reason why we may not as wel expound the 10. by the 8. as the 8. by the 10. besides it is an usuall hebraeisme which kind of phrase our Apostle much followeth to put the preterperfect tense for the present therefore it is more rationall to expound those words we have not sinned by those we have no sin then these by those and so this assertion is verified concerning all Christians not only before but after conversion indeed this is not mine but St. Austins note upon the 8 verse St. John doth not say if we say we had but have no sin indeed there are two places in this epistle which seeme to contradict this construction of these words the one where he saith he that is borne of God cannot sin and the other not much unlike where he saith that which is borne of God sinneth not What the full sense of these Scriptures is I shall God willing insist upon in their proper placesâ— for the present it may suffice to answer either with St. Austin that he who is born of God sinneth not to wit as he is born of God Regenerate men being therefore subject to sin because but in part regenerate and that holy men fall into sin is because of the remainders of the old man not so far as their natures are renewed or else as St. John seemeth to expound himselfe in the one place that he who is born of God doth not sin that is doth not commit sin which being a synonimous phrase with working iniquity is onely true of unregenerate persons and in the other place that he who is born of God sinneth not that sin of which he there speaketh in particular namely the sin unto death notwithstanding which it still remaineth as a truth that even they who are borne of God cannot say they have no sin at all 2. This totall immunity from sin is denyed not onely of ordinary but eminent even the holyest Saints that have been are or shall be The We of whom my Text speaketh were the Apostles who as they were dignified in office above others so no doubt they obtained greater measure of grace then others yea he that includeth himselfe in the number was St. John who of all the Apostles was most beloved of Christ and as St. Austin excellently Who can say he is without sin when he that leaned in the bosome of Christ saith If we say we have no sin Indeed as Jehu wrote to the rulers of Iezreel in another case look out even the best and meetest of your Masters Sonnes I may say in this looke out even the best and holyest of Gods children see if any of them can or dare wholly acquit themselves from sin the truth is as that forementioned Father saith If we shall ask all the Patriarchs Prophets Apostles Martyrs de sepissi dum in hoc corpore degerent una voce concorditer responderent they would with one consent say of themselves as living on earth in these words If we say we have no sin we deceive our selves To this purpose is the observation of Beza and Zanch. upon the text Consider who it is that here speaketh and that in his own person who then can be excepted out of the catalogue It is true there is one whom he calleth in the next chapter Iesus Chrâ—st the righteous who is most justly to be excepted of him it is said He did all things well Himselfe maketh the challeng Which of you can convince me of sins he was no doubt altogether free from the least spot or staine of corruption but as for any other exception this generall rule admits none I know the papists contend very earnestly that the Mother might be exempted as well as the Son asserting her to be free from all kind of sin It is true St. Austin in one place speaking of the saints sinfulnesse doth except her but not in their senâ—se as if she were not a sinner but for the honour of Christ he would not have her mentioned as a sinner and therefore elsewhere he is cleare and expresse that all are sinners except the one onely mediator between God and man nor need we feare to injure the blessed Virgin in joyning her with the rest when as her selfe calling Christ her Saviour acknowledgeth her selfe to be a sinner indeed that her conception of Christ should be without sin was needful but that she her selfe should be without all sin was not necessary nor doth the Scripture or the ancient Church affirme Clement Alexandrinus is expresse onely the word is without fault and St. Basil the Scripture beareth witnesse onely to one that he knew no sin Tertullian expressely our Lord commandeth his disciples to pray forgive us our trespasses as knowing himselfe onely without sin I shut up this with St. Ieroms saying If there be any who may attain to this state of perfect purity he must be holyer then any nay then all the Apostles 3. This perfect freedome from sin is not denyed de suturo but de praesenti of the future but onely the present time Our Apostle doth not say If we say we shal have no sin nay it is an undoubted verity there will be a time when we shall sin no more yea when sin shall be no more As man in his created estate had a posse non peccare a possibility of not sinning so in his glorified condition he shall have a non posse peccare an impossibility of sinning But now as in his fallen estate he cannot say he doth any good so in his renewed condition he cannot say he hath no evill Alexander Alensis starteth an objection of Pelagius seemingly very accute nay solid that either God would have us without sin or he would not to say he would not have us without sin were to deny his nature contradict his word which calleth upon us to sin no more If he would have us without sin then surely we may be so since the Divine Will cannot be conversant about impossibilities To which he returneth this answer and that very aptly to our present purpose God would have us without sin quantum ad futurum statum as to the future but not as to our present state And if you desire a fuller untying of the knot be pleased to know that 1. Voluntate praecepti God calleth upon us to be perfect as he is perfect and requireth us to lay apart all filthinesse nor is it unjust for him to command that which we might once have done but now through our own default cannot and so is impossible not per se but per accidens in its own nature but accidently yea in wisdome he commands men not to sin though he know they cannot but sin that in the disobedient he may punish not the cannot but the will not thereby glorifying his justice and in the obedient he may reward the willing to doe what they cannot and so glorifie
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
come But though the Text contain a promise and the promisâ— a blessing of so great a value yet if it were not as sure in the performance as it is sweet in the promise we could not with joy draw water out of it And therefore he lets us see this Well of salvation is dâ—gged so deep that the water cannot fayle this fabrick of comfort is founded so strong that it cannot fall if we be not a wanting to our selves in fulfilling the condition Gods justice fidelity will not suffer him to be a wanting to us in performing the promise for if we confess our sins he is faithfull just to forgive c. It is that part of the Text I am now to handle the certainty of the mercy in those words he is faithfull and just To assertain us of the effect our Apostle mindeth us of the causes and here are two sorts of efficient causes set before us the principal in the word he and the internal impulsive in those words faithful and just and surely when we consider both quis who it is that conferreth this benefit and qualis how faithful and just he is we may certainly conclude the accomplishment of it of each therefore in their order The principal efficient cause of remâ—ssion is He and if you ask who this he is you must look back and you shall find it to be him with whom we havâ— fellowship who is light 〈◊〉 self and so no other then God himself And indeed such is the nature of this blessing that if he did not do it none else could it being not only his act but his prerogative and so his onely act to cleanse and forgive a sinner I even I am he saith God himself that blotteth out thy transgressions by which reduplication he intendeth an appropriaâ—tion as if he had said I and none but I Who is a God like unto thee that pardoneth iniquity saith the Prophet by which is no doubt intended both an affirmative and a negative the one that whosoever pardoneth must be a God the other that there is no God like to him for pardoning and therefore indeed whatever else besides him is called God is no God In this doubtlesse those Pharisees spoke truth though with a malicious intention against him who is the truth when they said who can forgive sins but God alone and therefore from that very position S. Ambrose proveth the Deity of the holy Ghost and S. Cyrâ—l most properly the Deity of the Son of God And indeed iâ— must needs be onely in Gods power to forgive because it is onely against him that the offence is commâ—tted it is no doubt a clear truth that only he to whom the injury is done can remit the doing of it now David saith and most fully Agaâ—nst thee against thee only I have sinned nor is that only true because he being a King was accountable to none but God for what he had done but because sin properly so called is only against him of whose law it is a breach and that is God himself Thus S. Cyril argueth It belongeth only to God to loose men from their sins for who can free from the transgression of the law but the Authour of it and accordingly S. Cyprian let no man cheat and delude himself only God must shew mercy since the servant cannot grant an indulgence for the fault which is done against his Lord. Sin is a spot in Gods sight and none can hide it from him unless he pleaseth to turn away his face It is a debt in Gods Book and who dares to blot any thing out of his Book but himself If any man shall pretend to forgive anothers debt he offereth a double injury to the debtor by deceiving him with false hopes and to the creditor by usurping his power hence it is that we find those exclusive propositions frequent in the ancients S. Chrisostom often none can forgive sin but God alone to forgive sin belongeth to none other to forgive sins is possible to God alone And Gregory the great Thou who only sparest thou who alone forgivest And Optatus It is only Gods act to cleanse and make white our scarlet sins this is a part of Gods name which is incommunicable because an expression of his nature he is the Lord forgiving iniquity and transgression and sin an emanation of that glory which he saith he will not give to another That which may seem to contradict this truth is that power which the ministers of the Gospel have in the point of forgiveness insomuch that our blessed Saviour expressely saith Whose sins you remit they are remitted To cleare this scruple be pleased to know that 1. Whatever power the priest hath of forgiving it is then onâ—ly effectual when the person is rightly qualified we are stewards and must not be like the unjust steward strâ—ke out our Masters debt without his leave or otherwise then according to his prescription we are Ambassadors therefore have not power to proclaim war or conclude peace between God and man according to our own discretion but his direction to wit upon the testification of that which we at least probably conceive is unfained repentance and therefore saith Tolet well quod in terra sacerdos in coelo Deus What the Priest doth on earth is ratified in heaven but clave non â—rrante not when he turneth the key the wrong way so that if the confession of the penitent be not sincere the absolution of the Priest is invalid 2. But further the power which a Priest hath upon penâ—tent confession of forgiving is but ministerial not magisterial ministri sunt pro judicibus baberi nolunt they are only Ministers not Judges so St. Austin it is the King that grants the pardon they are only Officers that bring it If you desire more particularly to know how far the power of a Minister extends to forgiving I answer briefly 1. They have power by vertue of their office to intercede with God for sinners and therefore the sick person is to call for the Elders of the Church that they may pray for him that his sins may be forgiven him 2. They have the word of reconciliation committed to them wherein the promise of pardon is revealed and exhibited by them the holy Sacraments are administred which are the means of conveying pardon to those that are rightly qualified to which purpose it is that Fâ—rus saith appositely Mâ—nisters forgive sins inasmuch as they are instrumental in those several Ordinances by which God remitteth sin 3. They have authority of releasing those censures which have been past upon sinners for the scandal given by their flagitious practices to the Church 4. Finally they have power particularly to declare that God hath forgiven their sins in whom they observe the signs of repentance as they pray us to be reconciled to God so they may assure us upon our contrition that
