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
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
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
come But though the Text contain a promise and the promisâ— a blessing of so great a value yet if it were not as sure in the performance as it is sweet in the promise we could not with joy draw water out of it And therefore he lets us see this Well of salvation is dâ—gged so deep that the water cannot fayle this fabrick of comfort is founded so strong that it cannot fall if we be not a wanting to our selves in fulfilling the condition Gods justice fidelity will not suffer him to be a wanting to us in performing the promise for if we confess our sins he is faithfull just to forgive c. It is that part of the Text I am now to handle the certainty of the mercy in those words he is faithfull and just To assertain us of the effect our Apostle mindeth us of the causes and here are two sorts of efficient causes set before us the principal in the word he and the internal impulsive in those words faithful and just and surely when we consider both quis who it is that conferreth this benefit and qualis how faithful and just he is we may certainly conclude the accomplishment of it of each therefore in their order The principal efficient cause of remâ—ssion is He and if you ask who this he is you must look back and you shall find it to be him with whom we havâ— fellowship who is light 〈◊〉 self and so no other then God himself And indeed such is the nature of this blessing that if he did not do it none else could it being not only his act but his prerogative and so his onely act to cleanse and forgive a sinner I even I am he saith God himself that blotteth out thy transgressions by which reduplication he intendeth an appropriaâ—tion as if he had said I and none but I Who is a God like unto thee that pardoneth iniquity saith the Prophet by which is no doubt intended both an affirmative and a negative the one that whosoever pardoneth must be a God the other that there is no God like to him for pardoning and therefore indeed whatever else besides him is called God is no God In this doubtlesse those Pharisees spoke truth though with a malicious intention against him who is the truth when they said who can forgive sins but God alone and therefore from that very position S. Ambrose proveth the Deity of the holy Ghost and S. Cyrâ—l most properly the Deity of the Son of God And indeed iâ— must needs be onely in Gods power to forgive because it is onely against him that the offence is commâ—tted it is no doubt a clear truth that only he to whom the injury is done can remit the doing of it now David saith and most fully Agaâ—nst thee against thee only I have sinned nor is that only true because he being a King was accountable to none but God for what he had done but because sin properly so called is only against him of whose law it is a breach and that is God himself Thus S. Cyril argueth It belongeth only to God to loose men from their sins for who can free from the transgression of the law but the Authour of it and accordingly S. Cyprian let no man cheat and delude himself only God must shew mercy since the servant cannot grant an indulgence for the fault which is done against his Lord. Sin is a spot in Gods sight and none can hide it from him unless he pleaseth to turn away his face It is a debt in Gods Book and who dares to blot any thing out of his Book but himself If any man shall pretend to forgive anothers debt he offereth a double injury to the debtor by deceiving him with false hopes and to the creditor by usurping his power hence it is that we find those exclusive propositions frequent in the ancients S. Chrisostom often none can forgive sin but God alone to forgive sin belongeth to none other to forgive sins is possible to God alone And Gregory the great Thou who only sparest thou who alone forgivest And Optatus It is only Gods act to cleanse and make white our scarlet sins this is a part of Gods name which is incommunicable because an expression of his nature he is the Lord forgiving iniquity and transgression and sin an emanation of that glory which he saith he will not give to another That which may seem to contradict this truth is that power which the ministers of the Gospel have in the point of forgiveness insomuch that our blessed Saviour expressely saith Whose sins you remit they are remitted To cleare this scruple be pleased to know that 1. Whatever power the priest hath of forgiving it is then onâ—ly effectual when the person is rightly qualified we are stewards and must not be like the unjust steward strâ—ke out our Masters debt without his leave or otherwise then according to his prescription we are Ambassadors therefore have not power to proclaim war or conclude peace between God and man according to our own discretion but his direction to wit upon the testification of that which we at least probably conceive is unfained repentance and therefore saith Tolet well quod in terra sacerdos in coelo Deus What the Priest doth on earth is ratified in heaven but clave non â—rrante not when he turneth the key the wrong way so that if the confession of the penitent be not sincere the absolution of the Priest is invalid 2. But further the power which a Priest hath upon penâ—tent confession of forgiving is but ministerial not magisterial ministri sunt pro judicibus baberi nolunt they are only Ministers not Judges so St. Austin it is the King that grants the pardon they are only Officers that bring it If you desire more particularly to know how far the power of a Minister extends to forgiving I answer briefly 1. They have power by vertue of their office to intercede with God for sinners and therefore the sick person is to call for the Elders of the Church that they may pray for him that his sins may be forgiven him 2. They have the word of reconciliation committed to them wherein the promise of pardon is revealed and exhibited by them the holy Sacraments are administred which are the means of conveying pardon to those that are rightly qualified to which purpose it is that Fâ—rus saith appositely Mâ—nisters forgive sins inasmuch as they are instrumental in those several Ordinances by which God remitteth sin 3. They have authority of releasing those censures which have been past upon sinners for the scandal given by their flagitious practices to the Church 4. Finally they have power particularly to declare that God hath forgiven their sins in whom they observe the signs of repentance as they pray us to be reconciled to God so they may assure us upon our contrition that
THE First general EPISTLE OF St. JOHN The APOSTLE Unfolded and Applied The First PART In two and twenty Lectures on the First Chapter and two Verses of the Second Delivered in St. Dyonis Back-Church AN. DOM. 1654. By NATH HARDY Minister of the Gospel and Preacher to that Parish Orig. hom 2. in divers O Beate Iohannes non immeritò vocaris Iohannes id est cui donatum est cui enim Theologorum donatum est quod tibi donatum est abdita videlicet summi boni penetrare mysteria ea quae tibi revelata declarata sunt humanis mentibus ac sensibus intimare London Printed by E. Tyler for Nathanael Webb and William Grantham and are to be sold at the Black Bear in Pauls Church yard 1656. AQuilae Theologi Christo Discipuli conjunctissimi Fidei Martyris meruenti Charitatis praeconis Ecclesiae insignis Columnae D. Johannis Apostoli Perspicaci Mystae Servo Fideli Confessori invicto Spectatissimo Exemplo Reverendo Patri Johanni D no Episcopo Roffensi In primam Epistolam has Commentatiorum primitias D.D.N.H. In perpetuum grati animi Testimonium Obnixè rogans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut illi res omne genus prosperas Ecclesiae Anglicanae aerumnis erroribus heu penè obrutae antiquam veritatem splendorem pristinum pro summa sua misericordiâ largiri velit THE Epistle to the Reader THE Mahumetans say that the first thing God created was a pen Sure I am the best thing which ever was conveyed to us by a pen is the Bible nor can the one be better exercised then about the other I have often wished that every one of St. Pauls Epistles yea every Book of holy Writ might have a Davenant to draw forth its lineaments nor do I know any work that would be of more general and singular use then a practical Commentary upon the whole Bible Vpon a small yet choice piece of this sacred Volume I have made an essay wherein if any thing be well done let it be ascribed to divine assistance and whatsoever is amisse to my ignorance The chief design of this work is explication of the Text yet I have still annexed a brief application of the doctrine that I might not only enlighten thy mind but enliven thy affections In the prosecution of this design I am sometimes engaged in controversies which are calmely debated and according to my measure of knowledge hope truely stated if thou hast a Starre-light yet contemne not my Candle The prefixing of the prayer is that to which I am necessitated for my own vindication having met with my name affixed in print to a broken prayer made up of some scraps which a scribling pen hath taken from my mouth and phrases which anothers fancy hath added What mistakes misplacings omissions or additions of words thou mayest observe in perusing these discourses pardon and correct those especially which are taken notice of to thy hand If these labours find any acceptance with the pious orthodox and judicious I shall be encouraged to a progresse and the remaining parts may in due time see the light Thy candid censure of and devout prayer for is earnestly desired by him who is Thine in the common Saviour NATH HARDY The Prayer commonly used before Sermon ETernall Jehovah in whose presence the glorious Angels vaile their faces as being not able to behold thy brightness How shall we who are men and not Angels wormes and no men yea dust and ashes rather then wormes dare to appear before the Oh Lord we acknowledge there is an infinite distance between thee and us by our Creation as far as is between the high Heavens and the low Earth Thou art Infinite and we finite Thou art immutable we changable Thou art the Potter and we the Clay Thou our Maker and we all the worke of thy hands But far oh far greater is that distance which we our selves have made between thee and us by our corruption even as far as is between the highest Heavens and the lowest hell Thou art Purity add we Filthinesse Thou â—rt Majesty and we Misery Thou a God of purer eyes then to behold iniquity without fury and we such in whome dwelleth nothing but sin and iniquity We were at first Oh God concluded in sin and in iniquity did our Mother bring us forth and ever since we have conceived nothing but sin and that iniquity hath been a fruitfull Mother of all uncleanesse we are by nature deprived of all good and depraved with all evil throughout the whole course of our life we have neglected much good and committed more evill Which of thy righteous lawes Oh God have not we often violated by impiety against thee and iniquity against man in our thoughts and affections in our words and actions Before we knew thee we knew how to offend thee and ever since thou hast set up a light of knowledge in our minds we have not ceased to act the workes of darknesse in our lives Thy patience hath spared us and our wickednesse hath provoked thee thou hast forborne to punish and we have therefore gone on to Râ—â—ell The raine of thy Word hath not fructified our barren lives The beames of thy love hath not melted our frozen hearts The thunder of thy wrath have not awakened our sleepy consciences but we still continue to adde sin unto sin and thereby treasure up wrath against the day of wrath We confesse O God our just deservings of thy fury yet are we bold to implore thy free bestowings of mercy We have abundantly sinned but thou canst abundantly pardon with us there have been numerous Rebellions but with thy Son Christ Jesus is plenteous redemption According to the freenesse of thy mercy and the fulnesse of his merits the greatnesse of thy compassions and the meritoriousnesse of his passion have mercy upon us be reconciled to us that all our sins may be blotted out of the booke of thy remembrance Do thou Oh God forget our sins but let us remember them doe thou cast them behind thy back but let us set them before our faces open our eyes that we may see open our hearts that we may consider how glorious a Name we have dishonoured how gracious a Father we have provoked how deare a Jesus we have crucified how Holy a Spirit we have grieved how just a law we have transgressed how great salvation we have despised what long suffering patience we have abused what precious opportunities of grace we have mis-spended what Hainous sinnes we have committed that by all these considerations we may be melted into tears of godly sorrow for our sins that so mourning we may loath loathing we may leave leaving we may strive against and striving against we may obtain power and victory over them Be it enough O God for it is enough nay too too much that we have played away so great a part of the candle of our lives in the pleasures of sin oh
