why hast thou forsaken me and therefore the Prophet Isay foretelling his passion mentioneth his soule which was made an offering for sin in a word not onely his bloud and body and soule but his whole person is to be included the passion being expiatory as you shall hear more fully anon in that it was the passion of such a person and therefore it is often said he gave up himselfe and more appositely to our present purpose is that of the Auther to the Hebrews by himselfe he purged our sins 2. For the Resolution of the 2. question be pleased to take notice 1. That the cleansing of our sins is attributed in scripture to God to Christ to faith and all of them have a reall and severall influence upon this benefit the principall efficient of this cleansing is God to whom therefore it is attributed in the 9 verse the instrument receiving the benefit is faith and therefore it is said to be through faith the meritorious cause deserving this benefit at the hands of God for us is Christs bloud indeed Socinus asserts with a nihil verius that God and Christ act in the same way of efficiency onely with this difference God is the principall and Christ the organicall cause and so God forgiveth by Christ but whilst he onely asserts but doth not prove it we may as confidently deny as he affirmeth especially when the scriptures expresse that not per but propter Christum by but for Christ we are forgiven so our translators render the sence of St Paules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ sake and our Apostle in the twelfth verse of the next chapter saith our sins are forgiven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his name sake 2. More particularly Christs bloud is the meritorious cause of cleansing us from sin inasmuch as he thereby took our sins upon himselfe This is the truth which the Apostle Peter manifestly asserts where he saith he bore our sins on his own body on the tree and presently addeth by whose stripes we are healed Healing cleansing are paralel phrases our sins being the diseases of our souls of these sicknesses we are healed of these sins we are cleansed by Christs bearâ—ng them on his body which because it was done on high upon the tree the Apostle useth not barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth sursum tulit not onely he bore but he carryed up whereby the sence is not diminished but augmented as having in it a fit allusion to the sacrifices which were lift up upon the Altar It is very considerable in this respect that the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the latine tollo signifie both ferre and auferre to bear and to take away and both these are used concerning Christ in this particular the one by the prophet Isay where he saith he bore our griefes the other by Iohn Baptist when he saith he taketh away the sins of the world and most aptly because he taketh away the sinne from us by taking it upon himselfe To unbowel this precious truth know 1. That Christ bleeding and dying on the Crosse stood in our stead and suffered in our room to this purpose are those expressions where Christ is said to suffer for us to die for the people for so much the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth as when St. Paul wisheth to be an anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or instead of his brethren and when the Apostles are said to be Ambassadors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is in Christs stead more clearly to this intent is that phrase of the Evangelist where Christ is said to give his life a ransom for many the preposition being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which alwayes implyeth a commutation and when it is applyed to persons signifieth the comming of one into the room of another so Archelaus is said to raign in Judea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the rooom of his father Herod Yea that this sence is intended where spoken of Christs sufferings appeares by St. Pauls question is Paul crucified for you for if it were onely meant for your good Paul might have been crucified for them as he tells the Colossians I rejoyce in my sufferings for you and therefore crucified for you must be as much as in your stead which neither Paul nor any other could be 2. That Christ standing in our stead death was inflicted on him by God for our sins this no doubt is the genuine meaning of those Scriptures where he is said to be wounded for our transgressions and bruised for our iniquities and again he was delivered for our offences he died for our sins That these phrases cannot properly note the final cause appeareth in that the end of his death is not our sins but what is directly contrary to our sins the destruction of them who ever said that Physick was taken for death that is the avoyding death but for the disease the disease being that which necessitateth to Physick besides to instance yet nearer when we say a man died for theft for murder or treason what else do we mean but that those crimes were the deserving cause which brought him to his end Thus Christ died for our sins our sins bringing him to his Cross to his grave in this sense no doubt it is that the Apostle saith he that is God made him to be sin for us to wit at least so farre as to be made a sacrifice for our sins when yet he sin-namely in himself and look as the beast in the law was slain and sacrificed in the room and for the sin of the person that brought it so was Christ crucified in our stead because of our sin 3. That Christ bleeding and dying for our sins suffered that punishment which was due to us It was the commination of God to Adam Thou shalt dye the death Death then was the punishment due to him and all his posterity for sin and this death which we must have undergone in our own persons is inflicted upon Christ. To this purpose it is that Christ is said by the Apostle to be made a curse when this but when he hung upon the tree for cursed is every one that hangeth upon the tree so that the curse which the law pronounceth against uâ— was laid on him if it be said that the curse and death which was due to us was eternal whereas Christs was temporary I answer that duration is but a circumstance to the thing and the reason why on us it must have been eternal is because our punishment could no other way be infinite which yet is required for the satisfaction of an infinite offended justice whereas the case is farre different in respect of Christ as will appear presently 4. That Christ having suffered
it is that his person being infinite the worth of his blood is infinite and so it became commensurate and adaequate both to the infinite demerit of the sin committed by us and the eternity of the punishment which was to have been inflicted upon us and by the same reason that mans sin being a finite act yet deserveth an infinite punishment because perpetrated against an infinite majesty Christs death though a temporary passion cannot but be infinitely satisfactory because it is the death of an infinite person Christ Iesus the son of God blessed for ever And now what other use should we make of this but as both a looking-glasse and an antidote 1. In this truth as in a looking-glasse let us see these two things the haynous nature of our sins and the unparaleld measure of Christs love 1. View oh sinner the hainous nature of thy sins from which nothing but Christs blood can cleanse thâ—e sin if looked upon in the glasse of the law cannot but appeare sinfull but when beheld in the blood of Christ it must needs appeare beyond measure sinfull ex consideratione remedii periculi aestimo quantitatem saith St. Bernard excellently take notice of the greatnes of thy disease and danger in the remedy prepared for the cure of the one and prevention of the other Oh how great is that wound which nothing could heal but the Physitians death The truth is Christs blood in respect of sin is both aggravating and diminishing look upon sin in Christs blood one way it appeareth not so terrible because this blood cleanseth from it look upon it another way it appeareth abhominable because it could not be cleansed but by this blood Tell me oh sinner why dost thou make nothing to defile thy self with that which cost thy Saviour so dear to cleanse thee from how much rather should thy sins wring tears from thee since they drew blood from Christ 2. Behold oh Sinner the exceeding love of thy Saviour who that he might cleanse thee when polluted in thy blood was pleased to shed his owne bloud Indeed the powring out of Christs blood was eximium charitatis opus a superexcellent worke of charity hence it is that these two are joyned together and when the scripture speaketh of his love it presently annexeth his sufferings so St. Paul who loved me and gave himselfe for me so St. Iohn who loved us and washed us from our sins in his owne blood We read that when Christ wept for Lazarus the standers by said see how he loved him surely if his tears much more his bloud proclaimeth his affection towards us thus may we see the bowels of his compassion through the wounds of his passion The Iewes were the scribes the nayles were the pens his body the white paper and his bloud the red inke and the characters were love exceeding love and these so fairely written that he which runs may read them I shut up this with that of devout Bernard Behold and look upon the rose of his bloudy passion how his redness bespeaketh his flaming love there being as it were a contention betwixt his passion and affection this that it might be hotter that that it might be redder nor had his sufferings been so red with bloud had not his heart been enflamed with love Oh let us beholding magnify magnifying admire and admiring praise him for his inestimable goodness saying with the holy Apostle unto him that loved us and washed us from our sins in his bloud be honour and glory for ever 2. Make use of this truth as a cordiall to revive thy drooping soul in a time of inward affliction it is the note of Oecumenius upon the text Is any one affrighted with the light and sense of sin Let this cleansing by the bloud of Christ make him confident and to the like purpose St. Austin the devil hath put in a caveat an hand-writing against us but let us be secure the blood of Christ hath blotted it out Me thinks I hear some wounded broken sinner crying out in dispaire Woe is me that ever I was born my sins are for number innumerable for measure unmeasurable and I am not able to cleanse my selfe from any no not the