Commentary on 1 John

Doct. And because there cannot be two Eternals, but one Eternal, and that is God; therefore he also is Eternal, God with the Father, and Holy Ghost.

This is not to be omitted, because it is plain, but to be preached, because it is certain; especially since some of late have been so far bewitched by Satan, as to seal the contrary with their blood.

First, This is proved, first, by the Names and Titles given to him. 1. Very God, 1 John 5.20. Rom. 9.5. 2. Jehovah, Exodus 3.2, 4, 6. 3. Savior, Mat. 1.21. which none is but God, Isa. 43.11. Hos. 13.4. And who was able to save us from sin by satisfying God's wrath, but God?

Secondly, By the Essentiall Properties of the God-head agreeing to him. 1. Knowing the heart and reins, Rev. 21.23. yea all things, John 21.17. 2. Omnipotency, John 5.19. 3. Omnipresence, Mat. 18.20. John 3.13. 4. Eternity, John 8.58. & 17.5. 5. And here equality with his Father, without Sacrilege, Phil. 2.6.

Thirdly, By his works of, First, Power, 1 Creation, Heb. 1.2. Col. 3.16. and that for his glory. 2. Providence, Heb. 1.3. 3. Miracles, John 14.11.

Secondly, Grace, 1 Election, John 13.8. 2 Redemption, Gal. 3.13.

Thirdly, Giving of the Spirit, John 4.10. John 7.39.

Fourthly, Giving of eternal life, John 10.28. Rom. 6. ult.

Fourthly, By the Worship ascribed to him, 1. Prayer, Acts 7. ult. 2. Faith in him, for else how could we call on him? Rom. 10.14. John 1.12. Jer. 17.5. Taketh no place in him, but contrary, Psal. 2.12.

Use 1. To confute all those Blaspemous heresies, whereby Satan hath labored to overthrow the Truth of the God-head of Christ; as that of the Cerinthians, Ebonites, Arians, which taught him only to be pure man, to have no being before the Virgin Mary, or at most before the Creation.

Secondly, To Terrify all such as are Enemies to his Kingdom, Psal. 2.12. Luke 19.14, 27.

Thirdly, To Comfort all such as are Christ's, John 10.28. Ps. 23.1. Isa. 43.1, 2. because they were elected in Christ, Eph. 1.4. and our life is hid with him, Col. 3.3. Therefore it is both sure and unchangeable, for he is so.

Fourthly, To exhort us to worship him, Mat. 28.9. as an Eternal God, God from the beginning; Moses reproved the Israelites for worshipping new God's, Deut. 32.17. God's whom their Fathers did not know, but him they knew and worshiped; Moses himself, Deut. 33.16. Jacob, Hos. 12.4. Gen. 48.15, 16. Abraham, Gen. 22.11, 12.

Now his Worship consisteth in the duties of Faith and Repentance, for those are the parts of God's Worship which he hath revealed to us, and requireth of us.

First, In the Duties of Faith, John 14.1. and here

First, Dost thou receive anything from God? receive it in the sight of thine own unworthiness in thyself, and so thou worshipest him, through whom God doth accept thee, and poureth his blessings upon thee, Eph. 1.3. for none but God could receive them for us from all eternity.

Secondly, Dost thou give anything to God? offer up any obedience? do it in the sight of thine own weakness and imperfection, and so thou worshipest him, through whom our lame sacrifices are acceptable, Col. 3.17. for none but God could do this for us.

Thirdly, Dost thou want anything? seek unto God in the name of Jesus Christ, and believe thou shalt receive it, and so thou dost honor him, John 16.23, 24. for none but God can procure this for us.

Fourthly, Doth Satan at any time tempt thee to doubt of thy reconciliation with God? believe that Christ Jesus is God, and therefore hath made full satisfaction and propitiation for thy sins, 1 John 2.1, 2. for God can fully do this for us.

Fifthly, Dost thou doubt of the truth of any of the promises of God, through unbelief? believe they are Yea and Amen in him, and so thou worshipest him, 2 Cor. 1.20. for God can call things that are not, as though they were.

Secondly, In Dutyes of Repentance, as

First, Dost thou at any time (as thou oughtest continually) remember thine old sin? O! remember withal, him whom thou crucifiedst by them was the Eternal God, the Lord of glory, and that will work a godly sorrow, Zech. 12.10. to see him to abase himself for my sake.

Secondly, Doth Satan tempt thee at any time to commit any sin? O! remember thereby thou shouldest trample underfoot the blood of the Son of God, who hath saved thee from thy sins, Heb. 10.29.

1 John 1.1. That which we have heard, &c.

As something of the word of life, was eternal from the beginning, so something was sensible, which was 1 Heard, 2 Seen and looked upon, 3 Handled.

First, For the meaning of this, what is that of the word which first he saith, we have heard?

They heard of him not a word of rumor, but 1. His Doctrine, John 6.68. 2. The Testimony which his Father gave of him, Mat. 17.5, 6. 2 Pet. 1.17.

Secondly, What is that of the word which he saith, we have seen?

1. His Flesh, John 1.14. 2. His works, especially his Miracles, John 2.11. 3. His Estate of, First, Humiliation,

• 1. His poor and despicable life, Mat. 8.20.
• 2. His Agony, Mat. 26.37.
• 3, His Accusation and Arraignment, Mat. 26.28. John 20.12.
• 4. His Death, John 19.26.
• 5. His Burial, Mark 14. ult. John 19. ult.

Secondly, We have seen the Estate of his Exaltation.

• 1. A glimpse of it, or preamble to it, Mat. 17.2, 3. 2 Pet. 1.16.
• 2. His Resurrection, John 20.8.20.
• 3. His Ascension, Acts 1.9, 10.
• 4. His Sitting at the right hand of God, Acts 7.55.

Divers of these things seen, St. John saw in a more familiar manner, than the most of his Apostles; Christ taking only with him Peter, and James, and John, to behold;

• 1. His raising to life Jairus Daughter, Mark 5.37.
• 2. His Glory in the Mount, Mat. 17.1.
• 3. His Agony in the Garden, Mat. 26.37.

Thirdly, What is that of the Word which he saith, we have handled, and that with our hands? which addeth an Emphasis of Certainty, as before.

1. Before his Resurrection as familiarly conversing with him, as when he taught Peter by the hand, Mat. 14.31. When he washed their feet, Joh. 13.5. When John leaned on his breast, John 13.15.

2. After his Resurrection, John 20.25, 27. Many observations might here be gathered concerning the certainty of the Apostles Doctrine, who taught nothing but what they had so sensible knowledge and experience of; but these I refer to the third verse.

Doct. He that was from the beginning, truly God, was in the fullness of time, true man.

A plain Doctrine you will say, and well known to the meanest in this Congregation; be it so, yet it is fit to put you in remembrance of it, 2 Pet. 1.12, 13. Rom. 15.14, 15. 2 Tim. 2.8.

But you will say unto me, Were it not much better to omit to speak of the person of Christ, and rather to speak of the benefits we receive by him, Justification, Adoption, Sanctification, by the Spirit of God, Faith, Hope, Love, Repentance? &c.

Take heed this be not one kind of spiritual Harlotry and adultery. If you should see a Virgin affianced to a man, to desire still to hear and speak of the gifts and presents he hath, and will bestow upon her, as Rings, Bracelets, Jewels, &c. and to have no mind at all to hear or speak of his person, would you not say she loved his gifts and his tokens more than himself? so here, if we find our souls affected to Christ (I would to God, yea it were the joy of my heart, if I could draw you to be in love with the Gifts and Graces of Christ, our hearts are dead and dull even at the mention of them, how much more at the mention of his person or nature) yet thou that hast tasted of his bountiful Gifts and Graces, be led on further, willingly to hear and speak of his person, ( Cant. 5.9 When the Daughters of Jerusalem had asked of the Spouse of Christ, what her beloved was more than another's beloved? she in 8 verses following, enters into a long, and large, and lovely description, not of what he had given her, but of his person) especially seeing this part of his person, his human nature is an excellent gift of God to us, and the foundation of all the rest. Yea what Doctrine soever John teacheth us in this whole Epistle, tendeth to this end, that our joy may be full, which is a special benefit arising from all, Chap. 1.4. Now the manhood of Christ is proved by two reasons,

• First, By the Titles given to him.
• Secondly, By the properties of a man agreeing to him.

First, By the Titles given to him, he being called 1 Flesh, John 1.14. Rom. 1.3. Heb. 2.14. and this Flesh is not fantastical, but palpable, John 20.27. 2 Man, Acts 17.31. 3 Son of Man, Luke 19.10. Acts 7.56. 4 Seed of David, 2 Tim. 2.8. Abraham, Gal. 3.16. The Woman, Gen. 3.15. 5 Immanuel, Isa. 7.14 Mat. 1.23.

Secondly, By the Properties of a Man agreeing to him, 1 Born of a Woman, Mat. 1. ult. 2 Hunger, Mat. 21.18. and with it thirst, John 19.28. 3. Wearinesse, John 4.6. 4 Griefe and Sorrow, Isa. 53.3, 4, 10. Mat. 26.38. and from it weeping, John 11.35. Sighing and groaning, John 11.33. 5 Bleeding and sweating, Luke 22.44. 6 Dying, John 19.30.

Now for the Reasons why Christ became man, they are

First, That he might be a middle person, or of a middle nature, between the persons offending, and the persons offended; if he had still remained God, he had been the person offended with us; or if only man, then he had been the party offending: and therefore that he might be of a middle condition, it was needful he should take upon him our nature.

Secondly, That that nature of ours which had offended, might make satisfaction; if he had not taken on him our nature, he could not have satisfied for our sins, Heb. 2.16.

Thirdly, That he might be able to suffer death for us, Heb. 2.9. which God could not do.

Fourthly, That he might be the better compassionate of our infirmities, Heb. 2.17, 18.

The Reasons why Christ became not an Angel, which the Schoolmen render, are divers, principally these;

First, Angels being created all at once, and not propagated one from another by generation, though many of them fell, yet God lost not the whole kind, because many of them stood: but men proceeding all from one stock or root, he being corrupt, all his Off-spring were in the same Estate; so that if God had not provided this means of Christ's incarnation for him, he had lost the Creature wholly.

But to this I answer, God might have made many men once, as well as Angels, and so might have provided another means of saving some of them, as he did the Angels, but that he would set forth the abundant riches of his love to man, in saving them, by giving of his own Son.

Again, though all men had perished, they had had but their desert, and God might have had more service, by one Angel redeemed, than by many millions of men.

Secondly, The Angels fell of themselves, but man by their procurement.

To this also I say, That the greater the Angels sin was, the greater is their misery, and the greater their misery is, the greater mercy had God shown to have redeemed them.

Thirdly, The Angels conceiving things, not by discourse, but by a present view of all things that any way pertain to those things they turn themselves unto, they do all things with so full resolution, that they cannot alter their mind, or repent; but man conceiving things by discourse, findeth them in the event many times to prove otherwise than he expected, and so may come to alter his mind, and be fit to be brought to repentance.

To this take this answer, That the Angels being of a finite nature, must needs conceive one thing after and upon another, which is discourse, and so subject to error, and so of themselves capable of repentance; was not the Devil deceived in Job? Job 1.11.

Fourthly, The Angels being pure, immaterial, intellectual Spirits, dwelling in the presence of God, and in the light of his countenance, could not sin by error or mis-persuasion, but of purposed malice, which is the sin against the Holy Ghost, irremissible; but man fell by error and mis-persuasion.

For answer hereunto, take this, That though the Devils dwelt in the presence of God (which cannot be proved) yet they received no more light than God would communicate to them, and who can say that God communicated so much to them, but that upon willful not attendance to him, they might be deceived?

Fifthly, As men have a time, after which there is no place left for helping or altering their Estate, so was it meet Angels should have the like; that time to men is bodily death, which because Angels are not subject to, it was not unmeet their time should be their first spiritual death, their first sins, hence Damascene saith, Hoc est Angels casus, quod hominibus mors.

To this I say, That the Angels might have had another time, beyond which there hath been no place for repentance, namely not their first sin, but their willful rejecting of a Savior, if he had pleased to have offered them any. Thus you see that all these (and so are the rest) but men's devices and conjectures; the true reason you have, John 3.16. God's love to us, which also causeth the Lord to say, as Jer. 8.4. God neither turneth nor returneth, Angels turn, but return not, men both turn and return, through this unspeakable love of God.

