkness of nature as a concomitant which it most delights in 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 even as the shadow of death To this purpose it is that Clemens Alexandrinus observeth of the Carpocratians that they appointed their meetings in the night Indeed the night being a cover to wickedness maketh men secure and shameless in committing it no marvell if they make choice of that time and there works are therefore deservedly called the works of darkness because acted in the night 2. Sin hath relation to the darkness of ignorance both as an effect and as a cause in which respect it is called by wickedness 1. No sin is committed but the Iudgement is first infatuated and therefore it is the wisemans question Do not they erre that devise mischief and the Phylosophers assertion every offender erreth there is upon the heart of every sinner atra nubes caeca nox to use the Poets expression a black cloud a dark night which causeth him to wander and the blindness of our mind is that which misguideth our feet in which respect sin is an effect 2. The commission of sin as it hardneth the heart so it blindeth the minde what mists and fogs and clouds are to the aire that are corrupt affections and flagitious actions to the soul darkning and obscuring whatever light of knowledg shineth in it 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 as they go on in sinfull wayes and in this respect sin is as a cause and because sins are caused by and withall are the causes of darkness and ignorance in the mind very fitly is this brand of darkness set upon it 3. Sin hath reference to the darkness of misery as a cause and that in its full latitude Wherefore doth the lâ—ving man complain saith the Church in respect of temporal afflictions man suffereth for the punishment of his sin all the miseries of life yea death it self being the bitter fruits of sin for so the Apostle saith expressely death entred into the world by sin It is the interposition of sin between God and us that eclipseth his loving kindness towards us so saith the Prophet Isay Your iniquities have separated between you and your God and your sins have hid his face from you finally it is wickednâ—ss that brings eternall wrâ—tchedness that being the doom denounced by our blessed Saviour against the wicked servant Cast him into utter darkness there shall be weeping and gnashâ—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 And thus I have given a dispatch to the first of these metaphors 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 as so many steps and as walking in a way leadeth to some place or other so doth the course of every mans life tend to some end either of felicity or misery To this purpose is that metaphor of sowing which we so often meet with in holy writ because sowing bringeth forth some harvest or other according to the seed that is sown And I would to God that all men might hence learn so to look upon themselves as sowers as travellers therefore to make choice of their seed and take heed to their wayes 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 there it is applyed to a godly and here to a wâ—cked conversation 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 1. Walking is a voluntary motion it is one thing to be drawn and another thing to goe the one is an act of violence the other of voluntariness walking is a free willing act so willing that it is an act of choice and is never done but upon a preceding delâ—berate resolution nor is it onely voluntary but delightful running is painful but walking a pleasant 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 a good man may be sometimes drawn into sin but bad men walk in it yea as Solomons expression is They leave the
this tend those expressions of Moses He is a God of truth and without iniquity just and right is he and of David he is my rock and there is no unrighteousness in him and again Thou art not a God that hath pleasure in wickedness neither shall evil dwell with thee Indeed the Gods of the Heathen were such as had been impure filthy men and therefore as one of themselves argueth no Gods but the true God cannot be charged with any iniquity nay as Carthusian enlargeth it because it may be said of the Angels that stand and the Saints that are glorified they have no darkness of sin at all in them in God there is not so much as a defectibility or mutability which yet is in the Creatures if considered in themselves because of their dependency though the reducing of it into act is impossible in regard of their plenary confirmation in the state of bliss God then as Aquinas excellently is a pure a most pure act without the least potentialitie and so this in the highest sense agreeth to him and to him onely he is light and in him is no darkness at all 2. These words are true of God not onely formally but causally in himself but in regard of his influence and that in both the clauses 1. God is light that is according to St. Iames expression The Father of lights so that whatever light there is in any Creature it is but a ray a beam of his excellency That distinction of a threefold kinde of light is very considerable to this purpose there is lux light Illuminata non illuminans enlightned and not enlightning to wit the air Illuminata illuminans enlightned and enlightning such is the moon Illuminans non illuminata enlightning but not enlightned and this is the Sun It is that which may fitly be applyed here all Christians are lights as the air Ministers are lights as the moon but onely God is light as the Sun to wit receiving no light from any other and communicating to others what light they have and this exposition Zanchy conceiveth most sutable to the Apostles meaning in this place making the paralell to run thus Look as the lâ—ght where it ariseth and displayeth its beams expels darkness with all the effects of it and maketh all to be clear and lightsome so doth God to all them who have fellowship with him impart the light of his grace so that they can no longer walk in the darkness of sin and though I conceive that the Apostles aim is chiefly to describe the purity of Gods nature in himselfe and thereby the repugnancy of walking in darknesse and consonancy of walking in the light to him both because this carrieth in it a full sense correspondent to the Apostles intention and also because the phrases of no darkness in him and afterwards his being in the light do intimate that these words are to be understood rather subjectivè then effectivè of what God is in himself then what he doth to us yet withall I cannot but acknowledge this construction to be both pious and ingenuous 2. And accordingly the sense of the other clause in him is no darkness at all amounts to this that he is not cannot be the cause of any darkness It is true God is said in Scripture to create darknesse as well as to form light but that is the darkness of calamity not of iniquity it is true God hath an hand even in the darkness of sin so far as to limit it how far it shall spread and no farther as to permit that it shall be suffer men to walk in it as judicially to withhold the light of his grace from them who love darkness rather then light whereby they plunge themselves into greater darkness Finally so as to bring light out of the darkness good out of evill and make all the darkness of sin tend accidentally to illustrate the glory of his own wisdom justice and mercy but still farre be it from him to be any way an impelling cause of any wickedness Indeed these two do one necessarily flow from the other There is no darkness in therefore none can be from him nil dat quod non habet is a known rule in Phylosophy no cause can communicate to another what it hath not in it self surely then God having no darkness in himselfe cannot be any cause of it in us Besides he is an hater an avenger of darkness and it cannot consist with his justice to be a punisher of it were he himself the Authour In a word It is impossible that the same cause should directly produce contrary effects can the same fountain send forth sweet and bitter fresh and salt water no more can God who is light and the natural cause of light be the author of darkness To draw to an end in a word of application 1. Our Apostle here implicitely teacheth us by what means we may come to know something of God indeed those three ways which the Schools mention of knowing God per viam causalitatis eminentiae remotionis by way of efficiency eminency and remotion are all to be found in this Scripture We know God by way of causality when we assert him the prime supreme universal cause of all good whatsoever we know him by way of eminency when we attribute to God whatsoever perfection or worth there is in any or all the creatures and that as being in him after a more eminent manner Finally we know God by way of remotion when we deny of him whatever imperfection and defect is observable in the creature A taste of all these our Apostle here giveth us since if we understand the words both formally and causally he proclaimeth him the cause of that light and beauty and excellency that is in us he attributeth to him that which is the most noble among inanimate creatures light and he removeth from him darknesse which is a defect and deformity 2. Learn we with this holy Apostle to have high and holy thoughts of God as most pure and free from all pollution Indeed there have not wanted such Sonnes of Belial who have charged God with sin as the Luciferians who blame God for dooming Lucifer to eternal darknes the Talmud which blasphemously forgeth the new moons as appointed for an expiation of a fault in the deity of taking away the light from the moon and giving it to the Sun and too many there have been who charge their own sins upon God as Plautus brings in a deboyst wretch pleading for himselfe dii voluerint and St. Augustine speaketh of some Jewes who would say when they had done any crime Deus voluit Oh let all such opinions be to us as they were to that Father detestable and abominable and as St. Basil adviseth though Gods counsels may many times seem strange to our reason yet let that axiom be firmly rooted in our minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
assertion the blood of Jesus Christ his sonne cleanseth from all sin In its connexion with the preceding parte of the verse intimated in that coniunctive particle and. 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 and the efficacy of that operation 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 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 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 and likewise contracted by our selves upon our selves in the dayly eruption of this corruption by thoughts words and workes 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 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 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 none like this to comfort our hearts none like this to purge out the ill humors of our sins whereby our spirituall health is restored 6. Lastly the efficacy of its operation which appeareth by a double extent 1. The one in regard of the disease it cleanseth from all sin that is whatsoever can be called sin of what kâ—nd nature degree soever it be since the cure of no dâ—sease can be impossible to him that can do all things 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 But that I may rather breake then crumble this bread of life be pleased only to take notice of two generall parts in this clause namely The effect or benefit it selfe in those words cleanseth from all sin The cause and spring of this benefit in those words the blood of Jesus Christ his son of the first breifly of the latter more largely 1. The benefit it selfe is cleansing from all sin for the undeâ—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 justâ—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 oblâ—ged to suffer the punâ—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 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 yea effects of Christs death but withall in a proper sense we are here to understand the cleansing of justification partly because the walking in the light before mentioned includeth in it the purity of sanctification and partly because this cleansing is here promâ—sed as a priviledge to be conferred upon them that walk in the lâ—ght To this purpose it is rationally observed that 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 S. James cleanse your hands and the like 2. Where cleansing from sin is prayed for as a mercy of which we stand in need it extends to both as appears in Davids penitential Psalm where he beggeth of God washing cleansing purging and creating in him a clean heart since though the former principally refer to the cleansing of justification yet the latter manifestly relateth to that of Sanctification 3. Where cleansing is promised as a benefit to be bestowed upon us if it is not only yet primarily to be interpreted of cleansing by justification 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 According to this construction the blessing here assured is that which is elsewhere called remâ—ssion and forgiveness of sins why it is expressed by this metaphor of cleansing shall be God willing more fully illustrated in the handling of the ninth verse Let it suffice for the present that we have found out the genuine meaning of it and so pass we on to 2. That which is the chief intendment of this clause the cause and spring of this benefit the blood of Jesus Christ his Son This phrase of cleansing is both a metaphorical and
