THE First general EPISTLE OF St. JOHN The APOSTLE Unfolded and Applied The First PART In two and twenty Lectures on the First Chapter and two Verses of the Second Delivered in St. Dyonis Back-Church AN. DOM. 1654. By NATH HARDY Minister of the Gospel and Preacher to that Parish Orig. hom 2. in divers O Beate Iohannes non immeritò vocaris Iohannes id est cui donatum est cui enim Theologorum donatum est quod tibi donatum est abdita videlicet summi boni penetrare mysteria ea quae tibi revelata declarata sunt humanis mentibus ac sensibus intimare London Printed by E. Tyler for Nathanael Webb and William Grantham and are to be sold at the Black Bear in Pauls Church yard 1656. AQuilae Theologi Christo Discipuli conjunctissimi Fidei Martyris meruenti Charitatis praeconis Ecclesiae insignis Columnae D. Johannis Apostoli Perspicaci Mystae Servo Fideli Confessori invicto Spectatissimo Exemplo Reverendo Patri Johanni D no Episcopo Roffensi In primam Epistolam has Commentatiorum primitias D.D.N.H. In perpetuum grati animi Testimonium Obnixè rogans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut illi res omne genus prosperas Ecclesiae Anglicanae aerumnis erroribus heu penè obrutae antiquam veritatem splendorem pristinum pro summa sua misericordiâ largiri velit THE Epistle to the Reader THE Mahumetans say that the first thing God created was a pen Sure I am the best thing which ever was conveyed to us by a pen is the Bible nor can the one be better exercised then about the other I have often wished that every one of St. Pauls Epistles yea every Book of holy Writ might have a Davenant to draw forth its lineaments nor do I know any work that would be of more general and singular use then a practical Commentary upon the whole Bible Vpon a small yet choice piece of this sacred Volume I have made an essay wherein if any thing be well done let it be ascribed to divine assistance and whatsoever is amisse to my ignorance The chief design of this work is explication of the Text yet I have still annexed a brief application of the doctrine that I might not only enlighten thy mind but enliven thy affections In the prosecution of this design I am sometimes engaged in controversies which are calmely debated and according to my measure of knowledge hope truely stated if thou hast a Starre-light yet contemne not my Candle The prefixing of the prayer is that to which I am necessitated for my own vindication having met with my name affixed in print to a broken prayer made up of some scraps which a scribling pen hath taken from my mouth and phrases which anothers fancy hath added What mistakes misplacings omissions or additions of words thou mayest observe in perusing these discourses pardon and correct those especially which are taken notice of to thy hand If these labours find any acceptance with the pious orthodox and judicious I shall be encouraged to a progresse and the remaining parts may in due time see the light Thy candid censure of and devout prayer for is earnestly desired by him who is Thine in the common Saviour NATH HARDY The Prayer commonly used before Sermon ETernall Jehovah in whose presence the glorious Angels vaile their faces as being not able to behold thy brightness How shall we who are men and not Angels wormes and no men yea dust and ashes rather then wormes dare to appear before the Oh Lord we acknowledge there is an infinite distance between thee and us by our Creation as far as is between the high Heavens and the low Earth Thou art Infinite and we finite Thou art immutable we changable Thou art the Potter and we the Clay Thou our Maker and we all the worke of thy hands But far oh far greater is that distance which we our selves have made between thee and us by our corruption even as far as is between the highest Heavens and the lowest hell Thou art Purity add we Filthinesse Thou â—rt Majesty and we Misery Thou a God of purer eyes then to behold iniquity without fury and we such in whome dwelleth nothing but sin and iniquity We were at first Oh God concluded in sin and in iniquity did our Mother bring us forth and ever since we have conceived nothing but sin and that iniquity hath been a fruitfull Mother of all uncleanesse we are by nature deprived of all good and depraved with all evil throughout the whole course of our life we have neglected much good and committed more evill Which of thy righteous lawes Oh God have not we often violated by impiety against thee and iniquity against man in our thoughts and affections in our words and actions Before we knew thee we knew how to offend thee and ever since thou hast set up a light of knowledge in our minds we have not ceased to act the workes of darknesse in our lives Thy patience hath spared us and our wickednesse hath provoked thee thou hast forborne to punish and we have therefore gone on to Râ—â—ell The raine of thy Word hath not fructified our barren lives The beames of thy love hath not melted our frozen hearts The thunder of thy wrath have not awakened our sleepy consciences but we still continue to adde sin unto sin and thereby treasure up wrath against the day of wrath We confesse O God our just deservings of thy fury yet are we bold to implore thy free bestowings of mercy We have abundantly sinned but thou canst abundantly pardon with us there have been numerous Rebellions but with thy Son Christ Jesus is plenteous redemption According to the freenesse of thy mercy and the fulnesse of his merits the greatnesse of thy compassions and the meritoriousnesse of his passion have mercy upon us be reconciled to us that all our sins may be blotted out of the booke of thy remembrance Do thou Oh God forget our sins but let us remember them doe thou cast them behind thy back but let us set them before our faces open our eyes that we may see open our hearts that we may consider how glorious a Name we have dishonoured how gracious a Father we have provoked how deare a Jesus we have crucified how Holy a Spirit we have grieved how just a law we have transgressed how great salvation we have despised what long suffering patience we have abused what precious opportunities of grace we have mis-spended what Hainous sinnes we have committed that by all these considerations we may be melted into tears of godly sorrow for our sins that so mourning we may loath loathing we may leave leaving we may strive against and striving against we may obtain power and victory over them Be it enough O God for it is enough nay too too much that we have played away so great a part of the candle of our lives in the pleasures of sin oh
God is reconciled to us thus Durand asserteth that God forgiveth by himself releasing us from the bond of our sins and the Priest absolveth by declaring that remission to be granted And Fâ—rus though a Jesuite saith that man doth not properly forgive but only assure that God hath forgiven look as the Priest in the law was said to cleanse the leper because he did pronounce him clean saith the Master of the sentences so do the Ministers of the Gospel forgive bâ—cause they pronounce to us that God forgiveth and in this sence our Church understood it and therefore saith in the form of absolution he hath given power and commandment to his Ministers to declare and pronounce to his people being penitent the absolution and remâ—ssion of their sins Thus the Ministers are instrumental in this work and their power as appeareth by what hath been said is partly declarative and partly operative but stilâ— the princial efficient conferring this benefit is God and God alone The use therefore which we are to make of this truth is for direction and imitation 1. Be we directed whither to addresse our selves for pardon in the sence of our sins with the prodigal let us resolve to go to our Father and after Davâ—ds pattern let us implore Gods mercy Indeed since God hath set Ministers in his Church for this end that by their help we may obtain the pardon of our sins and the comfortable assurance of it we must not neglect much lesse despise their assistance and whereas what others do only in a way of charity they do in a way of authority having power committed to them for this end we must prefer their help before what private Christians can afford us In which respect I dare boldly affirm that many people want that comfortable sence of the pardon of their sins which they might attain to did they consult with a faithful Minister declare their sins together with their repâ—ntance to him earnestly and humbly desiring a declarative absolution from him But yet before and above all other means let us seek God by prayer and wrestle with him for this great mercy our Church hath taught her Ministers when they absolve to prefixe a prayer to Christ that he would absolve a poor penitent and as you desire absolution from the Minister so you must direct your prayer to God that he would speak peace to you so much the rather because though he