least of them Oh what mountaines of grievous sins lye upon my back that I am not able to look up oh what scarlet crimson bloudy sins continually sly in my face that I am not able to behold without desperation oh that I had never been oh that I might be no more whether shall I sly who carry my guilt still along with me What shall I do to be eased of this oppressing burden Ah my sinfull soule what will become of thee Vile wretch that I am where shall I appear But stay thou despaâ—ring sinner with poore Hagar in the wildernesse thou art crying weeping dying when as behold a well of water is by thee a fountaine of bloud is opened for sin and for uncleanness thou dost well to bewayle thy own sin but thou dost ill to forget thy Saviours bloud Thou sayst thou art a great sinner true else Christ needed not have shed his bloud thou sayst thou art a great sinner be it so yet Christs bloud cleanseth from all sin And therefore is Christs bloud sayd to cleanse from all sin because there is no sin so great from which it cannot cleanse what if thy sins be clouds thick clouds yet the beames of this sun of righteousnesse can dissipate them what though they be mountaines yet this red sea can swallow them what though they be scarlet sins yet this scarlet bloud can make them white as snow View the catalogue of those sinners whom this bloud hath cleansed and thou shalt find fornicatours idolaters adulterers effae'minate abusers of themselves with mankind theeves covetous drunkards revilers extorâ—tioners have been washed by it for such saith St. Paul to the Corinthians were some of ye but ye are washed look once again and thou shalt find a blasphemer a persecuter for such was Paul himselfe nay murderers even those who had a hand in the murder of Christ himselfe for such were those converts at St. Peters sermon cleansed mercyfully by this very bloud which they shed so cruelly Sinners this bloud still as it were runs afresh and the efficacy of it is as full now as it was at first onely remember that this bloud which was shed cleanseth not unlesse it be sprinkled so much David intimateth in that prayer purge me with hisope hysope being that by which the bloud of sacrifice was sprinkled to which answereth faith wereby our souls are sprinkled with this bloud of Christ. The brazen Serpent cured those who were stung with the fiery Serpent but not without their looking on it The bloud of Christ can cleanse us from all our sins but not without our applying it Go then oh sinner in a sence of thy own filthiness to thy blessed Saviour
being the impulsive cause from within moving God to make that Covenant But though it be of grace yet it is still a Covenant and therefore as in all Covenants there is a mutual obligation on both parties between whom the Covenant is made so is it in this wherein is signified as what God will do for us so what he will have done by us Hence it is that we find not only in the Law but Gospel commands as well as comforts precepts as promises yea these promises still proposed conditionally for so we may observe among other places in this Chapter and particularly in this verse wherein remission is annexed to confession If we confess our sins he is faithful c. Having already dispatched the duty in an absolute consideration as it is the matter of a precept we are now to handle the relative as it is the condition of a promise the prosecution of which shall be done two wayes 1. Negatively it is not a cause but only a condition of the promise and therefore it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because but if we confess our sins indeed if confession be a cause of remission it must be either meritorious or instrumental but it is not it cannot be either of these 1. Confession is not cannot be a meritorious cause of forgiveness it is satisfaction not confession which merits remission and therefore with men forgiveness upon meer acknowledgment is an act not of equity but of charity in this regard the merit of remission is Christs not ours his blood whereby he hath made satisfaction not our tears which are only the concomitant of confession True it is there is a congruity in confession inasmuch as it maketh us fit for but there is no condignity to render us deserving of this mercy of forgiveness It may perhaps be here inquired why since the commission of sin is meritorious of punishment the confession is not of pardon for if the sin be therefore of so great a desert because against God why shall not the acknowledgement be of as great merit because to God The answer to which is iustly returned partly that whereas our Commissions are purely sinful our confessions are not purely penitent since even when we confess our sins we sin in confessing partly that whereas the demerit of the fault is chiefly respectu objecti in regard of the person to whom the injury is done the amends for the fault is respectu subjecti principally considerable in respect of the person by whom it is made and hence it is that though the sin committed by us bee of infinite demerit because against an infinite justice yet nothing done by us can bee of infinite merit because wee are finite persons 2. Confession is not the instrumentall cause of forgivenesse to clear this the more be pleased to know that there is a great deale of difference between that which is meerely conditionall and that which is so a condition as it is withall an instrument that may be a necessary condition which is onely required to the qualification of the subject on whom the thing is conferred but that which is not onely a condition but an instrument hath some kinde of influence into the Production of the thing which is conferred and this being well observed will serve excellently to clear that Orthodox doctrine of justification by faith alone we are justified a chiefe ingredient whereof is forgivenesse of sinnes onely by faith not by repentance not by charity nor by any other grace or work because it is onely faith which concurreth as an instrument to this work in as much as it is the hysope sprinkling the soul with the bloud the hand applying to the soule the righteousnesse of Christ for which wee are forgiven and justified and hence it is that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely used concerning faith hee is the propitiation for our sinnes through faith and we are justified by faith whereas it is never said wee are justified by confessing or forgiving or repenting though yet still these are conditions of justification and forgivenesse in as much as they are necessary qualifications required in the person whom God doth justify and to whom sinne is forgiven 2. Affirmatively it is a condition and that both exclusive and inclusive 1. It is an exclusive condition this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this si as nisi if otherwise not there is no forgivenesse to bee had without confession though it be not that for which no nor yet by which yet it is that without which no remission can be obtained I thinke it is needlesse to dispuâ—e what God could doe by his absolute power it is enough hee cannot doe â—t by his actuall because he will not truly though theâ—e is no need of any yet there is abundant reason of this divine pleasure since it is that which his justice his purity and his wisedome seem to call for Justice requireth satisfaction much more confessiion If God shall pardon them which doe not confesse but conceal and goe on in sinne it would open a gap to all prophanesse and impiety which cannot consist with his purity finally it cannot stand with Gods wisedome to bestow mercy but on them that are in some measure sitted for it and wee are not cannot be sitted for remâ—ssion till we have practised confession None are fitioâ— mercy but they who see theâ—r need of it hunger after it and know how to value it whereas if God should offer pardon to an impenitent he would scarce accept it how ever hee would not prize it It is confession which maketh us taste the bitternesse of sin and so prepareth us for a relish of the sweetnesse of forgiving mercy The exclusivenesse of this condition is that which Solomon expresseth when hee opposeth hiding to confessing and as hee assureth mercy to the one so hee flatly denyeth it to the other he that hideth his sin shall not prosper and to this purpose it is that Almighty God threatneth I will goe and returne to my place till they acknowledge their offence and seeke my faâ—e in which doneâ— is manifestly intimated a nisi untill that is unlesse they acknowledge I will not vouchsafe my gracious presence to them yea this is that which David found verified in his own experience where he saith when I kept silence my bones waxed old day and night thy hand was heavy upon mee I acknowledged my sinne and thou forgavest unlesse the sore be opened and the corrupt matter let out the party cannot be healed when the ague breaketh forth at the lips then there is hope of its cessation If the Apostume break and come not forth at the eares or mouth the patient is but a dead man till that which oppresseth the stomach be cast up there can bee no ease and unlesse there be a penitent laying open of our sinnes