a legall word and in both it represents this blood of Christ. 1. As it is a metaphoricall word What water is in the corporal that is this blood of Christ in the spiritual cleansing blood in a natural way is not cleansing but defilâ—ng and besmearing and yet what water doth to material that this blood doth to the immaterial cleansing in this respect it is that as men use to wash themselves in water so Christ is said to wash us in his blood 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 2. As it is a legall word 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 remâ—ssion thus in the ceremonies for legal uncleanness there was for the most part blood used and in their sacrifices for expiation of moral uncleaness 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 and therefore it is they all vanished and were abrogated from the time of the shedding of this blood in which they had their accomplâ—shment and by which this admirable effect was really and fully performed the cleansing from all sin 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. What kind of causality this blood hath to the cleansing from sin Whence it is that this blood hath this causalâ—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 1. In answer to the first of these you must know that this blood of Christ is here to be taken both metonymically and synechdochically 1. Metonymically Socinus making use of this trope understandeth by Christs blood Gods new Covenant in which this benefit is promised 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 but when St. Paul telleth us in general that all the promises are in him yea is well as Amen made as made good 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 remâ—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 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 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 because by the violent effusion of his blood his death was effected 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 Soon after his birth when at his câ—rcumcâ—sion they took away the foreskâ—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 after his death when his side was opened with a spear blood and water gushing forth 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 since supposing at least Gods decree it was no less blood then his life-blood that could avail to the accomplishing this expiation 2. Synecdochically Socinâ—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 though the resurrection with the consequents of it were needful for the effectual application of it to us 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 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 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 2. For the Resolution of the 2. question be pleased to take notice 1. That the cleansing of our sins is attributed in scripture to God to Christ to faith and all of them have a reall and severall influence upon this benefit the principall efficient of this cleansing is God to whom therefore it is attributed in the 9 verse the instrument receiving the benefit is faith and therefore it is said to be through faith the meritorious cause deserving this benefit at the hands of God for us is Christs bloud indeed Socinus asserts with a nihil verius that God and Christ act in the same way of efficiency onely with this difference God is the principall and Christ the organicall cause and so God forgiveth by Christ but whilst he onely asserts but doth not prove it we may as confidently deny as he affirmeth especially when the scriptures expresse that not per but propter Christum by but for Christ we are forgiven so our translators render the sence of St Paules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ sake and our Apostle in the twelfth verse of the next chapter saith our sins are forgiven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his name sake 2. More particularly Christs bloud is the meritorious cause of cleansing us from sin inasmuch as he thereby took our sins upon himselfe This is the truth which the Apostle Peter manifestly asserts where he saith he bore our sins on his own body on the tree and presently addeth by whose stripes we are healed Healing cleansing are paralel phrases our sins being the diseases of our souls of these sicknesses we are healed of these sins we are cleansed by Christs bearâ—ng them on his body which because it was done on high upon the tree the Apostle useth not barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth sursum tulit not onely he bore but he carryed up whereby the sence is not diminished but augmented as having in it a fit allusion to the sacrifices which were lift up upon the Altar It is very considerable in this respect that the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the latine tollo signifie both ferre and auferre to bear and to take away and both these are used concerning Christ in this particular the one by the prophet Isay where he saith he bore our griefes the other by Iohn Baptist when he saith he taketh away the sins of the world and most aptly because he taketh away the sinne from us by taking it upon himselfe To unbowel this precious truth know 1. That Christ bleeding and dying on the Crosse stood in our stead and suffered in our room to this purpose are those expressions where Christ is said to suffer for us to die for the people for so much the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth as when St. Paul wisheth to be an anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or instead of his brethren and when the Apostles are said to be Ambassadors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is in Christs stead more clearly to this intent is that phrase of the Evangelist where Christ is said to give his life a ransom for many the preposition being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which alwayes implyeth a commutation and when it is applyed to persons signifieth the comming of one into the room of another so Archelaus is said to raign in Judea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the rooom of his father Herod Yea that this sence is intended where spoken of Christs sufferings appeares by St. Pauls question is Paul crucified for you for if it were onely meant for your good Paul might have been crucified for them as he tells the Colossians I rejoyce in my sufferings for you and therefore crucified for you must be as much as in your stead which neither Paul nor any other could be 2. That Christ standing in our stead death was inflicted on him by God for our sins this no doubt is the genuine meaning of those Scriptures where he is said to be wounded for our transgressions and bruised for our iniquities and again he was delivered for our offences he died for our sins That these phrases cannot properly note the final cause appeareth in that the end of his death is not our sins but what is directly contrary to our sins the destruction of them who ever said that Physick was taken for death that is the avoyding death but for the disease the disease being that which necessitateth to Physick besides to instance yet nearer when we say a man died for theft for murder or treason what else do we mean but that those crimes were the deserving cause which brought him to his end Thus Christ died for our sins our sins bringing him to his Cross to his grave in this sense no doubt it is that the Apostle saith he that is God made him to be sin for us to wit at least so farre as to be made a sacrifice for our sins when yet he sin-namely in himself and look as the beast in the law was slain and sacrificed in the room and for the sin of the person that brought it so was Christ crucified in our stead because of our sin 3. That Christ bleeding and dying for our sins suffered that punishment which was due to us It was the commination of God to Adam Thou shalt dye the death Death then was the punishment due to him and all his posterity for sin and this death which we must have undergone in our own persons is inflicted upon Christ. To this purpose it is that Christ is said by the Apostle to be made a curse when this but when he hung upon the tree for cursed is every one that hangeth upon the tree so that the curse which the law pronounceth against uâ— was laid on him if it be said that the curse and death which was due to us was eternal whereas Christs was temporary I answer that duration is but a circumstance to the thing and the reason why on us it must have been eternal is because our punishment could no other way be infinite which yet is required for the satisfaction of an infinite offended justice whereas the case is farre different in respect of Christ as will appear presently 4. That Christ having suffered
let us look upon our black feet and as with one eye we behold the good that is done by us so with the other the evill that remaineth in us 2. Charitable towards their brethren If thy brother be overtaken in a fault restore him with a spirit of meeknesse give to thy neighbours actions the allowance of humane frailty and be not too rigid in censuring other mens faults If they offend in one thing perhaps thou art more guilty in another if they fall to day thou mayst tomorrow the same corruption that hath led another aside is still in thee and if grace withdraw will soon prevail over thee indeed if you practise the former duty you will soon learn this pride and censoriousnesse are ever companions and he that is lowly in his own esteem will be charitable towards others 3. Watchful over their own hearts indeed he that carrieth gun-powder about him had need beware the least sparks of fire what cause have we to take heed of every temptation who are at best so prone to be led into it Happy is the man saith SolomoÌ„ that feareth always no doubt he sinneth least that most feareth lest he should sin it is Jobs saying of himself according to the vulgar Latine verebar omnia opera mea I did fear all my works let the best do so fear themselves in all their actions lest they should fall into sin 4. Frequent in prayer to God for this shall every one that is godly pray to thee saith David for this what because of his sins and who not the wickedest but the godly in this respect have cause to pray and for what should he pray surely for renewed pardon for increase of grace and for the perfection of glory We cannot say we have no sin Oh then let us pray with David Enter not into judgement with thy servant oh Lord where there is a double emphasis observable it is not ab hoste but à servo though Gods servant yet he would not have God to enter into judgement with him and again ne intres it is the very entrance into judgment that he dreads and prayeth against not only do not proceed but do not so much as enter when we have done our best we have need to crave for mercy Again we cannot say we have no sin let us pray for more grace that we may every day have lesse sin so doth Paul in effect when he confesseth himself not to have already attained but resolveth to reach forward we must never cease to hunger and thirst after greater measures of righteousness till we are wholly and perfectly without any stain of sin and therefore we must continually say with the Apostles Lord increase our faith and all other graces of thy spirit in us Finally since we cannot now in this life say we have no sin how should we pray and sigh and long to be possessed of that future felicity indeed in this respect only it is lawful and commendable to desire death that we may be free not from pain or misery but from sin and iniquity upon this ground we may we ought and the stronger we are in grace the more earnestly we should groan for the day of our perfect redemption when we shall be cloathed with unspotted purity perfect felicity and that to all eternity AMEN THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 8.10 If we say we have no sin we deceive our selves and there is no truth in us If we say we have not sinned we make him a lyar and his word is not in us IT is one of the sage counsels which the wise man giveth Turn not to the right hand nor to the left remove thy foot from evill the genuine and literal sense whereof no doubt is that we must keep the straight way which God hath chalked before us in his word not in the least declining on either hand but withall there are severall allusions and profitable applications made of these words by the Ancients Hugo taketh the right hand as an embleme of prosperity to which we must not turn by being too much lâ—fâ—ed up and the left hand of adversity which we must not turn to by being too much cast down veneâ—oble â—edâ— resembleth by the right hand 〈◊〉 to which we must not turn by being wise above what is written and by the left hand folly to which we must not turn by giving our selves up to its dictates once more to our present purpose according to St. Austin To turn to the right hand is by saying we have no sin to deceive our selves to turn to the left hand is to go on in sin and yet think our selves safe and our condâ—tion happy Both these our Apostle warneth us of in this Chapter and it is not mine but Aretius his observation where he saith the Kings high way lyeth betwixt two extremes the one whereof is to will a continuance in our sins the other to acquit our selves from having any sin the former of these which is secura delectatio peccati a secure delight in sin is that which is sharply reproved at the sixth verse which calleth those lyars who walk in darknesse live in wickedness and yet boast of communion with God the latter of these which is superba justitiae presumptio proud presumption of our own righteousness is no less severely condemned in these verses letting such know how vainly they cozen themselves and highly they injure God If we say we have c. Having already dispatched the first branch of the confutation which is the truth implicitely asserted proceed we now to the second which is the errour expresly refuted for the handling whereof be pleased to observe these two things The opinion wherein the errour consists and that is set down in the beginning of the eighth and the tenth verses If we say we have no sin if we say we have not sinned The arguments by which it is refuted and disswaded drawn from The folly of it in that we deceive our selves and the truth is not in us verse eighth The impiety of it in that we make God a lyar and his word is not in us verse tenth Begin we with the opinion it self which we see is not singly mentioned but ingeminated as if our Apostle would hereby insinuate that it is at once both a very common and very dangerous disease no lesse spreading then deadly infecting in some degree or other the greatest part of men of Christians The manner of committing this moral errour is saying which refers both to the tongue and the mind saying is not only peculiar to the lips every thought is interpreted by God a saying the heart may cry when the tongue is silent and we may say when we do not speak Hence it is that though this be not our open assertion or outward protestation yet if it be our inward thought our secret imagination we shall be found guilty before God The