in our estimation The three persons in the sacred Deity God the Father the Son and the Holy Ghost their Trinity in Unity and Unity in Trinity The three-fold state of man to wit deformed reformed and transformed corrupt regenerate and glorified The three-fold coming of Christ in the flesh by his Spirit and at the day of judgement Those three grand enemies of mans salvation the flesh world and the devil The three Theological graces Faith Hope and Charity The three principal duties of Religion Prayer Hearing and Almes are plainly set before us in this parcel of Holy Writ Nay yet once more Those three things which every Christian man ought to be acquainted with for his souls health to wit the Creed the Lords Prayer and the Ten Commandments are here at least summarily comprized Our blessed Saviour telleth us the whole Law is reducible to these two great Commandments the love of God and our neighbour both which are here amply taught us The Lords Prayer is intimated in that we must aske according to Gods will which cannot be unlesse according to that patterne yea in that we are called sonnes of God it teacheth us to cry Our Father and that chief Petition in it Forgive us our sins is once and again inculcated Finally if you please we may out of this Epistle compile a Creed not much unlike that of the Apostles no lesse justly then commonly heretofore received amongst us though now almost forgotten by us in these or the like words I believe in God the Father invisible just holy pure and faithful who knoweth all things and is no lesse Almighty to do all things who is love it self whereby he vouchsafed to make the heaven and earth And in Jesus Christ his only begotten Son who came in the flesh to wit by being conceived of the Holy Ghost and borne of the Virgin Mary and laid down his life for us being crucified dead and buried and having life in himselfe rose from the dead and ascended to heaven where he sitteth at Gods right hand is our Advocate with the Father and at that day of judgment shall come and appear again to wit to judge the quick and dead I believe in the Holy Ghost the fellowship or communion of Saints the forgiveness of sins and eternal life By this time you cannot but see beloved what a body of divinity what a treasury of spiritual knowledge this Epistle is well might Fâ—rus say Ipsam Evangelicae Doctrinae summam brevissimam complectitur the summe of Evangelical Doctrine is succinctly and yet distinctly comprehended in it and now me thinketh every one is ready to say with that Father Adoro plenitudinem sacrae Scriptura I adore and admire the fulnesse of Holy Scripture wherein every drop is as it were a rivulet every rivulet a great river and river an Ocean every branch a tree every tree an orchard an orchard a field I mean every Verse as it were a Chapter every Chapter an Epistle every Epistle a Volumne for the abundance of precious truths contained in them and yet more particularly by these considerations sufficient reason cannot but appear as for my discussion so your attention and thus this discourse serveth to make way for the following But before I begin I have one request to make to you and that from my very soule that as I hope you have not are not so you will not be wanting in your requests to God for me and what you should aske for me I shall not go out of this Epistle to tell you even that unction from the Holy One whereby we may know all things that anoynting which teacheth us all things and is truth and no lie Let this be the matter of your prayer both for me for your selves that it may teach me how to expound apply you how to hear receive both you me how to understand and obey the sacred saving truths which are delivered to us in this First General Epistle of St JOHN I shall not at this time enter upon the Epistle it self only in a few words take notice of the Title which is prefixed wherein we have two things considerable Namely The pâ—nman John and the writing which is set down for the nature of it to be an Epistle for the order the first and for the extent of it a general Epistle First The Epistle is asserted to be St. JOHNS Indeed we do not finde him setting down his Name in any part of the Epistle the other Apostles are express in this particular Iames and Peter and Iude and Paul in all Epistles except that to the Hebrewes but Saint IOHN in this Epistle is altogether silent in the other two he only giveth himself the common title of an Elder when he hath any occasion to mention himself in his Gospel and that in things much tending to his dignity it is done in a third person by way of circumlocution only in his Apocalypse he specifieth his Name but that without any addition of honour or dignity It lets us see in general the humility of this holy Apostle who thought so meanly of himself that he accounts himself not worth the naming Indeed on the one hand though it s often too true of many who arrogantly affect to blazon their own names and titles we are not to imagine that when the other Apostles prefixe their namâ—s and most of them their high calling that it is done out of vain glory But on the other hand we may justly conclude it a testimony of great humility in this Apostle that he suppresseth his Name his Office by silence Thus whilest he was high in Christs he became lowly in his own eyes whilest he was rich in grace his veâ—y Name carrying as it were grace as Benjamines sack did money in its mouâ—h he was poor in spirit scarce thinking himself worthy of a name Oh let us learn by his pattern not to affect our own praises nor speak high things of our selves ever remembring that as artis est celare artem it is an art to conceal our art so to neglect our own names and honour is the best way to true honour and a good name Besides this notion of humility it may further be conceived and not improbably that this concealment of his Name was an act of prudence especially considering the time when it is most rationally conjectured to be written to wit as the learned English Annotatour hath observed to my hand not long before the destruction of Ierusalem when as the Church was under a sharp persecution occasioned no doubt by those many Antichrists then arising in which S. IOHN was peculiarly involved yea of which he warneth those to whom he writeth and therefore wisely forbeareth to publish his Name which might have been prejudicial to him There is no doubt a policy consistent with piety which as all Christians so Ministers may use in persecuting times It was that our Saviour at least allowed his
he gave him sicut promissus sic missus he was not more mercifully promised than faithfully sent It did not seem good to his wisdome to confer this jewel presently but in the mean space that the Church might have somewhat to support her he vouchsafed the promise of it divine promises are as sweet bits to stay our stomachs before the full meal of his actual performances the promise of Christs first coming was that which comforted the Iewes and the promise of his second coming is that which now reviveth the Christian Church and since we have found him making good his word in the one we may assure our selves he will fulfill it in the other since as he was so good as to give a word so he will be so good as his word and give the thing whatsoever it is that he is pleased to promise for so it was in that singular eminent promise of Christ who is therefore not unfitly called the word and so much for that 2. The other substantive yet remaineth to wit life which is in the place of an adjective and may be rendred as an Epithete the living word and look as Christ when he is compared to bread to a stone it is with this addition the bread of life a living stone to difference him from other stones from common bread so he is here called the word of life to distinguish him from and advance him above other words for whereas other words though spoken by living persons yet have no life in themselves this word is the living word personally subsisting or else as he is called the bread of life because he giveth and communicateth life to them that feed on him so here the word of life because he is the author of life to them that receive him but the discussion of this falleth more fitly in in the next part to which therefore I pass on namely The particular exemplification in which Christ is characterized as God-man as God as man as God-man he is stiled the life and the eternal life as God he is said to be the life which was with the Father as man he is the life which was manifested Of each of which with all possible brevity and perspicuity He is called the life that eternal life If you ask in what respect this agreeth to him the answer is already hinted but shall now be more largely prosecuted He is the life and that eternal two wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formaliter and efficienter in himself in respect of us as being both vivus and vivificus living giving life 1. Christ is the life and that eternal life because in himself he liveth for ever this is true of him primarily as God this being one of his choice attributes that he is the living God inasmuch as divine attributes are better expressed by the abstract than the concrete he is fitly said not onely to be living but life it self and this life is most properly said to be eternal because it is so both a parte ante a parte post from everlasting to everlasting Secondarily this is true of him as Mediator God-man since though there was a time when thus he began to live to wit at his assumption of our nature and likewise his life on earth did expire to wit at his passion yet now he dieth no more death hath no more dominion over him but he is alive for evermore and that to make intercession 2. But that which I conceive most suitable to the Apostles meaning is that Christ is said to be the life because he is the original of life to us in this respect the abstract fitly agreeth to him because life is in him as sap in the root water in the fountain to convey it to all that believe on him in this sense it is that Christ useth it concerning himself as appeareth by his own Commentary I am the life whosoever believeth in me though he were dead yet shall he live hence it is that he is called by the Apostle Paul expressely our life nor is he onely life but eternal life that life which as Mediator he vouchsafeth to believers being eternal indeed all creatures are beholding to him for their natural life in him we live move and have our being but the life which believers have by him is an eternal life according as he saith himself I give to them eternal life This is that life which as the learned Davenant observeth 1 Christus promisit Christ promised to his disciples and in them to all Christians where he saith it is my Fathers good pleasure to give you the Kingdome 2 promeruit by his own death he purchased for all believers in which respect eternal life is said to be the gift of God through Iesus Christ our Lord 3 praeparavit being now ascended into heaven he there maketh ready for us according as he saith himself I go to prepare a place for you and yet more 4 inchoat he begins by the work of grace in the hearts of all the faithful in which respect he that believeth on him is said to have everlasting life and finally 5 reddet he will at the last day consummate by glory Indeed then it is that our bodies being raised our persons shall be glorified and this eternall life actually conferred therfore our blessed Saviour joyneth these two together in that forementioned place I am the resurrection and the life thus as the oyntment ran down from Aarons head to his beard and thence to his skirt so that eternal life which Christ rising from the grave personally enjoyeth shall be communicated to all his members To sum it up Christ God-man Mediator is the life that eternal life in respect of his threefold offices of King Priest and Prophet as Prophet he is the life by way of Revelation discovering this eternal life to us as Priest by way of impetration procuring this eternal life for us as King by way of collation conferring this eternal life on us and as the fulness of water is dispensed by the Sea to the Earth and the fulness of light is communicated by the Sun to the Air and the fulness of Corn was divided by Ioseph among the people so the fulness of grace and glory of life even eternal life is conveyed by Christ to his Church and therefore very justly doth this character belong to him And now what should this consideration teach us But 1. To bewail our sad condition whilest we are without Christ for if Christ be the life all that know him not or believe not in him must needs be in a state of death and damnation It is observable that St. Paul speaking of the Ephesians whilest in the state of unregeneracy saith they were dead in sins and trespasses and a little after renders this as the reason because at that time they were without Christ indeed as
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
