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
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
this tend those expressions of Moses He is a God of truth and without iniquity just and right is he and of David he is my rock and there is no unrighteousness in him and again Thou art not a God that hath pleasure in wickedness neither shall evil dwell with thee Indeed the Gods of the Heathen were such as had been impure filthy men and therefore as one of themselves argueth no Gods but the true God cannot be charged with any iniquity nay as Carthusian enlargeth it because it may be said of the Angels that stand and the Saints that are glorified they have no darkness of sin at all in them in God there is not so much as a defectibility or mutability which yet is in the Creatures if considered in themselves because of their dependency though the reducing of it into act is impossible in regard of their plenary confirmation in the state of bliss God then as Aquinas excellently is a pure a most pure act without the least potentialitie and so this in the highest sense agreeth to him and to him onely he is light and in him is no darkness at all 2. These words are true of God not onely formally but causally in himself but in regard of his influence and that in both the clauses 1. God is light that is according to St. Iames expression The Father of lights so that whatever light there is in any Creature it is but a ray a beam of his excellency That distinction of a threefold kinde of light is very considerable to this purpose there is lux light Illuminata non illuminans enlightned and not enlightning to wit the air Illuminata illuminans enlightned and enlightning such is the moon Illuminans non illuminata enlightning but not enlightned and this is the Sun It is that which may fitly be applyed here all Christians are lights as the air Ministers are lights as the moon but onely God is light as the Sun to wit receiving no light from any other and communicating to others what light they have and this exposition Zanchy conceiveth most sutable to the Apostles meaning in this place making the paralell to run thus Look as the lâ—ght where it ariseth and displayeth its beams expels darkness with all the effects of it and maketh all to be clear and lightsome so doth God to all them who have fellowship with him impart the light of his grace so that they can no longer walk in the darkness of sin and though I conceive that the Apostles aim is chiefly to describe the purity of Gods nature in himselfe and thereby the repugnancy of walking in darknesse and consonancy of walking in the light to him both because this carrieth in it a full sense correspondent to the Apostles intention and also because the phrases of no darkness in him and afterwards his being in the light do intimate that these words are to be understood rather subjectivè then effectivè of what God is in himself then what he doth to us yet withall I cannot but acknowledge this construction to be both pious and ingenuous 2. And accordingly the sense of the other clause in him is no darkness at all amounts to this that he is not cannot be the cause of any darkness It is true God is said in Scripture to create darknesse as well as to form light but that is the darkness of calamity not of iniquity it is true God hath an hand even in the darkness of sin so far as to limit it how far it shall spread and no farther as to permit that it shall be suffer men to walk in it as judicially to withhold the light of his grace from them who love darkness rather then light whereby they plunge themselves into greater darkness Finally so as to bring light out of the darkness good out of evill and make all the darkness of sin tend accidentally to illustrate the glory of his own wisdom justice and mercy but still farre be it from him to be any way an impelling cause of any wickedness Indeed these two do one necessarily flow from the other There is no darkness in therefore none can be from him nil dat quod non habet is a known rule in Phylosophy no cause can communicate to another what it hath not in it self surely then God having no darkness in himselfe cannot be any cause of it in us Besides he is an hater an avenger of darkness and it cannot consist with his justice to be a punisher of it were he himself the Authour In a word It is impossible that the same cause should directly produce contrary effects can the same fountain send forth sweet and bitter fresh and salt water no more can God who is light and the natural cause of light be the author of darkness To draw to an end in a word of application 1. Our Apostle here implicitely teacheth us by what means we may come to know something of God indeed those three ways which the Schools mention of knowing God per viam causalitatis eminentiae remotionis by way of efficiency eminency and