Use 1. To confute the Heresies of Eutiches and the Manichees, who taught Christ had no true, but a fantastical body.

Secondly, To stir us up to some duties, 1 of Meditation, 2 of Practice.

First, Of Meditation, and that 1 Concerning God, and 1 Concerning his Justice, so severe against sin, as all the mere men in the world could not satisfy for it, and therefore Christ became man, and that is the reason why the damned are tormented, because they cannot satisfy.

Secondly, His mercy and and love to us; the Father to abase his Son, the Son to abase himself for us.

Thirdly, His Wisdom, to find out such a means to save us, when he passed by the more glorious Angels.

Secondly, Concerning ourselves, who were in so wretched a condition, as the blood of Bulls and Goats could not save us, men and Angels could not help us, only the Son of God must empty himself of Glory and Majesty, and become man for us: if therefore thou hast not part in Christ Jesus, the same sins which plucked Christ from Heaven to Earth, will pluck thee from the Earth to Hell.

Secondly, It may stir us up to some duties of practice. 1. To teach us Humility, Phil. 2.6, 7. Psal. 22.6.

1. By Considering our own Estates, and the misery thereof, which caused him to take upon him the form of a servant.

2. By Considering his example, who took upon him the form of a servant, to be serviceable to us; so ought we to abase ourselves to be serviceable to our Brethren.

Secondly, To stir us up to labor to be united to his nature, as he was to ours, 2 Pet. 1.4. he became the son of man, that we might become the sons of God; we cannot answer the intent of his incarnation better.

Thirdly, To move us to an holy thankfulness and joyfullnesse in the Lord, as

• 1. Zacharias blessed the Lord in this behalf, Luke 1.68.
• 2. Mary magnified him, Luke 1.46.
• 3. John leaped at it for joy in his Mothers belly, Luke 1.41.
• 4. Abraham long before, John 8.56. he saw it in the promise, and laughed, Gen. 17.16, 17. and hereupon called his Son Isaac.
• 5. The Angels, who have less benefit than we hereby, Luke 2.14.

And sure if John wrote every Doctrine in this Epistle, that our joy might be full, as chap. 1.4. then hence also let us raise up our hearts to this holy affection, this is the fittest exercise for Christmas, otherwise usually spent in carnal delights, because men have no part in this joy.

Doct. If the Apostles saw and heard these things of the word of life, then blessed were they, Luke 10.22, 23.

Why? Because of his comely beauty, and goodly proportion? no, Isa. 53.2. and then Judas had been an happy man, as happy as the rest of the Apostles. But the Reasons are these.

First, By this means they had a greater measure of knowledge, Luke 10.22, 23. he expounded to them the secrets of the Kingdom of God, Mat. 13.11, 16. Mark 4.34. hence is that of the Samaritan woman, John 4.34. hence it was that John Baptist was more excellent than others, Mat. 11.11. So that as Solomon's servants were happy, 1 Kings 10.8. so much more Christ's Disciples, who saw and heard a greater than Solomon.

Secondly, Their Faith also by this means was more strengthened in the truth of this great promise of the Messias, which had been deferred so long, John 20.29. It is many times an exercise to Faith, to be commanded, to believe what we see not, but to see what we belive not, is a great strengthening to a weak Faith. Again, a greater measure of knowledge, is a notable means of a greater measure of Faith. And if you object against this, Heb. 11.2.

I answer, That the meaning of the place is this, that though things be not seen, yet Faith maketh them evident; not that whatsoever we believe by Faith is not seen, Stephan saw and believed the same, Acts 7.55. There is a threefold light, of Sense, of Reason, of Faith, when a thing is obscure to both the former, Faith will make it evident.

Thirdly, Their Peace of Conscience also, hereby was more settled and established, Luke 2.29, 30. for he saw now Christ was come to accomplish that work of reconciliation, which before was promised, and to make up our Peace with God; In these regards the glory of the second Temple was greater than that of the former, Hag. 2.10. the second Temple wanted five things of the former, Aaron's Rod, the Pot of Manna, Urim and Thummim, fire from Heaven, and yet it was greater than the former, because these three, Knowledge, Faith, and Peace of Conscience, were so much increased, not to a few, as it was before, but generally, even to the simple.

Use 1. Hence we have just occasion to meditate of our blessedness also, above that of the old Church, for all those grounds of the Apostles blessedness, by seeing and hearing Christ, remain to us, as, 1 Means of Knowledge clearer to us than to the old Church, by the Apostles preachings and writings, we even see Christ crucified, Gal. 3. 2 Means of stronger Faith. 1. Because of greater means of Knowledge. 2. Because that is already accomplished to us, which they hoped for. 3. Means of settling greater Peace, seeing Christ is not only come to make our Peace (as he was to Simeon ) but hath already done it; And therefore a shame it were for us to be more Ignorant, Faithlesse, perplexed in conscience, than they were, and therefore for

1. Knowledge, let us be no longer babes, 1 Cor 14.20. the times require it, Heb. 5.12. Isa. 11.9. 2 Faith, let us strengthen it,

First, For Promises past, we have not now received them.

Secondly, For Promises to come of the resurrection he so long foretold, was at last seen, and then belongs to us, that

1. Blessings, John 20.29. 2 Joy, 1 Pet. 1.8 3 Peace, let that possess and rule us, Col. 3.15. in life and death, as it did Simeon.

Use 2. To Stir us up to pity the Estates of such poor people, as sit still in darkness and in the shadow of death, having no means of Knowledge, of Faith, of Peace, John 7.49.

Use 3. How great then is that blessedness prepared for us in Heaven? where we shall see Christ as he is, and then

1. Our Knowledge shall be perfect, 1 Cor. 13.12. 2. Our Faith shall be joined with Fruition, yea we shall see what we believe, 1 Cor. 12.12. 3. Our Peace shall be passing understanding, Phil. 4.7. unspeakable and glorious, 1 Pet. 1.8. (á fortiori.)

It is good to feed on these spiritual joys, and then these carnal delights will soon grow out of taste and relish.

Doct. Christ in himself, and to us, is the word of life.

Here is to be shown in what respects he is called

1 A word, 2 A word of life.

〈 in non-Latin alphabet 〉 Here is a metaphor, and every metaphor is a short similitude, and it must not be expected that any similitude should agree in all points.

But Christ is called the word of God in four respects, as he is the wisdom, image, interpreter, and promise of the Father.

First, The wisdom of the Father; as reason floweth from the soul, or mind of man, and is not any accident to it, but of the same nature with it, (though there is an accidental wisdom in us, which is habitual, yet there is also an essential wisdom in us, namely, our Reason which is natural) so Christ (who is the reason and wisdom of the Father) flowed from the Father, was begotten of him, and is of the same nature with him, hence he is called the wisdom that dwelleth with God, Prov. 8.1, 22, 24, 25. 1 Cor. 1.24. and the Holy Ghost may seem to have reference to this place, John 1.1, 2, 3, 4, 5. because the description which he maketh of the world, it seemeth he took from that description of wisdom, if you compare these places. Prov. 8.1. with John 1.1. Prov. 8.3. with John 1.2. Prov. 24. to 30. with John 1.3. Pro. 8.34. with John 1.4. Prov. 8.35. with John 1.5. and chap. 1.22, 24, &c.

Secondly, As the words or speech of the man, is a character of his mind, for out of the abundance of the heart the mouth speaketh, a rotten heart begetteth and streameth forth unsavory speeches, an holy heart breatheth out gracious words, so is Christ the character, or engraven form of the Fathers person, Heb. 1.3.

Thirdly, As the speech or word of a man doth declare the will and meaning, and Counsel of the speaker, so doth Christ of the Father, John 1.18. Mat. 11.27.

Fourthly, Christ may very well be called the word of God, or the speech of God, because he it was of whom the Lord spake from the beginning, that is, the word of promise which he made to Adam, to Abraham, to Isaac, to Jacob, to David, &c. hence Christ is called the Promise, Heb. 11. hence he who is called a Servant, 1 Chron. 17.19. is called the word, 2 Sam. 7.21. that is, a servant spoken of or promised.

Secondly, Christ is called a word of life.

1. Because he hath especial life in himself, John 1.4. John 5.6.

2. Because he communicateth life, and he communicates, 1 Natural life, which to us men is the light of Reason, Joh. 1.4. this former we have from him as an author, these following as an head or root.

2 He communicates spiritual life, and that he doth, 1. By dying for us, for his death is our life; as by his wounds we are healed, Isa. 53.5. so by his life we live, now the life we live by Christ's death, is

1 Justification, that is forgiveness of sins, Col. 1.14. Ephes. 1.7. therefore he is called the justification of life, Rom. 5.18. we without his death were dead, mere Children of death, as condemned persons, and Christ's death procuring us pardon, procured us life.

2 Mortification; it is the first part of spiritual life (inherent in us) to die to sin; and that was procured by Christ's death, Rom. 6.6. Gal. 2.19.

2. He communicates spiritual life to us, by rising for us, for as we have been like him in dying to sin by his death, so do we live to God by his life, Rom. 6.5, 10, 11. now the life we live by his Resurrection, is

1 Vivification, or newness of life, Christ now living in us by his Spirit, Gal. 2.20. 1 Cor. 6.17. Hence as living trees of Righteousness we bring forth fruit unto God, John 15.5. 2 Resurrection to glory, Rom. 8.11. hence he is called a quickening Spirit, 1 Cor. 15.45.

Use 1. If Christ be a word of life, then men out of Christ have no life in them, they have neither the life of justification, nor mortification, nor vivification, nor resurrection to glory, but are stark dead men to grace and glory.

2. If Christ be a word of life, then we who profess ourselves to be Christians, to be Members of Christ, are to live no life but this; now for the better conceiving of this, know that we live a threefold life, 1. Natural, 2. Spiritual, 3. Carnal; whereby we live the life, 1 Of Reason, 2 Grace 3 Sin.

The two former we may live, and are so to do, because we receive both these lives from Christ the word of life; the last we are not to live, for the Members can live no life but the life of their head, the branches live no life but the life of the root; Hence Paul lived not, but Christ in him, Gal. 2.20. Now that we may do this, we must esteem and carry ourselves as dead men to all things else; that we may wholly live, and move, and have our being to him: and from hence arise three duties.

First, We are not to live to our old sins at all, but to be as dead men to them, Rom. 6.11. and therefore to have no Member to stir at their command, Rom. 6.13. old lusts when they now call upon us, we are to lend the deaf Ear to them; when we were dead to Righteousness, we did not one living action but sinful; so now being dead to sin, let us do no li • ing action but righteous.

Secondly, We are no longer to live unto friends, to riches, honors, or pleasures, but to the Lord; we once were wedded to such things, but now being dead, we are free from them, Rom. 7.1, 2. if these call for any motion or action of a living man at our hands, not agreeable to the Will of Christ, we are dead; hence Wives are to obey their Husbands in the Lord, Col. 3.18. and Children their Parents, Ephes. 6.1. and Servants their Masters, Ephes. 6. so Psal. 45.10, 11.

3. We are to be as dead men to our own reason and will, and all the affections of our hearts, and to yield to them only in the Lord, Luke 9.23. He that would live to God when he is dead, must die to himself while he is alive.

Use 3. If Christ be a Word of Life, a living and a quickening word, then when we find our hearts dead and dull, and indisposed to good duties, run we and seek unto him for life and quickening, Psal. 119.37, 40. If we be afflicted in Conscience, and esteem ourselves as dead men, in regard of the apprehension of God's Wrath, and the want of the life of Justification, then let us seek to him, Psal. 119.107. & 28. If we fear, that though we find some life of grace, yet we shall be unfruitful, and dead unto God, except we be strengthened and quickened more then ordinary, here again let us seek unto this Word of Life, Luke 17.5. Mark 9.24. In the midst of our entertainment of many of our acquaintance (as Hezekiah did) 2 Kings 20.13. who might have taken an excellent opportunity of sanctifying God's name, considering the occasion of their coming, 2 Chron. 32.31. he might have wrought on them to have embraced the true worship of such a God, Deut. 32.31. And so indeed did Moses upon Jethro, Exod. 18.8, 9, 10, 11, 12. and in the liberal use of God's Creatures, an easy matter it is to forget God, and to be dead and unfruitful unto him; here then seek to this Word of Life, but always seek we in humility, and consciousness of our own weakness, and then God will delight to quicken us.