say to him with the Leper Lord if thou wilt thou canst make me clean with the Father of the child Lord I believe help my unbelief remember his gracious invitation to come and his comfortable promise of ease and be not faithless but beleeving Nor needest thou mingle any water with this bloud popish pennances pilgrimages indulgencies or any such like inventions of superstitious dotages this bloud alone can cleanse and by joyning any thing with it thou dost what lyeth in thee to defile and debase this bloud To him then and him alone have recourse with a lowly yet lively confidence relying on the merits of his bloud which cleanseth from all sinne 2. You have seen the position in it selfe be pleased now to look upon it in its reflection on what proceedeth and thus we may consider it two wayes Either as these words are an answer to some objection which may be made against the preceding Or as the preceding words prevent a misapplication which may be made of these 1. Whereas the Apostle saith in the former part of the verse If we walke in the light as he is in the light we have fellwoship one with another It may be objected though we now walke in the light yet before we walked in darkness and will not that hinder our Communion nay besides though we walk in the light yet we still fall into darkness and will not that make a seperation between God and us to both these we have a cleare answer returned in these words 1. As for our past sins committed before conversion they shal not hinder this fellowshâ—p because so and is somtimes taken especially by S. John the bloud of Christ cleanseth from all sins To wit as some expound it truly though not fully all past sin it is the promise of Almighty God made by Ezechiell that when the wicked turneth from his wickedness that he hath committed all his transgressions that he hath committed they shall not be mentioned to him indeed the convert himselfe still penitently remembers them buâ— God mercifully forgets them and why the bloud of Christ cleanseth from them whence by the way it is well observed by Zanchy that it is not our walkâ—ng in the lâ—ght cleanseth from our former workes of darkness but the bloud of Christ. Our present obedience is not cannot be any compensation to God for our former disobedience we now doe no more then we ought to do and therefore it cannot satisfy for our former doing what we ought not and not doing what we ought to do but the merit of Christs bloud both can and doth expiate our former guilt 2. As for our present sins whither continuall infirmities or our particular grosse acts into which we may fall notwithstanding we walk in the light from these upon our repentance the bloud of Christ cleanseth so our fellowshâ—p with God continueth it is true we cannot walke so exactly but sin will cleave to us sin in whomsoever it is cannot but provoke God to seperate from him I but the bloud of Christ cleanseth us from our sins whereby it is that we still have fellowshâ—p with God Thus doth this sentence at once both infirmitatis nostrae nos admonere admonish us of our own weakness adversus desperationem munire arme us against those fears which the sins we fall into by reason of that weaknesse may prompt us to whilst we have still a refuge to flie to a rock to lay hold upon a plaster to make use of even this bloud of Jesus Christ which cleanseth from all sin 2. There is yet another relative consideration of these words which would by no means be left out as being that which may serve like the angels flaming sword to keep of impenitent sinners from comming to the tree of life Brethren this is a very comfortable doctrine which you have heard of Christs bloud cleansing from all sin and I doubt too many will be ready to lay hold on it to whom it doth not yet belong when therefore you apply this comfort take with you the condâ—tion if we walke in the lâ—ght as he is in the light the bloud of Christ cleanseth from all sin And remember that this hypotheticall proposition is aequivalent to an exceptive unless we walk in the light the bloud of Christ will not cleanse us Hence then impenitent presumptuous sinners here is bread indeed but not for Dogs a pearle but not for swine The comfort of this text is precious but not common and though that his bloud is able to cleanse all yet it only will cleanse them that walk in the light It is the strange conceit of many that all is so done for them that nothing needs to be done by them whereas Christs bloud so cleanseth from sin that we must walk in the light it is the horrid presumption of some that though they live in sin they shall be cleansed by Christs death whereas his bloud cleanseth onely such as walk in the light Oh then let us not deceive our selves with vain hopes Christ hath borne our sins we must not therefore think to lay what load upon him we please he onely taketh away their sins who cast away their sins Christs death is a plaister for wounded sinners but we must not presumptuously wound our selves in hope that this plaister will cure us Finally Christs bloud is a rich treasure to defray the debts of humble sinners and to beare the expences of such to heaven but there is nothing allowed for wanton prodigals who spend freely and sin lavishly upon the account of Christs merits and therefore to end all be sure in reading and applying to joyne the beginning of the verse with the end If we walke in the light the bloud of Jesus Christ cleanseth from all sin THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 8 9 10. If we say that we have no sin we deceive our selves and the truth is not in us If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousness If we say we have not sinned we make him a lyar and his word is not in us THat vision which Moses saw of a bush burning in the fire is symbolically applyed to instruct us in that most exquisite wisdom the knowledge of God and our selves nor unfitly since flaming fire is a fit embleme of Gods purity and the thornie bush of mans iniquity This sight me thinketh St. Iohn presenteth us within this Chapter if you please to cast your eyes on the sixth verse you may behold the fire a delineation of Gods holinesse who is light without any darknesse here in these verses you may meet with the bush a declaration of mans sinfulness It was the prayer of a devout Ancient Domine noverim te noverim me Lord let know thee let me know my self this ought to be the prayer the study of every Christian to know Gods purity that
Father that he should not be loosed from the root of bitternesse law of sin till he was loosed from his body nor could this sin which separateth between God and us be separated from him till his soule was separated from his body It may be here objected what is by the Romanists asserted that concupiscence in the regenerate is no sin and so though they have concupiscence yet not therefore sin to insist upon this controversie would be a digression it is enough that whilest they only account it paenam and fomitem a punishment of sin and as it were the fuell of sin St. Paul no lesse then fourteen times calleth it by the name of sin in the 6.7 and 8. chapters to the Romanes It may perhaps further be objâ—cted what is generally agreed to that baptisme be coming an instrument of regeneration washeth away original sin therefore why may not regenerate baptized persons say they have no original sin But the schools answer to this objection is very ful that Sacraments are administred to the person therfore the person is free from the guilt whilest yet stil the nature is defiled with the stain of original sin whereas it may be retorted that if the sin remaine the guilt cannot be abolâ—shed guiltiness being an inseperable adjunct of sin I answer that the â—eatus simplex guilt abstractively considered is not taken away but as redundans in personam concretively considered it is taken away so that this guilt shall not be imputed to the person whilest yet there are some remainders of the sin in him so that he cannot say truly he hath no sin to wit no originall corruption 2. If we say we have not sinned by actual transgressions we deceive our selves that expression of the prophet upon the land of my people shal come up briars thornes is not unfitly moralized by St. Gregory to this purpose since the bryers and thornes of iniquity are to be found growing in the land of Gods people the hearts and lives of Gods saints Excellently to this purpose saith Lâ—â— who is found so voyd of fault that there is not in his life what justice may blame and mercy perdon it is the position of Solomon in his prayer upon his supposition If they sin against thee for there is no man that sinneth not and the assertion of St. Iames including himself in the number who yet was called Iames the just In many things we offend all yea our blessed Savâ—our prescribeth it as part of a forme of prayer for his own disciples Forgive us our trespasses and as St. Cyprian well noteth to check any high conceits of our sanctity he mindeth us of our dayly sins for which we have need dayly to ask pardon Indeed as St. Gregory aptly we must know there are some faults not to be avoyded by the most righteous persons such are those delicta quotidianae incursionis as Tertullian calls them sins of quotidian incursion to which all men are subject yea in respect of these it is St. Ambrose his complaint unus quisque nostrum per singulas horas quà m multa delin◠〈◊〉 in how many things doe every one of us offend every hour no wonder if St. Cyprian assert opus est nobis quotidiana sanctificatione We have need of renewed sanctification that as we sin dayly so we may be dayly purged by repentance nay that the wise man makes the challenge who can say I have made my heart clean I am pure from my sin We can neither ascribe what purity we have to our selves nor yet attribute perfection to our purity To illustrate this more distinctly consider 1. Even the externall conversation of the best men is not exactly pure The life of a Christian is as it were a book his birth the Title page his Baptisme the Epistle Dedicatory his years the leavs and his actions the lines in those leaves and there are some lines in the leaves of the fairest life which by reason of their errata are legenda cum venia to be looked upon with a favorable eye since if God should examine our acts with a severe eye woe would be to the most commendable life as St. Augustine excellently 2. Put the case that a man were free in respect of his externall actions yet who is free from internall motions though thy hands were perfectly cleane yet thy heart is not To be free from all titillations and motions is not for this life which is a continued temptation that expression of our Saviour He that is washed need not save to wash his feet is fitly alluded to by St. Bernard for our present purpose He is washed whose head that is his intentions and hands that is his operations are cleane But our feet which are lusts and affections whilest we walke upon the dust of this world continually need washing 3. And yet further though one might arrive at such a perfection as to say with St. Paul I know nothing by my selfe yet as he saith of himselfe he could not thereby be justifyed Indeed it is most probable that the Apostle there speaketh onely in respect of the discharge of his calling concerning which he knew nothing by himselfe for which he was blame worthy but take it in the largest extent that he knew nothing by himselfe in the present bent of his heart and course of his life yet he as well as David and so every Saint hath reason to pray Cleanse me from secret sins many things being sins which yet we know not to be so and there being much filth and uncleannesse in our hearts which by reason of their deceitfullnesse we are not able to discover and finde out 4. Finally Our holiest services are full of infirmities so that if we say we have not sinned in the best duty that ever we performed we deceive our selves This was visibly represented where Aaron the high priest a tipe of Christ was to beare the iniquity of their holy things and it is not improbably conceived as the assertion of Solomon when he saith There is not a just man on earth that doth good and sinneth not that is who sinneth not in the good he doth yea it is the confession of the Church All our righteousnesses are as filthy rags upon which St. Bernâ—rd Our righteousnesse though upright is not pure unlesse we think our selves better then those who uttered those words and Gerson upon the same Scripture infers Who dare then boast of his righteousnesse before God No brethren there is a worme in our best fruits drosse in our purest gold smoak in our brightest fire spots in our most beautiful splendid performances our graces are not without their defects our duties not without their defaults who finds not his knowledge dâ—mme his faith weake his love cold his zeale remisse Who may not complain of dulness deadness wandringnes in his devotion Who ever could say he loved
make him a lyer and his word is not in us We learne how hainous a sinne Infidelity is in that it puts so high a dishonour upon God as to make him a lyer this clause His word is not in us manifestly is added as a confirmation of the former therefore we make him a lyar because His word is not in us and His word is not in us when it is not beleeved by us so that not to beleeve Gods word and to make him a lyer are all one Hence it is that our Apostle in his Gospell saith He that beleeveth sets to his seale that God is true and else where in this Epistle he that beleeveth not God maketh him a lyar because he beleeveth not look as among men if we tell a man we beleeve not what he saith we in effect tell him he is a lyer so when we doe not receive the truth of Gods word we put as it were the lye upon God and now tell me how in excusable nay abominable is the sin of infidelity in excusable because that which we are required to beleeve is no other then truth and abominable because by not beleeving we make God a lyer 3. Lastly put the beginning and the end of this verse together If we say we have not sinned his word is not in us every selfe Justitiary as St. Austins phrase is contrarius est divinae scripturae is so far from having Gods word in him that he is directly contrary to Gods word and so to say we have no sin appeareth to be no other then an odious and damnable errour If then we would not be infected with the poyson of this errour let us alwayes have by us nay in us that powerfull antidote of Gods word let us be carefull to study that we may understand it and by it our own sinfulnesse let us often behold our selves in it as in a glasse which knoweth not how to flatter so shall we no longer deceives our selve and dishonour God by saying we have no sin and so much shall suffice to be spoken of this confutation Let us every one make it our supplication that the Word which hath now been heard by us with our outward ears may through his grace be grafted inwardly in our hearts to bring forth the fruit of an holy life and withall of a lowly mind to his prayse and glory through Jesus Christ our LORD 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 THere are two sorts of persons among others observable in the Church namely glorioli and infirmi presumptuous hypocrites and weak Saints those are commonly lifted up with an opinion of their own righteousnesse these are usually cast â—down with an apprehension of their own sinfulness those boast themselves to be the best of Saints and these abhorre themselves as the worst of sinners Finally those think themselves to have no sin and these account themselves to be nothing but sin Hence it is that Gods Ministers though they must not be double tongued yet must speak in different language to the arrogant words of terrour to the penitent words of support must use both hands with the râ—ght hand lifting up them that are cast down and with the left hand casting down them that are lifted up of both these our Apostle sets us a pattern in the three last verses of this Chapter launcing the sores of proud Iustitiaries with the knife of reproof in the eighth and tenth verses and powring oylâ— of comfort into the wounds of humble confessours in the tenth verse If we confess our sins c. Not to trouble you with multiplicity of divisions be pleased to observe in the words three generals A duty conditionally required in those words If we confess our sins A mercy annexed to that duty in those To forgive us our sins and to cleanse us from all unrighteousness The certainty of that mercy demonstrated in those he is faithfull and just These are the three boughs of this tree of life out of each of which sprout so many branches and groweth so much fruit that it will ask many houres the gathering At this time I shall enter upon the 1. Duty conditionally required for the handling whereof be pleased to consider it two wayes as it is Materia praecepti the matter of a Commandement Condâ—tio promissi the condition of a promise In the former I shall unfold the nature and exercise of this duty wherein it consists how it is to be managed In the latter I shall discover the necessity and utility of it as being that whereof the absence excludes and the presence includes forgiveness The former will be as the directive part instructing you in and The latter as the perswasive part exciting you to the performance of it The dispatch of the first consideration will lye in answer to four questions What it is which we are to confess To whom this confession must be made How this confession must be performed Who they are that must thus confess Quest. 