remotion are all to be found in this Scripture We know God by way of causality when we assert him the prime supreme universal cause of all good whatsoever we know him by way of eminency when we attribute to God whatsoever perfection or worth there is in any or all the creatures and that as being in him after a more eminent manner Finally we know God by way of remotion when we deny of him whatever imperfection and defect is observable in the creature A taste of all these our Apostle here giveth us since if we understand the words both formally and causally he proclaimeth him the cause of that light and beauty and excellency that is in us he attributeth to him that which is the most noble among inanimate creatures light and he removeth from him darknesse which is a defect and deformity 2. Learn we with this holy Apostle to have high and holy thoughts of God as most pure and free from all pollution Indeed there have not wanted such Sonnes of Belial who have charged God with sin as the Luciferians who blame God for dooming Lucifer to eternal darknes the Talmud which blasphemously forgeth the new moons as appointed for an expiation of a fault in the deity of taking away the light from the moon and giving it to the Sun and too many there have been who charge their own sins upon God as Plautus brings in a deboyst wretch pleading for himselfe dii voluerint and St. Augustine speaketh of some Jewes who would say when they had done any crime Deus voluit Oh let all such opinions be to us as they were to that Father detestable and abominable and as St. Basil adviseth though Gods counsels may many times seem strange to our reason yet let that axiom be firmly rooted in our minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
theef and the least noyse causeth a commotion in his brest Thus is it with wicked men many times they feare according to the Psalmists expression where no feare is though withall the truth is they have alwayes reall cause of feare in respect of the danger that deservedly hangs over their heads Indeed as men in the darke sometime not seeing Feare not the perill which they are very neere to So wicked men being secure are feareles and not considering what they deserve feare not till they come to feele but when once their sleepy conscience is awakened oh what horrid feares perplexing terrours invade them whilest the cloud of vengence is ready every moment to raine fire haile and brimstone upon them To end all what now remaineth but that this discourse of darknes serve as a light to discover to you where you are what you do and whither you are going That so being enlightened to see your utter darkenesse you may walke no further but with incessant cries beseech him who is the Father of lights that he would send his spirit to plucke you out of Sodom and by his mightie working deliver you from the power of darknes translate you into the kingdome of his deare sonne Amen THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 6. If we say we have fellowship with him and walk in darkness we lie and do not the truth THat Preface which I find in the beginning of one of Salvians books concerning Gods Government of the world I may here aptly make use of I suppose yea I am confident my discourse of this Scripture will be unwelcome to many auditors and that because it is a smart and sharp reprehension men naturally love to be tickled with applause not scratched with reproof we relish well the honey of commendation but know not how to digest the wormwood of increpation But beloved the diet which is not so toothsome may be wholesome that potion which is very bitter to the taste may prove healthful to the body and faithful rebukes though they be not so pleasing yet I am sure are profitable especially when they are seasonable and sutable such as this was to those in St. Iohns time and I would to God it were not as truly agreeing to many very many in our dayes who will be found one day among the number of those lyars If we say we have fellowship with him and walk in darknesse we lye and do not the truth Having already dispatched the impiety of those mens practice in that they walk in darkness that which followeth next in order is the eminency of their profession implyed in that supposition If we say we have fellowship with him for in this supposition there is a position couched namely That many who walk in darkness say they have fellowship with God For the better explication of which in its fullest latitude I shall briefly premise a double distinction and then pursue a double proposition The distinctions to be premised are of 1. A double Having this fellowship to wit in spe and in re in a confident expectation and in a reall possession 2. A double Saying we have it namely a saying within our selves and a saying to others that is inward in respect of our thought and