self-deceâ—t It is at first view a strange assertion that a man should deceive himself 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 nay there is inbred in every man a love of himself yea proximus quisque sibi every one is nearest to himself 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 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 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 no wonder if the wise man saith he that trusteth to his own heart is a fool and that it was the prayer of St. Austin Custodi libera me de meipso Deus Lord deliver me from my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an excellent rule remember to distrust especially thy self and ever keep a narrow watch and a jealous suspicion over the dictates of thy own heart which is so prone to deceive thee 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 the truth is we have such an inordinate self-love that it is no wonder we fall into self-flattery they say in Optickes that if the object be too near the eye we cannot rightly discern it 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 indeed therefore it is right in his own eyes because it is his own way The eye which seeth all other things beholdeth not it selfe hence it is that whilest we spye moats in others we see not the beames in our own eyes and so deceive our selves in saying we have no sin Indeed there want not other impostors who are ready enough to put tricks upon us The devâ—ll that old Serpent that grand Jugler is very busie to delude us and that in this kind it is his great design to make us beleeve those things not to be sin which are so and to think our selves not to have those sinnes we have 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 whereas they act those things which even Heathens would blush at But the truth is were it not for our selves none of these could deceive us were we faithful to our own soules they could not betray us we are willing to be deceived yea to deceive our selves in the matter of our own goodnesse and that because 2. The truth is not in us Indeed where ever there is deceit there is falshood since to be deceived is to apprehend a thing otherwise then it is or to take a thing to be that which it is not True there must be some shew of truth it must seem to be that which we take it to be or else how shouâ—d we be cheated but there is no reality nor truth of the thing else it could not be a cheat 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 and so it must needs prove a deception Look as when a man deceiveth another it is by a verbal or a reall lye presenting that which is not so it is when a man deceiveth himself in which respect one expounds this negative by the positive of lying the truth is not in us that is we lye to our selves in saying we have no sin It is not unfitly here taken notice of that our Apostle doth not say There is no humility but there is no verity in us 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 of his neighbour he hath one eye to see his spots but not his beautie his faults but not his gifts of himselfe 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 there is no humility in those who say they have no sin Indeed as St. Austin occasionally speaking of those words Be not righteous overmuch and understanding it of a selfe conceited righteousnesse truly asserts it is not justitia sapientis but superbia praesumentis The righteousnesse of the wise but the pride of a presumptuous man but that it may appeare that that which causeth even the holyest to accuse themselves of sin is not onely the lowlynesse of their minds but the truth of the thing and that according to St. Cyprians speech he that thinketh himselfe innocent is not onely proud but foolish yea in plain termes a lyer therefore he saith there is no truth in us 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 yea a councill hath pronounced an anathema against any who shall assert that this was spoken onely in humility but not because so in truth sutable to which is St. Austins note upon these words St. Iohn doth not say If we have no sin we extoll our selves 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
boasting of the wickednesse they act it is a confession which is attended with dedolent impâ—nitency but the penitent confession is of a contrary nature ever accompanied with a shamefull griefe and loathing 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 acâ—usation then a penitent confession Daniel as he acknowledged to them belonged confusion so that to God belongeth mercy thus must our most sorrowfull acknowledgment be joyned with some comfortable hope of and trust in divine mercy 3. The consequent of this confâ—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 synecdochiâ—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 Many as Fulgentius â—xcellently being pricked in conscience confess that they have done ill and yet put no end to their ill deeds they humbly accuse thmselves in Gods sight of the sinnes which oppresse them and yet with a perverse heart rebelliously heape up those sins whereof they accuse themselves The very pardon which they beg wâ—th mournfull sighs they impede with their wicked actions they aske help of the Physitian and still minister matter to the disease thus â—n vaâ—n endeavouring to appease him wâ—th penitent wordâ— whom they goe on to provoke by an impenâ—tent course â—ookâ— how Saul dealt with Davâ—d one whiâ—e confessing hiâ— injustice towards him and soone after persecuâ—â—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 hardâ—neth his heart and refuseth to let them goe and this practice is too too frequent our repentance is a kind of cheâ—ker worke black whâ—te whâ—te and black we sin and then we confess we confess then again we sin But oâ— 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 It is excellent councell that is given by St. Ambrose oh take we heed that the devâ—ll have not cause to triumph over our remedy as well as our dâ—sease and that our repentance be not such as needs a repentance Indeed as Fulgentius appositely Then is Confession of sin Availeable when it is accompanied wâ—th a separation from sin and the practice of thâ— contrary duty and therefore what our Apostle saith of Loving let mee say of confessing confesse not in tongue or in word onely but indeed and in truth by endeavouring to forsake those sins which wee confesse not onely saying I have done iniquity but cordially aâ—ding I wâ—ll doe so no more I end this with that note of St. Austin upon those words of the Prophet Wash you make you clean 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 4. Come we now in a few words to the last which is who they are that must thus confessâ— 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 and that in a respect of their 1. Past enormities True penâ—tents love still to rub upon their old sâ—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. To keep down the swellâ—ng of spirituall pride which is apt to arise in the best saints King Agathocles by drinking in â—arthen vessels to minde himselfe of his orâ—gâ—nall which was from a potter kept himsâ—lfe humble so doe good Christians by remembring and acknowledging their hainous sins before conversion 2. To gain further assurance of the pardon of these sins Faith in the best is apt to faint and feares to arise in their minds but the renewing of confession and contrition supports faith and expels fear 3. To strengthen themselves the more against relapses into those sins The best men want not temptations to the worst sins especially those which before conversion they were accustomed to lived in but every new confession is as it were a new obligation upon a man not to doe it any more 4. To enflame their souls with greater measure of love to God and Christ. The sence of sin is a great indearment of mercy and the confession of sin renewâ—th the sence of it indeed wee must not commâ—t sâ—n abundantly that grace may abound the more but we may and ought to confesse sâ—n abuâ—dantly that grace may abound be the more precâ—ous to us for these reasons it is that good Christians are frequent in confessâ—ng their old sâ—ns but besides they have new matter of coâ—â—ession in respect of 2. Their present infirmâ—tâ—es not onely all that are wicked but all that are sinners are bound to confesse their sins and as you formerly heard the best whilest they continue here are sinners 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 â—ll humours must have vomits administred The line of confession must be drawn out as long as the line of sinning and that is as long as the line of living 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 all such I shall say as the Emperor did to the Arch-Puritan Acesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erect thy ladder and climb alone upon it to heaven 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 THE FIRST EPISTLE OF S. IOHN CHAP. I. Ver. 9. If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousness 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 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 yea these promises still proposed conditionally 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 the prosecution of which shall be done two wayes 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 indeed if confession be a cause of remission it must be either meritorious or instrumental but it is not it cannot be either of these 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 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 but there is no condignity to render us deserving of this mercy of forgiveness 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 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 2. Confession is not the instrumentall cause of forgivenesse 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 that may be a necessary condition which is onely required to the qualification of the subject on whom the thing is conferred but that which is not onely a condition but an instrument hath some kinde of influence into the Production of the thing which is conferred 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 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 for which wee are forgiven and justified and hence it is that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely used concerning faith hee is the propitiation for our sinnes through faith and we are justified by faith 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 and to whom sinne is forgiven 2. Affirmatively it is a condition and that both exclusive and inclusive 1. It is an exclusive condition this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 I thinke it is needlesse to dispuâ—e what God could doe by his absolute power it is enough hee cannot doe â—t by his actuall because he will not truly though theâ—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 finally it cannot stand with Gods wisedome to bestow mercy but on them that are in some measure sitted for it and wee are not cannot be sitted for remâ—ssion till we have practised confession None are fitioâ— mercy but they who see theâ—r need of it hunger after it and know how to value it 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 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 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 faâ—e in which doneâ— 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 unlesse the sore be opened and the corrupt matter let out the party cannot be healed 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 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 if our tongues keepe silence nothing but death to bee expected iâ— they speake in humble acknowledgement life is assured 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 remissâ—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 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 2. It is an inclusive condition such as where ever it is found the benefit is certainly conferd this supposition may truely be turned into a position this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily Godwill forgive thâ— who confess their sins 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 St. Bernard to this purpose taketh notice of a booke which God keepeth as it were in heaven and saith apposiâ—ely quod ibi serâ—bit transgressio delet confessio what sin writeth in confession blotteth out of thaet bookâ— hence it is that wee finde God himselfe prescribing this as the ready wâ—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 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 David onely said Hee would confess and God forgave and the Prodigall said I will arise and goe and whilest yet hee was a great way the Father runs to meet him 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 or thy confessions