the body without the soul is corporally so the soul without Christ is spiritually dead and alas whilest we are in this estate we are without all hope of life being under the sentence not onely of the first but second death and therefore Iohn the Baptist saith expressely he that believeth not the Son shall not see life but the wrath of God abideth on him oh heavy load and unsupportable weight which upon whomsoever it abideth must needs crush him to peices and sink him to the depth of Hell Oh labour we then both in respect of our selves and others to be sensible of our natural estate and if we mourn over our friends dead bodies much more should we mourn over theirs and our dead soules 2. To seek after this life because it is eternal and to seek it by union with Christ who is the life Indeed this temporal life may be used but onely that eternal life is to be sought the life that now is is a fleeting shadow a vanishing vapour a day which though never so pleasant cannot be long but the life which is to come is a light ever shining a leaf never fading and such a day as shall know no evening and now tell me which is most rational to seek after that life which is lost almost as soon as it is found or after that life which being once found can never be lost to catch after that which being got we cannot hold or that which being once got we cannot lose and therefore that I may allude to our blessed Saviours expression labour not for that which perisheth but for that life which endureth to eternity To this end let it be our continued care to gain to assure our interest in and union with Christ the Shunamite went to the Prophet for raising her dead childe we must to Christ for the quickning our dead souls it is very observable what St. Peter saith to this purpose To whom coming as to a living stone we also are built up as lively stones so that if you know how we become living stones it is by coming to and being built upon Christ as our foundation the soul cannot enliven the body till infused into and united with it nor can we receive life from Christ but by an interest in him he that eateth my flesh and drinketh my blood saith Christ himself hath eternal life there is life eternal life in the flesh and blood of Christ but then we must eat and drink it that so this spiritual food may be incorporated into us and we made one with Christ. 3. Lastly to set an high value upon Christ and give him the glory of this great mercy even eternal life of all the Titles that do express the personall excellencies of the Lord Christ that of the word is most glorious and of all those that do express the priviledges we have by him none so comprehensive as this of eternal life To you who believe saith the Apostle concerning this living stone he is pretious and well he may since he bestoweth so rare a Iewel and so invaluable a pearle as eternal life upon us indeed all our good and comfort is wrapt up in Christ he is the bread to nourish us the light to guide us the life to save us are then any beginnings of this life wrought in us any hopes of it assured to us let us look upon our selves as vessels filled by this fountain stars enlightned by this Sun carcases enlivened by this spirit acknowledging what we have and hope for to be onely and wholly from Christ that as we have life from him he may have thanks from us Now to him who is the life that eternal life be praise and glory in the Church throughout all ages Amen THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 2. 2. For the life was manifested and we have seen it and bear witness and shew unto you that eternal life which was with the father and was manifested unto us AMong the mystical interpretations of those four living creatures mentioned in Ezekiel and the Apocalyps that of resembling by them the four Evangelists is the most usual among the Antients and St. Iohn is compared to the Eagle by them all except Iraeneus who likeneth him to the Lion St. Hieroms reason is from the Eagles wing which soareth highest of any bird St. Gregories from the Eagles eye which is able to look upon the Sun and both very apposite for so doth St. Iohn in his Gospel look upon the Sun of righteousnes and so are high in contemplation of his Divinity nor is this lesse observable in this Epistle than in his Gospel which both beginneth and closeth with the Deity of Christ Indeed we have here in this beginning both the God-head and Man-hood of the Messiah and the union of both in one person set before us when he saith That which was from the beginning c. The second Character here given and which now followeth to be handled is of Christ as God in those words which was with the Father It is the same no doubt in sense with that in the Gospel and the word was with God and to this purpose Theodoret applyeth that of the Psalmist With thee is the fountain of Life For the better explanation of it we must take notice of the Noun the Praeposition and the Veâ—â— â—ather with the Father was with the Father 1. By the Father we are here no doubt to understand the first person in the sacred Trinity Indeed it is a word that is taken in Scripture both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially and personally essentially it is common to all the persons personally it is onely true of the first when it is used of God in respect to the Creatures it is to be understood essentially and our Apostle so intends it when he saith Behold what manner of love the Father hath showed that we should be called the Sons of God But when of God in order to the persons it is to be construâ—â— personally as here and in the next verse it is manifestly so used And the first person is called the Father say some because he is the original of the Trinity as connoting the relation he hath both to the Son and the Holy Ghost but â—hy others more properly the first person iâ— the Father onely in relation to the second who is his begotten after the most perfect way of Generation and so he only a Father in regard of him But further 2. The chief thing considerable is what this meaneth that Christ the life is said to be with the Father The answer to which I shall lay down both negatively and affirmatively 1. Negatively we must not strain the expression too far as noting either an inferiority or separability between those two persons of the Father and the Word 1. Not a separability as if Christ were so with that he were without the