1. What it is we are to confess the answer to which is in these two words Our sins and there are three steps by which I shall proceed in the handling of it sin sins our sins must be confessed by us 1. Sin must be confessed Divines do not unfitly take notice of a threefold confession Fidei laudis peccati of faith of praise of sin a declaration of the truth we beleeve mercies we receive sins we commit the first is an act of courage the second of gratitude the last of repentance concerning all of these the word in the Text is used by S. Paul in reference to the confession of faith where he joyneth beleeving with the heart and making confession with the mouth together by the Authour to the Hebrewes in reference to thankefulness where this very word is rendred giving thanks and by S. John here in respect of sin If we confess our sins It is that indeed which both sin and the sinner very much shun sin is so ugly that it loveth not to appear and being a work of darkness cannot indure the light besides the sinner is so much in love with his sin that he is not willing to bring it forth that expression of the Prophet Hoseah You have ploughed wickedness is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have concealed wickedness and not unfitly because the end of ploughing is that the seed may be cast into and hid in the ground this is the practice of wicked men to keep close their sin they hide their talents in the napkin of idleness and their sins in the napkin of excuse indeed it is a disease our first parents were sick of no wonder if we be infected and therefore Jobs expression is If I have hid my sin as Adam if we are not so
preist as necessary to remission yea in her last conventicle rather then councill pronounceth an anathema to all who shall deny this particular sacramentall confession ro the preist to be of divine right yea though I abhorre the practice of it as used among them by the priest as a stratagem to vntie the peoples purses and a pick lock to open the secrets of states by the peoplâ— not as an hedge but a gap to make way for future commissions with more freedome after they have as they suppose cleansed themselves by confession Yet I could heartily wâ—sh that the right use of private confession to the priest were revived and practâ—ced since I am confident that as many having secret dâ—seases pâ—rish for want of revealâ—ng them to an able Phâ—sitian so may sin sick soules either wholly miscarry or however sadâ—y continue and increase their inward wounds for want of making known their case to some faithfull minâ—ster But the confessâ—on which our Apostle here intends is no doubt onely in reference to God for besides that it is a confession to be made by the Apostles and so the mâ—nisters themselves as well as the people it is clearly intimated that this confession must be made to him who is just and faithfull to forgive and that is onely God indeed this confession is that which must accompany all the rest when wee confesse the wrong to man wee must confesse the sin to God when we acknowledge the scandall to the Church still we must acknowledge the sin to God finally when we confesse too our confession must not be â—ermâ—nated in the Mâ—nister and though it bee made before him yet it must be directed to God The truth is those confessions without this are not avaylable but this may nay will be without those if God deny the opportunity of them indeed it is God who is â—ither mediately or immediately injured it is Gods law which is dâ—rectly violated in all sinnes and therefore to him they must be confâ—ssâ—d Thus David said I will confâ—sse my transgressâ—ons unto the Lord and the prodâ—gall resolveth to goe to his Father and say Father I have sinned against heaven and before thee and St. Chrisostomâ— advâ—seth yea beseecheth the pâ—ople to acknowledge theâ—r sinnes continually to God to confesse them before the judge praying if not wâ—th their tongue yet their hearts and so much bee spoken in answer to the second quaere How this confession must be performed is next to bee resolved to which end be pleased to take notice of the Antecedent Ingredients and consequent of a right acknowledgement 1. There cannot bee agnitio if there be not cognitio peccati an acknowledging unless there precede a knowledge of sin David puts them together I acknowledge my transgressions and my sin is ever before me â—f our sinnes bee not before us how can we set them before God and therefore to the right exercise of this duty thâ—re is required a praevious examination of our hearts inspection into our lives that we may be enabled to see our sinnes hee that hath not yet asked himselfe that question quid feci what have I done can never make the confession sic feci thus thus I have done in this respect I would though not require yet advise it as a pious and prudent practice and that which I doubt not but many Christians have found benefit by to keepe a constant daily Catalogue as of mercies received so of sinnes committed 2. The Ingredients of this confession are many and such as well deserve our observation A right confession of sin must be 1. Free and voluntary not a confession upon the rack or the gallowes extracted meerely from sence of paine and smart of the punishment wee read of confessions made by Pharaoh and Saul but it was when Judgement either feared or felt compelled them to iâ— Many cast out their sinnes by confession as Marâ—ners doe their warâ—s in a storm wishing for them again in a calme a true confession must be ingenious and must come like water out of a spring which floweth freely not like water out of a stâ—ll which is forced by fire 2. Cordiall and sincere confession to men is a worke of the voyce but to God of the heaâ—t and that so peculiarly as oftimes the heart alone is sufficient without the voycâ— but never the voyce without the heart many mens confessions come from them as water runs through a pipe they leave no impression their hearts are not affected with what they confesse O let us learne to be in good earnest with God remembring that as prayer for mercy so confession of sin must not be onely a lip labour since then instead of offering the calves of our lips wee shall but offer the lips of calves 3. Penitent and abasing This is that which puts forth it selfe in a Three fold affection of shame of griefe of hatred wee must confesse 1. With shame This was Ezrahs temper when he saith oh my God I am ashamed and blush to lift up my face to heaven to bee ashamed to confesse is bad but to confesse with shame is good those words of the Prophet so wil we render the the calves of our lips are by velasques expounded of penitent confession which whilest it brings by shame redness into the cheâ—ks as it were le ts out the bloud of the sacrificed calfe by the knife of repentance 2. With griefe Thus the publican for shame stands a farre off not daring to lift his eyes to heaven for grief smiteth his hreast David doth not onely say I will declare but I will be sorry for my sin the people of God in the day of their confession not onely say wee have sinned but draw water and poure it out before the Lord in token of contrition wee should in confessing sins have our hearts so affected that our eyes with Job may poure teares before God that with David rivers of teares may run down our eyes yea wee should wish with Ieremy that our head were water and our eyes a fountaine of teares But however nonne stillabit oculus noster if we cannot poure out shall wee not drop a tear or at least if we cannot shed a tear let us breath forth a sigh for our sins it is onely the heart broken with godly sorrow that sends forth a true confession 3 With hatred confession is the soules vomit and looke as what the stomack vomits it loaths yea therefore it casts it up because it loaths it so must wee confess our sins with an holy indignation against and detestation of them There are beloved too many who declare their sin but it is to use the prophet Isaiahs comparison as Sodom with impudency they made a sport of acting and they make a â—east of confessing their sins these are they who according to St. Pauls expression glory in theâ—r shame mention their sin not with sorrow but joy hatred but delight
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
thou freely acknowledge wouldest thou rejoyce and glory in his pardoning love confesse thy sinnes with sorrow grief and hatred wouldest thou have him put away thine iniquities far from him doe thou put thy iniquities far from thee finally wouldest thou have him to cast thy sinnes for ever behinde his back doe thou often set them before thine own and his face ever remembring that if wee condemn our selves hee is ready to acquit us if wee lay our sinnes upon our selves hee is willing to lay them upon Christ if wee confesse our sinnes hee is just and faithfull to forgive and so I am fallen upon the Mercy annexed to the duty set down in these words To forgive us our sins and to cleanse us from all unrighteousnesse In the discussion whereof I shall take notice of three particulars each of which are doubly expressed The object called by those two names sin unrighteousnesse The Act characterized in those two metaphors forgive and cleanse The extent of the act in reference to the object intimated in the plurall number sinnes and expressed in the universall particle all unrighteousnesse 1 The object of remission is here described by two names and both of them very significant 1. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most vsuall word by which sin in generall is called it answereth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hebrew and peâ—catum in the Latins and cometh no doubt from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shoote besides the marke whence Suadas defineth it to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and deriveth it from ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is very observable to this purpose what wee read in the book of Iudges concerning those seven hundred chosen men of Beniamin who could sling stones at an haires breadth and not misse where the Hebrew word for misse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is intimated to us what the nature of sinne is namely a amissing the mark God beloved hath proposed to man a marke to wit glory and â—elicity which by sin wee faile of according to that expression of the Apostle All have sinned and come short of the glory of God where the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludeth to those who come short in running to the goale both amount to the same and let us see how sinne maketh us come short of the goale and shoote besides the mark of blisse and no wonder since according to our Apostles definition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne is a transgression of the law to which agreeth Ciceros definition of peccatum that it is transilire lineas as God hath given man a scope to aim at so a rule to walke by as he hath proposed an end so hee hath appointed a way but sinne misseth of both hence it is that sinners are said to goe astray as sheep which wander from the fold and sinne is compared to darkeness which causeth the traveller to step aside so fitly is it here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deviating aberration from the right rule or scope 2 The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which is sometimes used in a strict notion for one kinde of sin to wit injustice towards man in this sence it is contradistinguished to ungodlinesse by St. Paul where he saith The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men But again sometimes it is taken in a larger notion as applicable to every sinne for as the Moralist distinguisheth of righteousness it is particular and universall which universall righteousnesse containeth in it all vertues so wee may distinguish of unrighteousness and so in a generall sence it comprehendeth all sinnes Thus it is said of the Romans before conversion they did yeeld their members as weapons of unrighteousnesse to sinne according to this latitude it is to bee taken in the promise where God saith I will be mercifull to their unrighteousness here in the text