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
which he hath appointed us to walk in to wit of purity and holiness and thus let us walk as fast as we can and aspire as high as we may till we come to the utmost degree of conformity which our created and finite nature is capable of and whereas man desiring to walk in the light of Gods knowledge fell from his estate of innocency our endeavour to walk in the light of his purity will restore us to that state of integrity which here inchoated shall be hereafter consummated To end all put both these parts together we must walk in the light as he is in the light and this double consectary will naturally flow 1. True conversion maketh a manifest and wonderful alteration the Poet speaking of a grafted tree saith Miraturque novas frondes non sua poma It wondreth at those new leaves and fruits with which it is adorned so do Converts themselves and all that behold them wonder at the change which is wrought in them every man by his first birth is still-born dead in sin by his new birth he becometh alive to God as the Father said of the prodigal this my son was dead and is alive and surely what a difference was between Lazarus lying dead in the grave and Lazarus standing alive on his feet the same is between a natural and a regenerate man Every man naturally walketh in darknesse and is a slave to the Prince of darkness every Convert walketh in the light as he is in the light so that look what alteration there is in the same ayre by the arising of the Sun the like is in the same person by the infusion of holiness 2. That the works of Christianity is attended with no small difficulty Ah Lord how light do most men make of their general calling how easy a matter do they account it to get to heaven but surely they are such whom the devill casts into a sad sleep and sootheth up with fond dreams who can read that general assertion of our Saviour straight is the gate and narrow is the way that leadeth to life yea this more particular delineation of that way by the Apostle to be a walkâ—ng 〈◊〉 the light as he is in the light and not work out his salvation with fear and trembling Brethren if we intend to enjoy communion with God we must walk not sit there is no stepping out of the worlds ease into Gods rest yea we must walk upwards ascend to divine perfection there is no comming to heaven pâ—r saltum but per scansum it is no leaping thither in a moment in a word if it be no easy thing to be holy it must needs be difficult to be happy And therefore let us in a sence of the works difficulty together with our own impotency make our addresses to the Throne of Grace and that both for the light wherein we are to walk and the feet which may enable us to walk in this light pray we that he would by his preventing grace infuse the habit of holiness into our hearts and then by his assisting grace strengthen us to act that holinesse in our lives Finally according to the councel of that devout ancient when we first set foot upon the ladder of piety considering our deficiency and Gods excellency let us stretch forth our hands to him who is at the top of the ladder saying with the Spouse draw me and we will run after thee so shall we at the last come to him and be with him in the light of purity and glory for ever THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 7. But if we walk in the light as he is in the light we have fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin THE life of man on earth is a race and every one in this world a Traveller The wayes in which all men walk are fitly and fully enumerated to be two the one on the right the other on the left hand so much Pythagoras his Y imports the one a straight and narrow way the other a wide and broad way so our blessed Saviour plainly asserts the one a lightsom the other a dark path as S. Iohn here insinuateth Hence it is that all men who either have been are or shall be are marshald into two ranks sheep and goats the seed of the woman and the seed of the serpent the righteous and the wicked In Italy after the Guelphs and the Gibellines there arose two factions which were called the Albi and the Atri the white and the black these two indeed divide the whole world all men being children of God or of the devil such as walk in the light and such as walk in darknesse These two wayes are so directly contrary in their natures that though a man may go out of the one into the other yet it is impossible he sâ—ould at once walk in both and therefore St. John sets the one in a manifest Antithesis to the other But if we walk in the light nor are they lesse contrary in their ends then in their natures the one leadeth to life the other to destruction so Christ expressely the one causeth a separation between God and us and therefore they lye who walking in darkness say they have fellowship with God the other leadeth to communion with God and an interest in Christ so it is affirmed in the words of the Text. But if we walk c. Having dispatched the qualification which respects our duty passe we now on to the Collation which representeth Gods mercy and that in respect of two excellent benefits here specified namely fellowshâ—p with God and cleansing by Christ the one in those words We have fellowshâ—p one with another the other in those and the blood of Iesus Christ his Son cleanseth from all sin of each in their order 1. The first of these benefits namely our fellowship with God hath been already explicated from the third verse and therefore I shall not need here to insist upon it Indeed the phrase one with another seemeth to intimate another kind of fellowshâ—p then that before handled namely that fellowship which those who walk in the light have one with another but the connexion will by no means admit this interpretation this fellowship of them that walk in the light being an inference from the consideration of Gods being light and therefore must be understood of the fellowship they have with him Sutable to this it is that Grotius and Doctor Hammond observe the space in the Kings manuscript to be so little that it may more probably be supposed as left for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But our Greek copies do plainly read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it may as Beza and others observe admit a very fit exposition in reference to God we have fellowship one with another that
let us look upon our black feet and as with one eye we behold the good that is done by us so with the other the evill that remaineth in us 2. Charitable towards their brethren If thy brother be overtaken in a fault restore him with a spirit of meeknesse give to thy neighbours actions the allowance of humane frailty and be not too rigid in censuring other mens faults If they offend in one thing perhaps thou art more guilty in another if they fall to day thou mayst tomorrow the same corruption that hath led another aside is still in thee and if grace withdraw will soon prevail over thee indeed if you practise the former duty you will soon learn this pride and censoriousnesse are ever companions and he that is lowly in his own esteem will be charitable towards others 3. Watchful over their own hearts indeed he that carrieth gun-powder about him had need beware the least sparks of fire what cause have we to take heed of every temptation who are at best so prone to be led into it Happy is the man saith SolomoÌ„ that feareth always no doubt he sinneth least that most feareth lest he should sin it is Jobs saying of himself according to the vulgar Latine verebar omnia opera mea I did fear all my works let the best do so fear themselves in all their actions lest they should fall into sin 4. Frequent in prayer to God for this shall every one that is godly pray to thee saith David for this what because of his sins and who not the wickedest but the godly in this respect have cause to pray and for what should he pray surely for renewed pardon for increase of grace and for the perfection of glory We cannot say we have no sin Oh then let us pray with David Enter not into judgement with thy servant oh Lord where there is a double emphasis observable it is not ab hoste but à servo though Gods servant yet he would not have God to enter into judgement with him and again ne intres it is the very entrance into judgment that he dreads and prayeth against not only do not proceed but do not so much as enter when we have done our best we have need to crave for mercy Again we cannot say we have no sin let us pray for more grace that we may every day have lesse sin so doth Paul in effect when he confesseth himself not to have already attained but resolveth to reach forward we must never cease to hunger and thirst after greater measures of righteousness till we are wholly and perfectly without any stain of sin and therefore we must continually say with the Apostles Lord increase our faith and all other graces of thy spirit in us Finally since we cannot now in this life say we have no sin how should we pray and sigh and long to be possessed of that future felicity indeed in this respect only it is lawful and commendable to desire death that we may be free not from pain or misery but from sin and iniquity upon this ground we may we ought and the stronger we are in grace the more earnestly we should groan for the day of our perfect redemption when we shall be cloathed with unspotted purity perfect felicity and that to all eternity AMEN THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 8.10 If we say we have no sin we deceive our selves and there is no truth in us If we say we have not sinned we make him a lyar and his word is not in us IT is one of the sage counsels which the wise man giveth Turn not to the right hand nor to the left remove thy foot from evill the genuine and literal sense whereof no doubt is that we must keep the straight way which God hath chalked before us in his word not in the least declining on either hand but withall there are severall allusions and profitable applications made of these words by the Ancients Hugo taketh the right hand as an embleme of prosperity to which we must not turn by being too much lâ—fâ—ed up and the left hand of adversity which we must not turn to by being too much cast down veneâ—oble â—edâ— resembleth by the right hand 〈◊〉 to which we must not turn by being wise above what is written and by the left hand folly to which we must not turn by giving our selves up to its dictates once more to our present purpose according to St. Austin To turn to the right hand is by saying we have no sin to deceive our selves to turn to the left hand is to go on in sin and yet think our selves safe and our condâ—tion happy Both these our Apostle warneth us of in this Chapter and it is not mine but Aretius his observation where he saith the Kings high way lyeth betwixt two extremes the one whereof is to will a continuance in our sins the other to acquit our selves from having any sin the former of these which is secura delectatio peccati a secure delight in sin is that which is sharply reproved at the sixth verse which calleth those lyars who walk in darknesse live in wickedness and yet boast of communion with God the latter of these which is superba justitiae presumptio proud presumption of our own righteousness is no less severely condemned in these verses letting such know how vainly they cozen themselves and highly they injure God If we say we have c. Having already dispatched the first branch of the confutation which is the truth implicitely asserted proceed we now to the second which is the errour expresly refuted for the handling whereof be pleased to observe these two things The opinion wherein the errour consists and that is set down in the beginning of the eighth and the tenth verses If we say we have no sin if we say we have not sinned The arguments by which it is refuted and disswaded drawn from The folly of it in that we deceive our selves and the truth is not in us verse eighth The impiety of it in that we make God a lyar and his word is not in us verse tenth Begin we with the opinion it self which we see is not singly mentioned but ingeminated as if our Apostle would hereby insinuate that it is at once both a very common and very dangerous disease no lesse spreading then deadly infecting in some degree or other the greatest part of men of Christians The manner of committing this moral errour is saying which refers both to the tongue and the mind saying is not only peculiar to the lips every thought is interpreted by God a saying the heart may cry when the tongue is silent and we may say when we do not speak Hence it is that though this be not our open assertion or outward protestation yet if it be our inward thought our secret imagination we shall be found guilty before God The