Doct. 1. He who was from the beginning with the Father eternal living God, became in the fullness of time truly man.

But of this we have spoken at large before, v. 1. and that upon the Feast of the Nativity; now at this time, only such things are to be spoken of as appertain to his Incarnation, so far forth as it was a manifestation of him.

Doct. 2. The Incarnation of Christ, and his conversation in the World, was the manifestation of him to the Apostles and Church of God.

〈 in non-Latin alphabet 〉 is here called his 〈 in non-Latin alphabet 〉 in 2 Tim. 1.10. it is called 〈 in non-Latin alphabet 〉 which is a Metaphor, as if it were the breaking forth of the Sun from under a Cloud; hence also, John 12.46.

For the Reason of the Point, this incarnation of Christ, &c. was the manifestation of him to the Apostles and Church of God.

First, To the outward man.

1. Because his Divine Person before that time invisible and sensible, by his incarnation became sensible and palpable, John 1.18.

2. Because that person, though before he was known to the Church of God, yet but obscurely.

Secondly, It was the manifestation of him to the inward man; for though they knew him to be God, Psal. 110.1. mark our Savior's urging that place, Mat. 22 44, 45. and Man, Gen. 3.15. to be of his Church, the King, Psal. 2.8 9. the Priest, Psal. 110.4. Dan. 9.17. the Prophet, Deut. 18.18. John 4.25. yet how these things should be, they knew not, Luke 1.24. hence Luke 10.22, 23, 24. though they knew his benefits before, yet but obscurely, and darkly, as wrapped up in a shadow, 2 Cor. 3.13. as things seen afar off, Heb. 11.13. but now are brought to light by his incarnation, and coming into the World, 2 Tim. 1.10.

Use 1. For Knowledge, and 2 for Practice. 1. For Knowledge, and hence we learn, 1 The meaning of that difficult place, Heb. 9.7, 8. why was that way into the most Holy place shut up from the sight of God's people? because the way into Heaven was not manifested, that being a type of this; but what was that way into Heaven? Christ, incarnate, living and dying amongst us, Heb. 10.19, 20. hence at Christ's death the veil of the Temple was rent in twain, and so the way into the most Holy place was opened, M • t. 27.51.

2. The reason why the Apostles, and Saints of God that lived in those times were endued with a greater and larger measure of gifts and graces than ever before, or since, which was this, the King bestows many gifts upon his poor Subjects, when he keepeth retiredly in his Court, but when he comes abroad, and manifests himself to public view, then much more abundantly, Joel 2.28, 29. Christ then left his Apostles behind him; as it were his Almoners, to bestow his Dole and Largesse on the Church; we see also the reason why there was a greater measure of light of the knowledge of Salvation shed ab oad unto the World in those times than ever before, which was, because of Christ's coming in the flesh, which was his manifestation, and then the Sun rising, how should not the light break forth more gloriously than before? five thousand were converted at two Sermons, Acts 2.41. & 4.4.

3. The reason of ceasing of Oracles in the Apostles time, which was, because Christ then appeared, his light brake forth, and what Communion hath light with darkness? 2 Cor. 6.14. and because they were the Devils, 1 Cor. 10.20. when Christ's Kingdom was partly outward in Solemn Sacrifices and Ceremonies, he suffered the Devil to erect the like: but when Christ's Kingdom became in a manner wholly spiritual, (as it did from the time of his appearing in the flesh) he would not suffer his enemy to enjoy any other Kingdom but spiritual in the hearts and souls of men.

Plutarch renders two other Reasons, Defectus Oraculorum, but both false, and confuted by his own Doctrine; the

First was, because then many wise men might serve for Oracles.

Secondly, Because happily those spirits in time grew old and died, the Devil himself made a true confession. See Soudas in vita Augusti.

4. Why all Ceremonies and Sacrifices were abolished at our Savior's coming, Heb. 10.5. because they were but shadows, Col. 2.17. Heb. 10.1. and all shadows vanish in the Sun shine, which is Christ manifest in the Flesh.

5. A difference of Sights, Christ was made manifest in the flesh, yet some knew him not, John 1.5. 1 Cor. 2.8. when as others did, John 1.14.

And the reason why some saw him not, is Three-fold.

1 They shut their own eyes, Acts 28.27.

2 The Devil blinded their eyes, 2 Cor. 4.4.

3 God blinded them, John 12. from 37. to 40.

Use 2. To reprove all such Christians as are yet ignorant of Christ, and know him not, they are now without excuse, 2 Cor. 4.3. John 15.22. If the veil had still lain over Christ, there might have been some pretence, now there is none.

Use 3. To exhort us to walk no longer in darkness, Rom. 13.12, 13. John 12.46. 1 John 3.8. and that while we have the light, John 12.35, 36. which seemeth not to be likely to continue long, the fullness of the Gentiles being almost come in, Rom. 11.25, 26. for is not the Vintage and Harvest of the Gentiles gathered, when so few Christians remain? like Isa. 17.6.

Use 4. If Christ's first coming was such a manifestation of him, then the Children of God should learn hence to meditate what a glorious manifestation his second coming will be, 2 Cor. 3. ult. 1 Cor. 13. penult.

Proposit. 4. The Apostles saw this eternal life made manifest in the flesh.

The Truth it is apparent, John 1.14.

The Observations arising from hence are these.

1 The truth of our Savior's Incarnation.

2 The blessedness of the Apostles in seeing what others desired and could not; but of these we have spoken before, ver. 1.

Proposit. 5. The Apostles bare witness unto and declared this eternal life unto the Church of God.

For the meaning of this, to bear witness unto Christ, and to declare him to the Church, is all one, they bare witness unto him by declaring of him, they declared him by bearing witness unto him.

Hence it was, that when he appointed them to be declarers, and publishers of his Gospel to all the World, he appointed them only to bear witness to him, Acts 1.8. so also is witnessing put for declaring, Acts 20.21.

For the confirmation of this Proposition, not to heap many places in a clear truth, take these two, Acts 10.30, 40, 41. Acts 5.32.

But how could the Apostles bear witness to Christ, seeing he receiveth not the testimony of men? John 5.33, 34.

The testimonies of men are of two sorts, as all Arguments in Logic are of double force.

1. For confirmation, such our Savior refuseth, as having greater, John 5.36, 37.

2. For declaration, such our Savior embraceth, as appointing his Disciples to that end, and indeed if he would have had witnesses for confirmation, he would rather have sent Solomon in all his royalty, and such others as he, men of credit and honor, than poor Fisher-men; if therefore the Pope and his Clergy were not greater than Peter and the Apostles, they would not challenge to themselves power to give authority to the Scriptures, for are not such men for confirmation?

Quest. But why would our Savior have sush poor and simple men to be his witnesses, and to declare and preach him, rather than Gamaliel, and the other Rabbins of the Jews.

Answ. 1. To magnify his power, who was able to persuade the whole World to embrace him and his Doctrine by such weak instruments, 2 Cor. 4.7. Acts 4.33. Acts 4.13.

2. To take away and prevent a slander, which otherwise might have been raised upon the Doctrine of the Gospel, that it had been the device of a man's brain, an human policy devised by great men, to keep the rest in awe, 1 Cor. 2.8. & 6. Many profane Atheists are ready now so to deem, and speak of it as it is, how much more if these had seen great men and Princes embracing it, and setting it forward at first? At the first Satan hindered Religion, by persuading the World that the Professors thereof were enemies to the State, Acts 16.20, 21. but when long experience proved none more faithful, now he goeth about to persuade, that Princes devised it for their own turn.

3. To teach all Ministers, both how to become most able, and sufficient Preachers of the Gospel, and also to deliver the Gospel so as may be most for God's glory. If Learning, and skill in all Human knowledge would have made us most able Ministers of his Gospel, he would either have chosen such to have been his Witnesses, or have made them such, by instructing them thereafter in that three years space when he abode with them; but he found them ignorant Fishermen, and left them very raw and rude in the knowledge, yea even of the Principles of Religion, Acts 1.8. and yet in one hour, fifty days after, by the sending of the Holy Ghost, he made them more able Ministers than all the Prophets before them, and their Fathers, Schoolmen, and the late restorers of the Gospel since, to show us, that howsoever we must not neglect the help of Studies of the Arts, and Tongues, for want of immediate revelation, yet these are not the things that make us more sufficient, but we above all things are to desire, and strive with God, for the annointment of his Spirit, mentioned 1 John 2.27. And Again, the Apostles being such simple men, were fitted to deliver it so as might be most for God's glory, not in excellency of words, but in evidence of the Spirit, 1 Cor. 4.5. and therefore Paul, (though otherwise a learned man) imitated their simplicity, 1 Cor. 2.12, 13. And here Chemnitz his modesty is to be commended, who when he cometh to speak of some points of Divinity, carved out by the School-men too curiously, is wont to say, Hac non sapiunt Piscatoriam sapientiam.

Use 1. Behold then the great and fearful unthankfulness of the World, who put most of these men to death, who did declare unto them Eternal Life.

Use 2. If the Apostles show unto us Eternal Life, it is easy to discern how far they be from Eternal Life, who do not receive their Witness; alas, how many poor souls through the greatest part of the World, Jews, Turks, all the rest of the Pagans and Infidels are by this means cut off from all hope of Eternal Life? how true alas is that speech of our Savior, Mat. 7.13, 14. many there be who go in the broad way to destruction?

Use 3. Then how much to blame are the Wolves (rather than Shepherds) of the Church of Rome, who shut and lock up from the people in a strange Tongue the Writings of the Prophets and Apostles? is not this one way to bar them from Eternal Life? how truly upon them is that verified? Luke 11.32.

Use 4. Then we all of us are to be exhorted diligently to be conversant in the Writings of the Apostles, John 5.39. where what our Savior spake of the Writings of the Prophets, my Text speaketh the very same of the Writings of the Apostles, they bear witness of Christ, and show unto us Eternal Life; and as the Apostle spake unto our Savior, so may we to them, John 6.68. Ministers most of all are to be conversant in their Writings, because they succeed the Apostles in bearing witness unto Christ, and declaring of him, so little differing from that of theirs, else we bring a curse upon our own heads, Gal. 1.8. which if the Church of Rome had remembered, they would never have thrust out the Apostles from the Chairs of their Professors, and brought in the Sentences of Peter Lombard; but we are to follow Timothies example, 2 Tim. 3.15, 16, 17. and all Christians are to imitate the forwardness of Christians in Chrysostom's time.

Use 5. Then we are to praise the Lord's goodness unto us, who hath granted unto us their Writings. Consider the like example, Psal. 147.12, 19, 20. It was a great preferment to the Jews to have the Writings of the Prophets, Rom. 3.1, 2. but their witness of Christ is much more dark and obscure than this of the Apostles; without their Writings, we should but have groped after God, Acts 17.27. and as for Christ, this Eternal Life, we should never have dreamed of him: the Lord make us more thankful, and more careful to walk more worthy of them, lest he take them from us.

Doct. 1. Opinion and profession of fellowship with God, is no certain sign of true fellowship with him, opinion of Religion is no certain sign of Religion.

If we say, &c. now saying includes three things; Oratio est

1 Mentalis, to think, a man may say it in his heart, when he thinks so, and that is his opinion, Psal. 14.1. The fool hath said in his heart there is no God, Exod. 2.14. Psal. 30.6.

2 Vocalis, to speak, to say in outward words, Gen. 22.7.

3 Vitalis, in outward carriage, to make show and profession in his walking, Rom. 1.22.

All these are meant here; to carry a man's self therefore as if he were a Christian, and yet walk in darkness, is Hypocrisy, Prov. 14.12. Mat. 7.21, 22, 23. Not everyone that saith Lord, Lord; It is not thinking, nor saying, that carries it, nor walking so outwardly, for we may do so, and have no fellowship with Christ.

Reas. 1. Because opinion may spring from 〈 in non-Latin alphabet 〉 even as Haman's opinion was, that the King would honor no man so much as himself, H • st. 6.6. so many times out of self-love, we think we wish well to God, and he to us, when there is no such matter in truth.