a legall word and in both it represents this blood of Christ. 1. As it is a metaphoricall word What water is in the corporal that is this blood of Christ in the spiritual cleansing blood in a natural way is not cleansing but defilâ—ng and besmearing and yet what water doth to material that this blood doth to the immaterial cleansing in this respect it is that as men use to wash themselves in water so Christ is said to wash us in his blood to this the promise in Ezechiel properly alludeth where God saith I will sprinkle clean water upon you and for this end certainly Christ instituted water as the element in the holy Sacrament of Baptism that he might thereby signifie the cleansing efficacy of his blood 2. As it is a legall word What the blood of beasts in the law did tipically that the blood of Christ doth really to wit cleanse from sin The Authour to the Hebrews observeth that almost all things in the law were purified with blood and without shedding of blood there was no remâ—ssion thus in the ceremonies for legal uncleanness there was for the most part blood used and in their sacrifices for expiation of moral uncleaness there was shedding of blood to both which the Apostle alludeth when he speaketh of the blood of Bulls and Goats and the ashes of an heyfer the blood of Bulls and Goats being shed in their sin-offerings and the ashes of a slain heyfer used in cleansing those that touched a dead body And surely what were all these cleansings by blood but types and figures of the cleansing by Christs blood for which cause the Apostle manifestly calls these purifyings patterns of the heavenly things indeed as the same holy writer saith it is not possible that the blood of Bulls and Goats should take away sin so that when expiation of sin is attributed to them it is only to be understood in a tipical and sacramental sense as they were shadows figures representations of this blood whereof my Text speaketh and therefore it is they all vanished and were abrogated from the time of the shedding of this blood in which they had their accomplâ—shment and by which this admirable effect was really and fully performed the cleansing from all sin For the better understanding of this precious truth give me leave briefly to resolve these three Queries What we are here to understand by the blood of Christ. What kind of causality this blood hath to the cleansing from sin Whence it is that this blood hath this causalâ—ty and when I have thus opened the vein of this clause I shall the better let out the blood contained it for your spiritual refreshment 1. In answer to the first of these you must know that this blood of Christ is here to be taken both metonymically and synechdochically 1. Metonymically Socinus making use of this trope understandeth by Christs blood Gods new Covenant in which this benefit is promised a sence which if admitted yet according to a right construction will nothing advance his design It is true he maketh it a metonymy of the adjunct as if the covenant were called Christs blood onely because it is confirmed by it but when St. Paul telleth us in general that all the promises are in him yea is well as Amen made as made good yea when our blessed Saviour in particular calleth it the blood of the new Testament or Covenant because it was shed not so much for confirming the covenant wherein remâ—ssion of sins is promised us for the remission that is obtaining the remission of sins which is promised in that covenant it plainly appeareth that if by blood we will understand the covenant it must be a metonymy not so much of the adjunct as of the cause so it amounts to thus much that the remission of sin which is promised in the new covenant is procured by the blood of Christ which is as much as the orthodox doctrin asserts But the right metonymy here necessarily to be taken notice of is by the blood to understand the death of Christ and this of the cause for the effect because by the violent effusion of his blood his death was effected The better to clear this take notice that the blood of Christ was shed according to St. Bernard who supposeth they drew blood from his cheeks when they smote him seven but rather six several times Soon after his birth when at his câ—rcumcâ—sion they took away the foreskâ—n of his flesh a little before his death in the garden when he was cast into that bloody sweat in his scourging when they plowed his back with whips and made long furrows on his shoulders upon his coronation when they platted his head with a crown of thorns at his death on the Cross in the piercing of his feet and hands with nayls after his death when his side was opened with a spear blood and water gushing forth and truly though none of these times his blood was shed in vain yet it is the blood of the Cross