God thou thinkest thy self faire as Absolom he seeth thee foule as Thersites whilest thou esteemest thy self amiable thou art in his sight a Leper a Lazar full of sores the truth is thou art never a whit the lesse nay thou art the more sinful in Gods because thou art sinlesse in thine own besides it is no less then thy soules welfare that is endangâ—red by this deceit and how great is that danger we account that Patient desperate on whom a mortal disease is seized and yet he saith he is not sick is not this thy case thy soul is spiritually sick and thou knowest it not this conceit is that which at once both hindreth our repentance pardon therefore must needs be exitial he that is not sensible of his sicknes will not seek after a remedy nor wil he that saith he hath no sin look out for a pardon All reproofs threatnings admonitions have no influence upon his spirit he feareth no punishment but goeth on securely and indeed by this means he is without the compass of pardon as St. Augustine and St. Bernard excellently presumption of our own dignity excludeth divine mercy and he that denieth he hath sin doth not make himself the less sinful but the less capable of forgivenâ—ss nay let me adde this that though thou mayest thus deceive thy self for a while yet the time is comâ—ng when thou shalt be undeceived to thy shame and horrour and confusion It is the threatning of Almighty God to the sinner that thought God was like him sinfull and it belongs as well to him that thinketh he is lâ—ke God sinless I will set thy sins in order before thee Who can expresse what horror seized upon ruined Babylon which had said I sit as a Queen I shall see no evill the like shame shall sit upon the face of hypocrites which say they have no sin when God shall set their sins in order before them Oh then be not so injurious to your selves as to harbour this self-deceit you think it self-love but indeed it is self-hatred there being no worse enemy then a seeming friend a base flatterer and that you may no longer be thus deceived be true to your own selves and labour to have your minds enlightened your judgements rectified that you may passe sentence upon your selves according to truth be much in examining your selves searching your hearts trying your wayes and that impartially the truth is we deceive our selves because we do not see our selves we do not see our selves because we do not search our selves and we cannot search our selves unlesse we have the candle of divine illumination pray we therefore that the eyes of our understandings may be opened and thereby the truth of saving knowledge conveyed into us that we may no longer be such fooles as to deceive our selves by saying we have no sin and this so much the rather because it is not onely an injury to our selves but to God which leads me to the 2. Second argument which is the impiety of this opinion in that hereby we make God a lyar and his word is not in us and this is represented by a double character to wit the blasphemy and the infidelity of those who say thus their blasphemy in that they make God a lyar and infidelity in that his word is not in them 1. We make him a lyar a very vehement and urgent expression how earnest is our Apostle in confuting this errour Indeed this phrase at first reading may seem harsh the thing which it asserts being in a proper sense impossible we make him a lyar it cannot be God is not a man that he should lye or son of man that he should repent saith Balaam and again it being impossible for God to lye saith the Authour to the Hebrews Indeed If God should either do what is evill or speak what is false he could not be a God but beloved though God cannot be a lyar we may be said to make him so no really but interpretatively when we do as much as lyeth in us to make him so look as an Adulterer looking upon a woman to lust after her though she be not defiled is said to commit adultery with her in his heart and as Apostates are said to crucifie the Sonne of God afresh not that he who is possessed of his crown can again be brought to his Cross but that such sinners do what in them lyeth to bring him to it so self-justitiaries though they cannot justly fasten the least lye upon God yet they do what they can to make him so perhaps indeed this is not that which they directly intend but yet it is that which must necessarily follow upon their saying and therefore this brand is justly fastened upon them This will further appear if we consider what God hath said both in his laws and in his Gospel his law accuseth all men of sin his Gospel offereth pardon of sin to all men so that law and Gospel affirm at least implâ—citely that all men have sin if therefore as they say they have no sin God must be a lyar in both indeed the dilemma is manifest either they must be lyars or God their saying must be false or Gods since there is an apparent contradiction between them God saith all men have sinned and they say we have not sinned no marvaile if our Apostle charge them with making God a lyar See hence at once both the pride and the danger of these pharisaical hypocrites their pride in that rather then accuse themselves of sin they dare to accuse God with lying and lest any blot should lye upon their purity they go about to stain Gods veracity Thus as it were inverting those words of St. Paul Let God be true and every man a lyar they say Let God be a lyar so we may be pure and true How dishonourable and therefore provoking this must needs be to God we may guesse by our selves our proverb saith the lye deserveth a stab we cannot in words offer a man a greater injury then to give him the lye and can we think that God himself doth not take it as an high affronts from those who go about thus to make him a lyar Yes certainly and all such proud wretches shall know it is an evill thing to cast so great a dishonour upon God and whilest they condemn God unjustly as a lyar he will one day condemn them justly as lyars in deceiving themselves and having no truth in them yea as blasphemers in making him a lyar and as unbelievers in that 2. His word is not in them by word here some understand Christ who is called at the first verse the word of life and so his word is not in us is as much as Christ is not in us if we thus say this is the rather observable because many who say they have no sin pretend to have Christ in them and be in Christ yea that therefore they have no
make him a lyer and his word is not in us We learne how hainous a sinne Infidelity is in that it puts so high a dishonour upon God as to make him a lyer this clause His word is not in us manifestly is added as a confirmation of the former therefore we make him a lyar because His word is not in us and His word is not in us when it is not beleeved by us so that not to beleeve Gods word and to make him a lyer are all one Hence it is that our Apostle in his Gospell saith He that beleeveth sets to his seale that God is true and else where in this Epistle he that beleeveth not God maketh him a lyar because he beleeveth not look as among men if we tell a man we beleeve not what he saith we in effect tell him he is a lyer so when we doe not receive the truth of Gods word we put as it were the lye upon God and now tell me how in excusable nay abominable is the sin of infidelity in excusable because that which we are required to beleeve is no other then truth and abominable because by not beleeving we make God a lyer 3. Lastly put the beginning and the end of this verse together If we say we have not sinned his word is not in us every selfe Justitiary as St. Austins phrase is contrarius est divinae scripturae is so far from having Gods word in him that he is directly contrary to Gods word and so to say we have no sin appeareth to be no other then an odious and damnable errour If then we would not be infected with the poyson of this errour let us alwayes have by us nay in us that powerfull antidote of Gods word let us be carefull to study that we may understand it and by it our own sinfulnesse let us often behold our selves in it as in a glasse which knoweth not how to flatter so shall we no longer deceives our selve and dishonour God by saying we have no sin and so much shall suffice to be spoken of this confutation Let us every one make it our supplication that the Word which hath now been heard by us with our outward ears may through his grace be grafted inwardly in our hearts to bring forth the fruit of an holy life and withall of a lowly mind to his prayse and glory through Jesus Christ our LORD THE FIRST EPISTLE OF S. IOHN CHAP. I. Ver. 9. If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousness THere are two sorts of persons among others observable in the Church namely glorioli and infirmi presumptuous hypocrites and weak Saints those are commonly lifted up with an opinion of their own righteousnesse these are usually cast â—down with an apprehension of their own sinfulness those boast themselves to be the best of Saints and these abhorre themselves as the worst of sinners Finally those think themselves to have no sin and these account themselves to be nothing but sin Hence it is that Gods Ministers though they must not be double tongued yet must speak in different language to the arrogant words of terrour to the penitent words of support must use both hands with the râ—ght hand lifting up them that are cast down and with the left hand casting down them that are lifted up of both these our Apostle sets us a pattern in the three last verses of this Chapter launcing the sores of proud Iustitiaries with the knife of reproof in the eighth and tenth verses and powring oylâ— of comfort into the wounds of humble confessours in the tenth verse If we confess our sins c. Not to trouble you with multiplicity of divisions be pleased to observe in the words three generals A duty conditionally required in those words If we confess our sins A mercy annexed to that duty in those To forgive us our sins and to cleanse us from all unrighteousness The certainty of that mercy demonstrated in those he is faithfull and just These are the three boughs of this tree of life out of each of which sprout so many branches and groweth so much fruit that it will ask many houres the gathering At this time I shall enter upon the 1. Duty conditionally required for the handling whereof be pleased to consider it two wayes as it is Materia praecepti the matter of a Commandement Condâ—tio promissi the condition of a promise In the former I shall unfold the nature and exercise of this duty wherein it consists how it is to be managed In the latter I shall discover the necessity and utility of it as being that whereof the absence excludes and the presence includes forgiveness The former will be as the directive part instructing you in and The latter as the perswasive part exciting you to the performance of it The dispatch of the first consideration will lye in answer to four questions What it is which we are to confess To whom this confession must be made How this confession must be performed Who they are that must thus confess Quest. 1. What it is we are to confess the answer to which is in these two words Our sins and there are three steps by which I shall proceed in the handling of it sin sins our sins must be confessed by us 1. Sin must be confessed Divines do not unfitly take notice of a threefold confession Fidei laudis peccati of faith of praise of sin a declaration of the truth we beleeve mercies we receive sins we commit the first is an act of courage the second of gratitude the last of repentance concerning all of these the word in the Text is used by S. Paul in reference to the confession of faith where he joyneth beleeving with the heart and making confession with the mouth together by the Authour to the Hebrewes in reference to thankefulness where this very word is rendred giving thanks and by S. John here in respect of sin If we confess our sins It is that indeed which both sin and the sinner very much shun sin is so ugly that it loveth not to appear and being a work of darkness cannot indure the light besides the sinner is so much in love with his sin that he is not willing to bring it forth that expression of the Prophet Hoseah You have ploughed wickedness is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have concealed wickedness and not unfitly because the end of ploughing is that the seed may be cast into and hid in the ground this is the practice of wicked men to keep close their sin they hide their talents in the napkin of idleness and their sins in the napkin of excuse indeed it is a disease our first parents were sick of no wonder if we be infected and therefore Jobs expression is If I have hid my sin as Adam if we are not so