2 Opinion may spring from common Graces, such as may be in Hypocrites, Matth. 7.22, 23. they wondered why they were not received, because they had done many good works, and Prophesied in his Name, and cast out Devils, &c. therefore they doubted not of acceptance, so from these common Gifts it often falls out, that we have a good conceit of ourselves, that God will accept us.

And for carriage, a man may so carry himself, as if he were a good Christian.

1 A man may profess Religion for worldly respects, as many became Jews, H • st. 8.17. it may be for fear of the Laws, or Friends, many love Christ for Loaves, for Profit, because there is fullness in Christ, Joh. 6.16.

2 Common Graces may make us profess Religion; as a man that hath been enlarged at the word, he is willing to come to it, as those Joh. 5.35. and yet were but 〈 in non-Latin alphabet 〉 , Joh. 4.20. and the stony ground.

3 Some are drawn on through mere compulsion of conscience, and yet live in darkness; some have gifts in prayer, and preaching, and zeal, as Jehu had, and joy in the word, as Herod, yet because they walked in darkness, they had no Fellowship with God.

Use 1 A ground of comfort to such as are afraid that they are Hypocrites, and are much discouraged, and think they have no fellowship with God, why this may comfort them; if there be some that say▪ they hav Fellowship with God, and have not, so contra, some may think and say they have no Fellowship with him, and yet may have.

Use 2 It confutes the Papists, that say we teach that men's opinion is Faith, and a man is justified by persuasion; but we do not say that every opinion and persuasion is a good argument of justifying Faith, but that kind of persuasion and opinion, that is built upon God's Testimony, upon the Testimony of the Word and Spirit, that is a divine justifying Faith, otherwise we say many a man's persuasion is built on self-love, or some Common Graces.

Use 3 It may exhort such as have a good opinion of their own estate, and make a profession of it, it may teach all such, seriously to consider whether they be well grounded, for a man may be deceived in it; if we say we have fellowship, and yet walk in darnesse, we lie; a man would be loath to be cozened in a piece of gold; why, what are thousands of gold and silver, to have all his estate and body current, and strong, and to have his heart unsound and counterfeit, all current but his own soul? what greater confusion than the cutting off a man's hopes? for a man to live all his days in a good hope, and at death to have his hopes to fail him, this confounds his Spirit; therefore take not all for gold that glisters.

Use 4 It teacheth us not forthwith to be deluded with the opinion of others, but consider whether they be not deceived that he takes for good, or they be not sound whom he takes for Hypocrites, do not easily take them for our Brethren and Sisters that carry a show, the Church had never more wrong than by false Brethren that have spied out their liberty, and informed against them; take not every Professor for a Brother; men may say they have fellowship with God, and yet walk in darkness, therefore take heed of entertaining such into thy good opinion and fellowship.

1 It will dishonor God, when such have been embraced by such and such people of God, and now what is become of them?

2 It will bring prejudice to God's Saints many times; they are more wronged by them (than any) that carry it closely, and at length break out, 2 Cor. 11.26. so David complains Psal. 55.12, 13, 14. it was a commendable practice of the Apostles, Acts 9.26. they would not easily admit of Paul, and it is commonly said, if a man or woman carry a Bible, or come to good duties, why they begin to be esteemed, but others that make not such a show are less respected.

Doct. A life led in ignorance and uncleanness is a certain sign of Hypocrysie, to live so and profess Religion, or profession of Religion, joined with a life led in ignorance and ungodlynesse, is a sure sign of Hypocrisy.

Darkness implies both ignorance and ungodliness; darkness hath a four-fold signification, sometimes it is put for Ignorance, the people that sat • in darkness, &c. Mat. 4.16.

2 It is put Prophanenesse and Ungodliness, every sin is called darkness, 2 Cor. 6.14. Ephes. 5 8.

3. Sometimes it is put for horror of conscience and confusion of Spirit, Isa. 50.10.

4. For obscurity and dishonor, confusion and desolation, Pro. 20.12. for as light is took four ways, so is darkness.

Light is put sometimes for Knowledge, sometimes for Grace, sometimes for Comfort, sometimes for Glory, Col. 1.12, 13. so contrary, darkness is sometimes put for darkness of ignorance of ungodliness, of discomfort, and of dishonor and obscurity.

The two last are not here meant; a man may walk in much discomfort, and yet have fellowship with God, Isa. 50.10. Matth. 12.20. the bruised reed will he not break, &c. a man in such a condition walks in darkness, and yet God will not break and quench fuch.

2 Many a Child of God walks in much dishonor and baseness, and yet have fellowship with God, 1 Cor. 4.13, Psal. 22.6. David complains he was a worm and no man, a reproach and scorn of men, and yet was a good man, and had fellowship with God, therefore it cannot be meant of these two, for those that are in such a condition, are ordinarily most sound and sincere, whereas others having more comfort, walk more loosely and carelessly, but if we live in Uncleanness or Ignorance, we have no Fellowship with God, Prov. 19.2. God is a God of Light, omniscient, and how can he have fellowship with God, that hath no light in him? Hos. 4.6. my people perish for want of Knowledge; Ignorance is a certain note of destruction, Prov. 29.18. where no vision is, the people perish, that is, where there is no means of seeing, Matth. 15.14.

Reas. Why Ignorance cannot stand with the fellowship of God, because where there is no knowledge, the light of the Word is wanting, the Word is a light and a lanthorn, now as one in an house cannot do work without light, especially a stranger, he knows not what to do, so a man is a stranger within himself that hath no light, and how can he order himself, tell what to do, if he hath no light in him? He that knows neither himself, nor Christ, nor the way to him, how shall he be saved by him? many do think their estate good, but if they had light, they would not think so; others think their estate bad, but cannot get out of this, they have no light to get out of it, and therefore cannot have fellowship with God.

2 For Uncleanness and Ungodlinesse, that cannot stand with Fellowship with God, 2 Cor. 6.14. implying an impossibility, Psal. 94. ult. Psal. 5.4. Heb. 1.13.

Reas. 1 God is of pure eyes and cannot endure to behold any iniquity.

2 From the power of all saving Graces, they do purify and cleanse the heart, so Faith purifies the heart, Acts 15.9. so hope, 1 Joh. 3.3. so love, ye that love God depart from iniquity.

3 From the power of the Spirit in him that hath fellowship with God, 1 Cor. 6.17. Ezek. 36.27.

Use 1 It shows that Ignorance is no Mother of Devotion, for what is Devotion but a stricter and nearer fellowship with God? it shows therefore the dangerous Estate of wicked Ignorant men, they think their Ignorance will plead for them, but they are deceived, through want of knowledge my people perish, God takes no pleasure in Fools, you may think you have Fellowship with God, and yet live in Ignorance and Darkness, but you deceive yourselves, can a man live in the Sun, and have neither light nor heat? So what Fellowship hath that man with God, that hath neither light of Knowledge, nor warmth of Grace from him?

Use 2 It may be a Trial of our Estate, if we have no Knowledge of God, we have no Fellowship with him, if you delight in Ignorance, and be unwilling to be taught, as many Servants and Children are, how can these have any Fellowship with God, that have no knowledge nor desire after it? it is true, many there are that desire Knowledge, and cannot attain it, and such, God will accept of their desire, or give them Knowledge, but such as please themselves in their ignorance, have no Fellowship with God, 2 Tim. 3.11. they are sealed up to damnation; if a man live in darkness of sin and ungodliness, and is convinced of it, and yet will live in it, in idleness, and wantonness, and Sabbath-breaking, &c. be not deceived, if you make a show of Religion you deceive your own soul, if a man walketh in darkness, and saith he hath Fellowship with God, he lies.

Quest. Who can say his heart is clean? have not the best of God's Children their failings?

Answ. It is true, they have their failings, but do they walk therein? It is one thing to step into a way, and another thing to walk in that way, David stepped into the way of Adultery and Murder. but he walked not in it; a man that walketh in a good way, may be turned out of it by a wild Beast, or a Storm, or Carelessenesse, but when he sees he is wrong, he turns into the right path again; so is it with a godly heart, he may be carried out of the way, by the violence of Temptation, &c. but he returns again as soon as he sees his error.

Use 3 To teach men, as ever they desire to have fellowship with God, to cleanse themselves from Ignorance and Ungodlinesse; if you desire to have Fellowship with God, you must, 1 Avoyd Ignorance, and labor for Knowledge, desire to know his will, and they that love light, God loves them.

2 Turn not aside to any dark crooked ways, Psal. 125 6. the Israel of God have no crooked ways to walk in, 2 Cor. 6.17, 18. with chap. 7.1. showing us, if we would have fellowship with God, that God might acknowledge us for Sons, and we him for our Father, we must look into all dark corners, and cast out all uncleanness, and if you do thus strive to reform yourselves, you are not in darkness; if you cleanse yourselves from dark, and crooked, and unclean ways, you may assure yourselves you have fellowship with God.

Doct. To walk in the light, is a certain mark o • true Fellowship with God, one with another, that is. God with us, and we with him.

Light is sometimes taken for light of Knowledge, Holynesse, Comfort, Glory.

1 It is taken for light of Knowledge, Mark. 4.16. Light is clear, and so is Knowledge.

2 For Light of Holynesse, Ephes. 5.8. Light is clean, so is Holiness.

3 For Comfort, Psalm 97.11.

4 For Glory; now Darkness is contrary to all these; now therefore to walk in the light, is to walk in the ways of Knowledge, Purity, Comfort, and Glory: But what is it to walk?

It is commonly took for the whole course of a Christian life, but in borrowed speech there are some significations therein.

1 It implies, That a Christian course is a voluntary motion, a man is not said to walk that is pulled and hailed, no motion more voluntary than walking.

2 It is a continued motion, not a step or two that makes a walk.

3 Walking gets ground, its motus progressivus, standing still rids no ground, but walking doth; so a Christian, he goes about Christian duties, not only voluntarily and continually, but he grows up therein from time to time; so that this sense of the Doctrine is thus much; To lead a Christian course, voluntarily, continually, and increasingly, is a sign of fellowship with God; now that such as thus walk have undoubted fellowship with God, appears, Ephes, 5.8. Ye were sometimes darkness, but now are ye light in the Lord, walk therefore as children of light, that is, children of God, for God is light, those that walk in truth and not in error and heresy, and in holy ways, they are children of God, Psalm 1.1, 2. the Law of God is the way of holiness and truth, and if he that walks in the way be blessed, then he hath fellowship with God (for in his fellowship stands all blessedness, Psal. 119.1, 2.)

Reas. 1. From the insufficiency of our nature to walk in these ways, without the Spirit of God in us, and directing of us, Ezek. 36.27. Joh. 15.5. without Christ we can do nothing, Hos. 14.8. if any good fruit be growing in a Ch istan it is from the Spirit of God, otherwise the fruit of a carnal heart is carnal, Joh. 3.6. we cannot be holy without God's Spirit, nor bring forth any good fruit.

2 As we cannot be good without his Spirit, so we cannot do good without him, 2 Cor. 3.5. and Christ thinks it an impossible thing for a Carnal man to speak well, Mat. 12.34.

Reas. 2. Such as do walk in the light have recovered the Image of God, now his Image stood in light Joh. 1.4. light of Knowledge and Holiness, Col. 3.10. Ephes 4.24. what fellowship Adam had with God in Paradise, the same have all such as walk in the ways of truth and holiness.

Q Do you not see many true Christians that have true grace, and yet walk in much darkness, how then have they fellowship with God? Isa. 50.10. he that feareth the Lord, and hearkens to the voice of his Servants, that walks in darkness, and seeth no light, &c. which shows that a man may fear the Lord, and hearken to the voice of his Servants, and yet walk in darkness?

Ans. Such a one walks not in any gross ignorance, or error, and heresy, or in darnesse of uncleanness, and profaneness, but he may walk in darkness of discomfort, and dishonor, and yet have true fellowship with God; no Christian walks more in light than they that walk most in darkness, those that walk most discouraged, they walk more carefully and fearfully, whereas many that walk in more comfort, walk more loosely, and scandalously.

Q. What need they walk in discomfort if they walk in the light? doth not all discomfort arise from ignorance, that they do not know their own estate, and God's nature and love towards them, &c?