opinion this outward in respect most properly of our words and not excluding gestures and all other wayes of external expression The propositions to be prosecuted are two 1. Many say they have fellowship with God in hope who yet walk in darkness they promise to themselves the future vision of Gods face whilest they go on in the wilfull breach of Gods Law This is that which they say in their hearts perswading themselves that their condition shall be happy though their conversation is wicked of such an one it is Moses speaketh who blesseth himself in his heart saying I shall have peace though I walk in the imaginations of my own heart This is that they say with their lips impudently laying as full claim to happiness as the uprightest and exactest Saint If you inquire whence this comes to pass I answer from the false reasonings which are in the minds of men concerning The freeness of Gods grace in electing The fulness of his mercy in forgiving The worthiness of Christs blood in redeeming 1. When presumptuous sinners hear that Gods election is without respect to any worthiness or qualifications in us they presently fancy to themselves that their names may be written in the book of life as well as any other yea they fondly imagine that being elected they shall have fellowship with God let them live as they list and hence they are emboldned to presume and boast of a future well-being not considering that Gods election though it be not conditional yet is ordinate to wit to the end by the means to happiness by holiness 2. When wicked men look upon the extent of Gods mercy whereby it is that he desireth not the death of a sinner that he is a God pardoning iniquity transgression and sin not onely few but many small but great all sorts of sin they promise to themselves a facility of obtaining forgiveness whilest yet they indulge to their sins not considering that God is just as well as merciful righteous as well as gracious and he is ready to pardon the penitent so he will by no means clear the guilty Finally when secure sinners hear of the infinite merit of Christs blood how satisfactory it is for the sins of the whole world and therefore much more of a particular person they are willing to perswade themselves of an interest in that blood and thereby of reconciliation and fellowship with God not considering what our Apostle saith in the very next verse the bloud of Iesus Christ cleanseth from all sin but it is onâ—ly those who walke in the light Thus is the sweetest hony turned into gall by bad stomachs the most wholsome antidotes become poyson to wicked men and the pretious supports of a lively faith are abused to be props of presumption by arrogant hypocrites by reason whereof it is that they are so impudent as to say they hope to have fellowshâ—p with God though they walk in darkness 2. Many who walk in darkness say they have actually this Divine fellowship and are in a state of grace As for the grossest sort of hypocrites who make pretences of religion and holiness a cover of their wickedness they cannot say it in their hearts because their consciences must needs tell them they are wicked and odious in God sight but they say it to the world that they may walk in the dark and accomplish their wicked designs the more secretly speedily and effectually But as for others they say it both in opinion and profession they think and accordingly boast themselves to have communion with God though they walk in the darkness both of sin and error Instances of this nature there want not many in all times of the
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
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
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
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
317. of the Godly how consistent with forgiveness 294. Purposes without performance unavailable 186. Propitiation See Reconciliation Christ is the propitiation 369 374 377. the severall causes of it 380. R. REeconciliation is of God to man as wel as man to God 370 371. merited onely by Christ. 378. attributed both to his sacrifice and Intercession 368. God being our Father very willing to it 357. Redemption in what sense universall 395 396. Religion Christian continually proposed 75. Reproofe must be plaine 147. gentle 149 150. with respect to the difference of sinners 148. how profitable 16 Resurrection of Christ how proved 97. S. SAcrament of the Lords Supper no corporal presence in it 69. Sacrifices all looked at Christ. 376. Saints may fall grssoely 347 348. Salvation only by Christ. 