the body without the soul is corporally so the soul without Christ is spiritually dead and alas whilest we are in this estate we are without all hope of life being under the sentence not onely of the first but second death and therefore Iohn the Baptist saith expressely he that believeth not the Son shall not see life but the wrath of God abideth on him oh heavy load and unsupportable weight which upon whomsoever it abideth must needs crush him to peices and sink him to the depth of Hell Oh labour we then both in respect of our selves and others to be sensible of our natural estate and if we mourn over our friends dead bodies much more should we mourn over theirs and our dead soules 2. To seek after this life because it is eternal and to seek it by union with Christ who is the life Indeed this temporal life may be used but onely that eternal life is to be sought the life that now is is a fleeting shadow a vanishing vapour a day which though never so pleasant cannot be long but the life which is to come is a light ever shining a leaf never fading and such a day as shall know no evening and now tell me which is most rational to seek after that life which is lost almost as soon as it is found or after that life which being once found can never be lost to catch after that which being got we cannot hold or that which being once got we cannot lose and therefore that I may allude to our blessed Saviours expression labour not for that which perisheth but for that life which endureth to eternity To this end let it be our continued care to gain to assure our interest in and union with Christ the Shunamite went to the Prophet for raising her dead childe we must to Christ for the quickning our dead souls it is very observable what St. Peter saith to this purpose To whom coming as to a living stone we also are built up as lively stones so that if you know how we become living stones it is by coming to and being built upon Christ as our foundation the soul cannot enliven the body till infused into and united with it nor can we receive life from Christ but by an interest in him he that eateth my flesh and drinketh my blood saith Christ himself hath eternal life there is life eternal life in the flesh and blood of Christ but then we must eat and drink it that so this spiritual food may be incorporated into us and we made one with Christ. 3. Lastly to set an high value upon Christ and give him the glory of this great mercy even eternal life of all the Titles that do express the personall excellencies of the Lord Christ that of the word is most glorious and of all those that do express the priviledges we have by him none so comprehensive as this of eternal life To you who believe saith the Apostle concerning this living stone he is pretious and well he may since he bestoweth so rare a Iewel and so invaluable a pearle as eternal life upon us indeed all our good and comfort is wrapt up in Christ he is the bread to nourish us the light to guide us the life to save us are then any beginnings of this life wrought in us any hopes of it assured to us let us look upon our selves as vessels filled by this fountain stars enlightned by this Sun carcases enlivened by this spirit acknowledging what we have and hope for to be onely and wholly from Christ that as we have life from him he may have thanks from us Now to him who is the life that eternal life be praise and glory in the Church throughout all ages Amen THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 2. 2. For the life was manifested and we have seen it and bear witness and shew unto you that eternal life which was with the father and was manifested unto us AMong the mystical interpretations of those four living creatures mentioned in Ezekiel and the Apocalyps that of resembling by them the four Evangelists is the most usual among the Antients and St. Iohn is compared to the Eagle by them all except Iraeneus who likeneth him to the Lion St. Hieroms reason is from the Eagles wing which soareth highest of any bird St. Gregories from the Eagles eye which is able to look upon the Sun and both very apposite for so doth St. Iohn in his Gospel look upon the Sun of righteousnes and so are high in contemplation of his Divinity nor is this lesse observable in this Epistle than in his Gospel which both beginneth and closeth with the Deity of Christ Indeed we have here in this beginning both the God-head and Man-hood of the Messiah and the union of both in one person set before us when he saith That which was from the beginning c. The second Character here given and which now followeth to be handled is of Christ as God in those words which was with the Father It is the same no doubt in sense with that in the Gospel and the word was with God and to this purpose Theodoret applyeth that of the Psalmist With thee is the fountain of Life For the better explanation of it we must take notice of the Noun the Praeposition and the Veâ—â— â—ather with the Father was with the Father 1. By the Father we are here no doubt to understand the first person in the sacred Trinity Indeed it is a word that is taken in Scripture both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially and personally essentially it is