is pleased ofttimes by his Ministers to give case to burthened sinners and accordingly we are to make use of them for that end yet the conscience can find no ease from the Minister unlesse he be pleased by the inward testimony of his spirit to seal a pardon to it so true is that of Elihu when he giveth quietnesse who then can make trouble and when he hideth his faâ—e who then can behold him 2. Be we exhorted to imitate God in this gracious act he forgiveth our sins against him let us forgive the injuries others do against us this was S. Pauls counsel to the Ephesians and that upon this very ground Be you kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven you where the as is both modall and causall As to wit in the same manner as God doth forgive us we must others Indeed the parallell holds not every way for whereas God doth not forgive sins but to those that confâ—sse and bemoan them we are bound to forgive those who do not confesse but persist in their offering wrong to us according to the precept of blessing them that curse us And this by the way would be taken notice of in Answer to that Socinian argument against satisfaction from the parallell of Gods forgiving and mans since by the same reason that they say God should forgive without satisfaction because he requires man to do so they may as well say he should forgive without confession It is not then in every respect that this simâ—litude agrees buâ— as God when he forgiveth is fully reconciled forgetting all that is past as if it had not been without any desire of nay resolving against all future revenge ita purè perfectè so purely perfectly saith Anselm ought we to forgive our brethren And as thus in the same manner so likewise on this ground and so the as is causal because God for Christs sake forgiveth us we for Gods sake ought to forgive one another we find the Lord in the parable wroth with his servant to whom he had pardoned all his debt because he was so cruel not to forgive his fellow-servant and we pray in the Lords prayer for forgivenesse of our trespasses as we forgive others so necessary a connexion is there betwixt these two that our forgâ—venesse is a condition of Gods and Gods is to be a cause of ours Thus God doth seem as it were to put it in our power whether or no we will have our sins forgiven by making our forgivenesse a condition of it and as at first he made us after his own likenesse so he still taketh care that we may become like to him And surely as it is Gods goodnesse to require no more from then what he performeth to us so is it but reason we should at his command perform that to others which we expect from him and so much of the first the principal efficient He. 2. The internall impulsive causes here specified are two to wit Gods faithfulnesse and justice and these I may well call the two pillars which like Jachim and Boaz support our faith compare to the two Cherubâ—ns which look toward the mercy seat whence pardon is vouchsafed resemble to the two olive trees whence floweth the oyle or the two breasts which yield the milk of heavenly consolation to troubled consciences 1. The first here mentioned is Gods fidelity he is faithfull for the opening whereof be pleased to observe 1. That God hath made many promises of forgiving sins and cleansing from iniquity to those that acknowledge them to this purpose St. Cyprian saith Christ teaching us to pray for assures us God hath made promise of forgiving our trespasses Indeed God hath no where promised peccanâ—â—â—rastinum to morrow to the peccant but every where poenitenti veniam pardon to the repentant If my people shall humble themselves and pray I will hear from heaven and forgive their sins so we read in the Chronicles â—et the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon so runs the promise in Isaiah If the wicked will turn from all the sins that he hath committed all his transgressions they shall not be mentioned to him so saith God by the Prophet Ezechiel Thus I might bring forth a Iury of textual witnesses to prove this assertion but those already mentioned
give us grace for that little inch of our candle which is yet to burn so to let our light shine before men that they seeing our good works may glorify thee our Father which art in heaven To this end we pray thee enlighten our blind minds incline our crooked wills soften our hard hearts compose our distempered passions mortify our earthly members sanctify our whole man Spirit Soul and Body and preserve us blamelesse to the coming of our Lord Jesus Implant oh God and increase all the graces of thy holy Spirit in us confirm our faith stablish our hope strengthen our patience enlarge our love enflame our zeale quicken our obedience put thy fear into our hearts that we may never depart from thee and do thou never leave nor forsake us but be our God our Guard our Guide even to the death and after death receive us to thy self in that glory which is everlasting Not to us oh Lord not to us alone but to thy holy Catholick Church be thou propitious she is the Vine which thine own right hand hath planted let her be for ever preserved and suffer not Good God suffer not either the wild Boar out of the Forrest to pluck up her root or the many pestilent Foxes that are within her to pluck off her grapes Plant thy Gospel where yet it is not restore it where it is lost continue and enlarge it where it is especially in these Realmes Remit our crying sins Remove thy heavy judgements Restore our wonted blessings Settle all things once again amongst us upon their right and ancient Foundations that Glory may dwell in our Land Let the cry of the Fatherlesse and the Widow ascend into the eares of the Lord God of Hosts that he may give them beauty for ashes and the oyle of gladnesse for the spirit of heavinesse Blesse all sorts and degrees of men among us Let the Gold of our Nobility excell in Grace as they do in Honour purify the Silver of our Gentry from the drosse of vice Engrave upon the brasse of our Commonalty the fear of thy holy Name and preserve thine earthen vessels in whom is laid up and by whom is dispensed thy heavenly Treasure the Pastors and Ministers of thy Church Comfort all the sonnes and daughters of sorrow poure oyle into wounded consciences succour tempted souls settle distracted minds heale diseased bodies releeve impoverished families release imprisoned persons those especially who suffer for the Testimony of a good conscience Oh thou that hast a Salve for every sore a Cure for every crosse a Remedy for every malady apply thy self suitably to all the necessities of thy children And now in Blessing Blesse that Word of all thy Grace which goeth forth throughout all Congregations lawfully and duly assembled in thy fear this day this in particular Oh thou that standest at the door and knockest be pleased to open Open the Preachers lips that his mouth may shew forth thy praise and declare thy message with power and plainnesse open the peoples ears that they may hear thy Word with reverence and diligence open all our hearts that with faith and love we may receive with care and conscience we may obey thy sacred truth so as it may become the power of thee our God to the illumination of our judgements the renovation of our natures the reformation of our lives and the salvation of our soules through Jesus Christ our only Mediator and Redeemer for whom we bless thee To whom with thy self and blessed Spirit of Grace we give all praise and glory and in whose most absolute Form of Prayer we further call upon thee saying Our Father which in Heaven c. THE FIRST Epistle General OF St. IOHN HISTORY PROPHECY and DOCTRINE are the three Channels in which run the Streames of Sacred Writ from whence ariseth the division of its BOOKES into Historical Prophetical and Doctrinal Not but that all the Bookes of Scripture are Doctrinal in which respect the Apostle saith it is profitable for Doctrine but because some Books are chiefly concerned in narrations of things past others in the predictions of things to come and some are chiefly if not only conversant about Dogmatical Truths and Practical Precepts they are not unfitly thus distinguished Of this latter sort are the Epistolary Writings and therefore in this regard the fittest to be discussed among the people The Prophetical Books are most congruous to the Schooles but the Doctrinal most suitable to the Pulpit those for exercising the Learned these for feeding the Vulgar Upon this account I have made choice of an Epistle and in particular not without serious and mature deliberation nor yet I hope without the blessed Spirits instigation of this First Epistle General of S. JOHN to be the subject of my Postmeridian discourses If any shall be inquisitive to know why among all the Epistles of the Holy Apostles I have pitched my thoughts upon this I shall returne this threefold answer which as a threefold cord and that saith Solomon