when together with his blood he powred out his life that was the offering for sin in which respect it is expressely so called by St. Paul It is indeed by some asserted that one drop of his blood by reason of the hypostatical union might have sufficed for the redemption of the world but that must be taken cum grano salis since supposing at least Gods decree it was no less blood then his life-blood that could avail to the accomplishing this expiation 2. Synecdochically Socinâ—anizing Vorstius making use of this trope extends the synecdoche to that which he cals the whole oblation of Christ and so comprehendeth not only his antecedent obedience but his subsequent glory to wit of his resurrection ascension session and intercession But inasmuch as the authour to the Hebrews expressely saith that when he had purged our sins he sate down at the right hand of God and again he entred into the holy place having obtained eternal redemption for us yea our blessed Saviour himself being ready to up the Ghost cried it is finished I shall not noubt to assert but that what concerned the acquisition of this great benefit was then fully performed though the resurrection with the consequents of it were needful for the effectual application of it to us This Synecdoche therefore is to be extended onely to his passion one part put for the whole of his sufferings and so we are to construe it not onely of his blood but his body since as the one was shed the other was crucified and as here his bloud cleanseth from sin so in St. Peter he is said to beare our sins on his body yea St. Paul ascribeth our reconciliation both to his bloud and to his body nor yet onely of his body and bloud but his soule also in which suffering a subtraction of the Divine vision he cryed out upon the Crosse My God my God
why hast thou forsaken me and therefore the Prophet Isay foretelling his passion mentioneth his soule which was made an offering for sin in a word not onely his bloud and body and soule but his whole person is to be included the passion being expiatory as you shall hear more fully anon in that it was the passion of such a person and therefore it is often said he gave up himselfe and more appositely to our present purpose is that of the Auther to the Hebrews by himselfe he purged our sins 2. For the Resolution of the 2. question be pleased to take notice 1. That the cleansing of our sins is attributed in scripture to God to Christ to faith and all of them have a reall and severall influence upon this benefit the principall efficient of this cleansing is God to whom therefore it is attributed in the 9 verse the instrument receiving the benefit is faith and therefore it is said to be through faith the meritorious cause deserving this benefit at the hands of God for us is Christs bloud indeed Socinus asserts with a nihil verius that God and Christ act in the same way of efficiency onely with this difference God is the principall and Christ the organicall cause and so God forgiveth by Christ but whilst he onely asserts but doth not prove it we may as confidently deny as he affirmeth especially when the scriptures expresse that not per but propter Christum by but for Christ we are forgiven so our translators render the sence of St Paules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ sake and our Apostle in the twelfth verse of the next chapter saith our sins are forgiven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his name sake 2. More particularly Christs bloud is the meritorious cause of cleansing us from sin inasmuch as he thereby took our sins upon himselfe This is the truth which the Apostle Peter manifestly asserts where he saith he bore our sins on his own body on the tree and presently addeth by whose stripes we are healed Healing cleansing are paralel phrases our sins being the diseases of our souls of these sicknesses we are healed of these sins we are cleansed by Christs bearâ—ng them on his body which because it was done on high upon the tree the Apostle useth not barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth sursum tulit not onely he bore but he carryed up whereby the sence is not diminished but augmented as having in it a fit allusion to the sacrifices which were lift up upon the Altar It is very considerable in this respect that the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the latine tollo signifie both ferre and auferre to bear and to take away and both these are used concerning Christ in this particular the one by the prophet Isay where he saith he bore our griefes the other by Iohn Baptist when he saith he taketh away the sins of the world and most aptly because he taketh away the sinne from us by taking it upon himselfe To unbowel this precious truth know 1. That Christ bleeding and dying on the Crosse stood in our stead and suffered in our room to this purpose are those expressions where Christ is said to suffer for us to die for the people for so much the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth as when St. Paul wisheth to be an anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or instead of his brethren and when the Apostles are said to be Ambassadors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is in Christs stead more clearly to this intent is that phrase of the Evangelist where Christ is said to give his life a ransom for many the preposition being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which alwayes implyeth a commutation and when it is applyed to persons signifieth the comming of one into the room of another so Archelaus is said to