preist as necessary to remission yea in her last conventicle rather then councill pronounceth an anathema to all who shall deny this particular sacramentall confession ro the preist to be of divine right yea though I abhorre the practice of it as used among them by the priest as a stratagem to vntie the peoples purses and a pick lock to open the secrets of states by the peoplâ— not as an hedge but a gap to make way for future commissions with more freedome after they have as they suppose cleansed themselves by confession Yet I could heartily wâ—sh that the right use of private confession to the priest were revived and practâ—ced since I am confident that as many having secret dâ—seases pâ—rish for want of revealâ—ng them to an able Phâ—sitian so may sin sick soules either wholly miscarry or however sadâ—y continue and increase their inward wounds for want of making known their case to some faithfull minâ—ster But the confessâ—on which our Apostle here intends is no doubt onely in reference to God for besides that it is a confession to be made by the Apostles and so the mâ—nisters themselves as well as the people it is clearly intimated that this confession must be made to him who is just and faithfull to forgive and that is onely God indeed this confession is that which must accompany all the rest when wee confesse the wrong to man wee must confesse the sin to God when we acknowledge the scandall to the Church still we must acknowledge the sin to God finally when we confesse too our confession must not be â—ermâ—nated in the Mâ—nister and though it bee made before him yet it must be directed to God The truth is those confessions without this are not avaylable but this may nay will be without those if God deny the opportunity of them indeed it is God who is â—ither mediately or immediately injured it is Gods law which is dâ—rectly violated in all sinnes and therefore to him they must be confâ—ssâ—d Thus David said I will confâ—sse my transgressâ—ons unto the Lord and the prodâ—gall resolveth to goe to his Father and say Father I have sinned against heaven and before thee and St. Chrisostomâ— advâ—seth yea beseecheth the pâ—ople to acknowledge theâ—r sinnes continually to God to confesse them before the judge praying if not wâ—th their tongue yet their hearts and so much bee spoken in answer to the second quaere How this confession must be performed is next to bee resolved to which end be pleased to take notice of the Antecedent Ingredients and consequent of a right acknowledgement 1. There cannot bee agnitio if there be not cognitio peccati an acknowledging unless there precede a knowledge of sin David puts them together I acknowledge my transgressions and my sin is ever before me â—f our sinnes bee not before us how can we set them before God and therefore to the right exercise of this duty thâ—re is required a praevious examination of our hearts inspection into our lives that we may be enabled to see our sinnes hee that hath not yet asked himselfe that question quid feci what have I done can never make the confession sic feci thus thus I have done in this respect I would though not require yet advise it as a pious and prudent practice and that which I doubt not but many Christians have found benefit by to keepe a constant daily Catalogue as of mercies received so of sinnes committed 2. The Ingredients of this confession are many and such as well deserve our observation A right confession of sin must be 1. Free and voluntary not a confession upon the rack or the gallowes extracted meerely from sence of paine and smart of the punishment wee read of confessions made by Pharaoh and Saul but it was when Judgement either feared or felt compelled them to iâ— Many cast out their sinnes by confession as Marâ—ners doe their warâ—s in a storm wishing for them again in a calme a true confession must be ingenious and must come like water out of a spring which floweth freely not like water out of a stâ—ll which is forced by fire 2. Cordiall and sincere confession to men is a worke of the voyce but to God of the heaâ—t and that so peculiarly as oftimes the heart alone is sufficient without the voycâ— but never the voyce without the heart many mens confessions come from them as water runs through a pipe they leave no impression their hearts are not affected with what they confesse O let us learne to be in good earnest with God remembring that as prayer for mercy so confession of sin must not be onely a lip labour since then instead of offering the calves of our lips wee shall but offer the lips of calves 3. Penitent and abasing This is that which puts forth it selfe in a Three fold affection of shame of griefe of hatred wee must confesse 1. With shame This was Ezrahs temper when he saith oh my God I am ashamed and blush to lift up my face to heaven to bee ashamed to confesse is bad but to confesse with shame is good those words of the Prophet so wil we render the the calves of our lips are by velasques expounded of penitent confession which whilest it brings by shame redness into the cheâ—ks as it were le ts out the bloud of the sacrificed calfe by the knife of repentance 2. With griefe Thus the publican for shame stands a farre off not daring to lift his eyes to heaven for grief smiteth his hreast David doth not onely say I will declare but I will be sorry for my sin the people of God in the day of their confession not onely say wee have sinned but draw water and poure it out before the Lord in token of contrition wee should in confessing sins have our hearts so affected that our eyes with Job may poure teares before God that with David rivers of teares may run down our eyes yea wee should wish with Ieremy that our head were water and our eyes a fountaine of teares But however nonne stillabit oculus noster if we cannot poure out shall wee not drop a tear or at least if we cannot shed a tear let us breath forth a sigh for our sins it is onely the heart broken with godly sorrow that sends forth a true confession 3 With hatred confession is the soules vomit and looke as what the stomack vomits it loaths yea therefore it casts it up because it loaths it so must wee confess our sins with an holy indignation against and detestation of them There are beloved too many who declare their sin but it is to use the prophet Isaiahs comparison as Sodom with impudency they made a sport of acting and they make a â—east of confessing their sins these are they who according to St. Pauls expression glory in theâ—r shame mention their sin not with sorrow but joy hatred but delight
boasting of the wickednesse they act it is a confession which is attended with dedolent impâ—nitency but the penitent confession is of a contrary nature ever accompanied with a shamefull griefe and loathing 4. Beleeving and fiduciall that must be like the confession not of the malefactor to the Iudge but of a sick man to the Physitian wee read of Cain and Iudas confessing but it was rather a desperate acâ—usation then a penitent confession Daniel as he acknowledged to them belonged confusion so that to God belongeth mercy thus must our most sorrowfull acknowledgment be joyned with some comfortable hope of and trust in divine mercy 3. The consequent of this confâ—ssion must be dereliction were it onely to confesse our fault when we have done it it were an easie matter but if Solomon may be St. Iohns expositor it is not onely to confesse but forsake sin and therefore interpreters truly assert that confession is here put synecdochiâ—ally for the whole worke of repentance it being not enough for us to confesse the sin wee have committed but wee must not commit again wilfully the sins wee confess indeed it is very sad to consider how generally defective mens confessions are as to this particular Many as Fulgentius â—xcellently being pricked in conscience confess that they have done ill and yet put no end to their ill deeds they humbly accuse thmselves in Gods sight of the sinnes which oppresse them and yet with a perverse heart rebelliously heape up those sins whereof they accuse themselves The very pardon which they beg wâ—th mournfull sighs they impede with their wicked actions they aske help of the Physitian and still minister matter to the disease thus â—n vaâ—n endeavouring to appease him wâ—th penitent wordâ— whom they goe on to provoke by an impenâ—tent course â—ookâ— how Saul dealt with Davâ—d one whiâ—e confessing hiâ— injustice towards him and soone after persecuâ—â—ng him in the wildernesse so doe men with God you know the story of Pharaoh who one day saith I have sinned and promiseth to let Israel goe and the next day hardâ—neth his heart and refuseth to let them goe and this practice is too too frequent our repentance is a kind of cheâ—ker worke black whâ—te whâ—te and black we sin and then we confess we confess then again we sin But oâ— beloved what will it availe you to vomit up your sins by confession if you do it onely with the drunkard to make way for pouring in more drinke committing new sins nay with the dog you returne to your vomit and lick it up again It is excellent councell that is given by St. Ambrose oh take we heed that the devâ—ll have not cause to triumph over our remedy as well as our dâ—sease and that our repentance be not such as needs a repentance Indeed as Fulgentius appositely Then is Confession of sin Availeable when it is accompanied wâ—th a separation from sin and the practice of thâ— contrary duty and therefore what our Apostle saith of Loving let mee say of confessing confesse not in tongue or in word onely but indeed and in truth by endeavouring to forsake those sins which wee confesse not onely saying I have done iniquity but cordially aâ—ding I wâ—ll doe so no more I end this with that note of St. Austin upon those words of the Prophet Wash you make you clean He onely washeth and is clean who sorrowfully acknowledgeth past and doth not again willingly admitt future sins and so much shall serve in dispatch of the third question 4. Come we now in a few words to the last which is who they are that must thus confessâ— that is intimated in the word we To confesse 〈◊〉 is that which belongs not onely to wicked and ungodly men but to St. Iohn and such as he was good nay the best Christians and that in a respect of their 1. Past enormities True penâ—tents love still to rub upon their old sâ—res David in his psalm deprecateth the sins of his youth our old sins call for new confessions and this holy men doe upon severall considerations 1. To keep down the swellâ—ng of spirituall pride which is apt to arise in the best saints King Agathocles by drinking in â—arthen vessels to minde himselfe of his orâ—gâ—nall which was from a potter kept himsâ—lfe humble so doe good Christians by remembring and acknowledging their hainous sins before conversion 2. To gain further assurance of the pardon of these sins Faith in the best is apt to faint and feares to arise in their minds but the renewing of confession and contrition supports faith and expels fear 3. To strengthen themselves the more against relapses into those sins The best men want not temptations to the worst sins especially those which before conversion they were accustomed to lived in but every new confession is as it were a new obligation upon a man not to doe it any more 4. To enflame their souls with greater measure of love to God and Christ. The sence of sin is a great indearment of mercy and the confession of sin renewâ—th the sence of it indeed wee must not commâ—t sâ—n abundantly that grace may abound the more but we may and ought to confesse sâ—n abuâ—dantly that grace may abound be the more precâ—ous to us for these reasons it is that good Christians are frequent in confessâ—ng their old sâ—ns but besides they have new matter of coâ—â—ession in respect of 2. Their present infirmâ—tâ—es not onely all that are wicked but all that are sinners are bound to confesse their sins and as you formerly heard the best whilest they continue here are sinners whilest the ship is leaking the water must be pumped out as the room continually gathereth soyle so it must be daily swept and the stomack which is still breeding â—ll humours must have vomits administred The line of confession must be drawn out as long as the line of sinning and that is as long as the line of living To shut up therefore we may by this see what kind of Saints those are who are altogether for high raptures of gratulation and admiration but think themselves past confession and humiliation and therefore you shall observe their prayers to have little or no mixture of acknowledgment of sin To all such I shall say as the Emperor did to the Arch-Puritan Acesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erect thy ladder and climb alone upon it to heaven for our parts my brethren let confession of sins be as the first so the last round in that ladder to heaven by which we expect and endeavour to ascend that Celestial Habitation THE FIRST EPISTLE OF S. IOHN CHAP. I. Ver. 9. If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousness THat Covenant which Almighty God hath made with fallen man in Christ Jesus is not unfitly called by Divines a Covenant of Grace free grace