is not easily broken enduced me to this Work One though indeed the least is that I finde not any English Expositor upon it nor yet many among the Latine except those who have undertaken Comments upon all the Epistles whereas either in Latine or English or both I finde several excellent Interpreters upon each of the rest and truly I shall esteem it an high honour conferred upon me by my God if through his gracious enablement by a though imperfect dilucidation of this Epistle I may cast a Mite into the Churches-Treasury A second and more perswading reason is the congruency of it to the age wherein we now live since there is the same occasion as to general if not particular considerations now given to Ministers of handling which St. John had then of writing this Epistle To clear this you may be pleased to know that there were two sorts of men in St. Johns dayes to wit Antichristian-Hereticks and Carnal-Gospellers those expressely denied the fundamentalls of Christian Religion these whilest they had Divine phrases seraphical expressions flowing from their lips were sensual and diabolical in their lives talking of Communion with God dwelling in God knowing the truth and what not and yet practising envy malice hatred and all uncharitablenesse in their actions against both these this Boanerges for so he with his brother James are called by Christ thundereth and accordingly as appeareth by the several Chapters his Scope is double in this Epistle 1. To warne the Orthodox that they were not withdrawn from their Christian profession by the wiles of Hereticks this our Apostle himself expresseth to be one special end of his writing where he saith These things have I written unto you concerning them which seduce you Indeed wherein can the shepherd more expresse the care of his flock then in keeping off the wolves a Minister of his charge then in arming them against Hereticks And is there not as great
need in this age as ever of such a caution wherein such a multitude of deceivers swarme to the endangering of ignorant and unstable Christians 2. To perswade in general a practise agreeable to Christian profession in reference to which he saith These things I write to you that you sin not and in special the practise of that most truly Christian-grace Love which therefore he calleth the message from the beginning It is observed of precious stones that each of them hath a several and peculiar excellency the like is taken notice of in sacred Bookes and the splendour of this is that it is much conversant in describing and prescribing the grace of charity For this reason St. Gregory adviseth those who would be enflamed with this heavenly sire to read St. John whose words are altogether as it were colour'd with love And St. Augustine taking notice of this affirmeth that Charity is the chief thing commended by Saint John in this Epistle And can any admonition be more seasonable to this licentious and malicious Generation That prediction of our Saviour The love of many shall waxe cold was never more verified then in these dayes The best of us need this advice as oleum in flamma oyle to nourish and increase the flame and the most as flamma ad fomitem a coal fetched from the Altar to kindle or recover this fire in us Indeed canting-language affected formes of Religious-speech were never more in use but the reality of a Christian and charitable conversation was never lesse in fashion And if as without doubt that of Solomon be true a word spoken in due season how good is it The discussing of this Epistle which was written for these ends so neerly concerning us cannot but be profitable for and so acceptable to us But 3. Lastly the chief argument which incited me to this undertaking is the comprehensive excellency and utility of the matter contained in this Epistle St. Hierome speaking of all the Catholick Epistles calls them breves pariter longas breves verbis long as sententiis Short and yet long short in phrase but long in sence This is singularly true of this Epistle which as in situation it is the middle so for matter the fullest of them all at once enriched with weight of matter and elegancy of words in which respect Lorinus is bold to say no other Epistle is more divine then this of him who is by the Church called the Divine The truth is a world of heavenly matter is contained in this little Map which that it may the better appear give me leave in few words to delineate it before you The Globe of Divinity parts it self into two hemispheres to wit credenda agenda the things we are to know and believe and the things we are to do and performe both which are here described and therefore those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the second ver of the first Chap. are by Justinian considered as referring to those two heads the bearing witnesse to matters of faith and the showing or declaring to matters of practise Out of this Epistle we may gather an abstract of the things to be known and that concerning God our selves and Christ. 1. Concerning God we may hence be instructed in his nature attributes and persons as to his Nature that he is light and in him no darkness his Attributes that he is faithful just holy righteous pure invisible knowing all things and love it self The Persons that there are three which bear record in heaven the Father the Word the Holy Ghost and these three are one 2. Concerning our selves we may here learn what we are by nature namely lying in wickednesse what we are by grace to wit borne of God and what we shall be in glory like to him seeing him as he is 3. Concerning Christ we have him here characterized in his natures offices acts and benefits 1. In respect of his natures he is as to his Deity called true God and yet more distinctly with reference to his personallity the only begotten Son of God as to his humanity he is said to be sent into the world and so truly man that he was seen heard and handled by the Apostles 2. As to his offices he is here asserted in general to be the Christ and so annointed to those offices and in particular as Priest to take away sin to be the propitiation for our sins and our Advocate with the Father as Prophet by his Spirit to teach us all things and as a King to destroy the works of the devil 3. Most of his Mediatorial acts are here specified his Incarnation where he is said to come in the flesh Passion in that he layeth down his life for us his Resurrection in as much as eternal life is said to be in him and his Ascension and Intercession because he is affirmed to be an Advocate with the Father and his coming again in the day of judgement to appear as Judge of the world 4. Lastly we need not go further then this Epistle to meet with those benefits we obtaine by him in that he giveth his Spirit to us whereby we dwelling in him and he in us have fellowship with the Father and his Son Jesus Christ and by vertue of this forgivenesse of our sins for his Names sake adoption whereby we are called the sons of God Finally Justification by blood Sanctification by water and eternal life 2. Nor are only doctrines of faith but rules of practice deducible from this Epistle 1. Would we know what to avoid this Book teacheth us in general to eschew all sin both describing what it is a transgression of the Law and dehorting us from the commission of it in particular to expell the love of the world to abandon hatred malice and envy to keep our selves from Idols and especially to beware of the sin unto death 2. Would we be instructed what we are to put in practise in this Epistle we are called upon to believe in the Name of Jesus Christ to love God who hath begotten us and to love those who are begotten of him to have the hope of glory fixed in us to declare our repentance by confessing our sins and purifying our selves to overcome the wicked one and the world to conquer the lusts of the flesh to walk as Christ walked by imitation of him and to abide in him by perseverance to hear the Word preached by the Ministers of Christ to aske the things we want according to his will to open bowels of compassion and distribute our worldly goods to our needy brethren finally to do righteousnesse keep Gods commandments and do those things which are pleasing in his sight In few words there are many golden Threes in Theology which I finde scattered up and down in this Epistle and being put together must needs much ennoble it