a legall word and in both it represents this blood of Christ. 1. As it is a metaphoricall word What water is in the corporal that is this blood of Christ in the spiritual cleansing blood in a natural way is not cleansing but defilâ—ng and besmearing and yet what water doth to material that this blood doth to the immaterial cleansing in this respect it is that as men use to wash themselves in water so Christ is said to wash us in his blood to this the promise in Ezechiel properly alludeth where God saith I will sprinkle clean water upon you and for this end certainly Christ instituted water as the element in the holy Sacrament of Baptism that he might thereby signifie the cleansing efficacy of his blood 2. As it is a legall word What the blood of beasts in the law did tipically that the blood of Christ doth really to wit cleanse from sin The Authour to the Hebrews observeth that almost all things in the law were purified with blood and without shedding of blood there was no remâ—ssion thus in the ceremonies for legal uncleanness there was for the most part blood used and in their sacrifices for expiation of moral uncleaness there was shedding of blood to both which the Apostle alludeth when he speaketh of the blood of Bulls and Goats and the ashes of an heyfer the blood of Bulls and Goats being shed in their sin-offerings and the ashes of a slain heyfer used in cleansing those that touched a dead body And surely what were all these cleansings by blood but types and figures of the cleansing by Christs blood for which cause the Apostle manifestly calls these purifyings patterns of the heavenly things indeed as the same holy writer saith it is not possible that the blood of Bulls and Goats should take away sin so that when expiation of sin is attributed to them it is only to be understood in a tipical and sacramental sense as they were shadows figures representations of this blood whereof my Text speaketh and therefore it is they all vanished and were abrogated from the time of the shedding of this blood in which they had their accomplâ—shment and by which this admirable effect was really and fully performed the cleansing from all sin For the better understanding of this precious truth give me leave briefly to resolve these three Queries What we are here to understand by the blood of Christ. What kind of causality this blood hath to the cleansing from sin Whence it is that this blood hath this causalâ—ty and when I have thus opened the vein of this clause I shall the better let out the blood contained it for your spiritual refreshment 1. In answer to the first of these you must know that this blood of Christ is here to be taken both metonymically and synechdochically 1. Metonymically Socinus making use of this trope understandeth by Christs blood Gods new Covenant in which this benefit is promised a sence which if admitted yet according to a right construction will nothing advance his design It is true he maketh it a metonymy of the adjunct as if the covenant were called Christs blood onely because it is confirmed by it but when St. Paul telleth us in general that all the promises are in him yea is well as Amen made as made good yea when our blessed Saviour in particular calleth it the blood of the new Testament or Covenant because it was shed not so much for confirming the covenant wherein remâ—ssion of sins is promised us for the remission that is obtaining the remission of sins which is promised in that covenant it plainly appeareth that if by blood we will understand the covenant it must be a metonymy not so much of the adjunct as of the cause so it amounts to thus much that the remission of sin which is promised in the new covenant is procured by the blood of Christ which is as much as the orthodox doctrin asserts But the right metonymy here necessarily to be taken notice of is by the blood to understand the death of Christ and this of the cause for the effect because by the violent effusion of his blood his death was effected The better to clear this take notice that the blood of Christ was shed according to St. Bernard who supposeth they drew blood from his cheeks when they smote him seven but rather six several times Soon after his birth when at his câ—rcumcâ—sion they took away the foreskâ—n of his flesh a little before his death in the garden when he was cast into that bloody sweat in his scourging when they plowed his back with whips and made long furrows on his shoulders upon his coronation when they platted his head with a crown of thorns at his death on the Cross in the piercing of his feet and hands with nayls after his death when his side was opened with a spear blood and water gushing forth and truly though none of these times his blood was shed in vain yet it is the blood of the Cross when together with his blood he powred out his life that was the offering for sin in which respect it is expressely so called by St. Paul It is indeed by some asserted that one drop of his blood by reason of the hypostatical union might have sufficed for the redemption of the world but that must be taken cum grano salis since supposing at least Gods decree it was no less blood then his life-blood that could avail to the accomplishing this expiation 2. Synecdochically Socinâ—anizing Vorstius making use of this trope extends the synecdoche to that which he cals the whole oblation of Christ and so comprehendeth not only his antecedent obedience but his subsequent glory to wit of his resurrection ascension session and intercession But inasmuch as the authour to the Hebrews expressely saith that when he had purged our sins he sate down at the right hand of God and again he entred into the holy place having obtained eternal redemption for us yea our blessed Saviour himself being ready to up the Ghost cried it is finished I shall not noubt to assert but that what concerned the acquisition of this great benefit was then fully performed though the resurrection with the consequents of it were needful for the effectual application of it to us This Synecdoche therefore is to be extended onely to his passion one part put for the whole of his sufferings and so we are to construe it not onely of his blood but his body since as the one was shed the other was crucified and as here his bloud cleanseth from sin so in St. Peter he is said to beare our sins on his body yea St. Paul ascribeth our reconciliation both to his bloud and to his body nor yet onely of his body and bloud but his soule also in which suffering a subtraction of the Divine vision he cryed out upon the Crosse My God my God
Father that he should not be loosed from the root of bitternesse law of sin till he was loosed from his body nor could this sin which separateth between God and us be separated from him till his soule was separated from his body It may be here objected what is by the Romanists asserted that concupiscence in the regenerate is no sin and so though they have concupiscence yet not therefore sin to insist upon this controversie would be a digression it is enough that whilest they only account it paenam and fomitem a punishment of sin and as it were the fuell of sin St. Paul no lesse then fourteen times calleth it by the name of sin in the 6.7 and 8. chapters to the Romanes It may perhaps further be objâ—cted what is generally agreed to that baptisme be coming an instrument of regeneration washeth away original sin therefore why may not regenerate baptized persons say they have no original sin But the schools answer to this objection is very ful that Sacraments are administred to the person therfore the person is free from the guilt whilest yet stil the nature is defiled with the stain of original sin whereas it may be retorted that if the sin remaine the guilt cannot be abolâ—shed guiltiness being an inseperable adjunct of sin I answer that the â—eatus simplex guilt abstractively considered is not taken away but as redundans in personam concretively considered it is taken away so that this guilt shall not be imputed to the person whilest yet there are some remainders of the sin in him so that he cannot say truly he hath no sin to wit no originall corruption 2. If we say we have not sinned by actual transgressions we deceive our selves that expression of the prophet upon the land of my people shal come up briars thornes is not unfitly moralized by St. Gregory to this purpose since the bryers and thornes of iniquity are to be found growing in the land of Gods people the hearts and lives of Gods saints Excellently to this purpose saith Lâ—â— who is found so voyd of fault that there is not in his life what justice may blame and mercy perdon it is the position of Solomon in his prayer upon his supposition If they sin against thee for there is no man that sinneth not and the assertion of St. Iames including himself in the number who yet was called Iames the just In many things we offend all yea our blessed Savâ—our prescribeth it as part of a forme of prayer for his own disciples Forgive us our trespasses and as St. Cyprian well noteth to check any high conceits of our sanctity he mindeth us of our dayly sins for which we have need dayly to ask pardon Indeed as St. Gregory aptly we must know there are some faults not to be avoyded by the most righteous persons such are those delicta quotidianae incursionis as Tertullian calls them sins of quotidian incursion to which all men are subject yea in respect of these it is St. Ambrose his complaint unus quisque nostrum per singulas horas quà m multa delin◠〈◊〉 in how many things doe every one of us offend every hour no wonder if St. Cyprian assert opus est nobis quotidiana sanctificatione We have need of renewed sanctification that as we sin dayly so we may be dayly purged by repentance nay that the wise man makes the challenge who can say I have made my heart clean I am pure from my sin We can neither ascribe what purity we have to our selves nor yet attribute perfection to our purity To illustrate this more distinctly consider 1. Even the externall conversation of the best men is not exactly pure The life of a Christian is as it were a book his birth the Title page his Baptisme the Epistle Dedicatory his years the leavs and his actions the lines in those leaves and there are some lines in the leaves of the fairest life which by reason of their errata are legenda cum venia to be looked upon with a favorable eye since if God should examine our acts with a severe eye woe would be to the most commendable life as St. Augustine excellently 2. Put the case that a man were free in respect of his externall actions yet who is free from internall motions though thy hands were perfectly cleane yet thy heart is not To be free from all titillations and motions is not for this life which is a continued temptation that expression of our Saviour He that is washed need not save to wash his feet is fitly alluded to by St. Bernard for our present purpose He is washed whose head that is his intentions and hands that is his operations are cleane But our feet which are lusts and affections whilest we walke upon the dust of this world continually need washing 3. And yet further though one might arrive at such a perfection as to say with St. Paul I know nothing by my selfe yet as he saith of himselfe he could not thereby be justifyed Indeed it is most probable that the Apostle there speaketh onely in respect of the discharge of his calling concerning which he knew nothing by himselfe for which he was blame worthy but take it in the largest extent that he knew nothing by himselfe in the present bent of his heart and course of his life yet he as well as David and so every Saint hath reason to pray Cleanse me from secret sins many things being sins which yet we know not to be so and there being much filth and uncleannesse in our hearts which by reason of their deceitfullnesse we are not able to discover and finde out 4. Finally Our holiest services are full of infirmities so that if we say we have not sinned in the best duty that ever we performed we deceive our selves This was visibly represented where Aaron the high priest a tipe of Christ was to beare the iniquity of their holy things and it is not improbably conceived as the assertion of Solomon when he saith There is not a just man on earth that doth good and sinneth not that is who sinneth not in the good he doth yea it is the confession of the Church All our righteousnesses are as filthy rags upon which St. Bernâ—rd Our righteousnesse though upright is not pure unlesse we think our selves better then those who uttered those words and Gerson upon the same Scripture infers Who dare then boast of his righteousnesse before God No brethren there is a worme in our best fruits drosse in our purest gold smoak in our brightest fire spots in our most beautiful splendid performances our graces are not without their defects our duties not without their defaults who finds not his knowledge dâ—mme his faith weake his love cold his zeale remisse Who may not complain of dulness deadness wandringnes in his devotion Who ever could say he loved