Ans. It is true, they walk in darkness, and that is the reason why they walk so uncomfortably, for if they were truly enlightened in the Nature of God and their own estate, they would have more comfort; but yet this is no affected ignorance, but of infirmity and weakness, and want of experience, it is one thing to be in a way, and another thing to walk in that way, such a man doth not walk in that darkness because it is not voluntary, he doth not desire to walk in darkness; neither is it continual, but he at length grows to be further enlightened.

Use 1. Of refutation of the Papists, that say we deny Works, and maintain the Doctrine of the Solifidians.

Answ. We disclaim all Works as any cause or merit of Justification, Psalm 130.3. but we do not disclaim good Works in themselves, we do not discourage any from good Works, but encourage them thereunto; is this no encouragement to walk in the light, when we say such shall have fellowship with God, and be cleansed by the blood of Christ? these are strong motives to good works; we maintain good works (as the Apostle saith) for necessary uses, Tit. 3.13. What are these necessary uses?

1 For our own parts, that we may have fellowship with God.

2 To glorify God, Matthew 5.16. Let your Works so shine before men, &c.

3 To stop slanders of vain men, 2 Pet. 2.5.

4 That by our good Works others may be led on to a Christian course; a good conversation is a good means of the conversion of others.

We further say, That good Works justify us, in St. James his sense, Jam. 2 14. There is a double Justification.

1 A justification of a man from sin in the sight of God.

2 Of a Christian from Hypocrisy in the sight of both God and Man; the first way a man is justified only by the blood of Christ; the second way by good Works; for we must know a man's Conscience hath two burdens.

1 My Sins are great, and liable to Damnation, how shall I be acquit of that? From this our own works cannot justify us, it is done only by the blood of Christ.

2 I, but the blood of Christ cleanseth only true Christians that are in Christ, and have true grace, but you are an Hypocrite, how shall I now be quit from the imputation of Hypocrisy? In that I am justified by my works let it appear to myself and others, that I have lived in all uprightness, 2 Cor. 1.12. so that justification from Hypocrisy before God an Man, is from the witness of my upright and unblameable life, so that I am justified from a double accusation, from the one by one way, from the other by another way. I am a sinner, that I cannot deny, my best works are sinful, therefore from that I am justified only by the blood of Christ.

But Christ's blood belongs not to you, you are an Hypocrite, now how shall I know the sincerity of Faith but from the fruits, which is an holy and righteous life, so that if I walk so, I justify myself from that imputation. How doth Hezekiah help himself, when God spake bitter things? Remember how I have waled before thee with an upright heart, 2 Joh. 3. Isa. 53.11. how do I know that I know him? Why if I keep his Commandments; therefore we say, that an holy life is an evident sign of our fellowship with God, it glorifies God, it stops slanders, and brings on others; and besides all this, a godly life will justify us from hypocrisy.

Use 2 For trial, whether we have fellowship with God or no: why if we walk in the light we have fellowship with him, Col. 3.3. Isa. 50.10. if a man walk in light of truth and holiness, in knowledge of God's Will, and obedience to it, if a man walk in such a way (I say) that is, if he do willingly give up himself to the knowledge and obedience of the Will of God, if he continue therein, and grow in grace, and go forward from step to step, from strength to strength, Psal. 84. it is a true sign of fellowship with God, there is no corrupt nature that can have such desires, at least not continue and grow up in them.

Q. May not a Christian be carried out of his way as David into Adultery, Noah into Drunkenness, Peter into Denial of Christ?

Ans. They were indeed ways of Darkness, but they did not turn into them voluntarily, but through violence of Temptation and corruption, 2 They continued not in them, 3 They grew not up in them, they took no pleasure in them.

A man is not judged by a step or two, but according to his walk, what is his course; a man may take a step or two out of the way, but yet if he recover himself, we say that is his way, God judgeth not of a man's Spirit by a step or two, for then who could be justified? No Christian, but sometimes he steps a wry, and it may be three or four steps, as David, 1 Into Idleness, 2 Into Adultery, 3 Drunkenness, 4 Murder, 2 Sam. 11. he went into four wicked steps, foul steps, but you must not judge a man for two or three or four steps, for so on the contrary, a wicked man may take a step or two into a godly course, he may read some good Book, pray, hear the Word, this is to bring about some end of his, he hath another way to go, only he is turned out of his way for some conveniency as he thinks, so that there is no judging of a man, on either part by a step or two, but we must judge of men by their walks; will you judge a man to be good, that is good in good company? Many a man for company sake, will go out of his way, so we must not judge what they do by a start, but what is their constant voluntary growing course, what way they hold to, that is their way, a good man in evil company, his heart is not quiet, it is no voluntary motion, and so contra, we often fail in judging some men by some few steps, but observe what is his voluntary constant course, ad what doth he thrive and grow upon, if a man's Christian course be voluntary, constant, and growing, it is not the going out a step or two that will condemn us, the wise men they came a long journey to seek Christ, and they went out of their way to Jerusalem to inquire, but then the Star left them, but they staid not there, but went into their way again, and then the Star appeared to them again, so a godly man goes to seek Christ, and God gives him the light of his Word, yet upon some error, he may turn out of the way, and then they leave God's Word, but they stay not there, but go into the way again, and then they have the light of God's Word to direct them.

Use 3 May teach men not to content themselves in any Ignorance, or Uncleanness, or Wicked course, you cannot walk in Darkness and have Fellowship with God, therefore as you would claim Fellowship with God, disclaim Fellowship with sin, you cannot continue and grow up in any sin voluntarily, but you disclaim Fellowship with God, yea and with the blood of Christ, no Fellowship with Christ as long as you have any Fellowship with sin.

Use 4 To teach Christians, that it is not enough to be holy and true, but God requires you should walk in Light and holiness, Ephes. 5 8. Gal. 5.25. if you would be men of Knowledge and Piety, it is needful that you walk in that course, it is not enough to set an instrument in tune, but it must sound forth, it is not enough to have our hearts in a good frame, but we must walk in that frame, Psal. 119. Thy Word is a light unto my feet, and a Lanthern to my paths; God's Word was a light to his feet; what, to look on? No, but to be a guide to his steps; we should order our steps according to his Word; the Church is compared to a Garden, Cant. 4.14. full of spices and flowers; is she content that she hath these? No, but verse 16. awake O North-wind, and blow upon my Garden, that my spices may flow forth, and yield a fragrant smell; a Christian must not only have gifts and Graces, but walk accordingly, a Christian that hath good parts and gifts, if he doth not walk according thereunto, what good doth he? It is a gouty foot that dares not walk, so he is a distempered Christian, that hath the feet of a Christian, and yet walks not, he is only the image of a Christian, an image hath the exact parts of a man, but makes no use of them, it hath eyes and sees not, ears and hears not, feet and walks not, Psal. 115.4. so he is but the image of a Christian, that hath parts and gifts, and walks not accordingly, therefore whatsoever Spirit God hath given thee, walk in it, if thou hast a Spirit of Meekness use it, if a Spirit of Humility, Patience, &c. use it, if a Spirit of Prayer, use it, walk in it, else you are but images and no true Christians. The more you walk in good duties and a Christian conversation, the more you feel Fellowship with God, otherwise if you go out of the way, you lose the Light, the Star, as the wise men did; when you walk in the ways of Pride, and Impatience, and Covetousness, and Uncleanness, you lose your way and your light too, which should direct you; therefore what gifts you have, walk in them.

Use 5. Of comfort to such Christians, as are walking and doing, though they cannot go on so fast as they would; a man that walks, goes not so fast as he that gallops, but yet if you do but walk in a good way, you make a progress, and shall come to your journeys end at last.

What if Judas gallop faster than the rest of the Apostles, as it is likely, because they did least suspect him, he gallopped, but he soon stopped his course, and turned into the way of perdition: Therefore it is no discouragement, if in a Christian course you be but going on, though you go on but slowly, yet if you rid ground and stand not at a stay, nor go backward, that is comfort, for you surely have Fellowship with God.

Doct. Such as walk in the light, the blood of Christ purgeth them from all their sins.

The Verse sets down two Privileges of them that walk in the light, they have not only Fellowship with God, but with Christ, and that in his mediation, and that in cleansing them from all their sins.

Quest. 1. What is meant by the blood of Christ?

A. The blood of Christ, is here put, not only for that blood shed on the Cross, but for his whole death, set out by blood, which was the effect of his death, for blood poured out after his death, John 19.33, 34. for it is said of the death of Christ, Rom. 5.8. And the death of Christ is not all, for he suffered many things beside, so that it comprehends all his sufferings, 1 Pet. 3.18. yet there is a further Synecdoche, sometimes his passion is put for his whole obedience, Rom. 5.18, 19. Luke 22.44. for that is attributed to his obedience, that it makes us righteous, that is, free from sin; all his Spiritual desertions, were sufferings of Christ, tending to cleanse u • from sin; blood includes all his sufferings and obedience; And indeed the very blood of Christ, had it not been done in obedience and humility, it would have done no good, for the promise is to him that doth something, Do this and live, John 10.18. his passion was done in obedience, Phil. 2.7, 8.

Quest. Why is our cleansing from sin ascribed most to his blood, seeing it reached to his whole death, and passion, and obedience? why is his blood most instanced in, Mat. 26.28. Rom. 3.35.5.9. Heb. 9.14. 1 Pet. 1.19. why is it most attributed to his blood?

Ans. It was meet,

1. Because death was the wages of Sin, Rom. 6. ult. Gen. 3.17. therefore we must satisfy that or our Surety for us.

2. His death is most stood on, because the whole Covenant stands in that; the Legacy is of no force, without the death of the Testator, Heb. 9.17.

3. Blood is most mentioned, because it is an evident Testimony of death, because in blood is life; 2 because it accomplished all the legal types, Heb. 9.22.

Quest. 2. Why is it called the blood of Jesus Christ his Son?

Ans. Because that Christ that shed his blood, was the Son of God, and that added efficacy to it, Heb. 10.4. not the blood of sinful man, Heb. 2.26, 27. it must be therefore the blood of an infinite power, Acts 20.28.

Quest. 3. How is this blovd said to cleanse?

Ans. 1 As it Justifies; 2 As it Sanctifies.

1. As it Justifies us, by his blood are we cleansed, Rom. 5.9. Ephes. 1.7. we are justified by it, because it frees us from the guilt and punishment of sin.

1 From the guilt of Sin, guilt is that whereby we are liable to the Curse.

2 It frees us from the punishment of sin, so that now there is no condemnation to us, Rom. 8.1. Rom. 4. ult. 1 Pet. 2.24.

2. We are cleansed from Sin by a sactifying power in the death of Christ, that is it whereby our Consciences being sprinkled, we are freed from the stain and lust of sin, Heb. 10.29. and are endued with supernatural grace, so that we are afraid to commit any sin.

Q. What is meant by all Sin?

A. That is, from original, and actual sins, from sins of Omission, and Commission, it cleanseth us from the sins of our Birth, and of our Life, of Youth, and of riper years, Rom. 5.9. now we could not be justified, if any sin were unpardoned, Heb. 9.14. if it be a dead work, or sin of Omission, our Conscience is purged from it, for if the blood of Bulls and Goats cleansed from all sins of the flesh, much more the blood of Christ from all sin; no sin but we are cleansed from by Christ's blood, except the sin against the Holy Ghost, Heb. 10.26. because, v. 29. they tread underfoot the blood of the Covenant. For the proof of this point, see Rom. 8.1, 2. Rom. 6.6.

Reas. 1. From the wonderful efficacy of Christ's blood, in respect of the Divinity of his Person; the reason why it is so effectual is, because it is the blood of the Son of God, Heb. 9.14.

Reas. 2. Because he stood in our Persons on the Cross, through the acceptation of God, God accepted him as a Surety for us, Heb. 7.22. Isa. 5. ult. 1 Pet. 2.24. therefore it is as much as if we had done it in our own persons, John 10.11. He had no need to shed his Blood for himself, for he had never sinned.

Use 1. To reprove the Papists, who teach that the Mass, being celebrated for the dead and living, justifies from sin, but if the blood of Christ cleanse us from all sin, there is no need of the Mass to cleanse us from any sin; and they teach that the Mass is an unbloody Sacrifice; now it must be a bloody Sacrifice that must cleanse, Heb. 10.10. & 14. but if it be often offered, it doth not exceed the Sacrifices of the Law, Heb. 10.1. to 5.