raign in Judea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the rooom of his father Herod Yea that this sence is intended where spoken of Christs sufferings appeares by St. Pauls question is Paul crucified for you for if it were onely meant for your good Paul might have been crucified for them as he tells the Colossians I rejoyce in my sufferings for you and therefore crucified for you must be as much as in your stead which neither Paul nor any other could be 2. That Christ standing in our stead death was inflicted on him by God for our sins this no doubt is the genuine meaning of those Scriptures where he is said to be wounded for our transgressions and bruised for our iniquities and again he was delivered for our offences he died for our sins That these phrases cannot properly note the final cause appeareth in that the end of his death is not our sins but what is directly contrary to our sins the destruction of them who ever said that Physick was taken for death that is the avoyding death but for the disease the disease being that which necessitateth to Physick besides to instance yet nearer when we say a man died for theft for murder or treason what else do we mean but that those crimes were the deserving cause which brought him to his end Thus Christ died for our sins our sins bringing him to his Cross to his grave in this sense no doubt it is that the Apostle saith he that is God made him to be sin for us to wit at least so farre as to be made a sacrifice for our sins when yet he sin-namely in himself and look as the beast in the law was slain and sacrificed in the room and for the sin of the person that brought it so was Christ crucified in our stead because of our sin 3. That Christ bleeding and dying for our sins suffered that punishment which was due to us It was the commination of God to Adam Thou shalt dye the death Death then was the punishment due to him and all his posterity for sin and this death which we must have undergone in our own persons is inflicted upon Christ. To this purpose it is that Christ is said by the Apostle to be made a curse when this but when he hung upon the tree for cursed is every one that hangeth upon the tree so that the curse which the law pronounceth against uâ— was laid on him if it be said that the curse and death which was due to us was eternal whereas Christs was temporary I answer that duration is but a circumstance to the thing and the reason why on us it must have been eternal is because our punishment could no other way be infinite which yet is required for the satisfaction of an infinite offended justice whereas the case is farre different in respect of Christ as will appear presently 4. That Christ having suffered
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
capacity of pardon till he have made confession nor of confessing a sin till he have committed it it plainly appeareth that God doth not antedate his pardons but till sin be past pardon is to come This being prâ—mâ—sed we need noâ— doubt to affirm when God pardons one sin nâ— one sin is left unpardonâ—â— Larga Dei bonâ—tas venâ—am non dimidâ—abâ—t the acquittanâ—â— which mercy gives is not in part but in full indeed iâ— God shall pardon some sins and not others he would at the same time be a friend and an enemy and we should be at once both happy and miserable which are manifest contradictions besides God doth nothing in vain and it were in vain to cleanse from any if not from all sins one leake unstopped will sink the ship one sore not healed may kill the body and one sin unpardoned may destroy the soul no wonder that the Scripture still useth a word of extent thus it is said in the parable the Lord forgave his servant all his debt thou hast cast all my sins behind thy back saith Hezekâ—ah and wash me throughly from my sins and blot out all mine offences so David prayeth To enlarge this comfortable truth be pleased to observe both the wayes of expression here used and accordingly take it in a double variation 1. Sins in the plurall number he doth not only forgive one but many nor doth he only forgive once but often he will abundantly pardon saith the Prophet Isay or according to the original he will multiply to pardon the Rabbins say that if a man sin thrice it is pardonable but not the fourth God is far more rich in mercy he that cast out a legion of devils will cast out a legion of sins he that bids us forgive our brother not only seven times but seventy times seven will certainly be as abundant in forgiving us the Sea can as easily drown an whole Hoste of men as twenty souldiers and where God forgiveth sin he casts them into a Sea the Lord in the parable forgave his servant not one or ten or an hundred but ten thousand talents were all the sins of the world the sins of one man yet they were to his mercy but a drop of a bucket to the Ocean 2. All unrighteousness of what degreeâ—â—ever â—â—ever all manner of sin and blasphemy shall be forgiven saith our blessed Lord yea that the sin against the Holy Ghost is irremissible it is not for the malâ—gnity so much of the sin as the sinner because he that once commits it can never penitently confesse it not only pence but pounds moaâ—s but bâ—ames miâ—â—s but talents are within the compasse of râ—mission there is a necessity of pardon to the least and there is one excepted a possibility of pardon for the greatest sin Christ cured all manner of diseases and God cleanseth all manner of sins the foulest rags may become white paper and mercy crosseth not only the black but the red lines of our scarlet sins out of Gods book to this purpose