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
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
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
capacity of pardon till he have made confession nor of confessing a sin till he have committed it it plainly appeareth that God doth not antedate his pardons but till sin be past pardon is to come This being prâ—mâ—sed we need noâ— doubt to affirm when God pardons one sin nâ— one sin is left unpardonâ—â— Larga Dei bonâ—tas venâ—am non dimidâ—abâ—t the acquittanâ—â— which mercy gives is not in part but in full indeed iâ— God shall pardon some sins and not others he would at the same time be a friend and an enemy and we should be at once both happy and miserable which are manifest contradictions besides God doth nothing in vain and it were in vain to cleanse from any if not from all sins one leake unstopped will sink the ship one sore not healed may kill the body and one sin unpardoned may destroy the soul no wonder that the Scripture still useth a word of extent thus it is said in the parable the Lord forgave his servant all his debt thou hast cast all my sins behind thy back saith Hezekâ—ah and wash me throughly from my sins and blot out all mine offences so David prayeth To enlarge this comfortable truth be pleased to observe both the wayes of expression here used and accordingly take it in a double variation 1. Sins in the plurall number he doth not only forgive one but many nor doth he only forgive once but often he will abundantly pardon saith the Prophet Isay or according to the original he will multiply to pardon the Rabbins say that if a man sin thrice it is pardonable but not the fourth God is far more rich in mercy he that cast out a legion of devils will cast out a legion of sins he that bids us forgive our brother not only seven times but seventy times seven will certainly be as abundant in forgiving us the Sea can as easily drown an whole Hoste of men as twenty souldiers and where God forgiveth sin he casts them into a Sea the Lord in the parable forgave his servant not one or ten or an hundred but ten thousand talents were all the sins of the world the sins of one man yet they were to his mercy but a drop of a bucket to the Ocean 2. All unrighteousness of what degreeâ—â—ever â—â—ever all manner of sin and blasphemy shall be forgiven saith our blessed Lord yea that the sin against the Holy Ghost is irremissible it is not for the malâ—gnity so much of the sin as the sinner because he that once commits it can never penitently confesse it not only pence but pounds moaâ—s but bâ—ames miâ—â—s but talents are within the compasse of râ—mission there is a necessity of pardon to the least and there is one excepted a possibility of pardon for the greatest sin Christ cured all manner of diseases and God cleanseth all manner of sins the foulest rags may become white paper and mercy crosseth not only the black but the red lines of our scarlet sins out of Gods book to this purpose it is that in the name of God proclaimâ—d by Moses he is said to forgive iniquity transgression and sin where though there be neither the plural number nor an universal particle yet there is a three-fold noun which answereth both is not unfitly expounded as extending both to original actual to great as well as small sins And now my brethren what abundant consolation doth this afford us against the sense of our manifold and mighty sins so that we may well take up the challenge of St. Paul who shall lay any thing to our charge what singular admiration should ravish us in the apprehension of this multa mâ—â—na misâ—ricordia manifoâ—d and great mercy saying with the Propheâ— Micah Who is a God like unto thee that taketh away iniquity and passeth by the transgressions of the remnant of his heritage what exceeding gratulation should flow from us if at any time God give us assurance of this general pardon exciting our selves with the Prophet David Blesse the Lord oh my soul and all that is within me praise his holy name who forgiveth all thy iniquity and healeth all thy diseases Onely let me close up with a needful caution God forgiveth and cleanseth all our sins but it is if we confesse them and as we expect that his remission so he expecteth that our confession should be proportionable to our comissions now our confession is then answerable when our sorrow which ever attendeth confession is in some measure correspondent to our sins beleeve it brethren the pardon of many of grâ—at sins is not to be had upon the samâ— easie terms with that of infirmities and seldom offences as our sins are more our teares must be more as our transgressions are greater our humiliations must be deeper If our offences have been not Gnats but Camels our sorrow must be not a drop but an ocean Scarlet sins call for bloody tears and if Peter sin heynously he must weep bâ—tterly If then thy former life hath been a cord of iniquity twisted with many threds a writing full of great blots a course spotted with various and those grievous sins multiply thy confessions and enlarge thy humiliations double thy fastings and treble thy prayers poure out thy teares and fetch deep sighs in a word iterate and aggravate thy acknowledgements though yet as the Apostle saith in another case I say in this grieve not as without hope that upon thy sincere and sutable repentance divine goodnesse will forgive thee thy sins and cleanse thee from all unrighteousnesse THE FIRST EPISTLE OF S. IOHN CHAP. I. Ver. 9. If we confesse our sins he is just and faithful to forgive us our sins and to cleanse us from all unrighteousnesse THe Text is a promise and promises are the most comfortable part of Scripture the whole word of God is according to Saint Peters metaphor sincere milk and these are the creame of that milk according to St. Pauls similitude a treasure and these are the pearles of greatest worth in that treasure according to Davids comparison a light and these are the brightest beams of that light in them all our good is centained by them all our hope is sustained through them all our comfort is attained The promise of the Text is one of those which 〈◊〉 Apostle Peter calls exceeding great and precious promises because of that which is an exceeding great and precious blessing the remission of our sins that which is the sole spring of our comfort so that all waters which flow not from this spring though they may be sweet in the mouth will prove bitter in the belly that which is the Queen of mercies so that wheresoever she goeth a train of blessings attend upon her since if sin be pardoned we have grace from peace with accesse to joy in God yea all needfull comforts both for this life and that which is to
1. Some interpreters make faithful and just to be synonima's therefore he is faithful and just because it is just he should be faithful in this respect the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth truth is by the Septuagint translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnesse nor is it without reason because it is a righteous thing to be true before a man maketh a promise he is free to make it or not but when he hath made it he is not free to keep it or not by promise a man becometh a debtor and for one to pay his debt is no more then just Indeed this is not exactly true in regard of God because we never so fully perform the condition but it is justly lyable to exception yet after a sort it is that which he accounts himself engaged to in point of justice to perform all his promises and therefore though it is meer mercy which maketh it is justice which fulfilleth the promise This interpretation Socinus layeth hold on hereby to evade the doctrine of satisfaction which this word according to its proper sense doth clearly â—avour But the designe of the Holy Ghost being in these words to strengthen our weak faith in beleeving the pardon of sin I conceive we shall do best to expound the words in that way which may most â—onduce to this end and that is as affording not only a single but a double prop to our faith from a double attribute in God and therefore I waâ—e this interpretation 2. Others there are who distinguishing these two understand by justice mercy so Grotius here saith I interpret just to be good gentle and Illyricus observeth that righteousnesse is sometimes taken for benignity and clemency in this respect iâ— is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth mercy is sometimes by the Sepâ—uagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnes agreeable hereunto the Greâ—k word for almes is by the Syriach rendred righteousness the merciful mans bounty is by the Psalmist and St. Paul called righteousnesse yea upon this account mercy and righteousnesse gracious and righteous are joyned together and David promiseth if God would deliver him from blood guiltinesse he would sing aloud of his righteousnesse And now according to this interpretation we see another impulsive cause of forgivenesse namely the grace mercy clemency of God Among others there are two Greek words by which pardon is set forth that excellently confirm this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former by St. Paul which comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to forgive freely and