because they miss the way that leadeth to it would you then beloved enjoy that joy you so earnestly desire and partake of the content you so industriously strive for turn in hither follow the Apostles dictates who wrote this Epistle that it may be subservient to this very end for so he telleth us himself These things we write that your joy may be full I find in the Greek Copies a double reading of the pronoun in this clause whilest in some it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those a pronoun of the second person referring to them to whom the Apostles wrote to which accords our translation your joy in these a pronoun of the first person respecting the Apostles who did write and so may be rendered our joy both of these constructions are both agreeable to the analogy of Faith and sutable to the scope of the Apostle and therefore I shall omit neither 1. The most and the best Copies read it your and therefore on this I shall chiefly insist but before I enter upon the sence of this clause it would not be passed by that the phrase is such as our blessed Lord himself was pleased to use once and again If you cast your eyes upon that large and excellent valedictory Sermon of Christ to his Disciples in the Gospel of S. Iohn you shall find this expression twice mentioned These things I have spoken to you that my joy may remain in you and that your joy might be full and again ask and you shall receive that your joy may be full and now as Scholars use to imitate their Masters language and one freind affecteth those forms of speech which the other is frequent in so doth this beloved disciple in that stile in which Christ spake to his disciples He speaketh to his children indeed it is not only observable in this but those other phrases of keeping Christs Commandements of loving one another of abiding in Christ and the like which as you find them to be Christs in the Gospel so here they are used by S. Iohn in the Epistle thus lying in his Masters bosome he sucked in as it were the phrases which dropped from his lips and here mellifluously poureth them out To let go the phrase that we may take in the sence and scope of the words be pleased to look upon them in a double reference either to the end of the third or the beginning of the fourth verse 1. Refer this clause to the end of the former verse and then the choice truth here insinuated is that by fellowship with the Father and his Son Iesus Christ Beleivers have fulness of joy or if you please take it thus the joy which Beleevers have in fellowship with God and Christ is a full joy For the better explication of which assertion I shall demonstrate it to be true in a double notion to wit de praesenti de futuro both here and hereafter for of both I find Expositors interpreting these words 1. The joy which Beleevers have for the present in this fellowship is a full joy The truth of which will the better appear if we consider it not only positively but oppositively assertively but exclusively it being true of this joy and no other that it is a full joy What ever we have in fellowship with the creature is a false a vain an empty joy a shadow nay to use the Greek Poets phrase a dream of a shadow reall substantial solid full joy is onely to be found in fellowship with God in Christ more particularly to illustrate this truth be pleased to know that this joy and this alone is a full joy in respect of its adjuncts effects objects 1. There are two adjuncts peculiar to this joy which demonstrate its fulness to wit the sincerity and the permanency of it 1. This joy is a sincere cordial joy a full showre of rain is that which doth not onely wet the surface but sink into the ground be-dew the branches but go down to the root That is a full joy which doth not onely fill the face with laughter but the heart with comfort and such yea such alone is this joy Caeterae hilariâ—ates non implent pectus sed frontem remitâ—unt saith Seneca worldly joy smooth the countenance but have no influence upon the soul nay many times to use Guadulupensis his comparison as sweet juicy plumbs have stones with a bitter kernell within them so to give the reddition in Solomons words even in laughter the heart is sorrowful wicked worldly men for the most part do but counterfeit a mirth like a Commander in a desperate battel to borrow Seneca his similitude who lest his Souldiers should run away sets a good face on it speaks cheerfully whilest yet his heart akes but this joy is such that it doth not onely with oyle cause the face to shine but with wine make the heart glad the blessed Virgins expression is my spirit rejoyceth in God my Saviour and David saith thou hast put gladness in my heart Indeed Hilaris cum pondere virtus The Ioy of Religion is not a lâ—ght joy which onely swimmeth at the top but weighty and sinks down to the bottom of the heart so as it exhilarateth the inmost parts it maketh the minde like the upper region of the air without any clouds of sorrow or if you will like heaven it self where there is nothing but light of joy in a word this spiritual fellowship maketh the heart merry which as the Wise man saith is a continual feast 2. This joy is a permanent lasting joy that is most truly said to be full which doth not fail and such onely is this Divine joy other joyes are such as before they come we make great account of but when they are come we cannot keep nay we quickly grow weary of and as the flower often sheds before the leaf fade so the joy vanisheth whilest yet the thing remaineth in this respect we may say of worldly joy it is satiating but not satisfying glutting and yet not filling like some meats which nauseat the stomack and do not fill the belly but Christian joy is that which we can never have enough of of this society and the joy in it there is no satiety and though it be a full joy yet we are never so full of it here but we desire more whilest both the desire obtaineth fruition and the fruition increaseth the desire indeed this water quencheth our thirst as to any thing else all other joyes seeming vain worthless to him that hath this but in respect of it self it is still kindling new flames of love excellently hath St. Gregory to this purpose observed the difference between corporal and spiritual delights those when we want them are coveted when we have them are loathed those are onely loathed by those who want them but still coveted by those who taste them Besides
assertion the blood of Jesus Christ his sonne cleanseth from all sin In its connexion with the preceding parte of the verse intimated in that coniunctive particle and. 1. The plaine position of this clause is the bloud of Iesus Christ cleanseth from all sin insignis hic locus to use Calvins expression an elegant and excellent sentence wherein every word hath its weight so that we might finde in it as many parts as words If you please to allude to a known and apt metaphor here is observable the Phisitian the patients of that Physitian the disease of those patients the physicke for that disease the operation of that physick and the efficacy of that operation 1. The Physitian is Iesus Christ the son of God one who being the son of God must needs be able and skilfull since he is the Christ he wants not a call to the office as he is Iesus he cannot but be ready willing to the worke who can desire a better who would seeke after another Physitian then him in whom skill and will ability and authority do meete 2. The patients of this Physitian are expressed in the pronoune us conceive it by way of exclusion us not the Angells he is pleased to have no pitty on their misery nor to vouchsafe them any remedy by way of inclusion us Apostles as well as others none but stand in need of this Physitian and they most need him who thinke they have least 3. The disease of these patients is sin a disease both hereditary as to the root of it which together with our nature we receave from our parents and likewise contracted by our selves upon our selves in the dayly eruption of this corruption by thoughts words and workes A disease that maketh the patient sick dangerously desperatly sicke even to the death yea such as must inevitably have brought upon us not only the first but the second death had not this Physitian interposed and undertaken the cure 4. The physick which this Physitian administreth to the patient for the cure of his disease is blood and which is the wonder his owne blood Indeed the cause so stood that as none but this Physitian so nor he but by his blood could effect this cure and behold he is content to part with his owne blood for our sakes 5. The operation of this physick is by cleansing indeed such is the excellency of Christs blood that it is both a purge and a cordiall strengthening and cleansing none like this to comfort our hearts none like this to purge out the ill humors of our sins whereby our spirituall health is restored 6. Lastly the efficacy of its operation which appeareth by a double extent 1. The one in regard of the disease it cleanseth from all sin that is whatsoever can be called sin of what kâ—nd nature degree soever it be since the cure of no dâ—sease can be impossible to him that can do all things 2. The other in respect of the permanency of this physicks vertue implyed in the present tence of the verbe this blood never loosing its efficacy cleansing not onely when shed but indeed both before and after so that the patriarchs and Prophets