it is that in the name of God proclaimâ—d by Moses he is said to forgive iniquity transgression and sin where though there be neither the plural number nor an universal particle yet there is a three-fold noun which answereth both is not unfitly expounded as extending both to original actual to great as well as small sins And now my brethren what abundant consolation doth this afford us against the sense of our manifold and mighty sins so that we may well take up the challenge of St. Paul who shall lay any thing to our charge what singular admiration should ravish us in the apprehension of this multa mâ—â—na misâ—ricordia manifoâ—d and great mercy saying with the Propheâ— Micah Who is a God like unto thee that taketh away iniquity and passeth by the transgressions of the remnant of his heritage what exceeding gratulation should flow from us if at any time God give us assurance of this general pardon exciting our selves with the Prophet David Blesse the Lord oh my soul and all that is within me praise his holy name who forgiveth all thy iniquity and healeth all thy diseases Onely let me close up with a needful caution God forgiveth and cleanseth all our sins but it is if we confesse them and as we expect that his remission so he expecteth that our confession should be proportionable to our comissions now our confession is then answerable when our sorrow which ever attendeth confession is in some measure correspondent to our sins beleeve it brethren the pardon of many of grâ—at sins is not to be had upon the samâ— easie terms with that of infirmities and seldom offences as our sins are more our teares must be more as our transgressions are greater our humiliations must be deeper If our offences have been not Gnats but Camels our sorrow must be not a drop but an ocean Scarlet sins call for bloody tears and if Peter sin heynously he must weep bâ—tterly If then thy former life hath been a cord of iniquity twisted with many threds a writing full of great blots a course spotted with various and those grievous sins multiply thy confessions and enlarge thy humiliations double thy fastings and treble thy prayers poure out thy teares and fetch deep sighs in a word iterate and aggravate thy acknowledgements though yet as the Apostle saith in another case I say in this grieve not as without hope that upon thy sincere and sutable repentance divine goodnesse will forgive thee thy sins and cleanse thee from all unrighteousnesse THE FIRST EPISTLE OF S. IOHN CHAP. I. Ver. 9. If we confesse our sins he is just and faithful to forgive us our sins and to cleanse us from all unrighteousnesse THe Text is a promise and promises are the most comfortable part of Scripture the whole word of God is according to Saint Peters metaphor sincere milk and these are the creame of that milk according to St. Pauls similitude a treasure and these are the pearles of greatest worth in that treasure according to Davids comparison a light and these are the brightest beams of that light in them all our good is centained by them all our hope is sustained through them all our comfort is attained The promise of the Text is one of those which 〈◊〉 Apostle Peter calls exceeding great and precious promises because of that which is an exceeding great and precious blessing the remission of our sins that which is the sole spring of our comfort so that all waters which flow not from this spring though they may be sweet in the mouth will prove bitter in the belly that which is the Queen of mercies so that wheresoever she goeth a train of blessings attend upon her since if sin be pardoned we have grace from peace with accesse to joy in God yea all needfull comforts both for this life and that which is to
may be to his glory my comfort and your profit Amen THE FIRST EPISTLE OF St. IOHN CHAP. II. Ver. 1.2 My little children thâ—se things write I unto you that ye sin not and if any man sin we have an advocate with the Father Jesus Christ the righteous And he is the propitiation for our sins and not for ours only but also for the sins of the whole world WHat a disease is in the body that sin is in the soule nor are mali humores ill humours more pernicious to the one then mali mores bad manners are to the other and indeed these are as more so far more dangerous then those by how much the part affected is more noble In this respect they who are appointed to watch over the peoples soules are not unfitly called spiritual Physicians and as Luke a Physician of bodies was one of the Evangelists so all the Evangelists Apostles and all Ministers are Physicians of souls Upon this account we find this holy Apostle as in this whole Epistle so in these verses performing the part of a careful and skilful Physician for whereas the whole body of Physick is divided into two parts namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one whereof is for preventing the other for curing diseases here we have this ghostly Physician prescribing to his Patients whom he calls little children in both these kinds giving them a preservative to keep them from sin and a restorative in case of falling into sin My little children these things I write unto you that you sin not and if any man sin c. These two verses might very well have been annexed to the foregoing Chapter because the matter of them is pertinent to yea depends upon that which immediately precedeth as Marlorate and Illyricus have both truly observed for whereas in the end of the former Chapter the Apostle insisteth upon three things remission of sins as being the foundation of fellowship with God confession of sin as being