Use 2. To refute the Popish Purgatory, if Christ's blood cleanse us from all sin, what need a Purgatory to expiate any sin? This is a Blasphemy against Christ's blood.

Q. Do not Temptation, and Affliction, and Word, and Sacraments, and Faith, and other Graces, purge us from sin, and purify us? It is said of Afflictions, Heb. 12.11.

A. It is true, there are many means to purge us from sin, but no efficacy in any of them, except by virtue of Christ's Blood; therefore those in Hell have no benefit, because Christ's blood reacheth not thither, so that if any be bettered by Afflictions, or Word, or Sacraments, it is from the virtue of Christ's blood, and if Christ's blood be sprinkled on Purgatory, we will not reject it.

Use 3. Of refutation of the opinion of many godly Divines, that hold we are purified from the sin of our Birth by the purity of Christ's Birth; from Sins of Omission by his active obedience, from Sins of Commission by his passive obedience, but we must know there is thus much in the purity of his Birth, in his Obedience, in his Passion, that it makes us fit to be cleansed, but yet we must hold the Blood of Christ cleanseth us from all sin, that brings this fitness to perfection. A Lamb defiled in the old Law was never accepted, though it were slain for a Sacrifice, and if it had been without spot and blemish, yet if it had not been slain it would not have been accepted neither; so had not Christ been a Lamb spotless and undefiled, his death would not have cleansed us from our sins, and though he were spotless and undefiled, yet he must be slain, or else we could not be cleansed neither, the purity of Christ's Nature doth not cleanse us from sin; but we must take all jointly together, all his active obedience was passive, and all his passive obedience was active, Gal. 4.4, 5. that he was obedient to the Law was part of his Passion, and by the obedience of Christ to the death, we are cleansed from all sin.

Use 4. To refute some that say we are justified by faith, as it is a work in us, they say we are justified not by the works of the Law, but by faith, Rom. 11.5, 6. but if we be justified by faith, as it is a work in us, how doth the blood of Christ cleanse us from sin? but it is faith as it lays hold on the blood of Christ.

Use 5. For comfort to all such as walk in the light, let them not be discomforted; you will say, your hearts are full of impatience, and covetousness, and uncleanness, these are great sins indeed, but the blood of Christ cleanseth from all sin▪ there is no number nor measure limited.

Object. He cleanseth not all men, how shall I know whether my sins be cleansed?

A. Why, do you walk in the light as God is in the light? if you do, then his Blood cleanseth you from all sin; therefore if a man would have comfort, he must consider whether he live in any sin voluntarily, and walk in darkness, if he do, he hath no part in Christ's Blood; but if there be no sin, but he is willing to avoid it; no duty, but he desires to perform it, and amend all, it is a sign he walks in light; if you see what is amiss and labor to mend it, then you walk in the light, and then assure yourselves the blood of Christ will cleanse you from all your sins.

Use 6. For instruction, if Christ's blood cleanseth from all sin, then no sin is venial, is that sin venial that cannot be cleansed but by Christ's blood?

Use 7. To show us the reason why the blood of Christ is called precious, 1 Pet. 1.19. it is more precious than the blood of Bulls and Goats, &c. so all silver and gold in the world cannot remit one sin, or save one soul from Hell, Psal. 49.6, 7, 8. Heb. 12.24.

Use 8. To teach Christians notwithstanding all former sins, to walk boldly in a Christian course; we are much troubled in our spirits by reason of our sins, the multitude and greatness of them; why in consideration of this, let us be bold, Heb. 10.19. to 23. we may be bold to approach to God's Throne, bold to enter into Heaven, let no sin discourage us, for his blood cleanseth from all sin.

Use 9. If his blood cleanse from all sin, let us make use of his blood, Zech. 13.1. it is even this Fountain of Christ's blood, let us therefore bath ourselves often in this Blood, that we may be thoroughly purged from all sin, from the stain and guilt of sin.

Use 10. All Ordinances, Word, Prayer, Sacrament, Communion of Saints, all holy duties will do no good without his blood, therefore desire God that every Ordinance may be sprinkled by his blood; as Water alone cleanseth not without Sope, so it is not all the waters of Jordan that can cleanse us from dead works without the blood of Christ strike in with it; let us not rest in any Ordinance or performance, in any Prayer, or Fast, or in all of them; if you would spend your blood to cleanse your Souls from sin, all will be in vain, except it be mixed with Christ's blood, therefore pray that the Word and Sacrament, and every Ordinance may be sprinkled with Christ's blood to justify, and sanctify: the blood of Christ hath procured sentence of absolution from God, and virtue from the Spirit of Grace, to wash away all our sins, therefore lay hold on it: this is to lay hold on the Horns of the Altar, therefore in all Christian consideration and duties, look chiefly and principally to him, or else all will be in vain.

Doct. Opinion, and Profession of perfect Holiness, is an error willful, pernicious and dangerous.

If we say, 1. In heart, Psal. 14.1. where such a thought is.

2. To speak such a thing, to say, is to profess so, to carry ourselves so, as may manifest our opinion, Rom. 1.22.

That we have no sin, that is, that we are perfectly holy and righteous,

1 It is an error; And

2 Wilfull error, for he saith so himself.

3 It is a pernicious and dangerous error, it roots out all grace.

First, It is an error, and delusion, for it is contrary to God's express Word, Prov. 20.9. Who can say he is clean? Eccl. 7.22. 1 Kings 8.46. James 3.2. In many things we sin all, both in matter and manner.

Secondly, It is a willful error, a man doth not learn it from others, but he persuades himself so.

1. Because if any read the Scriptures, he shall find it contrary, Psal. 130.3. Psal. 143.2.

2. Though a man never read the Scriptures, he shall meet with daily crosses, now a man's own heart will tell him it is for his sin, Job 14.1.

3. None but finds he hath need of craving pardon for sin, Zech. 11.4. John 16.9. he shall convince the world of sin, not a man in the world but he is convinced to be a sinner, therefore none can say he hath no sin, but it must be willful Error.

Thirdly, It is a dangerous Error,

1. Because it evacuates all truth of Grace, where this conceit is, there can be no truth of grace, because all truth of grace expresseth it self in Three things;

1 In something about sin, every godly man first renounceth all his own righteousness, Phil. 3.7, 8.

2 He complains bitterly of sin, Rom. 7.24.

3 He fights against sin to the death, Heb. 12.4. Now if every godly man do thus, how can any truth of grace be, where a man either thinks or professeth he hath no sin?

2. Where there is truth of Grace, it expresseth it self in some things that respect the blood of Christ.

1 He prizes it above all blessings in the World, Gal. 6.14. 1 Cor. 2.2. now what need he prize it so much, if he have no sin?

2 Every godly man desires to bath himself daily in that blood, Zech. 13.1. now what need that, if he had not sin?

3 Take a Christian man's carriage towards perfection of holiness. He strives after perfection earnestly every day, Phil. 3.12, 13, 14. what need Mortification, if there were no sin, or vivification?

Use 1. It convinceth many sorts of people to be in a dangerous estate, devoyd of grace.

1 Such were the Pharisees, that counted themselves just and holy. Such were the Essaeans, that counted themselves strict observers of the Law of Moses. Such a one was that young man that came to Christ, Mat. 19.20. but Christ convinces him that he was not perfect. Such were the Catharists of old, a sect in the Church that thought themselves pure from all sin.

It reproves likewise the Libertines, that counted themselves perfect keepers of the Law.

Such are the Papists, that say the Virgin Mary was without sin, she doth not say it her self, she acknowledgeth a Savior, and therefore had sin.

And so all they are deceivers of themselves, that so live as if they were free from sin, that conceive well of themselves in a carnal Estate; and such is the body of the World, they will, it may be, say they are sinners, but why then do they not repent and mourn for sin? why, they see no need of that, I have lived honestly all my life, and I hope my Estate is good, and so deceive themselves.

Use 2. Hence we see a necessity laid on Ministers, to peeach the Law, or else how shall people see their sins? by the the Law comes sin to be revived, Rom. 7.7.

Use 3. If it be so willful and dangerous an Error, then it behooves contrary judgments, to carry themselves as those that are of another opinion; do you believe you are guilty indeed of many sins, why then profess it, and carry yourselves so, and that by an inward renouncing of all your sins, mourn for them, strive against them, otherwise you do not profess yourselves to be sinners, unless your hearts prize the blood of Christ, desire to be bathed in it; and if you do think yourselves to be sinners, daily get more hold of Grace, you are yet sinful and miscrable, therefore need more Grace.

Use 4. If we be all sinners, then let us learn to bear God's hand patiently, Micah 7.9. is any froward and impatient in affliction? he professeth he is no sinner, he that practiseth Impatience, professeth Innocency; for if a man be Innocent, he will be ready to storm, if a man takes crosses impatienly, he thinks they fall on him undeservedly.

Use 5. Learn not to be censorius, reject not others for sin; we ought not to do so, but for wallowing and walking in sin, but despise them not for sin, for in many things we sin all, and truly if we be over censorius, we profess ourselves to be no sinners, for if we were, we would pity them, and look most to ourselves, Mat. 7.5, 6.

If we say we have no sin, we have no truth in us.

Now on the contrary, Verse 9. we have a note of a good estate, If we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

Doct. Unfaigned confession of our sins to God, is the ready way to the pardon and healing of them.

Confession is the ready way to Justification and Sanctification, pardoning of sin, and cleansing from sin.

This place is stood upon by Bellarmine for auricular confession, he saith, it is meant of confession, not to God, but to the Priest, and what is his ground but this? to the confession here spoken of, is a promise made of pardon, but no word of promise in Scripture to confession to God, but to confession to the Apostles and Ministers of Christ, John 20.23. But

1. It is a notorious Falsehood to say, that no promise is made to him that confesseth to God. Prov. 28.13. we understand it of confession to God; he denies it, because he speaks it of confession to him from whom sin may be hid, which cannot be from God. But yet many a man hides his sin from himself, and will not search into his own heart, and labors to hide it from God, Isa. 29.15. Ps. 32.3, 4, 5. And that that place in the Proverbs is meant of confession to God, appears, in that he speaks it of confessing to him of whom he might find mercy, but confession to man often brings ruin. I would yet further ask them, if there be no place that expresseth pardon to him that confesseth his sins towards the Temple? see Psal. 32.5, 6. Job 33.27. and that whole prayer of Solomon, 1 Kings 8. runs on promise of Pardon to him that confesseth to God, and God answers to that Petition, Chap. 9.3. and now that Solomon's Temple is destroyed, we have a greater than the Temple, whereof that was but a type; if we confess our Sins, and put up our Prayers in the name of Christ, our Sins shall be pardoned and healed, and for that place, John 20.23. we say there is no mention of Confession, but they have a power to remit them without confession, according to Acts 9.17. Ananias comes to him without hearing a word from him, Acts 22.16. his Sins were not remitted by confessing them to Ananias, but by calling on the Name of the Lord; indeed if a man be burdened in Conscience, it is meet he should confess his faults to the faithful Ministers of God, and request their help and prayers, James 5.16. which is meant of Ministers, as well as Lay-men; of Christians in general, Mal. 2.7.

Q. But what difference will you make between Ministers and Lay-men, if you say we may confess our faults to Lay-men in private?

A. When Christ saith, those sins you remit are remitted, it is not me •• t that they have judicial power to absolve them, and say, Ego absolvo te, in nemine Patris, filii, & spiritus sancti: but he hath given them a Ministerial power to declare remission of sins to them that are penitent, if they see them penitent and humble, they may declare some promise whereto pardon is annexed.

Obj. But common Christians may do thus, and is there no difference between Ministers and them?

Ans. God is wont more usually to bless a Ministers discerning of the estate of a man, and applying comfort than other common Christians, Rom. 10.14.15. the ordinary way of faith, and to get comfort by faith, is by the Ministry of the Gospel, If we confess our sins, he is faithful and just to forgive us our sins; faithful and just, expressing the truth and righteousness of God, in making good his promise to those that confess their sins.

To forgive Sin, is to free a man from Sin, and Punishment, and to remit it, Jer. 31.33.