which assureth cleansing from all unrighteousness and therefore though we may with Demosthenes distinguish between these two by the one understanding a voluntary the other an involuntary fault or with Turrianus upon the text by sin understand lesser by unrighteousnesse greater crimes yet I rather conceive both of equall extent nor is it without just reason that all sin is called by the name of injustice whether you consider it in its nature or its effects 1 Looke upon the nature of sinne it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a missing the marke and hee that doth so shooteth wrong a swerving from the right rule and therefore must bee crooked It is one of the definitions wee meete with in St. Austine of sinne It is a will of getting or keeping what iustice forbids The statutes of the Lord are right saith David the commandement is just saith St. Paul and therefore sinne which is a breach of it must needs bee unrighteousnesse 2 Behold the effects of sinne what injury it doth both to God and to the sinner 1 Sin is unrighteousness towards God denying him his dae and robbing him of his honour true it is Gods intâ—rnall essentiall glory is inviolable but sin depriveth him of that externall glory honour which the creature by worship and service ought to give to him and though it cannot actually yet it doth intentionally and therefore interpretativâ—ly injure the divine Majesty in which respect God complaineth that hee is pressed under sinne as a cart under sheaves and it is truly said omne peccatum est quasi deicid um sinne doth as much as in it lyeth commit murder upon the sacred deity 2 Sinne is unrighteousnesse towards our selves hee that sinneth against mee saith wisedome wrongeth his owne soul and that is the greatest wrong a man can doe himselfe it being such a losse as no gaine can countervaile for what will it profit a man saith our blessed Saviour to gaine the whole world and lose his owne soule it is not unfitly observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greeke which signifieth losse commeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hebrew which signifyeth sinne sinne ever bringing losse and doing the greatest injury to him that committeth it And now beloved what other use should wee make of these considerations but that wee learn so to looke upon sinne as the Scripture represents it that wee may loath and abhorre it Alas whatsoever pleasure thou maiest have in it it is but the pleasure of sinne what ever Mammon thou mayest get by it it is but the Mammon of unrighteousness and therefore when the seeming delight and profit may allure thee let the reall obliquity and iniquity of it affright thee A morally just person would not
wrong a man of a peny to get a pound and why wilt thou wrong both God and thy selfe for a little present emolument and contentment Let not then sinne any longer deceive thee but remember what names are given it in Gods dâ—ctionary and in those names read its nature that thou mayest hate to commit that which is so irregular and unjust being therefore characterized by these two titles of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne and unrighteousnesse 2 The act of remission wherein the benefit consists is expressed in two metaphors forgiving and cleansing and commeth next to be considered Indeed some expositors referre these two phrases to two severall acts and so conceive this promise to consist of two parts to wit justification and sanctification thus Beza calleth cleansing another benefit distinct from that of forgiving And truly it is not to be denied but that 1 Justification and sanctification are inseperable concomitants indeed they are not to be confounded but withall they ought not to be severed distinguished they must be divided they cannot and therefore they are fitly called twines in the wombe of free grace to this purpose saith St Bernard where sinne is pardoned the gâ—ft of sanctity is conferred in this respect St. Austin saith that remâ—ssion of sinne maketh men good trees hence it is that wee finde those two frequently joyned together by St. Paul you are justâ—fyed you are sanctifyed by the prophet Ezechiel I will cleanse you from all your iniquities and I will give you a new heart and by the prophet Micah I will subdue their iniquities and cast them into the depth of the Sea 2 This phrase of cleansing serveth very fitly to represent the worke of sanctification whereby the filth of sinne is more and more removed and therefore many times it is set forth in scripture by this metaphor so when David prayeth for a cleane heart and St. Paul exhorts to cleanse our selves wee are no doubt to construe it of sanctification Vpon these considerations I shall not quarrel with any who so interpret it here but I conceive it more rational in this place to referre both to one and by cleansing understand the same with forgâ—ving and that because 1 It is very probable that St. Iohn attributes the same thing here to God as the principall efficient which he ascribeth at the seventh verse to Christ as the meritorious cause now the cleansing there spoken of as hath been already manifested and evidently appeareth is that of justification 2 It is very incongruous to make the samâ— thing both the condition and the matter of a promise iâ—â—eed that which is the condâ—tion of one promise may be the matter of another but the same thing cannot be the matter and condition of the same promise now the cleansing from sinne which is an act of sanctification consists though not onely yet partly in the confession of sinnes which is the condition of the promise Upon these considerations I shall handle both these metaphors as belonging to one and the same benefit nor is it unusuall with the holy Ghost in scripture to repeat the same things under various notions yea so choice is the matter here promised that it cannot be sufficiently expressed and assured to us no wonder that it is ingeminated to forgive to cleanse And indeed so emphaticall are both these phrases that though they are one and the same in sence yet I shall handle them severally as they lye in order 1 The first word we meet with is Forgive a word that is of all others most frequently used if you inquire into the plaine meaning of the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as much as to dâ—smisse or senâ— away or let alone thus when God forgiveth sin he lets the sinner alone and as it were dismisseth his sin removiâ—g it according to the Psalmists expression as farre from him as East from the West if you observe the vse of the word you shall finde it applied three severall wayes to the acquitting of one that is accused the releasing of one that is imprisoned and the discharging of one that is indebted each of which especially the last serve to set forth this benefit When Agesilaus wrote to the Iudge in the behalf of Nicias he used this phrase If he have done no wrong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquit him â—f he have done wrong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquit him for my sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however acquit him this is that which God doth in forgiving acquit the sinner from the accusations that are laid against him by sin Satan Our blessed Saviour quoting that place of the Prophet maketh vse of the noune of this verb to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance to the captives as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus doth the pitifulnesse of divine mercy in forgiving loose the captive sinners who are tied and bound with the chaines and fetters of their sinnes In the parable of the Lord and his servant who ought him many talents this word is used to expresse the Lords forgiving the debt to his servant and this is the sence in which the scripture most frequently useth the expression and therefore in the Lords prayer where forgivenesse is expressed by this word one of the Evangelists expresly joynes with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts forgive us our debts And now according to this notion of the word there are two things it represents to us what sin doth and what forgivenâ—sse doth 1 What sinne doth it maketh a man a debtor grave vocabulum debitoris saith St. Ambrose the name of debtor is very unpleasing yet such is every sinner a debtor to Gods justice by reason of the breach of his law indeed man as a creature was a debtor to Gods authority commanding but withall hee was able to pay that debt to the full and therefore it was no burden nor misery whereas man as a sinner is a debtor to Gods justice punishing and this such a debt as he is never able to satisfy and therefore must lye in prison for ever It is a proverb in Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once red with blushing at the time of borrowing and ten times pale for fear of paying Augustus would faine buy his pillow who was so much in debt as conceiving it was good to sleep on How can a sinner sleep securely who is indebted so deeply 2 But that which is here chiefly considerable is what forgivenenesse doth indeed it lets us see that wherein the nature of this blessing consists whereas sinne making us debtors to divine justice obligeth us to the suffering of eternall punishment forgivenesse taketh off this oblâ—gation and consequently the punishment it selfe so that looke as a forgiven debtor is freed from whatsoever penalty his debt did render him lyable to yea from being so much
as lyable to the penalty so is the forgiven sinner from the punishment it selfe which is the remote term and the obligation to it which is the proxime term of pardon in this respect it is that Anselm saith to forgive sinne is not to punish it and St. Austin to the same purpose it is Gods not marking inquity so as to inflict the penalty due to it and the Schooles to remit the sinne is not to impute it so as to punish it For the fuller opening this truth know 1 On the one hand there is a great deale of difference between these two to withhold the execution off and to withdraw the obligation to the punishment it is one thing for a creditor to give day of payment and another thing to cancell the bond indeed the phrase used by Moses of Gods forgiving his people from Egypt untill now seemeth chiefely to intend his sparing to punish them but that is forgivenesse in a larger and improper sence according to the genuine notion there is a vast difference between forgiving and forbearing mercy As learned Davenant upon those words forbearing forgiving one another hath observed that there is far more in the latter than in the former since a man may forbear revenge meerly for want of ability or opportunity so is it true though not upon the same ground in respect of God his forgiving is farre more then his forbearing and therefore this latter hee vouchsafeth even to those who goe on in sinne but the former onely to them who confesse theâ—r sin since whereas by the one it is onely hee doth not as yet by the other it is that he will not at all punish 2 On the other hand there is a great deal of difference betwixt afflâ—cting for sin and punishâ—ng for sin properly so called for though the meritorious cause of both be the same to wit sin yet the impulsive cause from within is different that from an anger mixed with love this from meer anger and purely judiciall wrath besides the finall cause is far differenâ— that is for emendation of the person this is for satisfaction of the law and so whereas that is medicinall this is exitiall That God doth afflict his own people for sin yea for sinne after it is forgiven is a case so cleare that it cannot upon any just reason be denied The Antinomians doe but discover their owne blindnesse whilest they deny that God seeth sinne so as to correct it in justified persons that instance of David is pregnant whom the prophet tels as it were with one breath that God had forgiven his sinne and yet for that sinne the childe must dye that of the Psalmist concerning the Isralites is very plaine Thou wast a God that forgavest their sinne though thou tookest vengeance of their iniquities finally that of the Corinthians is no lesse apposite who though they were forgiven and therefore should not be condemned with the world yet were judged and chastized of the Lord for their sinne of unworthy receiving the holy sacrament But still though God doe afflict yet hee doth not punish for sinne those whom hee forgiveth unlesse as all afflictions may in some sort bee called punishments and the reason is plain because punishing for sinne is in a war of revenge and Satisfaction which are direâ—tly opposite to forgivenesse and wee may as well say that â— judge can at the same time pardon a malefactor and exâ—â—ute him as that God can punish when hee forgiveth indeed because those eternall miseries have most properly in them rationem paenae the nature of satâ—sfactory punâ—shment therefore forgiveness chiefly consists in taking off the obligation to that according to St. Pauls Phrâ—se There is no condemnation to them that are in Christ Iesus but yet it is no less true that the oblâ—gation to temporall as well as eternall punishâ—enâ— is taken off so that though the same ouâ—ward miseries seize upon pardoned as well as unpardâ—ned sinners yet nâ—t in the same way as hath been already iâ—timated and therefore though God doe inflict many miseries of life yea death it self upon forgiven sinners to make them feel the smart of sinnâ— watchfull how they run into sinne and to declare his justice against sinne yet not in the least to satisfy his justice upon them for sinne that being already most fully as I shall hereafter shew performed by Christ. 