the first step of walking in the light and saying we have no sin which being opposite to confession is a step of walking in darknesse our Apostle in these verses doth but further amplify explain and confirm these several parts letting us know that the confession of sin he speaketh of is such as puts on not sinning and yet we cannot so not sin as to say we have no sin and that the comfort of our remission dependeth upon Christs Advocateship and propitiation In the words we have two generals considerable namely A caveat entered which requireth care against sin in those words My little children these things I write unto you that you sin not A comfort annexed which discovereth the cure of sin in the following words and if any man sin we have an advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins and not for our sins only but the sins of the whole world In the Caveat we have observable A friendly compellation my little children A faithful admonition these things I write to you that you sin not In the comfort we have considerable A disease or danger supposed if any man sin A remedy or succour proposed we have an advocate c. and he is the propitiation for our sins c. At this time onely of the first general and therein begin we with the Friendly compellation my little children These three words in the English are but two in the Greek and accordingly we may observe a word of Declaration who they were little children Appropriation whose they were My little children 1. He calls them little children and that not once but often very often in this Epistle and here yea not only here but in the most places he so stileth them upon a double ground 1. Because though not in a carnal yet spiritual way they were little children what the Proverb saith of old men is true of all good men they are twice children by Generation and Regeneration as when they first partake of the humane so when they participate divine nature they become little children 2. Because being regenerate they were to be as children our blessed Saviour puts these two together except ye be converted and become as little children intimating that all converted persons become such and St. Peter calleth upon those who were born again to be as new born babes indeed in little children are the shadowes of many graces and vertues which are really found in the regenerate Little children cry after the dug an image of spiritual thirst after the word are solicitous for nothing a lesson of dependance upon divine providence are content with a little a document of temperance lye upon the ground a shadow of humility give willingly of their meat to their play-fellows a representation of liberality have no fraud nor deceit in them an embleme of sincerity bear no malice are soon pacified a dictate of placability and charity are harmlesse and inoffensive a monitor of innocency It were easie to multiply parallels in this kind and truly inasmuch as little children put us in mind of these duties and thereby of avoiding the contrary sins of pride covetousnesse injuriousnesse guile malice wrath disobedience contempt of Gods word hypocrisy and all uncharitablenesse our Apostle here intending to disswade from sin in general which includeth all these particulars fitly bespeaks them in this phrase little children 2. It is further observable that he calleth them my little children and this both in respect of a reall though spiritual relation and also by way of a metaphorical yet apt allusion 1. My little children in reall relation God having no doubt made him an instrument of converting many of them to and strenghthening all of them in the saith this spiritual affinity have all true christians to their Ministers Indeed primarily they are Gods children being as the phrase is frequent in this Epistle born of God in this respect it is that St. James saith Of his own good will begat he us and St. Peter blesseth the God and Father of our Lord Iesus Christ for begetting us again and thus indeed Ministers as well as people if believers are Gods children But still secondarily the people are the Ministers children for whereas God is the principall they are the instrumental causes of forming Christ in the hearts of their auditory and as the instruments of their natural being do so no lesse justly the instruments of our spiritual being may call us their children To clear this a little further you may please to consider that the word of truth is the means whereby we are begotten to a spiritual and nourished to eternal life in which respect S. Peter compareth it both to seed and to milk the seed by which we are born again and the milk by which being born we are fed now the preaching of this word is committed to the Ministers of Christ and they are sent and appointed