intimateth free grace to be the spring of pardon the latter by the Authour to the Hebrews in that quotation of the Prophet I will be merciful to their sins and their transgressions which is by shewing mercy to the sinner in the forgivenesse of his sins so that we may hence learn to what we are to ascribe the pardon of our sins meerly the good will and grace and mercy of God Indeed we shall still find all those benefits especially spiritual which we receive attributed to mercy the regeneration of our nature according to his mercy he hath begottâ—n us the salvation of our soules according to his mercy he saved us and the remission of our sins through the tender mercy of our God oh let us admire the bowels of love the riches of grace the treasures of mercy which are manifested in pardoning and cleansing our sins 3. But though this interpretation may be received yet since it is a good rule in expounding Scripture to keep to the proper meaning of the words if there be not very good reason to the contrary and there being no reason why we should here recede from I have chosen rather to adhere to the litterall sence of the word Iust. For though it be true that 1. The commission of sin deserveth punishment and therefore justice which giveth every one their due calls for the punishing not the remitting of sin and 2. The confession of sin cannot as hath been before asserted deserve pardon because it is no proportionable compensation of the offence Upon which grounds it appeareth that this justice which forgiveth cannot be in respect of us yet it still is a truth in regard of Christ God is just to forgive so that a Gualtâ—r well he cannot but forgive unlesse he will be unjust to his own Son and inasmuch as our Apostle in the foregoing verse save one expressely attributes this cleansing to Christs blood this interpretation of justice is doubtlesse most genuine and congruous To clear briefly and perspicuously this sweet truth of pardoning justice be pleased to know that 1. The mâ—ledictory sentence of death denounced by the law against sinners was inflicted by God upon Christ this is that which the Prophet Esay positively asserts where he saith the chastisement that is the punishment called a chastisement because inflicted by a father and onely for a time of our peace was upon him and again he was oppressed and he was afflicted which according to the genuine sence of the original is better rendred it was exacted to wit the punishment of our sin and he was afflicted or he answered to wit to the demand of the penalty It may be here enquired how it can stand with Godâ— justice â—o inflâ—ct punishment upon the guiltles and if this doubt be not cleared we shall stumble at the threshold and the foundation of this pardoning justice will be layed in injustice and truly when we find God saying the soul which sinneth shall die and asserting those who condemne the righteous as an abomination to him it is hard to imagin how he can himself justly punish the innocent for the nocent To remove this scruple consider 1. That God did inflict death on Christ is undeniable and who may question the justice of his actions when as things are therefore just because he wills them to be done whose will is the supream rule of justice 2. There cannot be a more necessitating reason of Gods afflâ—cting Christ by death then this so that if it be not just for God to inflict it upon him on this ground it is much lesse upon any other That Christ should die for the confirmation of his doctrine was needless it was done sufficiently by miracles To make way by death to his glory was not necessary he might have been translated as were Enoch and Eliah To dye only as an example of patience and fortitude to his followers is a far less cogent cause then to dye as an example of Gods justice and severity against sin nor need he have died for that end since the death of any of his Apostles might have been exemplary in that kind Finally had he died only for the declaration of Gods immense love to us and not for the demonstration of his severe justice against sin whilest he had been so
confessions our prayers our tears our purposes may be hypocritical it is our actuall forsaking of sin which evidenceth the truth of all the rest True repentance doth not only decline the Accusative case by acknowledging sin and the Vocative by calling upon God for pardon but the Ablative by putting sin away and thus according to Origens phrase as it healeth those wounds that have been made so it taketh care that the soul be not wounded again Indeed this is the great mistake of very many they content themselves with a generall confessing sin and formal asking of pardon and still they add sin unto sin but alas this is only fingere not agere poenitentiam to pretend not practice penitence optima poenitentia vita nova the repentance of the life by dying to sin is the very lâ—fe of repentance 3. Lastly In the eighth verse of the former Chapter our Apostle saith if we in which number he includeâ— himself and consequently the holyest men say we have no sin we deceive our selves and yet here he writeth to them not to sin two clauses which seem irreconcileable but may be solved up by a double answer Either thus sin not that is indevour that you may not sin at all hereafter though this cannot be the event let it be your intent the successe let it be your design in execution let it be in intention sin not saith Bede that is let us take heed how we adde to the frailty of our flesh by our neglect and therefore let us strive to the utmost we can that we may be free from all sin and to this purpose is Calvins glâ—sse when he saith by not sinning he meaneth that as far as humane weaknesse will permit we should abstaine from all sin 2. Or thus sin not that is be sure you sin not de futuro again as you did de preterito in the dayes of your unregeneracy as if he would say though you cannot but sinne still yet sinne not so as you did before To inlarge this in a double reference 1. Quoad genus not in the same kind Sin not that is beware of those grosse sins scarlet iniquities in which before you lived And thus though it is possible a regenerate person may commit some great sin in which he formerly wallowed yet it is not impossible for him wholly to avoid sins of that nature nay this is that which God expects and requireth of us that though our garment will be spotted yet it may not be rent in pieces and though we cannot be without failings yet that we should be without scandalous falls 2. Quoad modum not in the same manner as before you did not with that fulness of deliberation freenesse of consent strength of resolution frequency of action which you sinned with in times past We cannot but sin but we must not delight in give up accustome our selves to the commission of sin it was Davids prayer keep back thy servant from presumptuous sin and it is every good mans practice to keep himself by Gods grace from sinning presumptuously And thus much shall serve to be spoken of the matter Proceed we now to the motive enforcing this admonition and that is because this was the end of his writing these things The prosecution of this lieth in the various reference of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things here spoken of Indeed we may very well understand it both in a general and a particular reference 1 It may have a general respect to the whole Epistle and so we are to take notice of one principal end why he wrote this Epistle that he might take them off from their sinnes And thus here is intimated both finis scribentis and finis Scripturae the end of the writer and the end of the writing and that one and the same their not sinning 1. I write these things that you sin not that was his ayme and scope in his writing nor was it only his but that which all the men of God in all their writings and preachings aymed at and therefore you still find them harping upon that string repent and shooting their forked arrowes at sin Indeed the false Prophets as God complaineth by Jeremy did strengthen the hands of evill doers but the true Prophets endevour was to restrain them the false Prophets as Ezechiels phrase is did sow pillowes under their arm-holes but the true plucked them away Go up and prosper was the voyce of the lying Prophets to Ahab If thou return in peace the Lord hath not spoken by me saith Micaiah flattering Ministers lull the people asleep but faithfull ones awaken them out of their sins oh let us herein approve our selves sincere by striking at and labouring to beat down sin in all our discourses 2. These things I write unto you that you sin not this was the end of all that he wrote nor is it only the end of his but all the writings of the Apostles and Prophets so that the whole Scripture is given us among others for this end that we might not sin If we look into holy writ we shall find precepts reproofs threatnings promises hystories and sin not is that to which they all tend The precepts are clear as glasses to discover sin The reproofs as faithful monitors to mind us of sin The Threats as strong cords to bind us from sin The promises as gentle antidotes against sin and The Histories as memorable monuments of the sad effects of sin To this purpose it is that Gods word is compared to a fire which purgeth away the drosse to water which cleanseth away the filth and to a sword with a double edge the one whereof is to cut the heart of a sinner for sinne and the other to cut sin in the heart of a sinner Oh my brethren as these things are written by those sacred penmen so let them be read heard pondered and observed by us for this end that we may not sinne These things are written in Gods book that we may not and if these things be written in our hearts we shall not erre The Psalmist proposeth it to young men and in them to all men as an excellent help against sin wherewith shall a young man cleanse his wayes by taking heed thereto according to thy word and presently after he sets down a probatum est from his own practice and experience I have hid thy word in my heart that I might not sin against thee When therefore we are to encounter with any sin let us go to the brook of holy writ and thence choose out five smooth stones a precept a reproof a threat a promise an history put we them in the scrip of our hearts Let us throw them with the sling of faith against the forehead of Goliah our lust whatsoever it be so shall we be enabled to overcome for these things are written that we sinne not Besides thls general there may be a more particular