To cleanse from Sin, is to mortify Sin, and quicken Grace.

Reas. 1. In respect of God;

1. From the great Honor confession of Sin doth to God's Justice, no man confesseth his Sin to God, but he glorifies God's Justice, though he should deal never so hardly with him, yet his Justice should be magnified, Psal. 51. Neh. 9.33. Dan. 9.7.

2. It sanctifies the name of God's grace; why doth the Apostle so set out the sinfulness of all, in Cap. 2. & 3. ad Rom. but that he might magnify the riches of God's grace? it shows, that if they have any mercy it is from Free Grace.

Reas. 2. In respect of ourselves;

1. It exceedingly humbles us, and makes us willing to accept any hand of God, Lev. 26.41, 42. how do these men come to be humbled? if they confess their sins, and the sins of their Fathers, this will humble them.

2. Confession of sin to God, doth restrain us from Commission of sin, for a man considers he must come before God, and break his heart for it, and an ingenuous heart is more ashamed of his sin before God, than before men, Ps. 51. Against thee, against thee only have I sinned, that most affected him.

3. Confession of Sin makes us examine ourselves, and that is very profitable when a man comes and considers the frame of his heart and life, it afflicts him much, as the searching of a Wound doth anguish the Body, so examination of ourselves doth much afflict our souls.

Now for the properties of this Confession, it must be serious and sincere, and with a resolution to do so no more, when a man confesseth his sins with grief of heart that he hath offended God, and resolves never to do the like again, this is very effectual.

Use 1. It serves to teach us, that in Scripture phrase the repentance of an humble Sinner goes before Justification, and Sanctification; many a man comes to be humbled, and yet is confident his sin is neither forgiven nor his heart sanctified: if Confession be the way to Pardon, what need a man confess his Sins, if he be truly persuaded they be forgiven? we grant therefore that Repentance is the way to Pardon, to the sense of it at least. It is a question whether Repentance go before Faith, or Faith before Repentance. I answer, if you take it practically, there is no man that either believes his sin pardonned, or healed, till he brought to Humiliation, contrition, and sorrow.

Use 2. To teach all that stand either in need of pardon of Sin, or cleansing from Sin, what course to take; the best have need to increase it; but didst thou not find pardon at all, or cleansing here is a plain Promise, If we confess our sins, he is faithful and just to forgive us our sins; as if he should say, If we should confess our Sins truly, and yet find no pardon, it would violate the faithfulness and righteousness of God.

Obj. You will say, you have confessed your sins oft before God, and yet have found no pardon?

Answ. Have you confessed your chief sins, by which you have most dishonored God? if you hold back any, no wonder if God hold back comfort; he that hides his sin shall not prosper, Prov. 28.13.

Obj. You will say, you have dealt plainly with God, as far as you can tell?

Answ. I ask you, hath your Confession been serious, heartily grieving for dishonoring of God, giving him the praise of his Justice, that you have deserved nothing but Hell, and do you magnify his Mercy, and humble your Souls? why in this case God may suspend the feeling of pardon, but you are in the way to pardon: would you commit those sins again you confess? do you hate and abhor them? then you are cleansed from them; if sin be your greatest burden, then it is pardoned: and you could not be cleansed from sin unless sin were pardoned; for the same blood of Christ mortifies Sin, that justifies us: Therefore as ever you desire to find pardon, go to God, confess your Sins, deal plainly and seriously, that your hearts may be humbled, and you shall find pardon; he doth not indeed limit the time, he may make good this promise, to some sooner, to some later; but there is none but he will make it good to them, if they wait upon him.

Use 3. Of consolation to every Soul that doth confess Sin to God, that doth truly and seriously confess, and grieve, and mourn for his Sins: that confesseth those Sins whereby he hath most dishonored God and wounded his own soul, 1 Sam. 12.19. if you do thus, God will certainly pass by all your transgressions; God that hath pawned his Faith, and Truth, and Justice on it, will certainly do it: an honest man will not fail in such a case, therefore we may build on God's Promise, for it is as impossible he should deny pardon to such a one as it is for him to be unfaithful or untrue; and though you shall find many corruptions, yet you may conclude you are in the way to further comfort and cleansing, therefore let everyone, that desires to find comfort in the pardon of his Sin and cleansing from it, confess his Sin to God; God hath promised to do it, therefore if you desire to find pardon and cleansing increased, you must look up to him, that so you may have your Sins pardoned and cleansed through Christ.

And cleanse us from all unrighteousness.

Doct. It is a filthy thing to lie in Sin unpardoned, or sin unpardoned is filthiness and uncleanness, it is an unclean and filthy thing.

Ezek. 36.25. Zech. 13.1. There is a Fountain set open for Sin, and for uncleanness, 2 Cor. 7.1. where we see he calls Sin, filthiness and uncleanness; there are many other expressions in this kind, God is willing to possess men with this truth, therefore he compares it to most filthy things.

1. To mire and dirt, which the Sea casts out, Isa. 57.20. which is meant of casting forth sinfulness, 2 Pet. 2. ult. it is compared to a vomit, and a Sows wallowing in the mire, which is loathsome, Ezek. 24.6. it is compared to scum which is cast into the fire, or into ashes, Jer. 16.17. it is called the carcass of detestable and abominable things; hence it is that our best duties are sometimes compared to a menstruous clothe, Isa. 64.6. so it is called uncircumcision, Col. 2.14. and therefore wicked men are compared to dung, Psal. 83.10. & Mal. 2.3. God saith he will cast the dung of their solemn Feasts upon their faces, that is, their sinful carriage of holy Ordinances, so that God counts sin, mire, and scum, and dung, &c. he would have us to look at sin as a congeries of all filthiness, if you would put it all together sin would comprehend all.

Hence it is, that the best performances of wicked men are unclean, Titus. 1.15. the sacrifices of the wicked are an abomination, Prov. 28.9. why is sin so loathsome?

1. Because it is that which comes naturally from man corrupt, it is the natural issue of corrupt nature, therefore loathsome; the excrement of a clean person is loathsome, much more of a corrupt, now this is but the issue of a corrupt nature, Lev. 15.8. That which is born of the flesh, is flesh, John 3.6. Job 25.5. Job 14.4.

Use 1. A ground of reproof to any that boast in sin, if it be as mire, or scum, or dung, or a vomit, how vainly do they glory, that glory in sin, they glory in their shame, Phil. 3.19. they glory in dung, in their vomit, in their base filthiness, Isa. 3.9. it is a woeful case to profess filthiness openly; if men do thus, woe be to them.

Use 2. It should stir us up not to lie in sin, one day to an end; if a child should lie in its dung, or if we should, we would think we were unfit for civil company, yet such are we, as long as we lie in sin unpardoned; it should therefore spur us on to repentance, and not to rest, till we get sin pardoned, we shall then be washed from our filthiness.

Use 3. To move us to help one another out of sin, we should count it beastly and sluttish, if we should let a Child lie in its filth, so are we, if we let any that we can help, lie in their own defilements of sin; and were our minds as quick to smell as our bodies, we should as much loath the smell or presence of sin, as of filthy dung: it is for want of spiritual sense, that we are no more affected with it.

Use 4. To provoke us to more earnest wrestling for cleansing from sin; when we have defiled ourselves with sin, none can help us out but God, others may help the work forward, but none can effectually cleanse us but God, therefore we should come before God as the Saints of God have done, Ezra 9.6. Jer. 31.18, 19. Dan. 9.7. we must not come before God with extenuation, like Adam; we should be ashamed to come into company with defiled bodies, we should not say it is our infirmity or a looseness we are subject to, we have our spiritual looseness from God, from prayer, from our callings, from holy duties, this is a loathsome thing to pretend looseness or infirmity in filthy things, therefore let us take shame to ourselves, and strive for cleansing, Psal. 51.7. he would be thorughly cleansed.

Use 5. It may stir us up to take heed of evil company without, and corruption within; a man should loath to keep company with base filthy unclean fellows, Drunkards, Swearers, &c. 2 Cor. 6.17. and the same Apostle exhorts to cleanse ourselves from all filthiness within, 2 Cor. 7.1. we would be loath to have any filthy unclean thing about us, so we should cleanse ourselves from all sin, because it is a remnant of filthiness.

Use 6. It may show us the wonderful preciousness of the blood of Christ, and the no less wonderful favor and love of God towards us; were not Christ's blood of wonderful efficacy, it could not cleanse such base filthy sinful lusts, so God's favor, were it not wonderful, he would not take upon him such an homely office: Women, if they were not Mothers, would not take such homely offices up, as to cleanse their Children from their filth; why if God were not of the like affection to us, he would not cleanse us from our filthiness, we count it an homely office, to sweep sincks, and scum pots, &c, this is God's office, if he did not sweep the Sink, and scum off the scum of our hearts, it would never be done; and therefore it shows the tender affection of God towards us, in that he is willing to take such an office upon him, to cleanse us from our filthiness, he pours clean water upon us; all other means will do no good without him; it is with us as it is with young Infants that would lie in their defilements, if their Mothers did not make them clean, and so would we even wallow in the defilements of sin, if God did not cleanse us, therefore admire God's love and mercy towards us.

Use 7. It is a good help to mortification, if we consider what a loathsome thing sin is, and what pure eyes God is of, it would be an antidote against sin, shall we commit such filthiness in God's sight, to make ourselves so base and loathsome before him?

Doct. All sin is unrighteousness, (and cleanse us from all unrighteousness, that is, from all sin.)

Sin and unrighteousness, the one explains the other, Rom. 6.13. yield not your Members weapons of Unrighteousnesse, that is, weapons of sin; sometimes Unrightnesse is properly confined to the sins of the second Table, as unholiness to the first, but sometimes righteousness comprehends the whole course of a Christian, and Unrighteousness comprehends all sins. 〈 in non-Latin alphabet 〉 .

Reas. Because every sin doth either God wrong, or others, or ourselves; Righteousness gives everyone his due; if we sin in temperance, we debase and defile ourselves, if we sin in theft or slander, we wrong others in their goods or good names, if we worship not God as God, if we keep not his Sabbaths, or profane his name, we wrong God.

Use 1. Shows the Error of those, who think if they pay every man his own, they are righteous men; why, do you no wrong? are you not sinners? yes they will say, why then you are not righteous, for every sin doth wrong to God, ourselves, or others.

Others say, if they wrong any, it is themselves; why, it is unrighteousness to wrong yourselves.

2. As you love innocence, live righteously; do God no wrong, others no wrong, yourselves no wrong, otherwise you are unrighteous.

3. For Comfort to any that have their souls cleansed by the blood of Christ from all filthiness, we are holy, set at liberty from all filthiness, and all unrighteousness.

Doct. Sin pardoned is ever cleansed, sin pardoned is sin cleansed, what sin God pardons, the same sin he cleanseth.

Heb. 9.14. The same blood that pardons, cleanseth us from sin.

Reas. From the power of the death of Christ, which serves not only to procure pardon of sin, but likewise healing of sin, for his blood is offered up as a ransom for sin, well then it is pardoned, but it is not only so, but it is a means to kill and mortify sin, Rom. 6.6. there is a destructive power to kill sin, as well as meritorious power to pardon sin; now his death is said to mortify sin in us.

1. Exemplariter, For if Christ be dead, we also shall die with him to sin, Rom. 6.9. & 11.

2. It hath a natural Efficacy, as it is an object for us to look at as fearful and formidable; when sin presents it self, we look at it as crucifying Christ, and shall we look on it without mourning, Zech. 12.10. shall we wrong him so much as to crucify him again?

3. His blood cleanseth sin, in obtaining at God's hand a Spirit of Sanctification, which makes the death of the Head, reach to the lowest Members of the body, as when the head dies, all the Members die, so the death of Christ having obtained the Spirit of God from him, if he our head die, then we shall die to sin: as the resurrection of Christ procures vivification, so the death of Christ, mortification, Gal. 4.4, 5.

Obj: If sin be always mortified where it is pardoned, how comes it to pass that godly men fall so often into the same sin? Doth not David confess that there was a way of lying in him, Psal. 119.29: Remove from me the way of lying; which implies it was not one act, but a way, a course that he walked in sometimes; so Isaac, Gen. 26. told the same Lye, both to the Philistines, and Abimelech; so it was with Jonah, he was froward before he went to Nineveh, and froward afterward; how is it then, that sin may be cleansed and yet renewed, and if renewed how cleansed?