before Christ the Apostles who were contemporary with Christ nay all Christians after him to the end of the world may truly take up this saying the blood of Christ cleanseth us from all sin But that I may rather breake then crumble this bread of life be pleased only to take notice of two generall parts in this clause namely The effect or benefit it selfe in those words cleanseth from all sin The cause and spring of this benefit in those words the blood of Jesus Christ his son of the first breifly of the latter more largely 1. The benefit it selfe is cleansing from all sin for the undeâ—standing of which we must know that in sin there are two things considerable to wit macula and reatus the staine whereby it defileth our natures and the guilt by which it defileth our persons according to these two there is a double cleansing the one of sanctification the other of justâ—fication nor is it my distinction but St. Pauls where having mentioned walking as the genus he presently distinguisheth it into its species sanctifying and justifying The one by subduing the dominion of sin gradually abateth and in due time shall by an expulsion of the being wholly take away the staine of sin upon our natures the other so taketh away the guilt of sin that the person is not in Gods Sight and account oblâ—ged to suffer the punâ—shment due to it If you aske which of these is here understood I answer in a large sence we may comprehend both it being true that the blood of Christ hath in it self a moral efficacy to perswade and withall hath purchased the spirit of Christ to be annexed to it which is the efficient cause of the cleansing of sanctification in which respects our dying to sin and redeeming us from all iniquity are set down as ends yea effects of Christs death but withall in a proper sense we are here to understand the cleansing of justification partly because the walking in the light before mentioned includeth in it the purity of sanctification and partly because this cleansing is here promâ—sed as a priviledge to be conferred upon them that walk in the lâ—ght To this purpose it is rationally observed that 1. Where cleansing from sin is required as a duty to be done by us it is to be understood necessarily of cleansing by sanctification so in that of the Prophet wash you make you clean of the Apostle S. Paul let us cleanse our selves S. James cleanse your hands and the like 2. Where cleansing from sin is prayed for as a mercy of which we stand in need it extends to both as appears in Davids penitential Psalm where he beggeth of God washing cleansing purging and creating in him a clean heart since though the former principally refer to the cleansing of justification yet the latter manifestly relateth to that of Sanctification 3. Where cleansing is promised as a benefit to be bestowed upon us if it is not only yet primarily to be interpreted of cleansing by justification of this nature are those Evangelical promises we read of in the Prophesyes of Jeremy and Ezechiel and thus I conceive we are to interpret both the ninth and this present verse According to this construction the blessing here assured is that which is elsewhere called remâ—ssion and forgiveness of sins why it is expressed by this metaphor of cleansing shall be God willing more fully illustrated in the handling of the ninth verse Let it suffice for the present that we have found out the genuine meaning of it and so pass we on to 2. That which is the chief intendment of this clause the cause and spring of this benefit the blood of Jesus Christ his Son This phrase of cleansing is both a metaphorical and
God with all his heart with all his soule with all his might and with all his strength ex hoc vitio noÌ„ est justus super terram by reason of this defect no man can be perfectly just upon earth for though a negative imperfection such as there was in Adam as created by if compared with God be no sin yet a privative imperfection such as is now in our best righteousnesse undoubtedly is It is no fault for a thing not to be so perfect as another is but it is a fault for a thing not to be so perfect as it ought to be and therefore because no grace existing in us ariseth to that degree no duty performed by us is exactly according to the manner which Gods law requireth it must needs be a sin where then it is said of any person by God himselfe that they are righteous as of Noah Job and others it is to be conceived saith the learned Chamer as a testimony given of them according to the indulgence of mercy not the rigour of justice and where the works of godly men are called good works though they are absolutely called good works yet they are not absolutely good since as St. Gregory saith of himself so may every Saint My â—vill actions are purely evill but not so my good actions indeed we must distinguish of sins per se per accidâ—ns the good actions of wicked men are not sins in themselves but as performed by them we must further distinguish between sinful actions and sin in an action the good works of the godly are not sinful works but yet they have sin in them so that to summe it up the best actions of bad men are turned into sin and the best actions of good men are accompanied with sin so that none can say no not in respect of their good duties We have not sinned And yet I do not hereby assert what some do too rigidly that a man sinneth in every action he doth there are some actions done by men that are not humane but natural and those cannot be said to have sin in them besides there may be in a renewed man some suddain emanations of the will as regenerate antecedencies to the conflicts and lustings of the will as corrupt and those may be conceived as sinlesse but still all deliberate actions must needs have some sin cleaving to them As for those doctrines therefore which assert a possibâ—lity of keeping the law of an unsinning estate in this life I say as Jeremy upon Hananiahs prophesie of the speedy deliverance to the Jews Amen the Lord do so Oh that we might be so perfect but still I must assert with St. Austin it is a state magis optandus quà m sperandus to be desired yea and endeavoured but not to be hoped for in this life and here with St. John If we say we have no sin if we say we have not sinned we deceive our selves To apply this doctrine It is worthy to be considered by three sorts of persons The wicked the weak the strong 1. Let wicked men take heed how they abuse this doctrine it is too usual a consectary which ungodly wretches draw from these prâ—mises If the best cannot say they have no sin no wonder if we commit sin and they think it a sufficient excuse for their flagitious wickedness every man hath his faults would you have us chaster then David soberer then Noah have not the godliest fallen into sin so that as we may say of many rich men It were happy for them if they did beleeve that errour of Pelagius to be true an impossibility of rich mens salvation since it would divert them from Earth to Heaven whereas because they may lawfully care for the things of the earth they care for nothing else the like we may say of many wicked men It were happy for them they did beleeve Pelagius his errour in this particular to be true That men might be without sin sure because they hear no man can be without sinne they think themselves safe enough though they live in sin But oh thou foolish sinner knowest thou not that though no man can be without moats yet good mâ—n are without beams they have infirmities but they are free from enormities knowest thou not that though no man can be altogether without sin yet he is best that hath the least and every good man striveth to his utmost against all sin and therefore take heed how thou cheat thy self with these false reasonings 2. Let weak Saints hence comfort themselves against the stirrings of their lusts the sense of their infirmities and their daily frailâ—ies which they find accompanying them it is too usuall with tender consciences to be too harsh to themselves and because they find much sin to conclude that they have no grace Indeed it is good to be jealous of our own hearts still to suspect our graces our duties lest they be counterfeit but withall we must take heed how we censure them to be counterfeit because they are imperfect There may be good gold where there is much drosse burning fire hid under many ashes and the truth of grace may be in that heart which is sensible of various and strong lusts indeed these burres of sinfull corruption as they cleave to us so they should prick us our manifold imperfections and infirmities should be the matter of our griefe but not of our despair we cannot be too bitter against our sins even the least yet we must not be too severe against our selves because of those lesser sins which we cannot be rid of if the holy Prophets Apostles Martyrs could not whilest on earth say they had no sinne no wonder if thou groan under the weight of many sins 3. Let strong Saints be hence admonished to be 1. Lowly in their own eyes That God will not have his Saints altogether free from sinne in this life is not opus impotentiae but sapientiae from want of power but abundance of wisdome and one special reason why the godly have sinne still adhering to them is to keep them humble and poor in spirit Indeed Pelagius scoffes at this as a great absurdity that sinne should be a meanes to prevent sinne as if fire could put out fire but St. Austin answereth him fully that it is no unusuall thing for a Chirurgion to cure a griefe by causing grief puting his patient to pain that he may remove his pain and we may answer him in his own instance That fire is the way to fetch out fire The truth is it is not the remainder of sin but the sence of those remainders which is a means to humble us and abate that spiritual pride which is too apt to arise even from our graces and look as grace accidentally causeth the sin of pride so our sins accidentally cause the grace of humility when therefore we are at any time apt to pride our selves in our gay feathers