have not been so cordiall and penitent as they ought to bee 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 so hee pardoneth sin to the penitent and yet hee doth not know of it 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 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 1 The necessity should engage us might pardon be had upon any other terms this might be dispensed with 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 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 there being no other meanes or way wherein it is to be obtained since by concealing of and indulging to our sins wee exclude Gods indulgence 2. The utility should encourage us were it onely Gods honour which is hereby advanced it should be a prevailing motive confession of sin 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 mercy since it were madnesse to make confession where wee conceived no compassion Iustice which wee acknowledge might utterly consume us patience which is the onely cause that vengeance did not presently follow our sins finally power that there is no way to fly from him but to goe to him in humble confessions To this purpose St. Austin tels us est confessio laudantis et gementis there is the confession of the thankfull of the sorrowful nay the confession of sin is a confession of prayse 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 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 qualified for the blessing of remission 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 appreheÌ„dit guttur ovis the Wolfe catcheth at the throat of the sheep that is the divels aim to stop our coÌ„fessions because he knoweth how advantagious the performance of it will be unto us indeed therefore he would not have us to accuse our selves that he might accuse us but according to St. Ambrose his councell praeveni accusatorem tuum let us be wise to prevent him and the moâ—e hee disswades us from let us with the greater fervency set upon this duty which as it is acceptable to God because it exalts his glory so it is profitable to us in obtaining our pardon Nor let us onely be ingaged and encouraged to the duty it selfe but to the râ—ght manner of performance it is that upon which as it were our everlasting comfort depends and therefore how carefull should wee bee so to manage it as wee may not misse of our comfort Wouldest thou then that God should ignoscere cover doe thou agnoscere discover thy sins wouldest thou have no sin unpardoned let no sin be unconfessed if thou wouldest not have God impute thy sinnes to thee doe thou charge them upon thy selfe 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
as lyable to the penalty so is the forgiven sinner from the punishment it selfe which is the remote term and the obligation to it which is the proxime term of pardon in this respect it is that Anselm saith to forgive sinne is not to punish it and St. Austin to the same purpose it is Gods not marking inquity so as to inflict the penalty due to it and the Schooles to remit the sinne is not to impute it so as to punish it For the fuller opening this truth know 1 On the one hand there is a great deale of difference between these two to withhold the execution off and to withdraw the obligation to the punishment it is one thing for a creditor to give day of payment and another thing to cancell the bond indeed the phrase used by Moses of Gods forgiving his people from Egypt untill now seemeth chiefely to intend his sparing to punish them but that is forgivenesse in a larger and improper sence according to the genuine notion there is a vast difference between forgiving and forbearing mercy As learned Davenant upon those words forbearing forgiving one another hath observed that there is far more in the latter than in the former since a man may forbear revenge meerly for want of ability or opportunity so is it true though not upon the same ground in respect of God his forgiving is farre more then his forbearing and therefore this latter hee vouchsafeth even to those who goe on in sinne but the former onely to them who confesse theâ—r sin since whereas by the one it is onely hee doth not as yet by the other it is that he will not at all punish 2 On the other hand there is a great deal of difference betwixt afflâ—cting for sin and punishâ—ng for sin properly so called for though the meritorious cause of both be the same to wit sin yet the impulsive cause from within is different that from an anger mixed with love this from meer anger and purely judiciall wrath besides the finall cause is far differenâ— that is for emendation of the person this is for satisfaction of the law and so whereas that is medicinall this is exitiall That God doth afflict his own people for sin yea for sinne after it is forgiven is a case so cleare that it cannot upon any just reason be denied The Antinomians doe but discover their owne blindnesse whilest they deny that God seeth sinne so as to correct it in justified persons that instance of David is pregnant whom the prophet tels as it were with one breath that God had forgiven his sinne and yet for that sinne the childe must dye that of the Psalmist concerning the Isralites is very plaine Thou wast a God that forgavest their sinne though thou tookest vengeance of their iniquities finally that of the Corinthians is no lesse apposite who though they were forgiven and therefore should not be condemned with the world yet were judged and chastized of the Lord for their sinne of unworthy receiving the holy sacrament But still though God doe afflict yet hee doth not punish for sinne those whom hee forgiveth unlesse as all afflictions may in some sort bee called punishments and the reason is plain because punishing for sinne is in a war of revenge and Satisfaction which are direâ—tly opposite to forgivenesse and wee may as well say that â— judge can at the same time pardon a malefactor and exâ—â—ute him as that God can punish when hee forgiveth indeed because those eternall miseries have most properly in them rationem paenae the nature of satâ—sfactory punâ—shment therefore forgiveness chiefly consists in taking off the obligation to that according to St. Pauls Phrâ—se There is no condemnation to them that are in Christ Iesus but yet it is no less true that the oblâ—gation to temporall as well as eternall punishâ—enâ— is taken off so that though the same ouâ—ward miseries seize upon pardoned as well as unpardâ—ned sinners yet nâ—t in the same way as hath been already iâ—timated and therefore though God doe inflict many miseries of life yea death it self upon forgiven sinners to make them feel the smart of sinnâ— watchfull how they run into sinne and to declare his justice against sinne yet not in the least to satisfy his justice upon them for sinne that being already most fully as I shall hereafter shew performed by Christ. 2 You see the significancy of the first word and thereby the nature of the thing passe wee on to the second which though the same as to the thing with the former yet wants not its peculiar emphasis That distinction of Divines concerning remissio culpe paenae the remission of the fault and the punishment may not unfittly bee made use of for a distinct reference of those two expressions the former of forgiving more properly refers to the remission of the punishment though yet it includeth the fault as a creditor cancelleth the bond doth thereby remit the debt it selfe this latter of cleansing chiefely refers to the remission of the fault which defileth though it include the punishment because it is of that defilement which is contracted through the guilt of sinne And now as in the former so in this expression wee have two things considerable what unrightâ—ousnesse doth and what pardon doth 1 What unrighteousnesse dothâ— it maketh the sinner filthy and polluted in Gods sight sinnes as they are debita debts so they are said to bee remitted and blotted out and as they are sordes filthy so they are said else where to bee covered and here to bee cleansed Oh then how odious is an unpardoned sinner in Gods sight It is very observable how Almighty God describing the sinfull state of rebellious Israel borroweth a metaphor from a châ—ld that is not swadled but lieth polluted in its bloud the Psalmist speaking of wicked men saith They are corrupt â—nd become abominable where the former word iâ— borrowâ—d from a dead carkass and truely â— child in its bloud is not more loathsome to our eyes a carkasse on the dunghill is not more nâ—isome to our smell then a sinfull wretch is in Gods eyes and to his nostrils 2 What forgivenesse doth it cleanseth the sinner An expression that must not be strained too much as 〈◊〉 according to the doctrine of the Church of Rome the pardoning of sinne were an utter extinction and aboâ—â—tâ—on of it as cleansing doth wholy take away filthâ— truâ— it is where sinne is forgiven the filth of sinne is in some measure and shall at last bee wholly removed but that is onely the effect of glorification not of justification or sanctification and indeed as if our Apostle would prevent any such inference from this Phrase wee finde him subioyning if wee say wee have not sinned as before whâ—n hee speaketh of Christs cleansing he addeth if wee say wee have no sinne so that sinne is therefore said to bee cleansed not that the
God is reconciled to us thus Durand asserteth that God forgiveth by himself releasing us from the bond of our sins and the Priest absolveth by declaring that remission to be granted And Fâ—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 bâ—cause they pronounce to us that God forgiveth and in this sence 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 remâ—ssion of their sins Thus the Ministers are instrumental in this work and their power as appeareth by what hath been said is partly declarative and partly operative but stilâ— the princial efficient conferring this benefit is God and God alone The use therefore which we are to make of this truth is for direction and imitation 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 Davâ—ds pattern let us implore Gods mercy Indeed since God hath set Ministers in his Church for this end that by their help we may obtain the pardon of our sins and the comfortable assurance of it we must not neglect much lesse despise their assistance 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 repâ—ntance to him earnestly and humbly desiring a declarative absolution from him But yet before and above all other means let us seek God by prayer and wrestle with him for this great mercy our Church hath taught her Ministers when they absolve to prefixe a prayer to Christ that he would absolve a poor penitent 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 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 so true is that of Elihu when he giveth quietnesse who then can make trouble and when he hideth his faâ—e who then can behold him 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 Be you kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven you where the as is both modall and causall As to wit in the same manner as God doth forgive us we must others Indeed the parallell holds not every way for whereas God doth not forgive sins but to those that confâ—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 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 simâ—litude agrees buâ— 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 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 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 so necessary a connexion is there betwixt these two that our forgâ—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 and as at first he made us after his own likenesse so he still taketh care that we may become like to him And surely as it is Gods goodnesse to require no more from then what he performeth to us so is it but reason we should at his command perform that to others which we expect from him and so much of the first the principal efficient He. 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 Cherubâ—ns which look toward the mercy seat whence pardon is vouchsafed resemble to the two olive trees whence floweth the oyle 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 for the opening whereof be pleased to observe 1. That God hath made many promises of forgiving sins and cleansing from iniquity to those that acknowledge them to this purpose St. Cyprian saith Christ teaching us to pray for assures us God hath made promise of forgiving our trespasses Indeed God hath no where promised peccanâ—â—â—rastinum to morrow to the peccant but every where poenitenti veniam pardon to the repentant If my people shall humble themselves and pray I will hear from heaven and forgive their sins so we read in the Chronicles â—et the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon 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 but those already mentioned