common to all the persons personally it is onely true of the first when it is used of God in respect to the Creatures it is to be understood essentially and our Apostle so intends it when he saith Behold what manner of love the Father hath showed that we should be called the Sons of God But when of God in order to the persons it is to be construâ—â— personally as here and in the next verse it is manifestly so used And the first person is called the Father say some because he is the original of the Trinity as connoting the relation he hath both to the Son and the Holy Ghost but â—hy others more properly the first person iâ— the Father onely in relation to the second who is his begotten after the most perfect way of Generation and so he only a Father in regard of him But further 2. The chief thing considerable is what this meaneth that Christ the life is said to be with the Father The answer to which I shall lay down both negatively and affirmatively 1. Negatively we must not strain the expression too far as noting either an inferiority or separability between those two persons of the Father and the Word 1. Not a separability as if Christ were so with that he were without the
a legall word and in both it represents this blood of Christ. 1. As it is a metaphoricall word What water is in the corporal that is this blood of Christ in the spiritual cleansing blood in a natural way is not cleansing but defilâ—ng and besmearing and yet what water doth to material that this blood doth to the immaterial cleansing in this respect it is that as men use to wash themselves in water so Christ is said to wash us in his blood to this the promise in Ezechiel properly alludeth where God saith I will sprinkle clean water upon you and for this end certainly Christ instituted water as the element in the holy Sacrament of Baptism that he might thereby signifie the cleansing efficacy of his blood 2. As it is a legall word What the blood of beasts in the law did tipically that the blood of Christ doth really to wit cleanse from sin The Authour to the Hebrews observeth that almost all things in the law were purified with blood and without shedding of blood there was no remâ—ssion thus in the ceremonies for legal uncleanness there was for the most part blood used and in their sacrifices for expiation of moral uncleaness there was shedding of blood to both which the Apostle alludeth when he speaketh of the blood of Bulls and Goats and the ashes of an heyfer the blood of Bulls and Goats being shed in their sin-offerings and the ashes of a slain heyfer used in cleansing those that touched a dead body And surely what were all these cleansings by blood but types and figures of the cleansing by Christs blood for which cause the Apostle manifestly calls these purifyings patterns of the heavenly things indeed as the same holy writer saith it is not possible that the blood of Bulls and Goats should take away sin so that when expiation of sin is attributed to them it is only to be understood in a tipical and sacramental sense as they were shadows figures representations of this blood whereof my Text speaketh and therefore it is they all vanished and were abrogated from the time of the shedding of this blood in which they had their accomplâ—shment and by which this admirable effect was really and fully performed the cleansing from all sin For the better understanding of this precious truth give me leave briefly to resolve these three Queries What we are here to understand by the blood of Christ. What kind of causality this blood hath to the cleansing from sin Whence it is that this blood hath this causalâ—ty and when I have thus opened the vein of this clause I shall the better let out the blood contained it for your spiritual refreshment 1. In answer to the first of these you must know that this blood of Christ is here to be taken both metonymically and synechdochically 1. Metonymically Socinus making use of this trope understandeth by Christs blood Gods new Covenant in which this benefit is promised a sence which if admitted yet according to a right construction will nothing advance his design It is true he maketh it a metonymy of the adjunct as if the covenant were called Christs blood onely because it is confirmed by it but when St. Paul telleth us in general that all the promises are in him yea is well as Amen made as made good yea when our blessed Saviour in particular calleth it the blood of the new Testament or Covenant because it was shed not so much for confirming the covenant wherein remâ—ssion of sins is promised us for the remission that is obtaining the remission of sins which is promised in that covenant it plainly appeareth that if by blood we will understand the covenant it must be a metonymy not so much of the adjunct as of the cause so it amounts to thus much that the remission of sin which is promised in the new covenant is procured by the blood of Christ which is as much as the orthodox doctrin asserts But the right metonymy here necessarily to be taken notice of is by the blood to understand the death of Christ and this of the cause for the effect because by the violent effusion of his blood his death was effected The better to clear this take