388 389. Satisfaction made by Christ to Gods justice 318 319. how consistent with remission 320 321. Scriptures their fulness sufficiency 8.116 they consist of three parts 1. The certanty of Apostolical writings 70 71. Gods mercy in giving them to us 13.28 Some parts more useful then others 145. fulnesse of joy afforded by them 141. to be read by the vulgar 116 117.118 Senses the velidâ—ty of a testimony from them 32. Shame when of confessing sin bad 265 Sin To sin how taker in Scripture 345. it is a wandring 287. why called unrighteousnesse 288 289. it maketh a man a debtor 292. it rendreth us filthy in Gods sight 296. the soules sicknesse 325. compared to darknesse 152 153. the great guilt of it 214. the onely makebate 369 370. God cannot be the authour of it 142. all men by nature sinners 226. The holiest not without it here 226 227 228 229. from grose sins they may be free 230. the sins of the godly no excuse for the wicked 233 234. Christ a propitiation for the greatest sins 387. Sonne how destinct from and one with the Father 51 52. to be worshipped as the Father 58. how inferior to the Father 356. T. TEstament the difference between the New and the Old 33.41 our happinesse who live in the times of the New 41 42. Trinity illustrated by the metaphor of light 136. Truth three fold 170. to do the truth what 171. W. WAlking what it imports 154. Watchfull we ought to be because prone to sin â—39 Wicked men delight in sin 155. make it their course 156. grow worse and worse ibid. their miserable estate 158 159. they cannot have communion with God 186. Witnesse how many wayes we beare it to Christ. 23. Word of God a great mercy that it is written 13 28. the rule of truth 259. as it is among us so it must be in uâ— 257 258 a preservative against sin and accordâ—ngâ—â— to be made use of 338 339. Words nothing without workes 18â— World made by Christ. 40. how 〈…〉 the whole world â—9â— â—99 Writing the advantage of it 26. ERRATA PAge 12. line 36. read 〈◊〉 p. 15. l. 17. 〈◊〉 r. 〈◊〉 p. 17. l. â— s. we r. was p. 22. l. â— bl the and. r. receive p. 23. l. 21. r. credit p. 24. l. 32. r. eâ—râ—and p. 39. l. 2â— r. â—â—struse and l. 30. r. Gospel p. 36 l. 35. f. their r. word p. 80 l 21. bl the and â— are it in l. 12. after have p. 86. l. 3. marg f. 〈…〉 de p. 108. l. 7. r. â—oyeâ— p. 109 l. 15. r. these p. 119. l. 35. r. here p. 120. l. 22. bl afterward p. 12â— l. â—7 r. hardly p. 127. l. 10 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1â— r. he before presently p. 129. l. 19. r. here 36. r. a before promissory p. 100. l. 10. marg r. mentâ—mur p. 168. l. 18. bl the p. 201. in the Tit. 〈…〉 l. 25. r. case p. 203 l. 27. r. it is it p. 204. l. 3. after clause r. 〈◊〉 p. 205. l. 34. after us r. as p. 207. l. 6. after to r· give l. 7. r. doubt p. 209. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 211. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. r. could not be l. 33. f. sure r. since p. 212. l. 25. aftâ—r upon r. those words p. 215. l. 32. r. sight p. 223. l. 10. r. according l. 13. bl so l. 35 set the figure 2. p. 224. l. 30. bl at and. p. 226. l. 35. r. scipsiâ— p. 227. l. 16. r. sense p. â—29 â—8 marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 246. l. 9. after and r. as p. 257. l. 26. f. a r. the p. 259. l. 22. after the r. truth p. 261. l. â— for his r. Gods p. 271. l. â—5 bl the after notorious p. 275 14. â— that r. 〈◊〉 p. 276. l. 24. after suâ— bl the p. 283. l. â—5 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 284. l. 1â— after sincere bl p. 287. l. 15. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. sua r. suâ—m f. 〈…〉 p. 288. l. 15. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 289. l. 36. transfer the from affâ—ight to thee p. 293 l. 3. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 295. l. 34. r. cancelling p. 333. l. 24. bl ad 27.28 f. sincerity r. severity 28. f. hardneâ—s r. hardeneth p. 338. l. 23. r. as clear glasâ—e p. â—42 l 28. after excite bl the p. 345 l. 3. r. repentance p. 346. l. 7. r. it is p. 351. l. 6. f. this r. the. p. 355. marg r. lap p. 358. marg r. Mestrez p. 361. marg d. verum r. indicat p 362. l 9. bl 10. r. perverted p. 363. l. 6. r. plead p. 369. l. 10. f. the put a p. 370. l. 33. put a â—fter contentions bl the after Solomon p. 372. l. 8. r. carrying in it p. 374. l. 26 after native bl the p. 381. l. 25. bl a. p. 387 l. 20. r. and. 21. r. Christ. Books printed and are now to be sold by Nathanaell Web and William Grantham at the black Bear in S. Pauls Church-yard neer the little North-door Books in Quarto MAster Isaac Ambrose Prima media ultima First Middle and Last things in three Treatises of regeneration Sanctification and with Meditations on Life Death Hell and Judgement in 4. Mr. Nathanael Hardy 11. severall Sermons preached upon Solemn occasions collected into one Volume in 4. The first Ep. General of St. John unfolded and applied in 22. Sermons in 4. History survey'd in a brief Epitome or a Nursery for Gentry comprised in an intermixed discourse upon Historicall and Poetical Relations in 4. 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