2 You see the significancy of the first word and thereby the nature of the thing passe wee on to the second which though the same as to the thing with the former yet wants not its peculiar emphasis That distinction of Divines concerning remissio culpe paenae the remission of the fault and the punishment may not unfittly bee made use of for a distinct reference of those two expressions the former of forgiving more properly refers to the remission of the punishment though yet it includeth the fault as a creditor cancelleth the bond doth thereby remit the debt it selfe this latter of cleansing chiefely refers to the remission of the fault which defileth though it include the punishment because it is of that defilement which is contracted through the guilt of sinne And now as in the former so in this expression wee have two things considerable what unrightâ—ousnesse doth and what pardon doth 1 What unrighteousnesse dothâ— it maketh the sinner filthy and polluted in Gods sight sinnes as they are debita debts so they are said to bee remitted and blotted out and as they are sordes filthy so they are said else where to bee covered and here to bee cleansed Oh then how odious is an unpardoned sinner in Gods sight It is very observable how Almighty God describing the sinfull state of rebellious Israel borroweth a metaphor from a châ—ld that is not swadled but lieth polluted in its bloud the Psalmist speaking of wicked men saith They are corrupt â—nd become abominable where the former word iâ— borrowâ—d from a dead carkass and truely â— child in its bloud is not more loathsome to our eyes a carkasse on the dunghill is not more nâ—isome to our smell then a sinfull wretch is in Gods eyes and to his nostrils 2 What forgivenesse doth it cleanseth the sinner An expression that must not be strained too much as 〈◊〉 according to the doctrine of the Church of Rome the pardoning of sinne were an utter extinction and aboâ—â—tâ—on of it as cleansing doth wholy take away filthâ— truâ— it is where sinne is forgiven the filth of sinne is in some measure and shall at last bee wholly removed but that is onely the effect of glorification not of justification or sanctification and indeed as if our Apostle would prevent any such inference from this Phrase wee finde him subioyning if wee say wee have not sinned as before whâ—n hee speaketh of Christs cleansing he addeth if wee say wee have no sinne so that sinne is therefore said to bee cleansed not that the
filth of it doth not remaine but that it shall not bee imputed to us If then you would have the intention of the Holy Ghost in this Phrase when applied to forgivenesse take it thus looke as a man when he is cleansed from filth is as if he had been never defiled so a sinner when pardoned is in Gods account as if he had never been a sinner not but that God seeth him to be a sinner still because the spot of corruption remaineth in him but that God will noâ— deal with him as a sinner nor impute it to him for condemnation in this and no other sense are those expressions to bee construed when God saith the iniquity of Israel shall bee â—â—ght for and shall not bâ—e found and hee will cast all theâ—â— sinnes into the dâ—pth of the Sea and to come neer the phrasâ— of my text that hee wâ—ll make scarlet crâ—mson sinnes aâ— white as snow â—nd wooll and that David saith of himselfe when God shall have purged him with hysope I â—hall beâ— whiter then snow that as to the matter of guilt it shall bee all one as if they had never beene polluted with any such sinnes Nor is this all that this expression carrieth in it but further looke as a man being cleansed is amiable and lâ—vely in the eyes of beholders so is a pardoned sinner in Gods hee is not onely freed from punishment but accepted into favour as fully at peace and amity with him as if hee had never offended him hence it is that the Church joyneth these two together take away all iniquity and receive us gratiously or as some read it and do us good to this purpose it is the schooles say of remission of sinnes it is not onely oblativa malâ— but collativa boni a remotion of guilt but a collation of good So that in summe a pardoned sinnâ—r is cleansed that is as to those great intents and purposes of delivering him from the wrath to come being fully reconciled to him bestowing the sonship and inheritance upon him he is in Gods account as if hee were perfectly pure and unspottedly innocent nor had ever coÌ„mited any sin against him And now what should these considerations kindle in every one of us but 1. An earnest desire and longing after this benefit oh my brethren no misery like to that of sin which maketh us filthy and abominable yea which engageth us to a debt we can never pay no mercy lâ—ke to that of pardon which sets us free from debt and maketh us pure in Gods sight Oh wretched man that I am saith the sensible sinner who shall discharge me from this debt if thy sins are forgiven thy debt is discharged Oh that this sin had never been oh that I had never done it saith the sorrowful sinner thy sins iâ— cleansed are as if they had never been committed Poor penitent poor did I say rich blest penitent thou art vile and filthy in thine own eyes I but thou art pure and clean in Gods thou chargest thy sins home upon thy own account but God will not call thee to account for them so that whereas Rachel mourned for her children because they were not thou mayest be comforted concerning thy sins because they are not with what boldnesse may the forgiven sinner look death and hell and Satan in the face noâ— fearing the arrest of the Serjeant nor the horror of the prison nor the cruelty of the Jaylour with what confidence may a cleansed sinner come before Gods face not doubting of acceptance and audience no wonder if the Psalmist break forth into that sweet acclamation blessed oâ— according to the Hebrew Oh the blessednesses of the man whose iniquity is forgiven and whose sin is covered And now me thinketh every sinner considering the misery on the one hand and felicity on the other should cry out in words much like those of the conveâ—t Jews Men and Brethren what shall I do to have my sins pardoned Tell me I beseech you what man in chaines would not be at liberty what debtour doth not long to be discharged what malefactor desireth not to be acquitted what leper craveth not to be cleansed what diseased person is not restless till he be healed how is it that we who by reason of sin are all these in a spiritual sense do not breathe and pant after the remission of our sins which healeth acquitteth ransometh dischargâ—th and cleanseth nor should these meditations only kindle desires but 2. Quicken serious and diligent endeavours of attaining this pardon in the way which God hath prescribed and in this respect the mercy assured layeth upon us a great oblâ—gation to perform the duty required It is true confession of sins in a right manner is a difficult task I but the fâ—rgiving and cleansing of sin is an excellent benefit the sweetnesse of the one maketh abundant amends for the bitternes of the other surely to him that feeleth the waight and burthen of his sins the yoke of repentance cannot buâ— bâ— light and to him that knoweth the preciousnesse of an healing pardon the vomit of confession cannot be displeâ—sing There is yet one thâ—ng more remaining in this 〈◊〉 general and that is the extent of the act in reference to its object expressed by the plural number sins and the universal particle all Indeed I must prefix a limitation of this extent and it is that which St. Paul hath done to my hand this forgivenesse is of sins that are past not of sins to come when a wicked man turneth from his wickedness saith the Prophet Ezechiel all the transgressions he hath committed shall nâ—t â—e mentâ—â—ned not those he shall commit tâ—ll by actual repâ—ntance he turn from them I no where read God hath made such a Jubilee as one Pope did who gave a plâ—â—ary indulgence not only for sins past but before hand for sins to come a long time after it is true both things past and future are present to God and therefore the decree of pardon extends to all times but still the execution of that decree the actual issuing out of that pardon is done time by time indeed when a sin is pardoned it is perfectly pardoned so that it can be no more forgiven then it is but as sin is successively committed so it is successively forgiven doubtless our blessed Saviour would not have commanded us to renew our prayers for forgivness if God did not renew forgivenesse upon our penitential prayers what need we any other arguument then that which my Text affordeth if we confess our sins he forgiveth our sins What sins Surely those that we confesse not till they are confessed now whoever antedated confession indeed it were not penitency but impudency for a man to confesse a sin before he hath committed it since whereas true confession is accompanied with a resolve of forsakâ—ng this would be attended with a purpose of renâ—wing our sins since then a man is not in a
capacity of pardon till he have made confession nor of confessing a sin till he have committed it it plainly appeareth that God doth not antedate his pardons but till sin be past pardon is to come This being prâ—mâ—sed we need noâ— doubt to affirm when God pardons one sin nâ— one sin is left unpardonâ—â— Larga Dei bonâ—tas venâ—am non dimidâ—abâ—t the acquittanâ—â— which mercy gives is not in part but in full indeed iâ— God shall pardon some sins and not others he would at the same time be a friend and an enemy and we should be at once both happy and miserable which are manifest contradictions besides God doth nothing in vain and it were in vain to cleanse from any if not from all sins one leake unstopped will sink the ship one sore not healed may kill the body and one sin unpardoned may destroy the soul no wonder that the Scripture still useth a word of extent thus it is said in the parable the Lord forgave his servant all his debt thou hast cast all my sins behind thy back saith Hezekâ—ah and wash me throughly from my sins and blot out all mine offences so David prayeth To enlarge this comfortable truth be pleased to observe both the wayes of expression here used and accordingly take it in a double variation 1. Sins in the plurall number he doth not only forgive one but many nor doth he only forgive once but often he will abundantly pardon saith the Prophet Isay or according to the original he will multiply to pardon the Rabbins say that if a man sin thrice it is pardonable but not the fourth God is far more rich in mercy he that cast out a legion of devils will cast out a legion of sins he that bids us forgive our brother not only seven times but seventy times seven will certainly be as abundant in forgiving us the Sea can as easily drown an whole Hoste of men as twenty souldiers and where God forgiveth sin he casts them into a Sea the Lord in the parable forgave his servant not one or ten or an hundred but ten thousand talents were all the sins of the world the sins of one man yet they were to his mercy but a drop of a bucket to the Ocean 2. All unrighteousness of what degreeâ—â—ever â—â—ever all manner of sin and blasphemy shall be forgiven saith our blessed Lord yea that the sin against the Holy Ghost is irremissible it is not for the malâ—gnity so much of the sin as the sinner because he that once commits it can never penitently confesse it not only pence but pounds moaâ—s but bâ—ames miâ—â—s but talents are within the compasse of râ—mission there is a necessity of pardon to the least and there is one excepted a possibility of pardon for the greatest sin Christ cured all manner of diseases and God cleanseth all manner of sins the foulest rags may become white paper and mercy crosseth not only the black but the red lines of our scarlet sins out of Gods book to this purpose it is that in the name of God proclaimâ—d by Moses he is said to forgive iniquity transgression and sin where though there be neither the plural number nor an universal particle yet there is a three-fold noun which answereth both is not unfitly expounded as extending both to original actual to great as well as small sins And now my brethren what abundant consolation doth this afford us against the sense of our manifold and mighty sins so that we may well take up the challenge of St. Paul who shall lay any thing to our charge what singular admiration should ravish us in the apprehension of this multa mâ—â—na misâ—ricordia manifoâ—d and great mercy saying with the Propheâ— Micah Who is a God like unto thee that taketh away iniquity and passeth by the transgressions of the remnant of his heritage what exceeding gratulation should flow from us if at any time God give us assurance of this general pardon exciting our selves with the Prophet David Blesse the Lord oh my soul and all that is within me praise his holy name who forgiveth all thy iniquity and healeth all thy diseases Onely let me close up with a needful caution God forgiveth and cleanseth all our sins but it is if we confesse them and as we expect that his remission so he expecteth that our confession should be proportionable to our comissions now our confession is then answerable when our sorrow which ever attendeth confession is in some measure correspondent to our sins beleeve it brethren the pardon of many of grâ—at sins is not to be had upon the samâ— easie terms with that of infirmities and seldom offences as our sins are more our teares must be more as our transgressions are greater our humiliations must be deeper If our offences have been not Gnats but Camels our sorrow must be not a drop but an ocean Scarlet sins call for bloody tears and if Peter sin heynously he must weep bâ—tterly If then thy former life hath been a cord of iniquity twisted with many threds a writing full of great blots a course spotted with various and those grievous sins multiply thy confessions and enlarge thy humiliations double thy fastings and treble thy prayers poure out thy teares and fetch deep sighs in a word iterate and aggravate thy acknowledgements though yet as the Apostle saith in another case I say in this grieve not as without hope that upon thy sincere and sutable repentance divine goodnesse will forgive thee thy sins and cleanse thee from all unrighteousnesse THE FIRST EPISTLE OF S. IOHN CHAP. I. Ver. 9. If we confesse our sins he is just and faithful to forgive us our sins and to cleanse us from all unrighteousnesse THe Text is a promise and promises are the most comfortable part of Scripture the whole word of God is according to Saint Peters metaphor sincere milk and these are the creame of that milk according to St. Pauls similitude a treasure and these are the pearles of greatest worth in that treasure according to Davids comparison a light and these are the brightest beams of that light in them all our good is centained by them all our hope is sustained through them all our comfort is attained The promise of the Text is one of those which 〈◊〉 Apostle Peter calls exceeding great and precious promises because of that which is an exceeding great and precious blessing the remission of our sins that which is the sole spring of our comfort so that all waters which flow not from this spring though they may be sweet in the mouth will prove bitter in the belly that which is the Queen of mercies so that wheresoever she goeth a train of blessings attend upon her since if sin be pardoned we have grace from peace with accesse to joy in God yea all needfull comforts both for this life and that which is to