1. Some interpreters make faithful and just to be synonima's therefore he is faithful and just because it is just he should be faithful in this respect the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth truth is by the Septuagint translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnesse nor is it without reason because it is a righteous thing to be true before a man maketh a promise he is free to make it or not but when he hath made it he is not free to keep it or not by promise a man becometh a debtor and for one to pay his debt is no more then just Indeed this is not exactly true in regard of God because we never so fully perform the condition but it is justly lyable to exception yet after a sort it is that which he accounts himself engaged to in point of justice to perform all his promises and therefore though it is meer mercy which maketh it is justice which fulfilleth the promise This interpretation Socinus layeth hold on hereby to evade the doctrine of satisfaction which this word according to its proper sense doth clearly â—avour But the designe of the Holy Ghost being in these words to strengthen our weak faith in beleeving the pardon of sin I conceive we shall do best to expound the words in that way which may most â—onduce to this end and that is as affording not only a single but a double prop to our faith from a double attribute in God and therefore I waâ—e this interpretation 2. Others there are who distinguishing these two understand by justice mercy so Grotius here saith I interpret just to be good gentle and Illyricus observeth that righteousnesse is sometimes taken for benignity and clemency in this respect iâ— is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth mercy is sometimes by the Sepâ—uagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnes agreeable hereunto the Greâ—k word for almes is by the Syriach rendred righteousness the merciful mans bounty is by the Psalmist and St. Paul called righteousnesse yea upon this account mercy and righteousnesse gracious and righteous are joyned together and David promiseth if God would deliver him from blood guiltinesse he would sing aloud of his righteousnesse And now according to this interpretation we see another impulsive cause of forgivenesse namely the grace mercy clemency of God Among others there are two Greek words by which pardon is set forth that excellently confirm this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former by St. Paul which comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to forgive freely and intimateth free grace to be the spring of pardon the latter by the Authour to the Hebrews in that quotation of the Prophet I will be merciful to their sins and their transgressions which is by shewing mercy to the sinner in the forgivenesse of his sins so that we may hence learn to what we are to ascribe the pardon of our sins meerly the good will and grace and mercy of God Indeed we shall still find all those benefits especially spiritual which we receive attributed to mercy the regeneration of our nature according to his mercy he hath begottâ—n us the salvation of our soules according to his mercy he saved us and the remission of our sins through the tender mercy of our God oh let us admire the bowels of love the riches of grace the treasures of mercy which are manifested in pardoning and cleansing our sins 3. But though this interpretation may be received yet since it is a good rule in expounding Scripture to keep to the proper meaning of the words if there be not very good reason to the contrary and there being no reason why we should here recede from I have chosen rather to adhere to the litterall sence of the word Iust. For though it be true that 1. The commission of sin deserveth punishment and therefore justice which giveth every one their due calls for the punishing not the remitting of sin and 2. The confession of sin cannot as hath been before asserted deserve pardon because it is no proportionable compensation of the offence Upon which grounds it appeareth that this justice which forgiveth cannot be in respect of us yet it still is a truth in regard of Christ God is just to forgive so that a Gualtâ—r well he cannot but forgive unlesse he will be unjust to his own Son and inasmuch as our Apostle in the foregoing verse save one expressely attributes this cleansing to Christs blood this interpretation of justice is doubtlesse most genuine and congruous To clear briefly and perspicuously this sweet truth of pardoning justice be pleased to know that 1. The mâ—ledictory sentence of death denounced by the law against sinners was inflicted by God upon Christ this is that which the Prophet Esay positively asserts where he saith the chastisement that is the punishment called a chastisement because inflicted by a father and onely for a time of our peace was upon him and again he was oppressed and he was afflicted which according to the genuine sence of the original is better rendred it was exacted to wit the punishment of our sin and he was afflicted or he answered to wit to the demand of the penalty It may be here enquired how it can stand with Godâ— justice â—o inflâ—ct punishment upon the guiltles and if this doubt be not cleared we shall stumble at the threshold and the foundation of this pardoning justice will be layed in injustice and truly when we find God saying the soul which sinneth shall die and asserting those who condemne the righteous as an abomination to him it is hard to imagin how he can himself justly punish the innocent for the nocent To remove this scruple consider 1. That God did inflict death on Christ is undeniable and who may question the justice of his actions when as things are therefore just because he wills them to be done whose will is the supream rule of justice 2. There cannot be a more necessitating reason of Gods afflâ—cting Christ by death then this so that if it be not just for God to inflict it upon him on this ground it is much lesse upon any other That Christ should die for the confirmation of his doctrine was needless it was done sufficiently by miracles To make way by death to his glory was not necessary he might have been translated as were Enoch and Eliah To dye only as an example of patience and fortitude to his followers is a far less cogent cause then to dye as an example of Gods justice and severity against sin nor need he have died for that end since the death of any of his Apostles might have been exemplary in that kind Finally had he died only for the declaration of Gods immense love to us and not for the demonstration of his severe justice against sin whilest he had been so
loving to us he had been little other then cruâ—l to Christ There wanâ—ed not other wayes to declare his tender affection to mankind but there was no other way to declare his impartial justice against sin so that since the inflicting of death on Christ as a punishment carrieth with it a more urging inducement then any other cause assigned and since the lesse cause there is of inflicting death upon any the greater must needs be the injustice in the inflicter it evidently followeth that there is nothing can so much clear the justice of God in this act as that which the Orthodox asserts to be the cause of it his undergoing the penalty due to our sins 3. But further Christ becoming man is joyned to us in nature and undertaking in our behalf is conjoyned to us by suretiship and in sensu forensi a judicial construction one with us We see in humane Courts the Law taketh as much hold of the surety as of the debtor and why then should it be unjust for God to punish Christ engaging for our debt indeed upon this account the Messiah though innocent became after a sort guilty not as guilt noteth a due deserving of punishment in respect of sin either personally inherent or at least naturally imputed but onely so farre as it noteth an obligation to the punishment in a judicial way as being our surety in which respect that phrase of St. Paul is very apposite he was made sin for us 4. Lastly to put all out of doubt The undergoing this punishment was Christs voluntary Act who as he had power so he wanted not will to lay down his life He was not sent for this end without his own consent as God layed so he took our iniquities upon him the curse to which we were subject saith Theodorus he assumed upon himself of his own accord the death that was not due to him he underwent that we might not undergo that death which was due to us saith S. Gregory he made himself a debtor for us who were debtors and therefore the creditor exacts it from him saith Arnoldus now Volenti non â—it injuria so the moralist most truly if another will voluntarily substitute himself in the room of a malefactor though the inferiour Judge who is bound by the law cannot yet the superiour Governour may without injustice accept of it When therefore God saith the soul that sinneth shall dye he only sets forth the ordinary course of his providence which impedeth not but that Christ being ready to dye in our stead who had sinned God being the supream Ruler and Judge might most justly inflict it on him 2. This punishment thus inflicted on Christ is a plenary satisfaction to Gods justice It is true this word satisfaction is not formally expressed in Scripture yet there are aequivalent phrases such among others is that phrase so often used of redeeming and as if the Holy Ghost would prevent that Socinian Exposition of redimere pro aliquâ— modo liberare redeeming as if it were onely in a large sence no more then delivering it is St. Pauls expresse phrase ye are bought with a price and that this price may appear to be of full value it is opposed to and advanced above corrupt gold and silver by the Apostle Peter nor is it any infringement to the merit of this price and worth of this satisfaction that the suffering of Christ was not every way the same that we should have undergone since it is all one whether the debt be payed in the same coyne or no so it be to the full value Christ suffered the punishment of our sins as Calovius well observeth though not Seâ—undum identitatem omnimodam yet per aequivalentiam the same in every respect yet aequivalent to it Indeed what satisfaction could justice demand more then infinite and the suffering of an infinite person could not be lesse whence followeth 3. In the last place that Gods justice being satisfied for our offences it cannot but remit those offences to us As the creditor cannot demand that of the debtor which the surety hath already payed so neiâ—her can God exact the punishment of us which Christ hath suffered and therefore it is just with him to forgive and cleanse us The case being thus cleared it will be altogether needless to enquire whether it had been injustice in God to forgive without satisfaction St. Austins determination is very solid there wanted not to God another possible way and if it were unjust it were impossible but this of satisfaction was most agreeable to divine wisdom before God did decree this way it might be free to have used it or not but in decreeing this seemed most convenient and after it became necessary so that there can be no remission without it and however it might not have been unjust with God to have forgiven without yet we are sure it is most just with him to forgive upon satisfaction There is onely one objection which remaineth to be answered and it is that which seemeth to carry a great deal of strength in it namely that forgiveness is a free act in God springing from grace and mercy and if it be of grace how can it be of justice that which is of grace is freely done and might justly have been otherwise that which is of justice there is a necessary obligation to the performance of it and what more opposite besides that which addeth the greater force to this argument is that remission and satisfaction are altogether inconsistent A man cannot be said to forgive that debt which he is fully payed so that plenary satisfaction leaveth no place for remission To remove this doubt you must know that things in their own nature opposite may according to different respects concur to the same work and therefore forgivenesse of sin may be an act both of mercy and justice in a several reference In respect of us it is an act of mercy meer mercy and therefore we are said by St. Paul to be justified freely in respect of Christ it is an act of justice and therefore he is said by the same Apostle in the same place to set forth Christ a propitiation to declare his righteousnesse In these different considerations it is that remission and satisfaction are consistent inasmuch as the satisfaction was by Christ not us and the remission is to us not Christ. For the further clearing of this answer be pleased to observe that 1. This satisfaction was neither performed nor procured by us we did not could not do it our selves we did not desire could not obtain it at the hands of Christ it was no other then God himself the injured person who provided and that no other then his own Son to perform this work if a creditor should of his own good will appoint his Son to pay the debt might he not be said to forgive the debtor and would it not be interpreted an act of benignity though
therefore God sent his Son to satisfie for our sins yet he is truly said to remit it to us and though upon satisfaction it is an act of justice yet it was mercy which afforded the way and means of accomplishing this satisfaction 2. This satisfaction though tendered by Christ might not have been accepted by God 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 requâ—reth that the punishment should be inflâ—cted on the person offending and accordingly justâ—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 offendâ—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 because if the debt be payed whether by the debtor or the surety it matters not nor can the creditor receiving the debt from whomsoever it be if upon the debtors account be said to forgive him his debt 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 requirâ— 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 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 and though Christs satisfaction was so full that it could not be excepted against as to the aequivalency nay redundancy of its value 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 so that we may truly say in the remission of our sins righteousnesse and peace meet together and kiss each other whilst justice hath satisfaction in the punishment of the offence and mercy sheweth it self by appointing Christ to make this satisfaction and accepting of it in the sinners behalf whereby he is as to himself freely and graciously as to Christ justly and righteously remitted 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 but see Christ having made satisfaction that justice which was before a cause of fear becometh a support of our hope and when thaâ— 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 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 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 sâ—ead if that party should notwithstanding be executed must needs cry and that aloud for justice 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 punâ—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 and therâ—fore thou canst not in justâ—ce exact it of me for this were to punish twice for one offence which thy justice cannot but abhor To close up with a needful admonition very fit to be annexed to this ample consolation 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 so he is no lesse faithful and just to punish their sins who conceal and continue therein and condemn them for all their unrighteousnesse God beloved hath denounced as many severe threats against the impenitent as he hath pronounced comfortable promises to the penitent 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 therefore let the one tremble whilest the other rejoyce in these divine attributes of justice and fidelity 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 so that what St. Paul saith of the whole Scripture I may justly apply to this Chapter It is profitable for doctrine for reproof for Correction and for instruction in righteousnesse for doctrinâ— 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 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 thâ— 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