being the impulsive cause from within moving God to make that Covenant But though it be of grace yet it is still a Covenant and therefore as in all Covenants there is a mutual obligation on both parties between whom the Covenant is made so is it in this wherein is signified as what God will do for us so what he will have done by us Hence it is that we find not only in the Law but Gospel commands as well as comforts precepts as promises yea these promises still proposed conditionally for so we may observe among other places in this Chapter and particularly in this verse wherein remission is annexed to confession If we confess our sins he is faithful c. Having already dispatched the duty in an absolute consideration as it is the matter of a precept we are now to handle the relative as it is the condition of a promise the prosecution of which shall be done two wayes 1. Negatively it is not a cause but only a condition of the promise and therefore it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because but if we confess our sins indeed if confession be a cause of remission it must be either meritorious or instrumental but it is not it cannot be either of these 1. Confession is not cannot be a meritorious cause of forgiveness it is satisfaction not confession which merits remission and therefore with men forgiveness upon meer acknowledgment is an act not of equity but of charity in this regard the merit of remission is Christs not ours his blood whereby he hath made satisfaction not our tears which are only the concomitant of confession True it is there is a congruity in confession inasmuch as it maketh us fit for but there is no condignity to render us deserving of this mercy of forgiveness It may perhaps be here inquired why since the commission of sin is meritorious of punishment the confession is not of pardon for if the sin be therefore of so great a desert because against God why shall not the acknowledgement be of as great merit because to God The answer to which is iustly returned partly that whereas our Commissions are purely sinful our confessions are not purely penitent since even when we confess our sins we sin in confessing partly that whereas the demerit of the fault is chiefly respectu objecti in regard of the person to whom the injury is done the amends for the fault is respectu subjecti principally considerable in respect of the person by whom it is made and hence it is that though the sin committed by us bee of infinite demerit because against an infinite justice yet nothing done by us can bee of infinite merit because wee are finite persons 2. Confession is not the instrumentall cause of forgivenesse to clear this the more be pleased to know that there is a great deale of difference between that which is meerely conditionall and that which is so a condition as it is withall an instrument that may be a necessary condition which is onely required to the qualification of the subject on whom the thing is conferred but that which is not onely a condition but an instrument hath some kinde of influence into the Production of the thing which is conferred and this being well observed will serve excellently to clear that Orthodox doctrine of justification by faith alone we are justified a chiefe ingredient whereof is forgivenesse of sinnes onely by faith not by repentance not by charity nor by any other grace or work because it is onely faith which concurreth as an instrument to this work in as much as it is the hysope sprinkling the soul with the bloud the hand applying to the soule the righteousnesse of Christ for which wee are forgiven and justified and hence it is that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely used concerning faith hee is the propitiation for our sinnes through faith and we are justified by faith whereas it is never said wee are justified by confessing or forgiving or repenting though yet still these are conditions of justification and forgivenesse in as much as they are necessary qualifications required in the person whom God doth justify and to whom sinne is forgiven 2. Affirmatively it is a condition and that both exclusive and inclusive 1. It is an exclusive condition this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this si as nisi if otherwise not there is no forgivenesse to bee had without confession though it be not that for which no nor yet by which yet it is that without which no remission can be obtained I thinke it is needlesse to dispuâ—e what God could doe by his absolute power it is enough hee cannot doe â—t by his actuall because he will not truly though theâ—e is no need of any yet there is abundant reason of this divine pleasure since it is that which his justice his purity and his wisedome seem to call for Justice requireth satisfaction much more confessiion If God shall pardon them which doe not confesse but conceal and goe on in sinne it would open a gap to all prophanesse and impiety which cannot consist with his purity finally it cannot stand with Gods wisedome to bestow mercy but on them that are in some measure sitted for it and wee are not cannot be sitted for remâ—ssion till we have practised confession None are fitioâ— mercy but they who see theâ—r need of it hunger after it and know how to value it whereas if God should offer pardon to an impenitent he would scarce accept it how ever hee would not prize it It is confession which maketh us taste the bitternesse of sin and so prepareth us for a relish of the sweetnesse of forgiving mercy The exclusivenesse of this condition is that which Solomon expresseth when hee opposeth hiding to confessing and as hee assureth mercy to the one so hee flatly denyeth it to the other he that hideth his sin shall not prosper and to this purpose it is that Almighty God threatneth I will goe and returne to my place till they acknowledge their offence and seeke my faâ—e in which doneâ— is manifestly intimated a nisi untill that is unlesse they acknowledge I will not vouchsafe my gracious presence to them yea this is that which David found verified in his own experience where he saith when I kept silence my bones waxed old day and night thy hand was heavy upon mee I acknowledged my sinne and thou forgavest unlesse the sore be opened and the corrupt matter let out the party cannot be healed when the ague breaketh forth at the lips then there is hope of its cessation If the Apostume break and come not forth at the eares or mouth the patient is but a dead man till that which oppresseth the stomach be cast up there can bee no ease and unlesse there be a penitent laying open of our sinnes
before God by self accusation it is in vain to expect his absolution Those words of the wise man Life and Death are in the power of the tongue are not unfitly morallized by one to this purpose if our tongues keepe silence nothing but death to bee expected iâ— they speake in humble acknowledgement life is assured This is the course of the court of heaven directly contrary to the courts on earth as St. Chrisostome and others have observed with men confession is the ready way to condemnation with God there is no other way to remissâ—on he that doth not conceale his offence from the judge is sure to suffer he that doth endeavour to hide his sin from God shall surely suffer so the sentence was against the speechlesse offender take him bind him hand and foote cast him into utter darknesse there shall be weeping and gnashing of teeth 2. It is an inclusive condition such as where ever it is found the benefit is certainly conferd this supposition may truely be turned into a position this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily Godwill forgive thâ— who confess their sins It is not an it may bee God will forgive or an who knoweth but hee will forgive but a surely hee will forgive there is not onely a possibility or probability but a certainty of remission to confessing sinners St. Bernard to this purpose taketh notice of a booke which God keepeth as it were in heaven and saith apposiâ—ely quod ibi serâ—bit transgressio delet confessio what sin writeth in confession blotteth out of thaet bookâ— hence it is that wee finde God himselfe prescribing this as the ready wâ—y to forgivenesse his ministers assuring pardon upon the performance of this so Nathan did David yea sinners actually obtaining pardon upon this so did David and the Prodigall which is observable in both those penitents Gods remission seemed as it were to prevent their confession and interpose it selfe betweene the purpose and the performance of it David onely said Hee would confess and God forgave and the Prodigall said I will arise and goe and whilest yet hee was a great way the Father runs to meet him And now if any shall say wee have set upon this course but not yet found this comfort wee have confessed our sinnes and they are not at least in our apprehension forgiven I answer perhaps thou hast not been serious and ingenious in thy confession thou hast confessed some sinnes but not all or thy confessions have not been so cordiall and penitent as they ought to bee and no wonder if fayling in the right performance of the condition thou doest not finde the accomplishment of the promise but if thy endeavours have been sincere in confessing thou must then distinguish between the reall condonation and the sensible manifestation thy sins may be forgiven in heaven and yet not in thy conscience as God many times heareth prayer and yet the petitioner findes no answer so hee pardoneth sin to the penitent and yet hee doth not know of it and therefore still it remaineth as a truth remission is undoubtedly annexed to confession tantum valent tres syllabae peccavi saith St. Austine of so great force are those three syllables in the latin three words in the English when uttered with a contrite heart I have sinned to obtaine forgivenesse of our sinnes To end this therefore and so dismisse the first Generall of the text What an engagement and incouragement should this bee to the practice of this duty 1 The necessity should engage us might pardon be had upon any other terms this might be dispensed with but it canot be there is not only necessitas praecepti a necessity by vertue of a command though truely Gods bare command is a sufficient obligation and therefore Tertullian accounts it boldnesse to dispute of the good of repentance when as we have a precept injoyning it but there is necessitas medii a necessity in reference to the end of forgivenesse and happinesse there being no other meanes or way wherein it is to be obtained since by concealing of and indulging to our sins wee exclude Gods indulgence 2. The utility should encourage us were it onely Gods honour which is hereby advanced it should be a prevailing motive confession of sin though it publish the ill qualities of the peccant yet it hath this good quality that it ascribeth to God his divine attributes omniscience acknowledging it were in vaine to hide from him that seeth already mercy since it were madnesse to make confession where wee conceived no compassion Iustice which wee acknowledge might utterly consume us patience which is the onely cause that vengeance did not presently follow our sins finally power that there is no way to fly from him but to goe to him in humble confessions To this purpose St. Austin tels us est confessio laudantis et gementis there is the confession of the thankfull of the sorrowful nay the confession of sin is a confession of prayse yea bis Deum laudamus ubi pie nos accusamus by taking shame to our selves we give double glory to God But if zeal for Gods glory will not induce us yet love to our selves should oblige us since as it is Gods honour so it is our comfort he hath the Glory wee have the good his is the prayse ours is the profit we being truely intituled to qualified for the blessing of remission for this reason no doubt it is that the Divel striveth what he can of all duties to hinder us from this of confession lupus appreheÌ„dit guttur ovis the Wolfe catcheth at the throat of the sheep that is the divels aim to stop our coÌ„fessions because he knoweth how advantagious the performance of it will be unto us indeed therefore he would not have us to accuse our selves that he might accuse us but according to St. Ambrose his councell praeveni accusatorem tuum let us be wise to prevent him and the moâ—e hee disswades us from let us with the greater fervency set upon this duty which as it is acceptable to God because it exalts his glory so it is profitable to us in obtaining our pardon Nor let us onely be ingaged and encouraged to the duty it selfe but to the râ—ght manner of performance it is that upon which as it were our everlasting comfort depends and therefore how carefull should wee bee so to manage it as wee may not misse of our comfort Wouldest thou then that God should ignoscere cover doe thou agnoscere discover thy sins wouldest thou have no sin unpardoned let no sin be unconfessed if thou wouldest not have God impute thy sinnes to thee doe thou charge them upon thy selfe wouldest thou have God to spare thee doe not spare thy sinnes wouldest thou speed well in the Court of heaven tell the worst tale thou canst against thy selfe wouldest thou have him freely to forgive doe