his mercy in a word the designe of these precepts is to teach us what we ought not what we can to set the marke before us which we must shoot at though we cannot reach to it till we come to Heaven And therefore 2. Voluntate decreti Gods decree is that we shall gradually come to perfection and here indeavouring to attaine hereafter attain what we indeavour To this purpose it is that the Church which Christ is said to present to himselfe not having spot or wrinckle is called a glorious Church to intimate saith Chemnitius excellently That then and not till then the Church shall be without spot when she is glorious and that is when it shall be tâ—iumphant and appeare with him in glory 4. This impeccability is not denyed as that which might not have been but as that which supposing Gods councel cannot be S. Austin moveth the question whether it be possible for a man assisted by grace to be without sin and resolveth it affirmatively nor can it be gainsayed but that if God had so pleased he might have restored his Image to man perfectly at his first conversion or he might have conferred such extraordinary grace as a pecuilar priviledge upon some particular men whereby they should have been free from all sin God neither hath commanded any thing which was impossible in it selfe for man to do nor is it impossible for God to assist a man fully to performe what he commands but what need we dispute of Gods power when we know his purpose divine decree hath placed impeccability beyond the reach of any meer man in this life there cannot be any one named that hath been and we may surely conclude there never will be any one on whom such a praerogative shal be conferred From hence S. Ierome hath wel reasoned against Pelagius It is in vaine to assert such a power which never is reduced into act and to say a man may do that which yet no man could ever do yea as he doth to say a man might be without sin if he would when the blessed Apostle cryeth out The good I would do I do not and the evâ—ll I would not do I do is foolish and absurd yea hereticall and impious 5. There is a great deale of difference between these two phrases Habere peccatum Haberi a peccato to have sin and to be had by sin to the one is required onely the presence to the other the domâ—nion of sin There are many that can say nay all truly regenerate persons may say they are not had by and under the possession of sin but yet they cannot say they have no sin remayning in them the weakest Christian is not under the raigne and the strongest is not without the being of sin aliud est non habere peccatum aliud non obedire desideriis it is one thing not to have sin and another not to obey sin He that obeyeth any sin and yet saith he is a saint deceiveth himselfe and he that is a saint should he say he had no sin would but deceive himselfe likewise 6. It is not a possibility of freedome from grosse scandalous enormous sins which is here denyed but from any sin whatsoever St. Gregory maketh a distinction between crimen and peccatum that though every crime is a sin yet every sin is not a crime and proportionably many in this life are without crime but not without sin To the same purpose St. Ierome asserts that a man may be without that which the Greeks call malitious wickednesse and yet not free from sinful spots and not much unlike St. Austin where he saith It is one thing to be without sin and a-another to be without blam We may read of men without crime without blame but of none without sin It is the Apostles councell to the Philippians that they should be harmless without rebuke and accordingly it is said of Zachary and Elizabeth that they walked in all the commandements of the Lord blameless and no doubt there are many godly men who lead such lives that the world cannot taxe them nor they themselves with any known grosse wickednesse but still they want not infirmities cleaving to them When therefore St. Paul saith of the Saints that they are free from sin it is an inchoate not a consummate liberty and a freeedome from great not all sins as St. Austin appositely the truth is to be without sin is the holynesse of Heaven to be without grosse sin the holynesse of earth 7. It is not a possibility of freedome from this or that particular sin but from all sin that is here denyed There are severall sins which godly men may say they have not nay there is not any one particular great sin which a man may not through divine assistance be able to avoid but to say We have no sin at all in no kind nor respect were arrogancy in the holyest person this is the position of that great schooleman A man may shun any sin in particular but not sin in generall and his instance excellently illustrateth it If there be an 100 leakes in a ship it is easy to stop any one of them but difficult to stop them all we may be in a great measure and in many respects but not in all free from sin till the resurrection of the flesh 8. Lastly these two expressions the one of havâ—ng sin the other of having sinned are not improbably referd by interpreters the one to originall and the other to actuall sins and accordingly I shall demonstrate the truth of this doctrine in respect of both 1. If we say we have no sin that is no originall sin remaining in us we deceive our selves That our Apostle here intends originall sin is probable because he useth the singular number sin not sins as if it were some special sin he pointed at and likewise because of the phrase of having which intimateth that he speaketh of that sin which is as it were habitual and innate in us It is not unworthy our observation that Christ speaking to his own Disciples calls them evill and St. Hilaries note upon it is that the reason of this appellation was in respect of that common staine of naturall corruption which did still adhere to them Indeed we all bringing sin with us into the world cannot be without it whilest we are in the world it is the Apostles expression that we must be renewed dayly and it is St. Austins glosse that therefore we are but in part renewed and so the old man is still abâ—ding in us Indeed according to that known elegant expression of St. Bernard this sin is weakned but not plucked up cast down but not cast out subjugated but not extirpated in the best of Gods saints Hence the dolefull sigh and sorrowful complaint of the holy Apostle Oh wretched man that I am who shal deliver mee from this body of death knowing saith that devout