notice that the blood of Christ was shed according to St. Bernard who supposeth they drew blood from his cheeks when they smote him seven but rather six several times Soon after his birth when at his câ—rcumcâ—sion they took away the foreskâ—n of his flesh a little before his death in the garden when he was cast into that bloody sweat in his scourging when they plowed his back with whips and made long furrows on his shoulders upon his coronation when they platted his head with a crown of thorns at his death on the Cross in the piercing of his feet and hands with nayls after his death when his side was opened with a spear blood and water gushing forth and truly though none of these times his blood was shed in vain yet it is the blood of the Cross when together with his blood he powred out his life that was the offering for sin in which respect it is expressely so called by St. Paul It is indeed by some asserted that one drop of his blood by reason of the hypostatical union might have sufficed for the redemption of the world but that must be taken cum grano salis since supposing at least Gods decree it was no less blood then his life-blood that could avail to the accomplishing this expiation 2. Synecdochically Socinâ—anizing Vorstius making use of this trope extends the synecdoche to that which he cals the whole oblation of Christ and so comprehendeth not only his antecedent obedience but his subsequent glory to wit of his resurrection ascension session and intercession But inasmuch as the authour to the Hebrews expressely saith that when he had purged our sins he sate down at the right hand of God and again he entred into the holy place having obtained eternal redemption for us yea our blessed Saviour himself being ready to up the Ghost cried it is finished I shall not noubt to assert but that what concerned the acquisition of this great benefit was then fully performed though the resurrection with the consequents of it were needful for the effectual application of it to us This Synecdoche therefore is to be extended onely to his passion one part put for the whole of his sufferings and so we are to construe it not onely of his blood but his body since as the one was shed the other was crucified and as here his bloud cleanseth from sin so in St. Peter he is said to beare our sins on his body yea St. Paul ascribeth our reconciliation both to his bloud and to his body nor yet onely of his body and bloud but his soule also in which suffering a subtraction of the Divine vision he cryed out upon the Crosse My God my God
why hast thou forsaken me and therefore the Prophet Isay foretelling his passion mentioneth his soule which was made an offering for sin in a word not onely his bloud and body and soule but his whole person is to be included the passion being expiatory as you shall hear more fully anon in that it was the passion of such a person and therefore it is often said he gave up himselfe and more appositely to our present purpose is that of the Auther to the Hebrews by himselfe he purged our sins 2. For the Resolution of the 2. question be pleased to take notice 1. That the cleansing of our sins is attributed in scripture to God to Christ to faith and all of them have a reall and severall influence upon this benefit the principall efficient of this cleansing is God to whom therefore it is attributed in the 9 verse the instrument receiving the benefit is faith and therefore it is said to be through faith the meritorious cause deserving this benefit at the hands of God for us is Christs bloud indeed Socinus asserts with a nihil verius that God and Christ act in the same way of efficiency onely with this difference God is the principall and Christ the organicall cause and so God forgiveth by Christ but whilst he onely asserts but doth not prove it we may as confidently deny as he affirmeth especially when the scriptures expresse that not per but propter Christum by but for Christ we are forgiven so our translators render the sence of St Paules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ sake and our Apostle in the twelfth verse of the next chapter saith our sins are forgiven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his name sake 2. More particularly Christs bloud is the meritorious cause of cleansing us from sin inasmuch as he thereby took our sins upon himselfe This is the truth which the Apostle Peter manifestly asserts where he saith he bore our sins on his own body on the tree and presently addeth by whose stripes we are healed Healing cleansing are paralel phrases our sins being the diseases of our souls of these sicknesses we are healed of these sins we are cleansed by Christs bearâ—ng them on his body which because it was done on high upon the tree the Apostle useth not barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth sursum tulit not onely he bore but he carryed up whereby the sence is not diminished but augmented as having in it a fit allusion to the sacrifices which were lift up upon the Altar It is very considerable in this respect that the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the latine tollo signifie both ferre and auferre to bear and to take away and both these are used