thou freely acknowledge wouldest thou rejoyce and glory in his pardoning love confesse thy sinnes with sorrow grief and hatred wouldest thou have him put away thine iniquities far from him doe thou put thy iniquities far from thee finally wouldest thou have him to cast thy sinnes for ever behinde his back doe thou often set them before thine own and his face ever remembring that if wee condemn our selves hee is ready to acquit us if wee lay our sinnes upon our selves hee is willing to lay them upon Christ if wee confesse our sinnes hee is just and faithfull to forgive and so I am fallen upon the Mercy annexed to the duty set down in these words To forgive us our sins and to cleanse us from all unrighteousnesse In the discussion whereof I shall take notice of three particulars each of which are doubly expressed The object called by those two names sin unrighteousnesse The Act characterized in those two metaphors forgive and cleanse The extent of the act in reference to the object intimated in the plurall number sinnes and expressed in the universall particle all unrighteousnesse 1 The object of remission is here described by two names and both of them very significant 1. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most vsuall word by which sin in generall is called it answereth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hebrew and peâ—catum in the Latins and cometh no doubt from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shoote besides the marke whence Suadas defineth it to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and deriveth it from ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is very observable to this purpose what wee read in the book of Iudges concerning those seven hundred chosen men of Beniamin who could sling stones at an haires breadth and not misse where the Hebrew word for misse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is intimated to us what the nature of sinne is namely a amissing the mark God beloved hath proposed to man a marke to wit glory and â—elicity which by sin wee faile of according to that expression of the Apostle All have sinned and come short of the glory of God where the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludeth to those who come short in running to the goale both amount to the same and let us see how sinne maketh us come short of the goale and shoote besides the mark of blisse and no wonder since according to our Apostles definition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne is a transgression of the law to which agreeth Ciceros definition of peccatum that it is transilire lineas as God hath given man a scope to aim at so a rule to walke by as he hath proposed an end so hee hath appointed a way but sinne misseth of both hence it is that sinners are said to goe astray as sheep which wander from the fold and sinne is compared to darkeness which causeth the traveller to step aside so fitly is it here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deviating aberration from the right rule or scope 2 The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which is sometimes used in a strict notion for one kinde of sin to wit injustice towards man in this sence it is contradistinguished to ungodlinesse by St. Paul where he saith The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men But again sometimes it is taken in a larger notion as applicable to every sinne for as the Moralist distinguisheth of righteousness it is particular and universall which universall righteousnesse containeth in it all vertues so wee may distinguish of unrighteousness and so in a generall sence it comprehendeth all sinnes Thus it is said of the Romans before conversion they did yeeld their members as weapons of unrighteousnesse to sinne according to this latitude it is to bee taken in the promise where God saith I will be mercifull to their unrighteousness here in the text which assureth cleansing from all unrighteousness and therefore though we may with Demosthenes distinguish between these two by the one understanding a voluntary the other an involuntary fault or with Turrianus upon the text by sin understand lesser by unrighteousnesse greater crimes yet I rather conceive both of equall extent nor is it without just reason that all sin is called by the name of injustice whether you consider it in its nature or its effects 1 Looke upon the nature of sinne it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a missing the marke and hee that doth so shooteth wrong a swerving from the right rule and therefore must bee crooked It is one of the definitions wee meete with in St. Austine of sinne It is a will of getting or keeping what iustice forbids The statutes of the Lord are right saith David the commandement is just saith St. Paul and therefore sinne which is a breach of it must needs bee unrighteousnesse 2 Behold the effects of sinne what injury it doth both to God and to the sinner 1 Sin is unrighteousness towards God denying him his dae and robbing him of his honour true it is Gods intâ—rnall essentiall glory is inviolable but sin depriveth him of that externall glory honour which the creature by worship and service ought to give to him and though it cannot actually yet it doth intentionally and therefore interpretativâ—ly injure the divine Majesty in which respect God complaineth that hee is pressed under sinne as a cart under sheaves and it is truly said omne peccatum est quasi deicid um sinne doth as much as in it lyeth commit murder upon the sacred deity 2 Sinne is unrighteousnesse towards our selves hee that sinneth against mee saith wisedome wrongeth his owne soul and that is the greatest wrong a man can doe himselfe it being such a losse as no gaine can countervaile for what will it profit a man saith our blessed Saviour to gaine the whole world and lose his owne soule it is not unfitly observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greeke which signifieth losse commeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hebrew which signifyeth sinne sinne ever bringing losse and doing the greatest injury to him that committeth it And now beloved what other use should wee make of these considerations but that wee learn so to looke upon sinne as the Scripture represents it that wee may loath and abhorre it Alas whatsoever pleasure thou maiest have in it it is but the pleasure of sinne what ever Mammon thou mayest get by it it is but the Mammon of unrighteousness and therefore when the seeming delight and profit may allure thee let the reall obliquity and iniquity of it affright thee A morally just person would not
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
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
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
any sin so great which he may not commit it is true on the one hand it is possible for him to live without but on the other it is as well possible for him to fall into even a scandalous crime doubtles what hath bin may be therefore when we find in Scripture eminent Saints marked with notorious spots we may justly coÌ„ceive them incident to any as well as them Whilest grace is defective and temptations are strong it is no wonder if sometimes corruptions get the mastery and we not only step aside but fall foulely very needful in this respect are those counsels of S. Paul 1. Brethren if a man be overtaken with a fault ye that are spiritual restore such an one in the spâ—râ—t of meeknesse considering thy self lest thou also be tempted ille hodiâ— ego cras was a devout saying of a good man he is fallen to day and I may to morrow and therefore if thou standest whilest another falleth thankfully acknowledge thy Fathers goodnesse but do not proudly disdain thy brothers weaknesse Again 2. Let him that thinketh he standeth take heed lest he fall He is a wicked sinner who presumeth on Gods mercy and he is a proud Saint who presumeth on his own strength whilest we are here temptations will enter upon us and we may enter into temptation When we have acted a sin we may fear too much if it be such a fear as ends in horror and despaire but we cannot too much fear lest we should sin Since as the former is flagellum a scourge of the bad so the latter is fraenum a bridle to the good nor is there a better preservative from then the fear of falling But further it is well observed that this expression if any man sin is elliptica oratio an elliptick speech and there is somewhat implyed which may be thus supplyed let him not despaire or cast away all hope of pardon and so we see that there is a possibility of pardon for such sins It is the erroneous opinion of the Novatians that sins committed after Baptisme are unpardonable and this chiefly grounded upon that of the authour to the Hebrewes where he asserts it impossible for them who fall away after enlightening and partaking of the holy Ghost to be renewed again by repentance in answer to which though some interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounding impossible by difficult yet I conceive we are to understand the falling away not of a grosse fall into a particular sin but a malicious Apostacy from the christian Religion which crucifieth the Son of God afresh and puts him to open shame as if he were an impostor and seducer not the worlds Redeemer a sin which being alwayes joyned with impenitency rendereth renewing impossible 〈◊〉 such persons Notwithstanding which there remaineth a possibility of pardon for particular sins into which baptized and regenerate persons fall in which respect repentance is fitly called by Tertullian Secunda tabula post nausragâ—um a second plank for them who after they are bound for heaven are shipwracked by the storme of some violent temptation and therefore though grosse falls are to be matter of deep humiliation yet not of deadly desperation 3. Lastly the third which is the most comprehensive acception and proper signification of the word is by some and not improbably conceived to be the most genuine construction of it in this place in this respect the conditional particle is as much as a causal and aliquis aequivalent to omnis if any that is because evâ—ry man sinneth Indeed it wâ—re to be desired that this supposition might never be a position but understanding it of infirmities it not only may but will be so long as we live here and therefore as Solomon having made an Hypo thesis if they sin against thee presently addeth a Parenthesis and that by way of an Epanorthosis and there is no man that sinneth not so it might here be in like manner annexed if any man sin as who is there that doth not sin this being as hath been heretofore proved incident to the best Saints Indeed time was when there was a possibility of not sinning to wit in the state of innocency time shall be when there shall be an impossibility of sinning namely in the state of glory but in this present state of grace there is both a possibility of sinning grossely and a necessity of sinning in some degree These daily infirmities though they cannot be avoyded yet must be bewailed the burres of corruption which cleave to us must prick us These Cananâ—tes which we cannot expell must be thornes in our eyes and pricks in our sides with David we must pray Lord cleanse me from secret sins with Paul we must complaine Oh wretched man that I am but yet though they be our grief they need not be our terrour matter of sorrow they ought to be but not of despaire ever remembring that there is balm in Gilead a remedy appointed for these unavoydable diseases and so I am fallen on the Remedy proposed we have an advocate c. Before we enter upon the particulars something would be observed in general and indeed it is well worthy our consideration that the Apostle prescribing a remedy for our sins sends us to Christ as him in whom alone our comfort lyeth extra nos rapit nos sath Aretius aptly he taketh us from our selves that he may fixe us upon Christ Indeed he requireth that if we sin we should confesse our sins but still we must have recourse to Christ as an advocate for us and a propitiation for our sins he calls upon us before to walk in the light but withall minds us of the blood of Christ as that which must cleanse us none more for repentance and holiness of life then St. John yet still he would have us by faith rely on the efficacy of Christs merits The truth is he that relyeth on Christ buildeth upon a rock but he that resteth on his own performances buildeth upon the sand as on the one hand we must not think to rest by faith on Christ and neglect our duty so on the other we must so perform our duty as still by faith to rest on Christ. The truth is our own performances are so accompanied with defects that they cannot afford full consolation We confess pray repent but alas these very duties need an advocate so that as Noahs dove found no rest for the sole of her foot till she came to the Arke no more can we find any hearts ease soules rest till we come to Christ and this be spoken in the generall More particularly we may observe two ingredients in this remedy namely Christs intercession and reconciliation the former in the end of the first and the latter in this second verse The first ingredient is Christs intercession in those words we have an advocate with the