reference of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things to the things which precede in the end of the former and immediately follow in this Chapter For whereas he had in the foregoing verses delivered the doctrines of an impossibility of being without sin of a possibility of pardon of sin that upon confession besides he was presently to mention the comfortable doctrines of Christs interceding to God for us and reonciling us to Gâ—d well knowing how apt men are and how ready they would be to make these doctrines encouragements to sin he thought it necessary that this caveat should be put after the one and set before the other whereby the misconstruction and misapplication of these precious truths might be prevented and according to this reference here is something implyed something expressed That these things which were written would be perverted by some for the encouragement of themselves and others in sin That these very things which would be so perverted were written by him that they should not sin 1. Our Apostle no doubt foresaw how these things which he wrote would be abused and therefore thought this caveat very needful for how apt are men to reason in this or the like manner If we can never come to say we have no sin what need we care though we have sin that which no man can avoid why should we go about to withstand and thus from a necessity take to themselves a liberty of sinning again Again If God will forgive sin upon confession what need we fear the commission if he is ready to forgive all sin what need we care how many and great sins we run into we can confesse as oft as we offend and God will forgive as oft as we confâ—sse Once more If Christ will be an Advocate and propitiation when we have sinned why should our sins trouble us There is a plaister provided for our wounds what need we fear to wound our selves and since Christ will free us from sin let us sin freely Thus as the best of actions so of expressions are subject to misconstructions nothing can be done so exactly nor written so exquisitely but a wicked eye will pry and censure and slander a vitiated stomach turneth all its meat into choller a venemous spider sucketh poyson out of the sweetest flower and men of corrupt minds will strengthen themselves in sin from pure and heavenly truth as they make the good gifts of God conferred on them so the good word of God published to them fuel for their lust St. Peter saith of many unlearned and unstable soules that they wrest the Scriptures to their own perdition to wit by making them patrons of errour no lesse do prophane men by making them fautors of sin and the metaphor there used is very emphatical borrowed from the stretching of men upon the rack and as those who are racked are ofttimes made to confesse what they never did so these cause the Scriptures as it were to speak what they never meant Oh let us take heed of learning this hellish sophistry beware we of putting foule glosses upon the fair Text It is very ill to make a sinister construction of our neighbours words but farre worse to misinterpret Gods sayings and we cannot more abuse these writings then to make them speak any thing which is either untrue or impure And because it is that to which men are so prone oh let Gods Ministers take heed how they deliver these things too largely and loosely without their due caution it is Ferus his note how wary S. John is in delivering the sweetest doctrine of remission and reconciliation by Christ no lesse is S. Paul when he handleth the doctrine of justification and so ought we in delivering those sweet Gospel verities so to propose them as that wicked men may not hereby take occasion to let loose the reines to all licentiousnesse 2. But further to prevent this mâ—stake he plainly asserts that these very things were written by him that men might not sin Those very doctrines which wicked men abuse to countenance loosenesse directly tend to perswade strictnesse When the Apostle saith we cannot be altogether without sin what should that teach us but to be so much the more careful and watchful since we daily gather filth we had need to take the more pains in cleansing our selves If I cannot shoot fully home when I have done my best I had need draw the arrow as far as I can that I may come the nearer to the mark Because my best knowledge is mixed with some ignorance have I not reason to study hard that I may attain the more knowledge seeing do what we can we shall slip is there not cause of the more warinesse that we may not fall or at least not often these things if we say we have no sinne if we say we have not sinned are written that we sinne not Again when the Apostle saith if we confesse our sins God is faithful and just to forgive for what is this confession required but that we might not sin the truth is confession is required not so much in reference to sin past either to inform God of or make him amends for it but chiefly in reference to sinne for time to come that hereby being the more sensible of the offence guilt shame and griefe attending we may be both inraged and engaged against it he that by confession condemneth himselfe for his sinne is thereby obliged to condemn sinne in himself and the end of acknowledging our sins is as that the sinner may be absolved so that the sinne may be executed Once more when the Apostle saith God forgiveth and cleanseth from all unrighteousnesse and Christ is our Advocate and propitiation for our sinnes these are sweet yet strong arguments to disswade from sinne Gospel-truths favour the sinner but not the sin they reach forth an hand of succour to us but it is to pluck us out of the mire they are a playster not to skinne but to heale the sores Very apposite to this purpose is that of S. Paul The grace of God which bringeth salvation hath appeared to all men teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world pardoning and reconciling love cannot but 1. oblige to thankefulnesse and it were a very iâ—l requitall for pardoning an old to offer a new injury 2. Excite love and love must needs make us careful not againe to displease no wonder if Arnobius saith We who beleeve that our sinnes are expiated by Christs blood cannot but be caâ—telous how we plunge our selves into the guilt of sinne again Oh let us study the purity of Evangelical doctrines let us get spiritual enlightened understandings that we may judge aright of these truths Having these promises saith Saint Paul let us not defile but cleanse our selves from all filthinesse of flesh and spirit perfecting holinesse in the feare of God then
he is an advocate for us with the Father let us be advocates for him with the world let us plead his cause vindicate his honour speak for his Gospel intercede for his members it is but that to which gratitude obligeth to do for him as far as we may what he doth for us and so return like for like indeed he can and will plead his own cause nor doth he stand in need of our help but he taketh it kindly when we expresse our thankefulnesse by becoming advocates for him 3. That when we sin Christ may be our advocate let us be sure to arraign and accuse our selves it is St. Austins advice continually censure and condemn thy self so mayest thou come boldly in confidence of thine advocate Indeed I may here fitly make use of those words towards the end of the former Chapter if we confesse our sinnes he is our advocate to plead for pardon in one word Let us with penitent hearts on all occasions go to him and humbly intreat him that he would intreat for us he desireth no more then to be desired prayer is the only fee this advocate expects Let us therefore confesse and confessing pray to the Father in his name yea to himself that he would pray to the Father and let us not doubt but he will perform what we desire and obtain what we expect the forgivenesse of our sins and not only so but in the end that which is the end of our faith the salvation of our souls THE FIRST EPISTLE OF St. IOHN CHAP. II. Ver. 2. And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world IT is one of those excellencies which are common both to Law and Gospel that they require purity of heart and holinesse of life sin not is the voyce both of Moses and Christ Prophets and Apostles Indeed since they were holy men who wrote and that as moved by the Holy Ghost it was impossible but that all their writings should tend to the advancing of holinesse It is one of those excellencies which are peculiar to the Gospel that it provideth an Anchor in case of a storme a rock of succour in shipwrack a refuge whether to flye when we are in danger indeed the Law doometh the transgressour to the curse and there leaveth him hopelesse helplesse remedilesse Accursed is every one that continueth not in all things which are written in the book of the Law to do them so runs the comminatory sentence in which the sinner being involved hath no way left by the Law of escaping but must inevitably perish whence it is that the legal ministration is called by the Apostle the ministration of death but by the Gospel cometh glad tidings of pardon and propitiation to disconsolate sinners and whilest we are sitting in the darknesse of despaire by reason of our sin breaketh in upon us with beams of comfort from the Sun of righteousnesse thus as it saith sin not so withall if we fall into sin it saith despair not a careful endeavour against sin it requireth yet when we have sinned it leaveth us not without hope but directeth us to Christ as an intercessor and reconciler for so we find St. John here in those words which may therefore be truly called the Epitome and summe of the Gospel My little children these things I write unto you c We are now come to the second Ingredient in this Remedy to wit the reconciliation wrought by Christ and this in the second verse and he is the propitiation for our sins and not for ours only but for the sins of the whole world concerning which choice and amiable benefit we have two things set before us The nature of it wherein it consists in those words and he is the propitiation for our sins The extent of it how far it reacheth in those words and not for ours only but for the sins of the whole world each of which may well take up an whole discourse At this time only of the former expressed in those words and he is the propitiation for our sins Before I enter upon the matter it will be needful to take a little notice of the connexion of the clause implied in