may suffice in stead of all 2. Know therefore further that in whatsoever God hath promised he is faithful and that both in respect oâ— intention and execution 1. Of intention inasmuch as his promises are the declaration of his purpose revelation of his decree and manifestation of his good will towards poor sinners God hath spoken nothing but what he meaneth he doth not outwardly pretend to forgive and inwardly meditate revenge but his words are the true characters of his thoughts 2. Of execution inasmuch as his promises are not onely Yea but Amen made but made good as God hath a mouth to speak so he hath a hand to fulfill whatsoever he hath spoken that namâ— Jehovah which is as it were a proper name signifieth not onely his being of himself but his giving a beâ—ng to all his promises and therefore whereas God had made a promise to the Patriarchs of the land of Canaan yet inasmuch as the accomplishment was not in their dayes it is said He was not known to them by his name Jehovah as God saith nothing but what he meaneth so he saith nothing but what he doâ—h and as his heart thinketh so his hand acâ—â—th what his tongue speaketh he many times performeth more but never lesse than he promiseth And now both these being put together that God hath promised pardon and his promise is stable well might St. John say he is faithful to forgive this being that which his faithfulnesse in keeping promise obligeth him to It fitly observable how the Prophet Micah joyneth these two together He will cast our sins into the Sea and he will perform his truth to Abraham as if God could not perform his truth except he cast our sins into the Sea so that look as if we pray he is faithful to hear if we mourn he is faithful to comfort so if we confesse he is faithful to forgive Indeed the glory of God is much concerned in his being faithful to forgive not only because of the thing it self since if it be the glory of a man to passe by offences much more is it of God but likewise because of his word which is passed for granting a pardon and therefore cannot be recalled retarded impeded for if God doth promise any thing which he doth not effect it must be either for want of wisdom in foreseeing what might be done to prevent it or for want of power to effect what he intends or for want of stability as if his mind were changed and his good will altered any of which if they could be fastened upon God were an high dishonour and but to imagine them is blasphemy that therefore it may appear his wisdom is infallible his power irresistable his will unchangeable and so his name may be glorious he must be faithfull in accomplishing as all other so this promise of forgiving And now there are two graees which this fidelity of God should teach us namely fidelit as fides faithfulnes faith 1. What obligation doth Gods faithfulnesse lay upon us to be faithful and that both to him and one another 1. To him as he hath promised to forgive us so we have promised to give our selves to him as he hath promised to cleanse us from all unrighteousnes so we have promised to him in our Baptisme to cleanse our selves by renouncing thâ— world thâ— flesh and the devill and now is God faithful to us and shall we be false to him he is a God kâ—eping Covenant and mercy with us and shall we be a people not stedfast in our Covenant with him 2. To one another let us not speak fair and yet have seven abomâ—nations in our hearts but since the tongue is the hearts herald let it ever declare the Masters message yea let not only our affections but actions keep even pace with our expressions we must not be open mouthed and close fisted long tongued and short handed to make golden promises and leaden performances like the nobleman who had two chests the one whereof he called promise that was ever open thither he sent all his petitioners and there they only found hope the other he called performance that was alwayes locked and no key would open it but necessity far be this from true christians who must be followers of God and that especially in a faithful discharge of their promises 2. What encouragement doth Gods faithfulnesse give to our faith Sarah judging him faithful that had promised beleeved and that against hope since God is abundant in truth we may well be abundant in confidence Indeed Gods fidelity should draw out the actings of our faith and the acting of faith will as it were draw forth Gods fidelity Very observable to this purpose is that expression of the Psalmist Oh how great is thy goodnesse which thou hast laid up for them that fear thee which thou hast wrought before the sonnes of men for them that trust in thee In the former clause Gods goodnesse is said to be laid up in the latter to be wrought goodnesse is layd up in the promise wrought in the performance and that goodnesse which is laid up is wrought for them that trust in God and thus as Gods faithfulnesse engagâ—th us to beleeve so our faith as it were engageth Gods faithfulnesse to perform the promise More particularly let this consideration strengthen faith in beleeving the pardon of our sin upon our performance oâ— the condition Ah thou despairing sinner whoever thou art what doest thou hereby but question nay deny Gods faithfulnesse so that what our Apostle saith in the next verse of those who say they have not sinned the same may I say of them who say their sin is greater then can be forgiven they make God a lyar little dost thou think how whilest thou darest not as thou conceivest misapply the promises thou callest the truth of God in question and thereby offerest to him an high indignity But consider thou drooping soul what provision God hath made against thy infidelity To assure thee of his fidelity thou hast his word nay more then so his oath as I live saith the Lord nay more then so both in writing that writing hath Seals annexed to it namely the holy Sacraments how mayest thou confessing thy sins plead with God upon all these and as Iacob used this argument Lord thou hast said thou wouldst do me good so maist thou Lord thou hast said thou hast sworn that thou wilt forgive the sins of them that turn to thee I have thy hand for it in the Scriptures thy seal in the Sacraments so be it to thy servant according as thou hast spoken and sworn and written and sealed 2. That which next cometh to be considered is Gods justice in those words he is just not to mention all the interpretations which expositors give of this word I shall only acquaint you with three and insist upon the last as being at least in my opinion most congruous
1. Some interpreters make faithful and just to be synonima's therefore he is faithful and just because it is just he should be faithful in this respect the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth truth is by the Septuagint translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnesse nor is it without reason because it is a righteous thing to be true before a man maketh a promise he is free to make it or not but when he hath made it he is not free to keep it or not by promise a man becometh a debtor and for one to pay his debt is no more then just Indeed this is not exactly true in regard of God because we never so fully perform the condition but it is justly lyable to exception yet after a sort it is that which he accounts himself engaged to in point of justice to perform all his promises and therefore though it is meer mercy which maketh it is justice which fulfilleth the promise This interpretation Socinus layeth hold on hereby to evade the doctrine of satisfaction which this word according to its proper sense doth clearly â—avour But the designe of the Holy Ghost being in these words to strengthen our weak faith in beleeving the pardon of sin I conceive we shall do best to expound the words in that way which may most â—onduce to this end and that is as affording not only a single but a double prop to our faith from a double attribute in God and therefore I waâ—e this interpretation 2. Others there are who distinguishing these two understand by justice mercy so Grotius here saith I interpret just to be good gentle and Illyricus observeth that righteousnesse is sometimes taken for benignity and clemency in this respect iâ— is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth mercy is sometimes by the Sepâ—uagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnes agreeable hereunto the Greâ—k word for almes is by the Syriach rendred righteousness the merciful mans bounty is by the Psalmist and St. Paul called righteousnesse yea upon this account mercy and righteousnesse gracious and righteous are joyned together and David promiseth if God would deliver him from blood guiltinesse he would sing aloud of his righteousnesse And now according to this interpretation we see another impulsive cause of forgivenesse namely the grace mercy clemency of God Among others there are two Greek words by which pardon is set forth that excellently confirm this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former by St. Paul which comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to forgive freely and intimateth free grace to be the spring of pardon the latter by the Authour to the Hebrews in that quotation of the Prophet I will be merciful to their sins and their transgressions which is by shewing mercy to the sinner in the forgivenesse of his sins so that we may hence learn to what we are to ascribe the pardon of our sins meerly the good will and grace and mercy of God Indeed we shall still find all those benefits especially spiritual which we receive attributed to mercy the regeneration of our nature according to his mercy he hath begottâ—n us the salvation of our soules according to his mercy he saved us and the remission of our sins through the tender mercy of our God oh let us admire the bowels of love the riches of grace the treasures of mercy which are manifested in pardoning and cleansing our sins 3. But though this interpretation may be received yet since it is a good rule in expounding Scripture to keep to the proper meaning of the words if there be not very good reason to the contrary and there being no reason why we should here recede from I have chosen rather to adhere to the litterall sence of the word Iust. For though it be true that 1. The commission of sin deserveth punishment and therefore justice which giveth every one their due calls for the punishing not the remitting of sin and 2. The confession of sin cannot as hath been before asserted deserve pardon because it is no proportionable compensation of the offence Upon which grounds it appeareth that this justice which forgiveth cannot be in respect of us yet it still is a truth in regard of Christ God is just to forgive so that a Gualtâ—r well he cannot but forgive unlesse he will be unjust to his own Son and inasmuch as our Apostle in the foregoing verse save one expressely attributes this cleansing to Christs blood this interpretation of justice is doubtlesse most genuine and congruous To clear briefly and perspicuously this sweet truth of pardoning justice be pleased to know that 1. The mâ—ledictory sentence of death denounced by the law against sinners was inflicted by God upon Christ this is that which the Prophet Esay positively asserts where he saith the chastisement that is the punishment called a chastisement because inflicted by a father and onely for a time of our peace was upon him and again he was oppressed and he was afflicted which according to the genuine sence of the original is better rendred it was exacted to wit the punishment of our sin and he was afflicted or he answered to wit to the demand of the penalty It may be here enquired how it can stand with Godâ— justice â—o inflâ—ct punishment upon the guiltles and if this doubt be not cleared we shall stumble at the threshold and the foundation of this pardoning justice will be layed in injustice and truly when we find God saying the soul which sinneth shall die and asserting those who condemne the righteous as an abomination to him it is hard to imagin how he can himself justly punish the innocent for the nocent To remove this scruple consider 1. That God did inflict death on Christ is undeniable and who may question the justice of his actions when as things are therefore just because he wills them to be done whose will is the supream rule of justice 2. There cannot be a more necessitating reason of Gods afflâ—cting Christ by death then this so that if it be not just for God to inflict it upon him on this ground it is much lesse upon any other That Christ should die for the confirmation of his doctrine was needless it was done sufficiently by miracles To make way by death to his glory was not necessary he might have been translated as were Enoch and Eliah To dye only as an example of patience and fortitude to his followers is a far less cogent cause then to dye as an example of Gods justice and severity against sin nor need he have died for that end since the death of any of his Apostles might have been exemplary in that kind Finally had he died only for the declaration of Gods immense love to us and not for the demonstration of his severe justice against sin whilest he had been so