unworthy of the least regard oh tell me iâ— each of these severally much more all joyntly be not strong obligations of love and thankefulnesse How should every beleeving sinner in the apprehension hereof break forth into these or the like ejaculations Dearest Iesus didst thou procure thy Fathers love to me and shall it not engage my love to thee didst thou snatch me as a brand out of the fire of Gods wrath and shall not I be inflamed with affection towards thee the propitiation which thou hast wrought for me was undeserved nay undesired shall it be altogether unrequited It is true I cannot recompence but surely I will acknowledge it I will love and blesse and praise thee for it saying in words much like those of the Angels Worthy is the lamb that was slain a sacrifice and so a propitiation for my sins to receive power and riches and wisdome and strength and honour and glory and blessing THE FIRST EPISTLE OF S. IOHN CHAP. II. Ver. 2. And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world WOrds amiable as beauty to the eye harmonious as musick to the ear sweet as hony to the taste and joyous as wine to the heart who can read them and not be affected hear them and not be ravished meditate on them and not be delighted beleeve them and not be comforted Diligenter observanda cordibusque inscribenda sunt haec verba saith Ferus aptly These words deserve to be written yea ingraven upon the tables of our hearts as containing in them that which cannot but afford unspeakeable joy to the wounded conscience The person spoken of is Iesus Christ whose very name is as a precious oyntment the thing spoken of is a pacification between God and sinners then which no perfume can be sweeter finally this benefit is set forth as obtained by this person not for a few but many some but all and so like the light diffusing it selfe through the whole world and therefore I trust since we are all concerned in we shall all be diligently attentive to this precious Scripture And he is the propitiation for our sins c. Having already unfolded the nature we are now to handle the extent of this excellent benefit which is expressed two wayes Negatively and not for ours only Affirmatively but also for the sins of the whole world 1. A word of the former not for ours onely it is that which lets us see the nature of faith True faith applyeth but doth not appropriate or if you wil it doth appropriate but it doth not impropriate to it selfe a beleever so maketh Christ his own as that still he is or may be anothers as well as his and the reason of this is Partly in regard of the nature of the object which is such that it is capable of being communicated to many as well as few for as the ayre is a meanes of refocillation the sun an instrument of illumination and the sea a place of navigation for the people of our country and yet not ours only those being things so communicative that every one may have a share in them nor is one mans or peoples enjoying an hindrance to another so is Christ a propritiation for the sins of St. Iohn and the rest of beleevers then living but not for theirs only he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common good and his propitiation such as that the participation of it by some doth not at all impede others from having the like interest And partly in respect of â—he temper of the subject this being the frame of a beleevers spirit that he would have others pertake of the same benefit with himselfe The Apostle St. Paul saith of faith that it worketh by love and accordingly as faith brings Christ home to it self so the love by which it worketh is desirous he might be imparted to others To this purpose it is observable that that Holy Apostle when he speaketh of a Crowne which shal be given to him presently addeth and not to me onely as here St. Iohn for our sins and not for ours onely To wind up this whereas there are two objections amongst others made against the applying act of faith as if it were a bold presumption in regard of Christ and an uncharitable excluding of others from having the same benefit to say he is ours and that he is the propitiation for our sins both will be found no better then calumnies since on the one hand faiths particular applycation is within the bounds and according to the tenure of the Gospel-promise and therefore it s no presumption and on the other hand faiths applying Christ to our selves is not thereby to withhold him from any other and therefore it is no uncharitablenesse for whilest faith saith He is the propitiation for our sins Love addeth and not for ours onely And so much or rather so little of the Negative pasâ—e we on to the 2. Affirmative clause But also for the sins of the whole world favores ampliandi is a rule in the civill law favours are to be extended to the utmost so doth our Apostle here this benefit of Christs propitiation Amplificatio est misericordiae dei it is an amplification of Gods mercy and Christs merit and that 1. Implicitely in respect of the object since Christ did not pacify God onely for the original sin of our natures but the actuall sins of our life and not onely for one but for all kind of sins The sins of the whole world are a world of sins what a numberless number of sins are every day committed in the world yea what sin is there so vile so heynous which commeth not within this latitude the sins of the whole world so that this propitiation extends it selfe not onely to one but many lesser but greater sins not the multitude nor magnitude of all the sins which are acted in the world can exceed the virtue of Christs propitiation and therefore though the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ellâ—ptically cut of in the Greeke both it and its substantive are fitly supplyed in our translation for the sins of the whole world But further this enlargement is chiefly to be considered 2. Explâ—citely in regard of the subject the persons to whom this propitiation belâ—ngs and it is set forth with the fullest advantage that may be Indeed there are divers phrases by which this universality is represented Sometimes it is saâ—d He gave his life a ransome for many and that is opposed to a few more then this it is said that He dyed for all and that He gave himselfe a ransome for all yea the Author to the Hebrews saith He tasted death for every man not onely all in generall but every man in perticular in like manner the usuall phrase of the Scripture when it speaketh of the subject of reconciliation â—nd salvation is in the comprehensive
it to wicked men 219. Deceive Man apt to deceive himself 246. the more need to wheare of it 253 254. there are many deceâ—vers 246. Despair Antidotes against it Christs blood two 216 217. his Avocateship 360 361. his propitiation 381. especially the undversality of it 400. despaire and presumpt on two dangeroâ—us rocks 344. E. EPistles their use 12. Exordium's the properties of them 18. Excuse men apt to make for their sins 268. by transferring the fault on others 269. the sins of the godly no excuse for the wicked 276 237. F. FAlls Saints nay fall grossely 347. fear of falling a preservative 348. Father when applied to God how taken 50. how God is our Father and how Christs 357. Fathers love to their children 333 357. Faith the Christians spiritual sense 74. the means of fellowship with God 85. it applieth but doth not appropriate Christ. 38 no salvation but by faith in Christ. 389 390. greatly oppugned by the devil 126. it is neither unmannerly nor uncharitable 386. the only instrument of pardon 281. Faithfulness Gods in performing his promises 310 311. ground of faith 313. mans required in imitation of Gods 312. Fellowship between Saints 83. with God and Christ wherein it consists 91 92 93. we may have it as well as the Apostles 84. how with the Father 94. how with Christ. 95 96 97. earnestly to be desired 109. the difficulty of attaining it 197. impossible to men continuing in their sins 167. Forgiveness of sin the nature of it 292 293. why called cleansing 296 297. Gods prerogative 304.305 306. Gods faithfulnesse obligeth him to it 312 314. It is just with God to forgive sin and how 316 317. mercy the impulsive cause in respect of us 315. it is onely of sin past 299. it s universal extent 300 301. how consistent with afflictions for sin 294 295. how differâ—nt from forbearing 293. earnestly to be longed after 298. mans required in imitation of Gods 308 309. Forsaking sin to be joyned with confession 275 276. The truest part of repentance 335. how far it is required 337. G. GEntiles as well as Jewes capable of the mâ—rit of Christs death 393 394. Gnosticks their impurity 167. their pretences of purity 245. God all good in him 111 112. why compared to light 137 138. how manifesting himself in the incarnation 58. no authour of sin 142 144. Gospel why called the Word of life 30 31. its excellency above the law 33.129 366. accidentally the savour of death 34. chiefly promissory 129. a doctrine of joy 115. its Antiquity 78 79. its doctrines made by wicked men incouragements to sin 340. whereas they are arguments against sin 341. though a refuge when we have sinned 366. Grace the difference between sincere and counterfeit grace 182 183. see holinesse H. HEathen their condition to be pitied 392. Hide our sins from God we cannot 265. Holiness Gods why compared to light 139 140. all holinesse from him 141.187 mans holinesse why resembled by light and by what light 181 182. how it fits for fellowship with God 198. Humility maketh men low-conceited of themselves 249. she remainders of sin in us should make us humble 238. Hypocrites the worst of sinners 148. sharply to be reproved 149. they are best conceited of themselves 148. they say they have no sin 244 245. they pretend to fellowship with God 163 164. the most miserable men 175. the contrariety of their conversation to their profession 172. I. IEsuites their Arrogancy in assuming that title to themselves 95. Ignorance compared to darknesse 151. affected damnable 170. Image of God what it is 92. Imitation of God required 189 190. Incarnation why called a manifestation 55 56. why the second person incarnate 57. Infidelity it maketh God a lyar 360. Infirmities to be altogether without them the priviledge of heaven 228 229.349 they accompany our best duties 234 235 236. they hinder not fellowship with God 218. they ought to be bewayled 350. but yet must not too much discourage us 239. John his humility 9. prudence 10. innocency 11. his first Epistle the scope of it 2 3 124 125. the comprehensiveness of it 4 5 6 7. why cvlled Cathalick 14 15 16. Joy it is that which all men seek after 106. Christianity doth not abolish it 113. the difference between worldly and spiritual joy 108 109 110. Spiritual joy is fixed on God and Christ. 107 111 it supports in all afflictions 110. Judge how Christ both Iudge and Advocate 352. we must nat judge according to outward shewes 165. our owne frailties should make us judge charitably of others 238 239 348. Justice of God appeareâ—h both in forgiving penitents and punishing of the impenitent 322 323. Justification and sanctification inseparable 290. Justiciaries their self-conceit 244.245 the causes of it 251 252. K. KNowledg not avayleable without practice 185 it must be communicated to others 24. of God how to be attained 143. of sin an antecedent to confession 273. L. LIfe Eternall to be sought after 4. how great the joy of it 112 113. in what respects through Christ. 45. Light threefold 180. Love of God to man threefold 377 378. Lie wicked men fasten on God 255. hypocrisie a reall lie 172 two things concurre to a lye 166.169 three sorts of lies 173. M. MEan things made choyce of to be Christs instruments and why 133.134 Mediatorship onely belonging to Christ. 98.99 how different from his Advocateship 352.353 Men ranked into two sorts 196. Metaphors must be familiar 135 136. Ministers must be sent 25. they must be assured of the truth of what they deliver 73. what they declare to others must be received from Christ. 132. they must give every one their due 137 138. their language must be plain 39. their aime is to beat down sin 338. they must use mildnesse in their instructions 333.334 fathers to the people and how 328. their great love to the people 331 332. their care of and joy in the peoples welfare 119 120 123. they must seek the peoples benefit 85 86. to be honoured and reverenced and obeyed 32 330 331 how far confession to be made to them 271. what their power in forgiving 307. Morality how different from Sanctity 182.183 N. NAme it is prudence sometimes to conceale it 10. O. OBedience the properties of it represented by walking 184. Omniscency Gods attribute 138. Originall sin remaining in the best 231 232. P. PApists we dare vie with them in the point of antiquity 82. Pardon of sin see forgivenesse Precepts See commandements Presumption the grounds of it 162. the difference between presumptuous sinners and weake Saints 262. Christs universall propitiation no just cause of it 401. Pride Spirituall what should abase it 103. Profession without practise a lye 170.173 the loose conversation of professors how great a dishonour to God Religion and injurie to themselves 174 175. Promises their worth 130. benefit 43 303. free and yet conditional 130. Punishment of the guiltlesse how consistent with Gods justice 316