reference of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things to the things which precede in the end of the former and immediately follow in this Chapter For whereas he had in the foregoing verses delivered the doctrines of an impossibility of being without sin of a possibility of pardon of sin that upon confession besides he was presently to mention the comfortable doctrines of Christs interceding to God for us and reonciling us to Gâ—d well knowing how apt men are and how ready they would be to make these doctrines encouragements to sin he thought it necessary that this caveat should be put after the one and set before the other whereby the misconstruction and misapplication of these precious truths might be prevented and according to this reference here is something implyed something expressed That these things which were written would be perverted by some for the encouragement of themselves and others in sin That these very things which would be so perverted were written by him that they should not sin 1. Our Apostle no doubt foresaw how these things which he wrote would be abused and therefore thought this caveat very needful for how apt are men to reason in this or the like manner If we can never come to say we have no sin what need we care though we have sin that which no man can avoid why should we go about to withstand and thus from a necessity take to themselves a liberty of sinning again Again If God will forgive sin upon confession what need we fear the commission if he is ready to forgive all sin what need we care how many and great sins we run into we can confesse as oft as we offend and God will forgive as oft as we confâ—sse Once more If Christ will be an Advocate and propitiation when we have sinned why should our sins trouble us There is a plaister provided for our wounds what need we fear to wound our selves and since Christ will free us from sin let us sin freely Thus as the best of actions so of expressions are subject to misconstructions nothing can be done so exactly nor written so exquisitely but a wicked eye will pry and censure and slander a vitiated stomach turneth all its meat into choller a venemous spider sucketh poyson out of the sweetest flower and men of corrupt minds will strengthen themselves in sin from pure and heavenly truth as they make the good gifts of God conferred on them so the good word of God published to them fuel for their lust St. Peter saith of many unlearned and unstable soules that they wrest the Scriptures to their own perdition to wit by making them patrons of errour no lesse do prophane men by making them fautors of sin and the metaphor there used is very emphatical borrowed from the stretching of men upon the rack and as those who are racked are ofttimes made to confesse what they never did so these cause the Scriptures as it were to speak what they never meant Oh let us take heed of learning this hellish sophistry beware we of putting foule glosses upon the fair Text It is very ill to make a sinister construction of our neighbours words but farre worse to misinterpret Gods sayings and we cannot more abuse these writings then to make them speak any thing which is either untrue or impure And because it is that to which men are so prone oh let Gods Ministers take heed how they deliver these things too largely and loosely without their due caution it is Ferus his note how wary S. John is in delivering the sweetest doctrine of remission and reconciliation by Christ no lesse is S. Paul when he handleth the doctrine of justification and so ought we in delivering those sweet Gospel verities so to propose them as that wicked men may not hereby take occasion to let loose the reines to all licentiousnesse 2. But further to prevent this mâ—stake he plainly asserts that these very things were written by him that men might not sin Those very doctrines which wicked men abuse to countenance loosenesse directly tend to perswade strictnesse When the Apostle saith we cannot be altogether without sin what should that teach us but to be so much the more careful and watchful since we daily gather filth we had need to take the more pains in cleansing our selves If I cannot shoot fully home when I have done my best I had need draw the arrow as far as I can that I may come the nearer to the mark Because my best knowledge is mixed with some ignorance have I not reason to study hard that I may attain the more knowledge seeing do what we can we shall slip is there not cause of the more warinesse that we may not fall or at least not often these things if we say we have no sinne if we say we have not sinned are written that we sinne not Again when the Apostle saith if we confesse our sins God is faithful and just to forgive for what is this confession required but that we might not sin the truth is confession is required not so much in reference to sin past either to inform God of or make him amends for it but chiefly in reference to sinne for time to come that hereby being the more sensible of the offence guilt shame and griefe attending we may be both inraged and engaged against it he that by confession condemneth himselfe for his sinne is thereby obliged to condemn sinne in himself and the end of acknowledging our sins is as that the sinner may be absolved so that the sinne may be executed Once more when the Apostle saith God forgiveth and cleanseth from all unrighteousnesse and Christ is our Advocate and propitiation for our sinnes these are sweet yet strong arguments to disswade from sinne Gospel-truths favour the sinner but not the sin they reach forth an hand of succour to us but it is to pluck us out of the mire they are a playster not to skinne but to heale the sores Very apposite to this purpose is that of S. Paul The grace of God which bringeth salvation hath appeared to all men teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world pardoning and reconciling love cannot but 1. oblige to thankefulnesse and it were a very iâ—l requitall for pardoning an old to offer a new injury 2. Excite love and love must needs make us careful not againe to displease no wonder if Arnobius saith We who beleeve that our sinnes are expiated by Christs blood cannot but be caâ—telous how we plunge our selves into the guilt of sinne again Oh let us study the purity of Evangelical doctrines let us get spiritual enlightened understandings that we may judge aright of these truths Having these promises saith Saint Paul let us not defile but cleanse our selves from all filthinesse of flesh and spirit perfecting holinesse in the feare of God then
Father Jesus Christ the rightâ—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 more clearly to unfold this comfortable truth I shall proceed by these steps 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 since the spirits work is to speak comfortably to us and Christs to plead powerfully for us 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 and undertaking to intercede with God in our behalfe 2. This will the better appeare if we consider that advocate is verbum forense a judicial word so that look as in all such proceedings there is the guilty the accuser the Court the Judge and the Advocate 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 3. But further as Christ is here called an advocate so is he elsewhere a Iudge thus St. Peter saith that Christ commanded the Apostles to preach and testify that it is he whom God hath ordained to be Iudge of quick and dead Indeed both these in respect of different times and his several offices are aptly verified of him 1. Now being ascended to heaven he is an advocate at the last day when he descends from heaven he shall be a Iudge how comfortable is this meditation to beleevers that he who is now their advocate is hereafter to be their Iudge 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 as Priest he now stands as an advocate at Gods hand by his Kingly power he shall execute the one but of his Priestly goodnesse he vouchsafeth the other and thus whilest as a King he can and will himself confer yet as a Priest he obtaineth of the Father remission of our sins 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 the sence of both is one and the same but yet there is somâ— difference to be observed between them Christ is a mâ—diator both in respect of his person and office both bâ—â—cause he is a middle person and because he mediateth bâ—â—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 pacifying God towards man bringing man to God obtaining favour with God for us and declaring Gods will to us but an advocate onely inasmuch as he intercedeth with God and pleadeth our cause in heaven Mediator then is as it were the genus and advocate the species it being one part of his mediatorship that he is an advocate 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 5. We may not unfitly here distinguish between a patron and an advocate between a defender and an interceder the one undertaketh to justifie the fact the other only to prevent the punishment of the fault If any man sinne far be it from Christ to be a patron to defend the fault but he is an advocate to deprecate the guilt In the end of the verse he is called Iesus Christ the righteous and therefore non nisi justam causam suscepit he cannot maintain a bad cause 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 6. Lastly when Christ is said as an advocate to intercede we are not to fancie a supplicating voyce and bended knees no it suiteth not with the Majesty of Christ in heaven But that which Christ doth as an advocate is according to the Apostolical phrase his appearing for us in that coelestial Court 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 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 hence it is that there is not only a ptesentation of himself but 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 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 indeed quot vulnera tot ora how many wounds so many mouths to plead for sinners 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
for you the Father himself loveth you as if there were scarce any need of this mediation however no doubt but that this being the pleasure of the Lord it shall prosper in his hand and Gods heart being prepared Christs suit must needs be granted To shut up this first consideration Iacob the younger brother obtained the blessing from his Father in the garments of Esau the elder Christ the elder obtaineth â—he blessing at the Fathers hands for his younger brethren no wonder if the brother pleading for brethren and that with the Father become an effectual Advocate and so much the rather considering 2. The person who it is and how fitly he is qualified for this office being Iesus Christ the righteous This word righteous is capable of various acceptions which accordingly Interpreters make use of 1. Righteous is somâ—times as much as merciful and thus Iesus Christ the righteous that is gracious and therefore ready to become an advocate for us to this puâ—pose it is that the authour to the Hebrewes calls him a merciful High Priest one who having compassion on us and our infirmities is willing to plead our cause before God 2. Righteous is sometimes as much as faithful and so Iesus Christ the righteous that is in performing his promise when he was on earth he promised his disciples I will pray the Father and now he is in heaven to perform it 3. Righteous is as much as just and so Iesus Christ the righteous that is in doing us right if we retain him for our advocate he will not be withdrawn from pleading our cause by any means what ever 4. But lastly Righteous is as much as holy innocent so we find them joyned together concerning Christ whom the Apostle Peter calls the Holy and just one and so Jesus Christ the righteous is as much as pure and innocent And this both in respect of himselfe and us 1. In himself he is righteous because blameless one who is altogether free from sin It is well observed by the learned Chamier That the Apostle saith not we have a righteous advocate Jesus Christ but we have an advocate Jesus Christ the righteous And therefore this terme righteous signifieth not so much rationem fungendi officii as ipsius officii fundamentum the manner of performing this office as a qualification