let us look upon our black feet and as with one eye we behold the good that is done by us so with the other the evill that remaineth in us 2. Charitable towards their brethren If thy brother be overtaken in a fault restore him with a spirit of meeknesse give to thy neighbours actions the allowance of humane frailty and be not too rigid in censuring other mens faults If they offend in one thing perhaps thou art more guilty in another if they fall to day thou mayst tomorrow the same corruption that hath led another aside is still in thee and if grace withdraw will soon prevail over thee indeed if you practise the former duty you will soon learn this pride and censoriousnesse are ever companions and he that is lowly in his own esteem will be charitable towards others 3. Watchful over their own hearts indeed he that carrieth gun-powder about him had need beware the least sparks of fire what cause have we to take heed of every temptation who are at best so prone to be led into it Happy is the man saith SolomoÌ„ that feareth always no doubt he sinneth least that most feareth lest he should sin it is Jobs saying of himself according to the vulgar Latine verebar omnia opera mea I did fear all my works let the best do so fear themselves in all their actions lest they should fall into sin 4. Frequent in prayer to God for this shall every one that is godly pray to thee saith David for this what because of his sins and who not the wickedest but the godly in this respect have cause to pray and for what should he pray surely for renewed pardon for increase of grace and for the perfection of glory We cannot say we have no sin Oh then let us pray with David Enter not into judgement with thy servant oh Lord where there is a double emphasis observable it is not ab hoste but à servo though Gods servant yet he would not have God to enter into judgement with him and again ne intres it is the very entrance into judgment that he dreads and prayeth against not only do not proceed but do not so much as enter when we have done our best we have need to crave for mercy Again we cannot say we have no sin let us pray for more grace that we may every day have lesse sin so doth Paul in effect when he confesseth himself not to have already attained but resolveth to reach forward we must never cease to hunger and thirst after greater measures of righteousness till we are wholly and perfectly without any stain of sin and therefore we must continually say with the Apostles Lord increase our faith and all other graces of thy spirit in us Finally since we cannot now in this life say we have no sin how should we pray and sigh and long to be possessed of that future felicity indeed in this respect only it is lawful and commendable to desire death that we may be free not from pain or misery but from sin and iniquity upon this ground we may we ought and the stronger we are in grace the more earnestly we should groan for the day of our perfect redemption when we shall be cloathed with unspotted purity perfect felicity and that to all eternity AMEN THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 8.10 If we say we have no sin we deceive our selves and there is no truth in us If we say we have not sinned we make him a lyar and his word is not in us IT is one of the sage counsels which the wise man giveth Turn not to the right hand nor to the left remove thy foot from evill the genuine and literal sense whereof no doubt is that we must keep the straight way which God hath chalked before us in his word not in the least declining on either hand but withall there are severall allusions and profitable applications made of these words by the Ancients Hugo taketh the right hand as an embleme of prosperity to which we must not turn by being too much lâ—fâ—ed up and the left hand of adversity which we must not turn to by being too much cast down veneâ—oble â—edâ— resembleth by the right hand 〈◊〉 to which we must not turn by being wise above what is written and by the left hand folly to which we must not turn by giving our selves up to its dictates once more to our present purpose according to St. Austin To turn to the right hand is by saying we have no sin to deceive our selves to turn to the left hand is to go on in sin and yet think our selves safe and our condâ—tion happy Both these our Apostle warneth us of in this Chapter and it is not mine but Aretius his observation where he saith the Kings high way lyeth betwixt two extremes the one whereof is to will a continuance in our sins the other to acquit our selves from having any sin the former of these which is secura delectatio peccati a secure delight in sin is that which is sharply reproved at the sixth verse which calleth those lyars who walk in darknesse live in wickedness and yet boast of communion with God the latter of these which is superba justitiae presumptio proud presumption of our own righteousness is no less severely condemned in these verses letting such know how vainly they cozen themselves and highly they injure God If we say we have c. Having already dispatched the first branch of the confutation which is the truth implicitely asserted proceed we now to the second which is the errour expresly refuted for the handling whereof be pleased to observe these two things The opinion wherein the errour consists and that is set down in the beginning of the eighth and the tenth verses If we say we have no sin if we say we have not sinned The arguments by which it is refuted and disswaded drawn from The folly of it in that we deceive our selves and the truth is not in us verse eighth The impiety of it in that we make God a lyar and his word is not in us verse tenth Begin we with the opinion it self which we see is not singly mentioned but ingeminated as if our Apostle would hereby insinuate that it is at once both a very common and very dangerous disease no lesse spreading then deadly infecting in some degree or other the greatest part of men of Christians The manner of committing this moral errour is saying which refers both to the tongue and the mind saying is not only peculiar to the lips every thought is interpreted by God a saying the heart may cry when the tongue is silent and we may say when we do not speak Hence it is that though this be not our open assertion or outward protestation yet if it be our inward thought our secret imagination we shall be found guilty before God The
God thou thinkest thy self faire as Absolom he seeth thee foule as Thersites whilest thou esteemest thy self amiable thou art in his sight a Leper a Lazar full of sores the truth is thou art never a whit the lesse nay thou art the more sinful in Gods because thou art sinlesse in thine own besides it is no less then thy soules welfare that is endangâ—red by this deceit and how great is that danger we account that Patient desperate on whom a mortal disease is seized and yet he saith he is not sick is not this thy case thy soul is spiritually sick and thou knowest it not this conceit is that which at once both hindreth our repentance pardon therefore must needs be exitial he that is not sensible of his sicknes will not seek after a remedy nor wil he that saith he hath no sin look out for a pardon All reproofs threatnings admonitions have no influence upon his spirit he feareth no punishment but goeth on securely and indeed by this means he is without the compass of pardon as St. Augustine and St. Bernard excellently presumption of our own dignity excludeth divine mercy and he that denieth he hath sin doth not make himself the less sinful but the less capable of forgivenâ—ss nay let me adde this that though thou mayest thus deceive thy self for a while yet the time is comâ—ng when thou shalt be undeceived to thy shame and horrour and confusion It is the threatning of