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. 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distinguish of three kind of lyes according to the several ends at which they aim to wit jeasting for mirth and pleasure officious for profit and advantage pernitious tending to injurie and hurt all of these are condemned but the latter is justly accounted the most abominable and of this sort is this lye my text speaketh of a pernitious hurtfull lye That you may see the injury which commeth by it consider it in reference to God and his Gospell to others and to our selves 1. To say we have fellowship with God and wâ—lk in darknesse is such a lye as tendeth much to the dishonour of God and disgrace of Religion St. Paul speaking to the hypocritical Iews tells them the name of God is blasphemed among the Gentiles through you the like may be said to licentious Christians the name of God is blasphemed among Turks and Pagans through you when the Indians were so barbarously used by the Spaniards who called themselves Christians they cryed out quis malum Deus iste what God doth these men serve when the enemies of the reformed Church hear what perjury oppression bloodshed they who would pretend to the strictest profession of it commit are they not ready to say what a Religion is it these men profess that can dispence with such wickedness It was no small though a just disgrace to the Pope when the King of Hungary having taken a Bishop prisoner in battel sent his armour to him and onely this in writing Vide num haec sit vestis filii tui Is this your Sons coat And it is a sad though unjust reproach which the bad lives of Christians cause to fall on God himself whilest profane wretches are apt to say These are your Saints and thus by our wicked conversation our being called Christians brings a reproach to Christ and Christianity 2. Besides this which is the highest injury to Religion it is hurtfull to others when they who pretend to have communion with God lead wicked lives how are strong Christians grieved the weak staggared and they that are without kept back from embracing Religion yea encouraged in their licentious actions nay if these that say they have fellowship with God do such abhominable things what need we trouble our selves are profane wretches ready to say our lives are little worse than theirs why should not our condition be as good 3. This lye will prove no less pernitious to our selves he who is the eternall truth cannot endure lying lips vident rident demones Devils see and rejoyce God seeth and is incensed against such dissembling wretches every such hypocrite may well think God bespeaketh him in the Psalmists words What hast thou to do to take my name into thy mouth seeing thou hatest to be reformed and refusest to receive instruction and must expect no other answer at that day when they may plead their outside devotion and large profession but depart from me ye workers of iniquity I know you not Brethren you may for a time cozen men but you cannot deceive God and as St. Cyprian excellently it is a meer madness not to think and know that lyars will at last be found out Diogenes seeing a vitious young man clad in a Phylosophers habit plucked it off as conceiving that it was defiled by him and God will one day pluck off the hypocrites vizor of piety that he may appear in his colours and in that day how far more tollerable will it be for professed enemies of God and religion than for such persons It is very observable that other sinners are doomed to have their portion with hypocrites as if hypocrites were the tenants and the rest as it were inmates of hell certain it is the fornace of torment shall be seven times hotter for a carnall Gospeller loose professor then for licentious Pagans since their condemnation shall be so much the greater by how much their profession hath been the holier and the higher they have lifted themselves up to heaven in their religious pretences the lower they shall be cast down to hell for their impious practices Let then every one that nameth the name of Christ depart from iniquity it was St. Cyprians advice to those who took on them the name of Confessors that they would keep up the honour of their name it is mine to all who take upon them the name of Professors For shame let us not so palpably give our selves the lye quid verba audiam cum facta videam what avail good words when our works are bad tace linguâ loquere vitâ either say less or do more In one word let our actions speak what our expressions pretend to and our conversation be answerable to our profession so shall we be found true men and not lyars and not onely knowers and professors but doers of the truth and so be blessed in our deed THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 7. But if we walk in the light as he is in the light we have fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin RIghtly to divide the word of truth is the charge St. Paul gave to Timothy and a special part of every Ministers office To give every Auditor his due and proper portion as a Master of a feast doth to every guest is according to some expositors the right dividing the word of truth for which reason no doubt it is that among other similitudes Ministers are compared to Stewards whose work is to provide for and distribute to every one in the family their convenient food What St. Paul requireth of all Christians in respect of their neighbours and Superious Render to all men their due Tribute to whome Tribute custome to whome custome fear to whom fear honour to whom honour belongeth That by way of analogy is required of all Ministers in regard of their people to give to every one their due reproof to whom reproof threatning to whom threatning instruction to whom instruction and comfort to whom comfort appertaineth A manifest example hereof we have given by this holy Apostle in this place expressely reproving and implicitly threatning in the former verse those to whom it belongs such as walk in darkness and here sweetly comforting those to whom promises belong such as walk in the light in this verse But if we walk in the light c. This is that room on the right hand into which we are now to enter wherein if you please you may take notice of three Partitions here is the Christians Practise to walk in the light Pattern as he is in the light Priviledge we have fellowship c. Or if you please to reduce the three to two here is considerable The duty required and the mercy assured Or The qualification premised walking in the light as he is in the light The Collation promised of Communion with God we have fellowship one with another Iustification by Christ
and the blood of Iesus Christ his Son cleanseth us from all sin The first of these is all I can dispatch at this time wherein you may please to observe The Path and the Guide whom we are to follow The walk and the footsteps which we are to trace The matter of the duty wherein it consists walking in the light The manner of the duty how it is to be performed as he is in the light Let me crave your patience whilest I shall by the light of divine truth lead you through both these The matter of the duty which qualifieth a Christian is said to be walking in the light There is a phrase used by St. Paul of walking as in the day which cometh somewhat neere this of walking in the light and if we should construe light here literally and perfix an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before in the light it would excellently instruct us in the nature of a truly Christian conversation They who walke in the light walke visibly to the eyes of all beholders walke carefully that they may not behave themselves unseemingly nor do any thing which may be offensive 1. Thus must Christians walke as in the light to wit Exemplarily according to the counsell of our saviour let your light so shine before men that they may see your good works it is not enough to do good works in secret but we must shew them openly and though we must abhorre to do our works for this end that they may be seen yet we must so do them as they may be seen 2. Exactly in such sort as may become the Gospell we beleeve and religion we professe we must walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is St. Pauls phrase to the Romans honestly so our translators decently so the sence of the originall as befits those that call themselves Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Apostles phrase to the Ephesians circumspectly so our translators accuratly so the force of the word that we may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sonnes of God without rebuke as the same Apostles expression is to the Philippians so that even a carping momus cannot spie a fault But this cannot be the right way of interpreting this clause since wee finde the As in the next and therefore we are to understand light metaphorically and so our cheife worke is to enquire what the Apostle intends by this metaphor of light I shall not trouble you with the various acceptions of the word in holy writ let it sufice to know There is a three-fold light ad quod per quod in quo To which by which and in which we are to walke 1. There is a light to which we walke namely the light of glory and happines Those two cheefe excellencies life light are not unfitly made choyce of in scripture to shaddow forth the future estate of the glorifyed St. Paul calls it the inheritance of the saints in light to shew how pleasant glorious and amiable that inheritance is this light is the terminus ad quem terme of a Christians motion to which the course of his life tendeth and in which at last it endeth 2. There is a light by which we walke and this is double to wit externall and internall of the word and of the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex lux the law is a light the commandment a lampe saith the sonne and he learnt it of his father who saith thy word is a light to my feet and a lanthorn to my paths it being Gods word that discovereth to us the way wherein we should walke and yet this is not enough without the other though adest lumen the sunshine never so bright yet if desunt oculi eyes be wanting to make use of the light it will be in vaine to us There must not only be a light before the eyes but a light in the eyes if we will see to go and therefore St. Paul prayed that the eyes of their understanding might be enlightned since it is only by the direction of the word joyned with the illumination of the spirit that we are enabled to walke in our spirituall journey 3. Lastly and to our present purpose there is a light in which we are to walke and that is the light of sanctity and holinesse this being the path in which every Christian must tread and when we remember that the light spoken of God in the fifth verse intends his holinesse that the darkness mentioned in the former verse is put for wickednesse we may rationally conclude that by light here we are to understand holinesse Having found out the meaning it will not be amisse to enquire a little further into the Analogy of the metaphor which will the better appeare if we consider the originall and the properties of light 1. Light is of a celestiall extraction springs of water arise out of the earth but the fountaine of light is in the heavens those flowers of light are found in no garden but the supernall firmament so is holinesse of an heavenly parentage as prudence so pietie is that which is from aboue That of our Saviour except a man be borne againe may according to a double signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be read except a man be borne from above and indeed St. Cyrill doth so interpret it our Generation is in some sort from below but our regeneration is only from above and for this reason partly though not principally is holinesse called by the Apostle Peter the divine nature because of a divine originall indeed Christ calls it our light when he saith to his Disciples let your light shâ—ne before men and so it is subjective but not effective our light because in us but not from us and therefore it is so ours as that it is primarily his from whence we receive it 2. Light among others hath two speciall properties namely claritie and beautie the one following the other light is of a cleare bright splendent nature and by reason hereof it is of a very beautifull and lovely aspect yea it is the great ornament of the world putting a beautie on all things els since without it the redness of the rose the whiteness of the lilly all naturall and artificiall beautie were as good be not existing because not appearing By these two properties are represented those two parts of holinesse which consists in purgamento and in ornamento cleansing and adorning in holinesse there is puritie which answereth the splendour and there is conformitie which answereth to the beautie of light holinesse is expulsive of all sin and thereby maketh the soul bright holinesse restoreth Gods image and thereby maketh the soule beautifull indeed it is holinesse that puts a beauty upon all other excellencies our naturalls morals our intellectualls are then ornaments when like the diamond to the ring holinesse is superadded to them You see what this light is and how fitly