rendring him fit to undertake it and so is most properly referd to his innocency since he could not have been an advocate If he had not been in this sence righteous In this respect it is that Ferus saith truly verè necessaria condâ—tio this is a condition necessarily requisite since If he had had any sin of his own to answer for he could not have pleaded for us neque enim idoneus advocatus qui ipse sit reus as Estius saith excellently He can be no fit advocate for another who himselfe is guilty But yet this is not all he is Jesus Christ the righteous or innocent not onely in himselfe but also 2. In respect of us Inasmuch as he maketh us righteous cleansing us from the guilt of our sins To this purpose saith Illiricus he is called â—he righteous not so much in a passive as an active sence and Cajetan observing the following words he is the propitiation saith ecce justitia Jesu Christi herein is the righteousnesse of Jesus Christ our advocate that he maketh us by his propitiation righteous so is inabled to plead our cause To this effect it is that Lorinus observeth He is such an advocate as satisfieth the judge not onely by reason but reality interceding by vertue of a price payd And hence it is that though he findeth both us and our cause unjust yet which no other advocate can doe he maketh both us and it righteous so that though we by reason of our sins are unworthy of pardon yet Christ pleading his satisfaction rendreth us worthy and our cause just And no wonder if being thus every way righteous he become an effectual advocate and thus much shall suffice for the Explication of this choyce ingredient in this divine remedy We have an advocate with the Father Jesus Christ the righteous To end it in a brief application and that by way of 1. Consolation the Greek word here used as Vorstius well observeth may be rendred either advocate or comforter since inasmuch as Christ is an advocate he is a comforter to all penitent sinners If you please read over the Text againe and take the words asunder and you shall find that every word breatheth comfort 1. Wee it is not you but wee St. John includeth himselfe in the number of those sinners who need Christ an advocate and therefore we may be the lesse discouraged in the sence of our infirmities And again it is not I but wee he excludeth not others from having an interest with himselfe in Christ the advocate and therefore every penitent moy apply this comfort to himselfe which is so much the more comfortable because it is wee Have it is not we may but we have a burdened conscience cannot be satisfied with a perhaps nor will it hang upon uncertainties this comfort of Christs intercession is certain and therefore positively asserted nor is it spoken of as a thing past but present not we had but we have and indeed it is so in the present tence that we now may as truly say we have as St. John then yea so long as there shall be penitents on earth there will not want this advocate in heaven so true is that of the Author to the Hebrews he ever liveth to make intercession that is to be An advocate It is true we want not accusers that will be ready to lay our sins to our charge Satan without and our own consciences within ready to bring an endictment against us nor have we any merit of our own to plead before God for us but we have an advocate to stand and appear for us and that With. Many times a cause miscarrieth in humane courts by reason of the advocates absence but of this their is no feare in our advocate for he is at the Judges right hand and so stil ready upon all occasions as it were to put in a word for us to the Father not the Judge but the Father to render our hope of prevayling so much the more firme this sweet word of Father implying not onely a passibility but a facility of obtaining so much the rather considering that it is The Father and so capable of a reference both to Christ and us hee that is our advocate is not a servant a friend but a Son and so the Judges chiefest favorite wee for whom he is an advocate are not slaves or strangers or enemies or onely servants but Sonnes though too dificient in our obedience and can we imagine that the suite should not speed nay further this advocate whom we have with the Father is Iesus that
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 it is but that to which gratitude obligeth to do for him as far as we may what he doth for us and so return like for like indeed he can and will plead his own cause nor doth he stand in need of our help but he taketh it kindly when we expresse our thankefulnesse by becoming advocates for him 3. That when we sin Christ may be our advocate let us be sure to arraign and accuse our selves it is St. Austins advice continually censure and condemn thy self so mayest thou come boldly in confidence of thine advocate 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 in one word Let us with penitent hearts on all occasions go to him and humbly intreat him that he would intreat for us he desireth no more then to be desired prayer is the only fee this advocate expects Let us therefore confesse and confessing pray to the Father in his name 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 and not only so but in the end that which is the end of our faith the salvation of our souls THE FIRST EPISTLE OF St. IOHN CHAP. II. Ver. 2. And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world IT is one of those excellencies which are common both to Law and Gospel that they require purity of heart and holinesse of life 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 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 indeed the Law doometh the transgressour to the curse and there leaveth him hopelesse helplesse remedilesse 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 whence it is that the legal ministration is called by the Apostle the ministration of death but by the Gospel cometh glad tidings of pardon 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 thus as it saith sin not so withall if we fall into sin it saith despair not 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 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 and not for ours only but for the sins of the whole world concerning which choice and amiable benefit we have two things set before us The nature of it wherein it consists in those words and he is the propitiation for our sins The extent of it how far it reacheth in those words and not for ours only but for the sins of the whole world each of which may well take up an whole discourse At this time only of the former expressed in those words and he is the propitiation for our sins 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 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 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 It is that which we have reason to take notice of for our comfort that Christ is such an advocate as hath not only affectum but effectum a desire to do us good but accomplisheth it as doth not only satagere but efficere undertake but perform as he intercedeth for us when we sin so he finds acceptance and he propitiatâ—th God for our sins oh let it be our wisdom to addresse our selves to him as our advocate when we have offended let us not doubt of being reconciled 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 this will the better appear if we consider that 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 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 2. Christ maketh intercession in the vertue of his blood our salvation is obtained first pretio and then prece by laying down a price and then pleadâ—ng the payment before God so that what was once offered is continually presented 3. Christ being a propitiation and so our advocate must needs speed 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 thus stands the case between God and Christ and us God being â—ncensed
that there be in some things a similitude though not in all things an aequality nor is it any wonder if there be more energy in the body then in the shadow since the shadow is but a resemblance of the body 2 Besides this allusion which no doubt is most congruous to S. Pauls phrase there is another more suitable to this of S. John and that is in reference to the Sacrifices of expiation attonement Almighty God in the Law appointed both the burnt-offering for sin in generall and trespasse-offerings for particular sins by which being offered up he became appeased towards the sinner Now all those Sacrifices did look at Christ and the attonement which was made by them was not as considered in themselves but as they did typify Christs death and the propitiation to be wrought by it That those sacrifices did all of them typify Christ seemeth to me an undoubted truth and that among others for this reason because by Christs death they were abolished and became mortua dead yea soon after mortifera not onely dead but deadly upon this account that to continue those Sacrifices was to deny Christ. That whatsoever efficacy those Sacrifices had towards attonement was onely in reference to Christ must needs follow upon the former since as when the antitype is accomplished the type ceaseth so the vigour of the type whilest inbeing is from its relation to the antitype in this respect it is that under the legall administrations the people offering Sacrifices were minded of Christ and beleeving in him and God was propitiated by those Sacrifices as they did prefigure and so as it were mind him of Christ to be offerred up a reall and effectuall propitiation To close up this it would not be passed by how emphaticall our Apostles expression is in that he doth not onely say of Christ he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiatour but the propitiation it selfe that is victima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the propitiatory Sacrifice Indeed he is both the Priest and the Sacrifice rhe propitiator and the propitiation according to which is that of Origen God hath set him forth a propitiation through faith in his blood that by the Sacrifice of his body he might render God propitious to men In one word to speak after the Schooles inasmuch as Christ by his death did removere peccatum take away the guilt of sin which causeth the enmity and offerre sacrificium Deo acceptissimum offer up a sacrifice most grateful to God he might be truly said to be the propitiation There is only one objection which carrieth in it a shew of reason and therefore calls for a solution It is drawn from those Scriptures in which Gods love to mankind is set down as the cause of sending Christ into the world whereas if Christs coming into the world to dye did propitiate God for our sins this love of his towards man should be the effect not the cause and those Scriptures should have run thus not God so loved the world that he sent but God sent his Son into the world that he might love it and not in this was the love of God manifested but by this was the love of God procured to wit the sending his only begotten Son To untye this knot you may please to know that these two assertions are not irreconcileable Gods love to us moved him to send Christ to dye Christs dying moveth him to love us Indeed the love of God to man is in one respect the cause and in another the effect of Christs death and that thus it appeared to St. John is plain in that he puts these two together in one verse he loved us and sent his Son to be the propitiation for our sins To clear the truth hereof briefly observe these distinctions 1. Man fallen is to be considered say the Schooles two wayes either quantum ad naturam or quantum ad culpam as made by God or marr'd by sin he loved us as the work of his hands and that love was the cause of sending Christ he hated us as transgressours of his Law and Christ by making satisfaction removeth that hatred and obtaineth his favour 2. There is a twofold love of God towards man The one of commiseration and benevolence whereby he was reconcileable yea himself appointed the way of reconciliation and this love was the cause of Christs death The other of friendship or complacency whereby he becomes actually reconciled and so conferreth all good upon us and this love is the effect of Christs death It is observable concerning the friends of Job that God said to them My wrath is kindled against you therefore take seven bullocks and seven rams and go to my servant Job and offer up for your selves a burnt-offering and my servant Job shall pray for you for him will I accept wherein it appeareth God so far tendred them as to acquaint them with his wrath and the meanes of pacifying it but his wrath was not removed till those meanes were used An enemy may so far love as to propose and offer conditions of peace to his adversary but till those conditions be accomplished and performed there is no amity between them so is it in this case though God loved us so as to propose nay indeed to perfect the meanes of reconciliation yet still he is not actually reconciled to us but only in and by those means the chief whereof is Christs passion The summe of all then amounts to this God considered without respect to Christ was though iratus yet placabilis actually angry yet so as that there was a possibility of appeasing it he was not so far provoked with men as with the Angels for whom he would not appoint nor accept a ransom but still it is only in and through Christ that he becometh placatus actually appeased toward sinners 2. He only is the propitiation for our sins only Moses must go up to God in the mount none but the High Priest must enter with the blood into the holy of holies Christ alone must mediate with God for man Indeed there was not could not be found in heaven or earth any one fit or able to undertake this work This will the better appear if we consider that whosoever would become a propitiation for our sins must both be free himself from all sin and be both capable and able to undergoe the punishment of our sins 1. He must be free from sin and therefore we could not propitiate God for our selves can it be imagined a Rebâ—ll should pacify the King towards himself or fellow-rebels whatever we could do whilest in our sins were but evaginato gladio pacem peterâ— seeking for peace with a drawne sword in our hand against our Soveraign indeed the good works of them that are in Christ do placere but not pacare please not appease and that only as dyed in Christs blood but as we are in a