concerning Christ in this particular the one by the prophet Isay where he saith he bore our griefes the other by Iohn Baptist when he saith he taketh away the sins of the world and most aptly because he taketh away the sinne from us by taking it upon himselfe To unbowel this precious truth know 1. That Christ bleeding and dying on the Crosse stood in our stead and suffered in our room to this purpose are those expressions where Christ is said to suffer for us to die for the people for so much the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth as when St. Paul wisheth to be an anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or instead of his brethren and when the Apostles are said to be Ambassadors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is in Christs stead more clearly to this intent is that phrase of the Evangelist where Christ is said to give his life a ransom for many the preposition being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which alwayes implyeth a commutation and when it is applyed to persons signifieth the comming of one into the room of another so Archelaus is said to raign in Judea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the rooom of his father Herod Yea that this sence is intended where spoken of Christs sufferings appeares by St. Pauls question is Paul crucified for you for if it were onely meant for your good Paul might have been crucified for them as he tells the Colossians I rejoyce in my sufferings for you and therefore crucified for you must be as much as in your stead which neither Paul nor any other could be 2. That Christ standing in our stead death was inflicted on him by God for our sins this no doubt is the genuine meaning of those Scriptures where he is said to be wounded for our transgressions and bruised for our iniquities and again he was delivered for our offences he died for our sins That these phrases cannot properly note the final cause appeareth in that the end of his death is not our sins but what is directly contrary to our sins the destruction of them who ever said that Physick was taken for death that is the avoyding death but for the disease the disease being that which necessitateth to Physick besides to instance yet nearer when we say a man died for theft for murder or treason what else do we mean but that those crimes were the deserving cause which brought him to his end Thus Christ died for our sins our sins bringing him to his Cross to his grave in this sense no doubt it is that the Apostle saith he that is God made him to be sin for us to wit at least so farre as to be made a sacrifice for our sins when yet he sin-namely in himself and look as the beast in the law was slain and sacrificed in the room and for the sin of the person that brought it so was Christ crucified in our stead because of our sin 3. That Christ bleeding and dying for our sins suffered that punishment which was due to us It was the commination of God to Adam Thou shalt dye the death Death then was the punishment due to him and all his posterity for sin and this death which we must have undergone in our own persons is inflicted upon Christ. To this purpose it is that Christ is said by the Apostle to be made a curse when this but when he hung upon the tree for cursed is every one that hangeth upon the tree so that the curse which the law pronounceth against uâ— was laid on him if it be said that the curse and death which was due to us was eternal whereas Christs was temporary I answer that duration is but a circumstance to the thing and the reason why on us it must have been eternal is because our punishment could no other way be infinite which yet is required for the satisfaction of an infinite offended justice whereas the case is farre different in respect of Christ as will appear presently 4. That Christ having suffered
it is that his person being infinite the worth of his blood is infinite and so it became commensurate and adaequate both to the infinite demerit of the sin committed by us and the eternity of the punishment which was to have been inflicted upon us and by the same reason that mans sin being a finite act yet deserveth an infinite punishment because perpetrated against an infinite majesty Christs death though a temporary passion cannot but be infinitely satisfactory because it is the death of an infinite person Christ Iesus the son of God blessed for ever And now what other use should we make of this but as both a looking-glasse and an antidote 1. In this truth as in a looking-glasse let us see these two things the haynous nature of our sins and the unparaleld measure of Christs love 1. View oh sinner the hainous nature of thy sins from which nothing but Christs blood can cleanse thâ—e sin if looked upon in the glasse of the law cannot but appeare sinfull but when beheld in the blood of Christ it must needs appeare beyond measure sinfull ex consideratione remedii periculi aestimo quantitatem saith St. Bernard excellently take notice of the greatnes of thy disease and danger in the remedy prepared for the cure of the one and prevention of the other Oh how great is that wound which nothing could heal but the Physitians death The truth is Christs blood in