Almighty God to the sinner that thought God was like him sinfull and it belongs as well to him that thinketh he is lâ—ke God sinless I will set thy sins in order before thee Who can expresse what horror seized upon ruined Babylon which had said I sit as a Queen I shall see no evill the like shame shall sit upon the face of hypocrites which say they have no sin when God shall set their sins in order before them Oh then be not so injurious to your selves as to harbour this self-deceit you think it self-love but indeed it is self-hatred there being no worse enemy then a seeming friend a base flatterer and that you may no longer be thus deceived be true to your own selves and labour to have your minds enlightened your judgements rectified that you may passe sentence upon your selves according to truth be much in examining your selves searching your hearts trying your wayes and that impartially the truth is we deceive our selves because we do not see our selves we do not see our selves because we do not search our selves and we cannot search our selves unlesse we have the candle of divine illumination pray we therefore that the eyes of our understandings may be opened and thereby the truth of saving knowledge conveyed into us that we may no longer be such fooles as to deceive our selves by saying we have no sin and this so much the rather because it is not onely an injury to our selves but to God which leads me to the 2. Second argument which is the impiety of this opinion in that hereby we make God a lyar and his word is not in us and this is represented by a double character to wit the blasphemy and the infidelity of those who say thus their blasphemy in that they make God a lyar and infidelity in that his word is not in them 1. We make him a lyar a very vehement and urgent expression how earnest is our Apostle in confuting this errour Indeed this phrase at first reading may seem harsh the thing which it asserts being in a proper sense impossible we make him a lyar it cannot be God is not a man that he should lye or son of man that he should repent saith Balaam and again it being impossible for God to lye saith the Authour to the Hebrews Indeed If God should either do what is evill or speak what is false he could not be a God but beloved though God cannot be a lyar we may be said to make him so no really but interpretatively when we do as much as lyeth in us to make him so look as an Adulterer looking upon a woman to lust after her though she be not defiled is said to commit adultery with her in his heart and as Apostates are said to crucifie the Sonne of God afresh not that he who is possessed of his crown can again be brought to his Cross but that such sinners do what in them lyeth to bring him to it so self-justitiaries though they cannot justly fasten the least lye upon God yet they do what they can to make him so perhaps indeed this is not that which they directly intend but yet it is that which must necessarily follow upon their saying and therefore this brand is justly fastened upon them This will further appear if we consider what God hath said both in his laws and in his Gospel his law accuseth all men of sin his Gospel offereth pardon of sin to all men so that law and Gospel affirm at least implâ—citely that all men have sin if therefore as they say they have no sin God must be a lyar in both indeed the dilemma is manifest either they must be lyars or God their saying must be false or Gods since there is an apparent contradiction between them God saith all men have sinned and they say we have not sinned no marvaile if our Apostle charge them with making God a lyar See hence at once both the pride and the danger of these pharisaical hypocrites their pride in that rather then accuse themselves of sin they dare to accuse God with lying and lest any blot should lye upon their purity they go about to stain Gods veracity Thus as it were inverting those words of St. Paul Let God be true and every man a lyar they say Let God be a lyar so we may be pure and true How dishonourable and therefore provoking this must needs be to God we may guesse by our selves our proverb saith the lye deserveth a stab we cannot in words offer a man a greater injury then to give him the lye and can we think that God himself doth not take it as an high affronts from those who go about thus to make him a lyar Yes certainly and all such proud wretches shall know it is an evill thing to cast so great a dishonour upon God and whilest they condemn God unjustly as a lyar he will one day condemn them justly as lyars in deceiving themselves and having no truth in them yea as blasphemers in making him a lyar and as unbelievers in that 2. His word is not in them by word here some understand Christ who is called at the first verse the word of life and so his word is not in us is as much as Christ is not in us if we thus say this is the rather observable because many who say they have no sin pretend to have Christ in them and be in Christ yea that therefore they have no
sin because Christ is in them and they in him whom the Apostle according to this construction here plainly contradicteth and indeed it cannot be otherwise since where ever Christ is there is his Spirit and where the Spirit of Christ is there is a divine light discovering to a man the darkness that is in him and effectually convincing him of his own sinfulnesse But though this be a truth I doe not conceive it the truth of this clause and therefore with the generality of the best interpreters I understand it in the proper and usuall sence not for Christ the word but for the word of Christ not the word which is God but the word of God And thus it will not be amisse to consider this clause both in iâ—s selfe and in its reference 1. Consider this clause in its selfe and that which we have to inquire is what our Apostle meaneth by this phrase negatives are best known by the affirmatives as privations are by habits and therefore by knowing what it is for the word of God and Christ to be in us we shall learne what this meaneth the word is not in us The word is then said to be in us when according to Christs phrase in the Gospel it doth take place in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being there according to Camerarius as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and finde entertainment with us and surely then it taketh place in us when it taketh place in our hearts as it did in David who saith Thy word have I hid in my heart The word is then said to be in us when according to St. Iames his phrase it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ingrafted word and that is when as the tree being opened a graft is set deep into it and so becometh one with it or rather it one with a graft so our hearts being opened as Lydias was the word is deeply imprinted in it and it sweetly closeth with the word If yet more perticularly you ask how this is done I answer in one word by beleeving when the minde giveth a cleare assent and the will a full consent to the word then it is received by and dwelleth in us so interpreters paraphrase Non amplectiâ—r non intelligimus non retinemus veram ejus doctrinam His word is not in us that is we doe not understand and imbrace by faith the true Doctrine of his word And that this is S. Johns meaning in this place we need no other expositor then himself in his Gospel where he bringeth in Christ saying yee have not his word among you For him whom he hath sent you beleeve not thereby plainly intimating that to have his word abiding in us is to beleeve in his word Look how Christ himselfe is said to be and to dwell in us So is his word now the Apostle Pauls expression is full of Christs dwelling in our hearts by faith indeed on Christs part the Spirit and on our part Faith maketh the union between him and us and both these concurre to the inbeing of the word when the word is received as St. Paul saith of the Thessalonians in the Holy Ghost and in much assurance to wit of faith To end this be pleased to know that there is a great deale of difference between these two his word among us and his word in us his word is among us when published and made known to us but it is not in us unlesse received and beleeved by us and therefore my brethren let us not content our selves with the former but labour to find the latter It is very observable what St. Paul saith of of the Colossians The Gospell is come unto you and bringeth forth fruit in you which it could not doe were it not ingrafted and therefore the Authour to the Hebrews saith of the Iews The word did not profit them because it was not mixed with faith in them that heard it Oh beloved it may be truly said of us that Gospel is come to us but is it in us doth it bring forth fruit in us St. Austin excellently compareth the word to an hooke which then taketh the fish when it is taken into the fist so the word when it is taken into