the particle And. A word which may be considered either meerly as conjunctive or as causal 1. If we read it only as a conjunctive particle it lets us see that Christ being an advocate becometh a propitiation indeed the work of reconciliation according to a different notion belongs both to Christs sacrifice and his intercession the meritorious purchase of our peace belongs to his sacrifice the effectual application of it to us belongs to his intercession the shedding of his blood upon the crosse was that which wrought reconciliation for all that should beleeve in him the presenting his blood in heaven is that which obtaineth the actual collation of this benefit upon them who do beleeve in him This was excellently tipified under the Law by the blood and the incense which the Priest made use of in the attonement the former prefiguring Christs suffering and the latter his advocateship by both which the propitiation is made It is that which we have reason to take notice of for our comfort that Christ is such an advocate as hath not only affectum but effectum a desire to do us good but accomplisheth it as doth not only satagere but efficere undertake but perform as he intercedeth for us when we sin so he finds acceptance and he propitiatâ—th God for our sins oh let it be our wisdom to addresse our selves to him as our advocate when we have offended let us not doubt of being reconciled 2. We may yet further look upon this and as a causal particle signifying after the Hebrew use for and so it lets us see what giveth the efficacy to Christs intercession to wit his propitiation this will the better appear if we consider that 1. This propitiation for our sins was merited by Christs blood and therefore God is said to set him forth a propitiation through faith in his blood and Christ is said to make peace through the blood of his crosse indeed there can be no propitiation of wrath without satisfaction of justice and there can be no satisfaction of justice without shedding of blood whereby the punishment was suffered which justice required 2. Christ maketh intercession in the vertue of his blood our salvation is obtained first pretio and then prece by laying down a price and then pleadâ—ng the payment before God so that what was once offered is continually presented 3. Christ being a propitiation and so our advocate must needs speed whilest a man is angry it is in vain to move him for a favour but his anger being appeased there is hopes of successe especially when he pleads who was the means to pacifie him thus stands the case between God and Christ and us God being â—ncensed
state of sin nothing we do can please much lesse pacify he Almighty The truth is to use Ferus his similitude All the works we do are in themselves but as a ring of iron and could not so much as gain acceptance were it not for faith which sets into them as it were the precious gemme of Christs merits 2. He must be capable and able to bear the punishment of our sins There can be no propitiation for without expiation of sin the expiation of sin is by suffering the punishment and the sin being committed against an infinite Majesty the suffering by which it is expiated must be of infinite value in these respects it is impossible that any or all the Angels though holy and just should propitiate God for out sins since as Angels they were not capable of the punishment and though they should have assumed humane nature yet being but finite creatures the worth of their sufferings could not be infinite only Christ in himself being altogether pure and therefore called Iesus Christ the righteous in the end of the former verse and being both God and man and so able as God and capable as man of undergoing such a penalty as should by reason of the infiniteness of his person be of infinite merit is the propitiation for our sins To end this The propitiation here spoken of may be considered several wayes and accordingly it may have several causes as decreed published applyed purchased The decree and intention of this propitiation is the work of the whole Trinity though especially attributed to the Father The declaring and publication of it is the work of Christs Ministers to whom is committed the word of reconciliation The effectual application of it to every one in particular is done principally by the Spirit and instrumentally by faith But still the purchase and procuration of it is only by the blood of Christ nemo praeter illum nemo cum illo there was none besides him there was none to joynâ— with him he alone did undertake and accomplish the work of reconciliation Having briefly and I trust in some measure clearly explicated the explicite truth of this clause give me leave in a few words to apply it 1. In the sense of Gods wrath for our sins whither should we go but to Christ for reconciliation far be it from us to think we can pacify God for our sins by our prayers or teares or almes in all which Gods severe eye of justice would find matter of provocation far be it from us to place our hopes of Gods favour towards us in the merits and mediation of Saints or Angels who themselves are beholding to this Mediatour the truth is Propter filii meritum mater invenit gratiam The Mothers peace was made by the Sonnes blood and therefore to him and him alone let us have recourse as our only Peace-maker And would you know how to go to him I answer by faith accedit qui credit he cometh to who beleeveth on Christ and as there is no propitiation but through him so there is no propitiation through him to us but by laying hold on him in which respect the Apostle doth not only say God hath set forth Christ a propitiation through his blood but through faith in his blood and therefore being sensible of divine pleasure let us embrace Christ in the armes of our faith that God for his sake may be propitious to us 2. In the confidence of this propitiation wrought for us by Christ how infinitely should we account our selves obliged to our blessed Jesus the more to imprint this meditation upon us consider 1. What the benefit is which Christ hath procured propitiation for our sins a benefit which hath many blessings to attend upon it such as are acceptation of our persons and performances nearnesse of union and fulnesse of communion with God boldnesse of accesse to the throne of Grace peace of conscience and joy in the Holy Ghost Christ saith to every beleeving soul that hath an interest in his propitiation in words much like those to his disciples Be of good cheer I have pacified the Fathers wrath towards thee God saith to every such person for whom he hath accepted Christs propitiation in words much like those to Ephraim It is my dear Son it is my pleasant child though I spake against thee I do earnestly remember thee I will surely have mercy on thee and 2. Who are we for whom Christ vouchsafed to become a propitiation Jonathan stood between Sauls fury and David a good reason Sauls rage was causelesse David was innocent but Gods anger was just and we were offenders the people mediated between Saul and Ionathan when he tasted of the honey but Ionathan had offended ignorantly we have been wilful presumptuous Rebels Abigail pacified Davids wrath against Nabal but he was her husband Hester diverteth Ahasucrus his rage from the Iewes but they were her countreymen but loe Christ becometh a propitiation for our sinnes who were strangers not allies enemies not friends enemies to him as well as the Father and yet for our sins he propitiateth 3. When there was no other way left of propitiation he undertaketh it I looked saith Christ and there was none to help I wondred that there was none to uphold therefore mine own arm brought salvation If all those glorious Angels had with united endeavours sought to reconcile God to man it could not have been accomplished As God faith in another case Though these three men Noah Daniel and Iob were in the land they should deliver but their own soules they shall deliver neither sonnes nor daughters so he seemed to say in this Though Gabriel Michael yea all the Myriads of Angels had not only intreated but in assumed bodies suffered they should not have propitiated my wrath towards one man for the least sin And as Elishah said to Ahab Were it not that I regard the presence of Iehoshaphat I would not look towards thee nor see thee so God saith to us Were it not that I regard the passion and intercession of my Son I would not vouchsafe the least look of grace or favour towards you 4. That Christ might be the propitiation for our sinnes he was pleased to offer himself a sacrifice our blessed Saviour appearing to his disciples after his resurrection Said Peace be to you and shewed them his hands and his feet as if he would say See how dear your peace cost me Thus the case stood we had offended God was provoked wrath was ready to strike us Christ steps in and taketh the blow upon himself and so by his suffering God is pacified towards us And now putting all these together that when none could Christ would and that undertake so great a work as the reconciling offended justice and when no other means would prevaile but blood and death Christ should be willing to lay down his own life and this for our sinnes who were so