respect of sin is both aggravating and diminishing look upon sin in Christs blood one way it appeareth not so terrible because this blood cleanseth from it look upon it another way it appeareth abhominable because it could not be cleansed but by this blood Tell me oh sinner why dost thou make nothing to defile thy self with that which cost thy Saviour so dear to cleanse thee from how much rather should thy sins wring tears from thee since they drew blood from Christ 2. Behold oh Sinner the exceeding love of thy Saviour who that he might cleanse thee when polluted in thy blood was pleased to shed his owne bloud Indeed the powring out of Christs blood was eximium charitatis opus a superexcellent worke of charity hence it is that these two are joyned together and when the scripture speaketh of his love it presently annexeth his sufferings so St. Paul who loved me and gave himselfe for me so St. Iohn who loved us and washed us from our sins in his owne blood We read that when Christ wept for Lazarus the standers by said see how he loved him surely if his tears much more his bloud proclaimeth his affection towards us thus may we see the bowels of his compassion through the wounds of his passion The Iewes were the scribes the nayles were the pens his body the white paper and his bloud the red inke and the characters were love exceeding love and these so fairely written that he which runs may read them I shut up this with that of devout Bernard Behold and look upon the rose of his bloudy passion how his redness bespeaketh his flaming love there being as it were a contention betwixt his passion and affection this that it might be hotter that that it might be redder nor had his sufferings been so red with bloud had not his heart been enflamed with love Oh let us beholding magnify magnifying admire and admiring praise him for his inestimable goodness saying with the holy Apostle unto him that loved us and washed us from our sins in his bloud be honour and glory for ever 2. Make use of this truth as a cordiall to revive thy drooping soul in a time of inward affliction it is the note of Oecumenius upon the text Is any one affrighted with the light and sense of sin Let this cleansing by the bloud of Christ make him confident and to the like purpose St. Austin the devil hath put in a caveat an hand-writing against us but let us be secure the blood of Christ hath blotted it out Me thinks I hear some wounded broken sinner crying out in dispaire Woe is me that ever I was born my sins are for number innumerable for measure unmeasurable and I am not able to cleanse my selfe from any no not the least of them Oh what mountaines of grievous sins lye upon my back that I am not able to look up oh what scarlet crimson bloudy sins continually sly in my face that I am not able to behold without desperation oh that I had never been oh that I might be no more whether shall I sly who carry my guilt still along with me What shall I do to be eased of this oppressing burden Ah my sinfull soule what will become of thee Vile wretch that I am where shall I appear But stay thou despaâ—ring sinner with poore Hagar in the wildernesse thou art crying weeping dying when as behold a well of water is by thee a fountaine of bloud is opened for sin and for uncleanness thou dost well to bewayle thy own sin but thou dost ill to forget thy Saviours bloud Thou sayst thou art a great sinner true else Christ needed not have shed his bloud thou sayst thou art a great sinner be it so yet Christs bloud cleanseth from all sin And therefore is Christs bloud sayd to cleanse from all sin because there is no sin so great from which it cannot cleanse what if thy sins be clouds thick clouds yet the beames of this sun of righteousnesse can dissipate them what though they be mountaines yet this red sea can swallow them what though they be scarlet sins yet this scarlet bloud can make them white as snow View the catalogue of those sinners whom this bloud hath cleansed and thou shalt find fornicatours idolaters adulterers effae'minate abusers of themselves with mankind theeves covetous drunkards revilers extorâ—tioners have been washed by it for such saith St. Paul to the Corinthians were some of ye but ye are washed look once again and thou shalt find a blasphemer a persecuter for such was Paul himselfe nay murderers even those who had a hand in the murder of Christ himselfe for such were those converts at St. Peters sermon cleansed mercyfully by this very bloud which they shed so cruelly Sinners this bloud still as it were runs afresh and the efficacy of it is as full now as it was at first onely remember that this bloud which was shed cleanseth not unlesse it be sprinkled so much David intimateth in that prayer purge me with hisope hysope being that by which the bloud of sacrifice was sprinkled to which answereth faith wereby our souls are sprinkled with this bloud of Christ. The brazen Serpent cured those who were stung with the fiery Serpent but not without their looking on it The bloud of Christ can cleanse us from all our sins but not without our applying it Go then oh sinner in a sence of thy own filthiness to thy blessed Saviour
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