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
stone is one and very apt to our present purpose Since as in respect of Satan He is lapis triumphalis a stone of victory and triumph dashing that Goliah in the forehead so in respect of God he is lapis foedificus a stone of league and amity such as that between Laban and Iacob or rather lapis angularis a corner stone for as this uniteth the walâ— which were one seperate from the other together so doth he unite and that not onely Iewes and Gentiles to one another but both to God This is that truth which the Apostle Paul planly asserts in those Scriptures which speak of reconciliation to God thus he saith God was in Christ reconciling the world to himselfe and again Christ is said to reconcile both to wit Jew and Gentile unto God in one body by the crosse and againe It pleased the Father by him having made peace through the bloud of his crosse to roconcile all things to himselfe It would not be passed by what is by Socinians objected against these Scriptures that they speake onely of our being reconciled to God not of Gods being reconciled to us and so prove not any pacification of divine wrath by Christs death whence it is that they understand this reconciling of us to God to be no more then the turning of us from sin to God by true repentance But to vindicate this great truth and that as asserted in those Scriptures be pleased to consider briefly that Though the phrase onely run in this straine the reconciling us to God yet it doth not therefore follow that the reconciliation is onely on our part and not on Gods nay rather the one involveth the othâ—r since if we were not sinners there were no need of reconciling us to God and being sinners there is no lesse need of his being reconciled to us unlesse we will say that sin doth not provoke him which is to deny him to be a God And though this reconciliation being mutuall doth no lesse imply Gods to us then ours to him yet it is very fitly thus expressed because God is the pars offensa the party offended and man is pars offendens the party offending he that offendeth another is more properly said to be reconciled to him whom he hath injured then he that is offended in which respect Christ adviseth him who bringeth his gift to the altar If he remember his brother have ought against him to go and be reconciled to his brother and St. Paul wisheth the woman that departeth to be reconciled to her husband as having by departing offended him But as the reconcililing of a woman to her husband a trespasser to his brother is the paâ—ifâ—ing the one of her husbands anger the other of his brothers displeasure justly conceived against them so the reconciling us to God is the appeasing of his wrath towards us which for our sins was incensed against us And that this is St. Pauls meaning appeareth plainly in one of those forecited places where the manner how God in Christ reconcileth us to himselfe is expressed to be his not imputing our trespasses and Christ in whom we are thus reconciled is said to do it by being made sin for us It is not therefore our turning from sin to God but Christ becomming a sacrifice for our sins and Gods not imputing our sins to us for his sake which is our reconciltation to God and inasmuch as it is God who being offended receiveth us againe into favour therefore it is ascribed to him as his act and because it is Christ who hath by his death appeased Gods anger therefore it is attributed to him and so the cleare meaning of our Apostle appeareth to be the same with that which here S. Iohn asserts and intends when he saith of Christ He is the propitiation for our sins And because the Socinians being resolved to make all Scripture stoop to their reason endeavour to pervert this text as if it were onely a delivering us from the wrath to come upon impenitents by turning us from our sins Give me leave to set before you the genuine sence of this word which our Apostle here useth and that both in its native signification and legall allusion 1. If we consider this word in its native signification we shall find that the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text commeth in all writers both sacred and prophane Poets Oratours Historians as the learned Grotius hath observed signifieth to appease or pacify or render propitious and is usually construed with an accusative expressing the person whose anger is pacified Indeed there is one place in the Hebrewes where being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plurall accusative it is rendred to expiate the sins of the people but either the use of the word there must be altogether different from its sence of perpetuall signification or it must signify such an expiation as tends to a pacification so it is all one whether you read it here He is the expiation or He is the propitiation since the one depends on the other and by expiating our sins it is that He propitiateth God towards us 2. If we consider this word in its legall allusion we shall find a double reference which may be made of it 1. To the mercy-seat which covered the arke where the law was whence God gave answers and from which he shewed himselfe propitious to the people whereof we read in the booke of Exodus Hence the Seventy and the Authâ—r to the Hebrews from thence cal it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiatory to this the Apostle Paul manifestly alludeth where the very same word is used when he saith Him hath God set forth a propitiation and possibly St. John in this word might have the same reference Indeed Christ may well be called the propitiatory or a propitiation in allusion to the mercy-seat since there is a fit analogy between them For as it covered the Law so Christ the transgressions of the Law as thence God gave answers so by Christ his Evangelical Oracles are revealed and as from thence God shewed himselfe propicious so is he in Christ well pleased but in this last analogy in which respect it was called a propitiatory and serveth to our present purpose though there is a fitnesse yet not a fulness for whereas the mercy-seat is called the propitiatory onely because it had vim declarativam a declarative vertue to signify Christ is the propitiation as having vim effectivam an operative energy to procure divine favour and therefore was God pleased to manifest himselfe benevolous from the mercy-seat because it was a type of Christ in whom he is propitiated towards sinners In vaine therefore do the Socinians confine the antitype to the type as if that Christ must be in no other sense a propitiation then the mercy-seat was since it is sufficient to make a type
Who art thou then that sayest Christ dyed not for thee and will not be a propitiation for thy sins when the doore is open by God why should it be shut by thee when God is ready to receive thee why shouldest thou reject Christ and cast away thy self view the Text well and tell me if the whole world do not include thee surely omne totum continet suas partes omnis species sua individua every species includeth its individuals every whole its parts it is both Calvins and Gualters note upon the word world that it is so often repeated ne aliquem à Christi merito exclusum puâ—aremus so Gualter that we should not think any one excepted ne quis omnino arceri se putet modo â—idei viam teneat so Calvin lest any one should think himself excluded if he walk in the path of beleeving Beleeve it never any missed of propitiation for want of merit in Christ but of faith in themselves why should I give my self over when my Physician doth not so long as I am one of the whole world and my particular sins are not so great as the sins of the whole world I will not cast away all hopes of propitiation 3. Caution that we do not hence presume of a propitiation without application St. John saith he is the propitiation for our sins and for the sins of the whole world but we cannot inferre he is the propitiation for the sins of the whole world therefore he will be for ours though we live as we list Alas brethren you have already heard this propitiation as it is universal so it is conditional habet quidâ—m in se ut omnibus pro sit sed si non bibitur non medetur this cup of salvation hath that in it which can benefit all but if no drinking of it no healing by it If thou dost not beleeve saith St. Ambrose Christ did not descend for thee nor dye for thee to wit so as effectually to save thee and in another place more aptly to our present purpose if any one doth not beleeve he defraudeth himself of that benefit which is so generall indeed by reason of this condition it falls out that though Christ be a propitiation for the sins of the whole world yet it is not the whole world no nor the greater no nor an equall part of the world but a third a fourth part a remnant a little flock partake of this propitiation and therefore we have a great deal of reason to fear and tremble lest we miscarry and have no share in this propitiation which is so universal 4. Exhortation that since Christ is a propitiation for the whole world we labour to make sure our own share in this universal good it had been little comfort to St. Iohn that he could say Christ is the propitiation for the sins of the whole world if he could not have said he is the propitiation for our sins that known saying is in this case too often verified later dolus in universalibus men deceive themselves whilest they rest in generalities content not thy self to know that Christ hath dyed for the world but strive to be assured that thou shalt be saved by his death it will be a sad trouble at that day for thee to think I had a price in my hand but I made no use of it I might have obtained propitiation by Christ but I neglected it there was a remedy prepared but I contemned it And therefore let our great care be to gain an interest in assurance of this propâ—tiation to our own soules that what it is in it self it may be to us and it may be for our sins efficiently what it is sufficiently not for ours onely but for the sinnes of the whole world FINIS A TABLE of the materiall Truths in this Treatise A. ADvocate How affirmed of Christ how of the Holy Ghost 351. how Christs Advocateship differs from his Mediatorship 352. He the onely Advocate 363. wherein it consists 354. with whom he is an Advocate 356. what giveth efficacy to it 357 369. he is no Patron of sin though advocate for sinners 353. he is no Advocate for them that continue in sin 346.347 we must be advocates for Christ. 365 Afflictions compared to darknesse 151 152. Christians rejoyce in them 110. the Word of God comforts in them 118 for sin inflicted even on forgiven persons 294. Ambition spiritual commendable 192. Angels Christs death in some sense suffiâ—ient to redeem the fallen Angels 397. yet not applicable to them 400. Anger Gods how terrible 371. sin the cause of it 369 370. Antiquity a note of verity 80. what kind of Antiquity is so 81 82. Apostles the meannesse of their outward condition 133. their integrity and unblameableness 71. Christs witnesses 21. their continual converse with him 64 65 66. why needfull 67 68. B. BLood of Christ how taken in Scripture 205. how often shed 206. how it cleanseth from sin 207 208. C. CHildren Regenerate persons must be as such 327. they must reverence their parents 330. Christ. Why called the Word 37 38 39 40. The subject of the whole Scripture 42. how the life the eternal life 44 45 46 His eternal subsistence from the beginning 53 76. Truly man 68. God and man in one person 69 212. How he was visible 67. His excellent preaching 64. His unspeakable dignity 6â— His fitnesse for the work of our Redemption 54. promised before sent 43. our miserable condition without him 46 391. In what respects said to be righteoue 395. The onely Refuge of a wounded conscience 350. The Parable between him and the Mercy-Seat 375. His great love to sinners 215. No fellowshâ—p with God but through him 98. no salvation but through him 388. Christians their dignity 102. their charity in desiring others may partake with them 86 87.385 what is done to them reflects on Christ. 101. Christ to be manifested in their lives 60. Church the Christian in it self a great multitude 393.395 Civility how differenced from sanctity 182 183. Cleansing from sin twofold 27 28. the causes of it 208. Commandments of God joyned with promises 131. how conversant about things impossible 228. many think they keep them all 252. Communion with God and Christ and the Saints see fellowshâ—p Confession threefold 264. of sin necessary to remission and how 280 281 282. it brings glory to God 285. benefit to us 283. The devil an enemy to it 285. it must be particular 266 267 chiefly of our ouwn sins 269. to whom to be made 271 272. its antecedent ingredients consequent 273 274 275. to be performed by the Holiest 227. Conversion maketh an alteration 192 192. others must be desired by us 87. Conversation of Christians ought to be exemplary 179. Covenant of Grace double one general the other special 399. D. DArkness fourfold 150. Death of Christ in our stead for our sins our dischrge 209 210. what gave the merit to iâ— 213 214. no benefit by
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