Who art thou then that sayest Christ dyed not for thee and will not be a propitiation for thy sins when the doore is open by God why should it be shut by thee when God is ready to receive thee why shouldest thou reject Christ and cast away thy self view the Text well and tell me if the whole world do not include thee surely omne totum continet suas partes omnis species sua individua every species includeth its individuals every whole its parts it is both Calvins and Gualters note upon the word world that it is so often repeated ne aliquem à Christi merito exclusum puâ—aremus so Gualter that we should not think any one excepted ne quis omnino arceri se putet modo â—idei viam teneat so Calvin lest any one should think himself excluded if he walk in the path of beleeving Beleeve it never any missed of propitiation for want of merit in Christ but of faith in themselves why should I give my self over when my Physician doth not so long as I am one of the whole world and my particular sins are not so great as the sins of the whole world I will not cast away all hopes of propitiation 3. Caution that we do not hence presume of a propitiation without application St. John saith he is the propitiation for our sins and for the sins of the whole world but we cannot inferre he is the propitiation for the sins of the whole world therefore he will be for ours though we live as we list Alas brethren you have already heard this propitiation as it is universal so it is conditional habet quidâ—m in se ut omnibus pro sit sed si non bibitur non medetur this cup of salvation hath that in it which can benefit all but if no drinking of it no healing by it If thou dost not beleeve saith St. Ambrose Christ did not descend for thee nor dye for thee to wit so as effectually to save thee and in another place more aptly to our present purpose if any one doth not beleeve he defraudeth himself of that benefit which is so generall indeed by reason of this condition it falls out that though Christ be a propitiation for the sins of the whole world yet it is not the whole world no nor the greater no nor an equall part of the world but a third a fourth part a remnant a little flock partake of this propitiation and therefore we have a great deal of reason to fear and tremble lest we miscarry and have no share in this propitiation which is so universal 4. Exhortation that since Christ is a propitiation for the whole world we labour to make sure our own share in this universal good it had been little comfort to St. Iohn that he could say Christ is the propitiation for the sins of the whole world if he could not have said he is the propitiation for our sins that known saying is in this case too often verified later dolus in universalibus men deceive themselves whilest they rest in generalities content not thy self to know that Christ hath dyed for the world but strive to be assured that thou shalt be saved by his death it will be a sad trouble at that day for thee to think I had a price in my hand but I made no use of it I might have obtained propitiation by Christ but I neglected it there was a remedy prepared but I contemned it And therefore let our great care be to gain an interest in assurance of this propâ—tiation to our own soules that what it is in it self it may be to us and it may be for our sins efficiently what it is sufficiently not for ours onely but for the sinnes of the whole world FINIS A TABLE of the materiall Truths in this Treatise A. ADvocate How affirmed of Christ how of the Holy Ghost 351. how Christs Advocateship differs from his Mediatorship 352. He the onely Advocate 363. wherein it consists 354. with whom he is an Advocate 356. what giveth efficacy to it 357 369. he is no Patron of sin though advocate for sinners 353. he is no Advocate for them that continue in sin 346.347 we must be advocates for Christ. 365 Afflictions compared to darknesse 151 152. Christians rejoyce in them 110. the Word of God comforts in them 118 for sin inflicted even on forgiven persons 294. Ambition spiritual commendable 192. Angels Christs death in some sense suffiâ—ient to redeem the fallen Angels 397. yet not applicable to them 400. Anger Gods how terrible 371. sin the cause of it 369 370. Antiquity a note of verity 80. what kind of Antiquity is so 81 82. Apostles the meannesse of their outward condition 133. their integrity and unblameableness 71. Christs witnesses 21. their continual converse with him 64 65 66. why needfull 67 68. B. BLood of Christ how taken in Scripture 205. how often shed 206. how it cleanseth from sin 207 208. C. CHildren Regenerate persons must be as such 327. they must reverence their parents 330. Christ. Why called the Word 37 38 39 40. The subject of the whole Scripture 42. how the life the eternal life 44 45 46 His eternal subsistence from the beginning 53 76. Truly man 68. God and man in one person 69 212. How he was visible 67. His excellent preaching 64. His unspeakable dignity 6â— His fitnesse for the work of our Redemption 54. promised before sent 43. our miserable condition without him 46 391. In what respects said to be righteoue 395. The onely Refuge of a wounded conscience 350. The Parable between him and the Mercy-Seat 375. His great love to sinners 215. No fellowshâ—p with God but through him 98. no salvation but through him 388. Christians their dignity 102. their charity in desiring others may partake with them 86 87.385 what is done to them reflects on Christ. 101. Christ to be manifested in their lives 60. Church the Christian in it self a great multitude 393.395 Civility how differenced from sanctity 182 183. Cleansing from sin twofold 27 28. the causes of it 208. Commandments of God joyned with promises 131. how conversant about things impossible 228. many think they keep them all 252. Communion with God and Christ and the Saints see fellowshâ—p Confession threefold 264. of sin necessary to remission and how 280 281 282. it brings glory to God 285. benefit to us 283. The devil an enemy to it 285. it must be particular 266 267 chiefly of our ouwn sins 269. to whom to be made 271 272. its antecedent ingredients consequent 273 274 275. to be performed by the Holiest 227. Conversion maketh an alteration 192 192. others must be desired by us 87. Conversation of Christians ought to be exemplary 179. Covenant of Grace double one general the other special 399. D. DArkness fourfold 150. Death of Christ in our stead for our sins our dischrge 209 210. what gave the merit to iâ— 213 214. no benefit by
317. of the Godly how consistent with forgiveness 294. Purposes without performance unavailable 186. Propitiation See Reconciliation Christ is the propitiation 369 374 377. the severall causes of it 380. R. REeconciliation is of God to man as wel as man to God 370 371. merited onely by Christ. 378. attributed both to his sacrifice and Intercession 368. God being our Father very willing to it 357. Redemption in what sense universall 395 396. Religion Christian continually proposed 75. Reproofe must be plaine 147. gentle 149 150. with respect to the difference of sinners 148. how profitable 16 Resurrection of Christ how proved 97. S. SAcrament of the Lords Supper no corporal presence in it 69. Sacrifices all looked at Christ. 376. Saints may fall grssoely 347 348. Salvation only by Christ. 388 389. Satisfaction made by Christ to Gods justice 318 319. how consistent with remission 320 321. Scriptures their fulness sufficiency 8.116 they consist of three parts 1. The certanty of Apostolical writings 70 71. Gods mercy in giving them to us 13.28 Some parts more useful then others 145. fulnesse of joy afforded by them 141. to be read by the vulgar 116 117.118 Senses the velidâ—ty of a testimony from them 32. Shame when of confessing sin bad 265 Sin To sin how taker in Scripture 345. it is a wandring 287. why called unrighteousnesse 288 289. it maketh a man a debtor 292. it rendreth us filthy in Gods sight 296. the soules sicknesse 325. compared to darknesse 152 153. the great guilt of it 214. the onely makebate 369 370. God cannot be the authour of it 142. all men by nature sinners 226. The holiest not without it here 226 227 228 229. from grose sins they may be free 230. the sins of the godly no excuse for the wicked 233 234. Christ a propitiation for the greatest sins 387. Sonne how destinct from and one with the Father 51 52. to be worshipped as the Father 58. how inferior to the Father 356. T. TEstament the difference between the New and the Old 33.41 our happinesse who live in the times of the New 41 42. Trinity illustrated by the metaphor of light 136. Truth three fold 170. to do the truth what 171. W. WAlking what it imports 154. Watchfull we ought to be because prone to sin â—39 Wicked men delight in sin 155. make it their course 156. grow worse and worse ibid. their miserable estate 158 159. they cannot have communion with God 186. Witnesse how many wayes we beare it to Christ. 23. Word of God a great mercy that it is written 13 28. the rule of truth 259. as it is among us so it must be in uâ— 257 258 a preservative against sin and accordâ—ngâ—â— to be made use of 338 339. Words nothing without workes 18â— World made by Christ. 40. how 〈…〉 the whole world â—9â— â—99 Writing the advantage of it 26. ERRATA PAge 12. line 36. read 〈◊〉 p. 15. l. 17. 〈◊〉 r. 〈◊〉 p. 17. l. â— s. we r. was p. 22. l. â— bl the and. r. receive p. 23. l. 21. r. credit p. 24. l. 32. r. eâ—râ—and p. 39. l. 2â— r. â—â—struse and l. 30. r. 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Gods p. 271. l. â—5 bl the after notorious p. 275 14. â— that r. 〈◊〉 p. 276. l. 24. after suâ— bl the p. 283. l. â—5 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 284. l. 1â— after sincere bl p. 287. l. 15. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. sua r. suâ—m f. 〈…〉 p. 288. l. 15. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 289. l. 36. transfer the from affâ—ight to thee p. 293 l. 3. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 295. l. 34. r. cancelling p. 333. l. 24. bl ad 27.28 f. sincerity r. severity 28. f. hardneâ—s r. hardeneth p. 338. l. 23. r. as clear glasâ—e p. â—42 l 28. after excite bl the p. 345 l. 3. r. repentance p. 346. l. 7. r. it is p. 351. l. 6. f. this r. the. p. 355. marg r. lap p. 358. marg r. Mestrez p. 361. marg d. verum r. indicat p 362. l 9. bl 10. r. perverted p. 363. l. 6. r. plead p. 369. l. 10. f. the put a p. 370. l. 33. put a â—fter contentions bl the after Solomon p. 372. l. 8. r. carrying in it p. 374. l. 26 after native bl the p. 381. l. 25. bl a. p. 387 l. 20. r. and. 21. r. Christ. Books printed and are now to be sold by Nathanaell Web and William Grantham at the black Bear in S. Pauls Church-yard neer the little North-door Books in Quarto MAster Isaac Ambrose Prima media ultima First Middle and Last things in three Treatises of regeneration Sanctification and with Meditations on Life Death Hell and Judgement in 4. Mr. Nathanael Hardy 11. severall Sermons preached upon Solemn occasions collected into one Volume in 4. The first Ep. General of St. John unfolded and applied in 22. Sermons in 4. History survey'd in a brief Epitome or a Nursery for Gentry comprised in an intermixed discourse upon Historicall and Poetical Relations in 4. Mr. Nicolson's full and plain Exposition of the Church Catechisme in 4. Dr. Stoughton's 13. Sermons being an Introduction to the Body of Divinity in 4. Dr. John Preston The Golden Scepter with the Churches Marriage and the Churches Carriage in three Treatises in 4. A position delivered in Cambridge concerning the Irresistiblenesse of Converting Grace in 4. Mr. Thomas Cradock Gospel-Liberty in the Extention Limitation of it in 4 Mr. John Browning Concerning Publique Prayer and the Fasts of the Church six Sermons or Tracts in