us by faith then taketh us and that not to our ruine but safety and St. Iames when he speaketh of the word as able to save our soules calls it the ingrafted word to teach us how necessary it is to our spirituall and eternall profit by the word that it should be in us the truth is it were farre better never to have had the word among us then not to have it in us that this light had never shone in the midst of us if it be not set up in the candlestick of our hearts and therefore let it be our prayer that the Gospel may come to us not in word onely but in power that the seed of the word which is sowne and scattered among us may be hid in us Finaly that it may please God to give unto us increase of grace that we may heare meekely his word receive it with pure affection and bring forth the fruits of the spirit 2. But further consider this clause in its reference and ye shall find according to a severall reference severall things not unworthy our observation It is not amisse to compare the end of the eighth and of the tenth verse together in the one it is said the truth is not in us the other his word is not in us and if as doubtlesse we may we look upon these as synonimous phrases we may observe that what he calleth truth in the one he stileth Gods word in the other and so it amounts to that which our blessed Saviour himselfe elsewhere asserts Thy word is truth in which respect it is called by St. Paul and St. Iames the word of truth and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminently and primarily indeed it may be said of many words that they are true but onely Gods word is the word of truth yea truth it selfe consonant to this it is that the psalmist calls the words of the Lord pure words and compareth them to Silver purified in the fire seven times that is fully perfect so as there is not the least drosse of errour in them Indeed when we consider whose word it is namely his word who as he is the first being so he is the first truth we cannot but conclude that it must needs be altogether true therefore if we would have an answer to Pilates question what is truth the text giveth it it is Gods word and if you would know when doctrines are true this word is the onely sure touchstone and therefore the prophet Isay calleth to the lawe and to the Testimony If they speake not according to these it is because there is no light to wit of truth in them 2. If we put these two clauses together We
and not till then are Gospel-verities rightly understood and beleeved when we use them not onely as cordials to revive our drooping spirits but as purges to expell our corrupt humours for these things I write to you saith our Apostle here that you sin not THE FIRST EPISTLE OF St. IOHN CHAP. II. Ver. 1. Part. 2. And if any man sin we have an advocate with the Father Jesus Christ the righteous PResumption and despaire are two destructive rocks upon either of which if the ship of the soule dash it is split in pieces they are the two dangerous praecipices upon which whosoever steps sailâ—th headlong into hell Finally these are the two deviating extreames from the golden mean to which he that turneth must needs perish Indeed one of these is the more common to wit that of presumption in which respect alluding to that expression of Saul and David we may say despaire hath slain its thousand but presumption its ten thousand yet though the poyson of the one be more spreading the venome of the other is no lesse endangering yea both where they seize are deadly whilest presumption is an enemy to pepentance and despaire to faith that deceiveth with vain hopes of mercy this tormenteth with hellish feares of Justice Finally the one hurrieth the soul on into sinful courses and the other keepeth the soul back from laying held on spiritual comforts Good reason why the Scriptures afford us antidotes against both these poysons and here S. John like a skilful Pilot a wise guide a faithful friend warneth those to whom he wrote of both these rocks advising them that they should neither go on presumptuously in their sins nor yet mourn despairingly when they had sinned My little children these things I mrite unto you that you sin not and if any man sin we have an advocate c. Having dispatched the caveat proceed we to the comfort and therein begin with the 1. Disease or danger supposed in those words And if any man sin The right understanding of this clause depends much upon the genuine sence of the Verb sin To which end you may please to observe a threefold signification of it in Scripture 1. To sin is as much at to live in sin and so respects the general course of a mans conversation In this sence I conceive that of S. Paul to Timothy is to be understood Them that sin that is saith Calvin qui dissoluti vivunt who obstinately go on in sin rebuke openly for those who sin though grossely at first are to be rebuked privately and upon persisting openly It is very observable to this purpose how the Apostle useth those two phrases as synonimous continuing in sin and sinning for so he puts the question in the beginning of the sixth Chapter what then shall we continue in sin and afterwards in the same Chapter what then shall we sinne 2. To sin is as much as to do some grosse act of sin and so respects particular falls in the course of a mans life in this sence Joseph maketh these two paralell phrases doing great wickednesse and sinning against God Thus when Iob saith of his sonnes It may be they have sâ—nned and where it is said of Iob in all this he sinned not and when the question is put concerning the blind man who sinned this man or his parents is to be interpreted of some grosse and hainous offence 3. To sin is as much as to do any thing dissonant to that exact rule which the law of God sets before us and so referres to frailties and infirmities in this sence no doubt is that assertion of the wise man to be construed there is no man that doth good and sinneth not If you ask which of these is here meant I answer 1. The former of these acceptions is by no means here to be allowed Christ is not will not be an advocate for them that continue in their sins he saith himself expressely I pray not for the world to wit lying in wickedness the world of unbeleevers impenitent sinners have no interest in Christs intercession and indeed it is very observable to this purpose how our Apostle phraseth this clause so as that wilful sinners might have no hold of it For observe 1. it is set down in conjunction with sin not so much the particle And intimateth implying that only those who make conscience of the caveat have a share in the comfort and if any man sin to wit who endeavoureth not to sinne 2. It is set down with an if he saith not because we cannot but sin though this as you shall hear presently is his meaning but if any man sin as if he would intimate that the sinning he speaketh of is not a resolute but a casual sinning if any man sin that is if it happen that any man sin to wit besides his bent and course 3. It is not in the future tence if any man shall sin lest that might be an encouragement to a man in future indulging to his sins no but in the second Aorist if any man sin being only intended to prevent despaire in men when they have sinned so that I must at the entrance of this paradise place a flaming sword to keep the tree of life whereby presumptuous sinners may not gather the fruit which groweth upon it The bread of this Scripture is very nourishing but it is not common we must not sin as much as we please as long as we list and think to put it on Christs score to wallow in the mire and expect his bloud shall cleanse us to renew our provocations and still find him our propitiation multiply our rebellions make use of him as an advocate to plead for us no let us not deceive our selves this si quis is not so large as to take in theÌ„ that sin that is serve sin live in it 2. The second of these acceptions may warrantably be admited as at least an orthodoxe sence of these words and so the verb sin in the former clause and this may be construed identically or differently either thus I write these things that you sin not to wit continue not in your sins and if any man sin that is having left do fall into sin and so the construction is diverse or thus I write these things that you sin not that is take heed of grosse sins and if any man sin that is happen to commit some gross act of sin so the sence of the verb in both clauses is the same according to this interpretation here is manifestly implied a double possibility the one of regenerate persons falling into grosse sins and the other of obtaining pardon for them 1. According to this construction the conditional particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if importeth a possibility for them who are converted to fall and that into a grosse sin Indeed there is no sin so small which a convert doth not abhorre and yet there is scarce