Who art thou then that sayest Christ dyed not for thee and will not be a propitiation for thy sins when the doore is open by God why should it be shut by thee when God is ready to receive thee why shouldest thou reject Christ and cast away thy self view the Text well and tell me if the whole world do not include thee surely omne totum continet suas partes omnis species sua individua every species includeth its individuals every whole its parts it is both Calvins and Gualters note upon the word world that it is so often repeated ne aliquem à Christi merito exclusum puâ—aremus so Gualter that we should not think any one excepted ne quis omnino arceri se putet modo â—idei viam teneat so Calvin lest any one should think himself excluded if he walk in the path of beleeving Beleeve it never any missed of propitiation for want of merit in Christ but of faith in themselves why should I give my self over when my Physician doth not so long as I am one of the whole world and my particular sins are not so great as the sins of the whole world I will not cast away all hopes of propitiation 3. Caution that we do not hence presume of a propitiation without application St. John saith he is the propitiation for our sins and for the sins of the whole world but we cannot inferre he is the propitiation for the sins of the whole world therefore he will be for ours though we live as we list Alas brethren you have already heard this propitiation as it is universal so it is conditional habet quidâ—m in se ut omnibus pro sit sed si non bibitur non medetur this cup of salvation hath that in it which can benefit all but if no drinking of it no healing by it If thou dost not beleeve saith St. Ambrose Christ did not descend for thee nor dye for thee to wit so as effectually to save thee and in another place more aptly to our present purpose if any one doth not beleeve he defraudeth himself of that benefit which is so generall indeed by reason of this condition it falls out that though Christ be a propitiation for the sins of the whole world yet it is not the whole world no nor the greater no nor an equall part of the world but a third a fourth part a remnant a little flock partake of this propitiation and therefore we have a great deal of reason to fear and tremble lest we miscarry and have no share in this propitiation which is so universal 4. Exhortation that since Christ is a propitiation for the whole world we labour to make sure our own share in this universal good it had been little comfort to St. Iohn that he could say Christ is the propitiation for the sins of the whole world if he could not have said he is the propitiation for our sins that known saying is in this case too often verified later dolus in universalibus men deceive themselves whilest they rest in generalities content not thy self to know that Christ hath dyed for the world but strive to be assured that thou shalt be saved by his death it will be a sad trouble at that day for thee to think I had a price in my hand but I made no use of it I might have obtained propitiation by Christ but I neglected it there was a remedy prepared but I contemned it And therefore let our great care be to gain an interest in assurance of this propâ—tiation to our own soules that what it is in it self it may be to us and it may be for our sins efficiently what it is sufficiently not for ours onely but for the sinnes of the whole world FINIS A TABLE of the materiall Truths in this Treatise A. ADvocate How affirmed of Christ how of the Holy Ghost 351. how Christs Advocateship differs from his Mediatorship 352. He the onely Advocate 363. wherein it consists 354. with whom he is an Advocate 356. what giveth efficacy to it 357 369. he is no Patron of sin though advocate for sinners 353. he is no Advocate for them that continue in sin 346.347 we must be advocates for Christ. 365 Afflictions compared to darknesse 151 152. Christians rejoyce in them 110. the Word of God comforts in them 118 for sin inflicted even on forgiven persons 294. Ambition spiritual commendable 192. Angels Christs death in some sense suffiâ—ient to redeem the fallen Angels 397. yet not applicable to them 400. Anger Gods how terrible 371. sin the cause of it 369 370. Antiquity a note of verity 80. what kind of Antiquity is so 81 82. Apostles the meannesse of their outward condition 133. their integrity and unblameableness 71. Christs witnesses 21. their continual converse with him 64 65 66. why needfull 67 68. B. BLood of Christ how taken in Scripture 205. how often shed 206. how it cleanseth from sin 207 208. C. CHildren Regenerate persons must be as such 327. they must reverence their parents 330. Christ. Why called the Word 37 38 39 40. The subject of the whole Scripture 42. how the life the eternal life 44 45 46 His eternal subsistence from the beginning 53 76. Truly man 68. God and man in one person 69 212. How he was visible 67. His excellent preaching 64. His unspeakable dignity 6â— His fitnesse for the work of our Redemption 54. promised before sent 43. our miserable condition without him 46 391. In what respects said to be righteoue 395. The onely Refuge of a wounded conscience 350. The Parable between him and the Mercy-Seat 375. His great love to sinners 215. No fellowshâ—p with God but through him 98. no salvation but through him 388. Christians their dignity 102. their charity in desiring others may partake with them 86 87.385 what is done to them reflects on Christ. 101. Christ to be manifested in their lives 60. Church the Christian in it self a great multitude 393.395 Civility how differenced from sanctity 182 183. Cleansing from sin twofold 27 28. the causes of it 208. Commandments of God joyned with promises 131. how conversant about things impossible 228. many think they keep them all 252. Communion with God and Christ and the Saints see fellowshâ—p Confession threefold 264. of sin necessary to remission and how 280 281 282. it brings glory to God 285. benefit to us 283. The devil an enemy to it 285. it must be particular 266 267 chiefly of our ouwn sins 269. to whom to be made 271 272. its antecedent ingredients consequent 273 274 275. to be performed by the Holiest 227. Conversion maketh an alteration 192 192. others must be desired by us 87. Conversation of Christians ought to be exemplary 179. Covenant of Grace double one general the other special 399. D. DArkness fourfold 150. Death of Christ in our stead for our sins our dischrge 209 210. what gave the merit to iâ— 213 214. no benefit by
it to wicked men 219. Deceive Man apt to deceive himself 246. the more need to wheare of it 253 254. there are many deceâ—vers 246. Despair Antidotes against it Christs blood two 216 217. his Avocateship 360 361. his propitiation 381. especially the undversality of it 400. despaire and presumpt on two dangeroâ—us rocks 344. E. EPistles their use 12. Exordium's the properties of them 18. Excuse men apt to make for their sins 268. by transferring the fault on others 269. the sins of the godly no excuse for the wicked 276 237. F. FAlls Saints nay fall grossely 347. fear of falling a preservative 348. Father when applied to God how taken 50. how God is our Father and how Christs 357. Fathers love to their children 333 357. Faith the Christians spiritual sense 74. the means of fellowship with God 85. it applieth but doth not appropriate Christ. 38 no salvation but by faith in Christ. 389 390. greatly oppugned by the devil 126. it is neither unmannerly nor uncharitable 386. the only instrument of pardon 281. Faithfulness Gods in performing his promises 310 311. ground of faith 313. mans required in imitation of Gods 312. Fellowship between Saints 83. with God and Christ wherein it consists 91 92 93. we may have it as well as the Apostles 84. how with the Father 94. how with Christ. 95 96 97. earnestly to be desired 109. the difficulty of attaining it 197. impossible to men continuing in their sins 167. Forgiveness of sin the nature of it 292 293. why called cleansing 296 297. Gods prerogative 304.305 306. Gods faithfulnesse obligeth him to it 312 314. It is just with God to forgive sin and how 316 317. mercy the impulsive cause in respect of us 315. it is onely of sin past 299. it s universal extent 300 301. how consistent with afflictions for sin 294 295. how differâ—nt from forbearing 293. earnestly to be longed after 298. mans required in imitation of Gods 308 309. Forsaking sin to be joyned with confession 275 276. The truest part of repentance 335. how far it is required 337. G. GEntiles as well as Jewes capable of the mâ—rit of Christs death 393 394. Gnosticks their impurity 167. their pretences of purity 245. God all good in him 111 112. why compared to light 137 138. how manifesting himself in the incarnation 58. no authour of sin 142 144. Gospel why called the Word of life 30 31. its excellency above the law 33.129 366. accidentally the savour of death 34. chiefly promissory 129. a doctrine of joy 115. its Antiquity 78 79. its doctrines made by wicked men incouragements to sin 340. whereas they are arguments against sin 341. though a refuge when we have sinned 366. Grace the difference between sincere and counterfeit grace 182 183. see holinesse H. HEathen their condition to be pitied 392. Hide our sins from God we cannot 265. Holiness Gods why compared to light 139 140. all holinesse from him 141.187 mans holinesse why resembled by light and by what light 181 182. how it fits for fellowship with God 198. Humility maketh men low-conceited of themselves 249. she remainders of sin in us should make us humble 238. Hypocrites the worst of sinners 148. sharply to be reproved 149. they are best conceited of themselves 148. they say they have no sin 244 245. they pretend to fellowship with God 163 164. the most miserable men 175. the contrariety of their conversation to their profession 172. I. IEsuites their Arrogancy in assuming that title to themselves 95. Ignorance compared to darknesse 151. affected damnable 170. Image of God what it is 92. Imitation of God required 189 190. Incarnation why called a manifestation 55 56. why the second person incarnate 57. Infidelity it maketh God a lyar 360. Infirmities to be altogether without them the priviledge of heaven 228 229.349 they accompany our best duties 234 235 236. they hinder not fellowship with God 218. they ought to be bewayled 350. but yet must not too much discourage us 239. John his humility 9. prudence 10. innocency 11. his first Epistle the scope of it 2 3 124 125. the comprehensiveness of it 4 5 6 7. why cvlled Cathalick 14 15 16. Joy it is that which all men seek after 106. Christianity doth not abolish it 113. the difference between worldly and spiritual joy 108 109 110. Spiritual joy is fixed on God and Christ. 107 111 it supports in all afflictions 110. Judge how Christ both Iudge and Advocate 352. we must nat judge according to outward shewes 165. our owne frailties should make us judge charitably of others 238 239 348. Justice of God appeareâ—h both in forgiving penitents and punishing of the impenitent 322 323. Justification and sanctification inseparable 290. Justiciaries their self-conceit 244.245 the causes of it 251 252. K. KNowledg not avayleable without practice 185 it must be communicated to others 24. of God how to be attained 143. of sin an antecedent to confession 273. L. LIfe Eternall to be sought after 4. how great the joy of it 112 113. in what respects through Christ. 45. Light threefold 180. Love of God to man threefold 377 378. Lie wicked men fasten on God 255. hypocrisie a reall lie 172 two things concurre to a lye 166.169 three sorts of lies 173. M. MEan things made choyce of to be Christs instruments and why 133.134 Mediatorship onely belonging to Christ. 98.99 how different from his Advocateship 352.353 Men ranked into two sorts 196. Metaphors must be familiar 135 136. Ministers must be sent 25. they must be assured of the truth of what they deliver 73. what they declare to others must be received from Christ. 132. they must give every one their due 137 138. their language must be plain 39. their aime is to beat down sin 338. they must use mildnesse in their instructions 333.334 fathers to the people and how 328. their great love to the people 331 332. their care of and joy in the peoples welfare 119 120 123. they must seek the peoples benefit 85 86. to be honoured and reverenced and obeyed 32 330 331 how far confession to be made to them 271. what their power in forgiving 307. Morality how different from Sanctity 182.183 N. NAme it is prudence sometimes to conceale it 10. O. OBedience the properties of it represented by walking 184. Omniscency Gods attribute 138. Originall sin remaining in the best 231 232. P. PApists we dare vie with them in the point of antiquity 82. Pardon of sin see forgivenesse Precepts See commandements Presumption the grounds of it 162. the difference between presumptuous sinners and weake Saints 262. Christs universall propitiation no just cause of it 401. Pride Spirituall what should abase it 103. Profession without practise a lye 170.173 the loose conversation of professors how great a dishonour to God Religion and injurie to themselves 174 175. Promises their worth 130. benefit 43 303. free and yet conditional 130. Punishment of the guiltlesse how consistent with Gods justice 316