Ans. It is with Sin in this respect as with Samson's Hair, it may be cut, but it will grow again; Sin may be mortified in some kind, and yet renewed again, because Sin in this Life is mortified but in part; Pride, Wantonness, Coveteousnesse in part are mortified, but in part alive, and if we neglect the practice of mortification, that sin we had got some mastery of, we shall fall into again: if Sin break out again it is because we neglect those means we should mortify Sin by; he doth not say, the blood of Christ hath cleansed us, but cleanseth; Doth cleanse, implying that cleansing is a continued Act, the blood of Christ is a notable Medicine to heal Sin, and purge from filthiness, but if a man neglect to apply this Plaister to his Soul, it may not be so effectual as it would.

Use 1. For trial, whether our Sins be pardoned or no, would you know whether your Sin be pardoned? why then it is also cleansed, if your Sin be not cleansed in some measure, it is not pardoned at all; therefore look at your Sins if they be healed, then they are certainly pardoned, for it is the same blood of Christ that both heals and pardons Sin, Hos. 14.4. God doth not only love freely, and pardon graciously, but he heals them also; therefore consider, do you find your Sins healed, that is, that they have not that power they had before, do they seem loathsome to you, whereas before you delighted in them, now in heart you hate them, and in practice avoid them, then those Sins are pardoned, and if he pardons one Sin he pardons all, his pardons are universal; but if a man live in Sin still, and love it as well, and is no more ashamed than formerly he had been, but goes on in the same Sin, truly it is not healed, and then not pardoned.

Obj. I feel my sin so far from being mortified, that it grows more strong and vigorous, therefore what shall I think of myself?

Ans. It may grow stronger in our feeling, when it is not so in itself, it is not because Sin is stronger, but our sense is more quick, a man that is in extemity of Sickness, he feels no pain, but when be begins to recover, he feels more pain, why then the Disease is not stronger, but he is more sensible.

2. Do you not find that Sin is more loathsome and bitter to you? then it is in some measure mortified, for mortifying is a borrowed specch from a Surgeons mortifying a Wound: they use to bind the joint, and stop all spirit and blood, so that it is made insensible of pain; so if we have stopped the freeness of our spirits to Sin, we are not so lively and frolic to Sin, it is a sign corruption is mortified, but if you see you are as lively, and ready, and delight as much in Sin as before, Sin is not mortified, but if it grow loathsome and bitter to us, it is a sign of mortification.

Use 2. Directs us how to make good use of the blood of Christ, not only to pardon our Sins, but to heal them; we are not wont to make use of it for pardon, but we must make use of it as well for healing, for else we take the blood of Christ in vain, if we make use of it to pardon and not to cleanse, for his blood was sent as well to pardon as to heal, therefore pray not to God to pardon your sins through Christ's blood only, but lay his blood warm to your hearts every day, that so you may have your hearts and ways cleansed; it is a continued act, not of one day or two, but throughout our whole life we should make use of Christ's blood to cleanse us.

1. Consider what great things he did for us, the just for the unjust, and the meditation thereof will make us ashamed of sin.

2. Pray to God for the quickening work of his Spirit, that the same blood of Christ that hath procured pardon, may also procure healing for us.

Use 3. It may teach us all to labor to grow in cleanness of heart and life, for the blood of Christ cleanseth us, Zech. 13.1. a Fountain that runs into a Channel that is muddy, it will by continual running cleanse it; so though Christ find our spirits muddy and defiled, yet we should let it run daily on us, and be ever rincing of our hearts at the fountain.

Use 4. Comfort to all God's Servants, that have had any experience of the pardon of their sins; you shall certainly in time feel and find healing and cleansing from your sins; if you see a clear Fountain running into a filthy Channel it is very muddy and the worse for the present, the mud being stirred, but afterwards it is cleansed and made pure and clean; so Christ's blood may run into muddy spirits, and that blood at first may make corruption more stirring, you find more pride, and vanity, and uncleanness; but will it hold so? no truly, in cleansing it will cleanse, and go on till it hath purged all corruption.

Doct. Opinion and Profession of perfect righteousness even in those that are cleansed by the blood of Christ, is not only an Error, but a blasphemous and heretical Error, it is Sacrilegious and Heretical.

For having told us before, that if we confess our sins, God is faithful and just to forgive us our sins, and that the blood of Christ cleanseth us from all unrighteousness, yet if after this we say we have no sin, we do not only make ourselves liars, but God a liar, for if he be not a true God he is no God, and his word is not in us; that is, no part of the Word is in such a man.

Q. But why doth St. John repeat this thing, had he not said enough before, that he repeats it?

Ans. 1. Before it might be thought that he spake of Carnal men, therefore to make it manifest, that even those that had confessed their sins, and were cleansed from unrighteousness, yet even those if they should say they had no sin should make not only themselves liars, but God a Lyar; therefore he repeats it.

2. He saw that men were ready to cleanse themselves from sin sinfully; if we can by any pretence, we will be ready to free ourselves from such opinion of sinfulness, therefore he presses it, that indeed we are so foul that if we say the contrary we have no spark of Religion in us, not one spark of the Word dwells in us.

3. Because it is a point of great necessity to believe the contrary truth, therefore he takes up this conclusion again;

• To say, is either In Heart,
• In Word,
• In Carriage:

Well, to say thus, is to make God a Lyar, and so no God, for if he be not a God of Truth, he is no God; for, Verum & bonum convertuntur.

Q. Why doth he make God a Lyar?

A. 1. Because God hath given his Son Christ to cleanse us from all sin, and to what end should he send Christ to cleanse sin, if we had no sin; he that saith he hath no sin, overthrows the coming of Christ, and the cleansing virtue his blood.

2. God hath often said, all men are Sinners, in his Word, Rom. 3.23. Gal. 3, 22. Job 15.14. What is man that he should be clean? Job 7.20. David an holy man, yet professeth, Psal. 130.3. Psal. 143.2. the perfectest of God's Servants have testified of themselves, that they are Sinners, therefore if we say we have not sinned, we make God a Lyar.

Q. What is meant, when he saith, the Word is not in him?

A. 1. It is not in his judgment, when he is not persuaded of it.

2. It is not in his heart, when he trusts not in it, and receives it not in love, and the saving efficacy of it; he that saith he hath no sin receives not the word; he speaks of the Word here, as Verbum salutiferum, Acts 20.32. 1 Thes. 2.13. 2 Tim. 3.15. Now the Word is said not to be in a man when there is not so much Word as will save; a man may be ignorant of some Divine truths, and yet the Word of God may be in him, but if he want the Knowledge and Faith of such Points, without which he cannot be saved, the Word dwells not in him; now he that denies sin to be in him, there is not only a denial of that truth, but he is empty of all other saving truths.

All the Saving Truths of God are comprehended;

• 1 In Repentance for Sin.
• 2 Some lead on to Faith for pardon.
• 3 Some lead to Mortification of Sin.
• 4 Some tend to Sanctification from Sin, to be accomplished in due time; now if a man be without sin, to what purpose are all such exhortations to Repentance? To what purpose are all Scriptures tending to faith in Christ? To what purpose are such as tend to Mortification, or Sanctification; so that he that denies sin to be in him, he not only sins against God, and makes him a Lyar, but he doth also Heretically err in overthrowing all saving Truth; the Doctrine of Repentance, of Mortification, of Faith, of Sanctification, all these are over-thrown.

If a man apprehend or profess perfection in himself, it is impossible a man should have any truth of Grace, believing he hath no need of Repentance, or Faith in Christ, or Mortification, or Sanctification, this is a terrible point; St. John may well be called Boanerges, a son of Thunder, for these are thundering speeches; he that saith he hath no sin is a Lyar, against himself, against God, a Blasphemer, an Heretic.

Use 1. To confute perfect obedience to the Law, as the Papists hold, that Justification is by Works, were there no other Errors but this, it is Blasphemous, Atheistical, and Heretical, and overturns the foundation of Religion, for what is the foundation of Religion but the Doctrine of Repentance, and Faith? and if any be justified by Works, he hath neither need of Repentance, or Faith, if righteousness be by the Law, then Christ died in vain, and his blood is of no effect, Gal. 5.14. therefore that opinion is vain, that Popish Religion and ours may be reconciled, let St. John put in his judgment, he tells you, that he that saith he hath no sin, that he hath fulfilled the Law, and is justified by Works, there is no truth, no saving truth in that Religion that teacheth so, therefore it is impossible he should have any saving Religion in him, that holds Justification by Works, that holds Merits, he makes God a Lyar, and his Word is not in him; For,

1 God then should send his Son in vain, Gal. 2.19, 20.

2 Christ himself should be in vain, and should lie, for he teacheth us to pray, Forgive us our debts; now if we have none, Christ lies in saying so.

3 The Holy Ghost should be a Lyar, when he was sent to convince us of sin, and there is none in us, he should lie unto us.

2 It shows the wickedness of their Opinion, who say, the Virgin Mary had no sin; if she had said so her self, she had been a Lyar, and no truth had been in her.

3 It reproves the Catharists of old.

Use 2. It shows us a necessity of taking up daily such a persuasion as this, that this day we sin, this day we have need of Christ, and need of Faith; we must daily take up this persuasion, or else we have no saving truth in our hearts, and if every day we be possessed with a persuasion that we are subject to sin, not only Venial but Mortall; that we have need of Christ, of Repentance, of Faith, and that we can never say, This is the day wherein I have not sinned, if we be thus possessed, it will lead us on to all that saving Knowledge of God, and of the Word, as may keep our hearts always in an holy frame, such a man will be ready to think I have need to renew my Repentance today, I have need to lay hold upon Christ, I have need of Mortification, therefore the Apostle would have us take up a daily continual persuasion of this, that we are sinners; therefore we are daily to consider with ourselves wherein we have failed, and to renew our Repentance, and to look up to God for pardon of such and such sins, and for sanctification, otherwise we shall weaken our grace; and Divine truth daily; if we daily take not up such a persuasion, we shall begin to sit loose from the saving truths of God's Word, and the power of it in our hearts: not but that many Christians may sit loose from this truth, yet so far as we neglect this, so far we dishonor God, and weaken our grace.

Use 3. It will serve to teach us, that whosoever walks in the sense of his own sinfulness, is possessed of it, and conscious of it, such glorify God's Truth, and magnify the power of his Word in their hearts, God hath said it, and we witness it in our hearts, we bear witness that Christ was not sent in vain, that the Holy Gost was not sent in vain, Mat. 21.31. Publicans and Harlots enter into the Kingdom of God before you; Why? because Publicans and Harlots were sensible of their sinfulness, and so would soon be convinced of their sinful estate, and so acknowledge their need of Repentance, of Faith, of Mortification, and Sanctification, whereas the Pharisees that thought themselves just, they were not sensible of their sinful estate, and so saw not the need of Repentance, &c.

Use 4. And because St. John writes this Epistle, that their joy might be full, that the joy of a Christian may be always like the Moon in the Full, never in the Wain and Eclipse, as any Christian therefore desires such fullness of joy, let him be daily sensible of his sin, what is the reason that many Christians fail in thir confidence, and fall into doubts concerning their estate? I would ask you, whether you have walked in a sense of your sinfulness daily? If not, no wonder though your joy be over clouded and Eclipsed; Saint John would have us strongly persuaded of this, If we say we have no sin, we make God a Lyar, &c. therefore if any Christian can go all the day without any sense or remorse for sin, his heart startles him not, if it be thus, no wonder though his joy be eclipsed; On the contrary, if you go on continually in a sensible apprehension of your sinfulness, and so renew your Repentance, and Faith, and Mortification, this will make you still to cleanse yourselves daily, and so you would keep your joy renewed daily. We never had cause to complain of our estate, but it was by reason of hardness of heart, and how come our hearts to be hardened, sin gets within us, and we perceive it not, and so we are hardened by it, and then our joy is overclouded, Heb. 12.13, 14. Heb. 3.13. therefore if we would keep our hearts from hardness, let us labor to spy out our sins, and be humbled for them daily, and so you will keep a soft heart, and a soft heart is commonly peaceable.

Doct. Such as are the Instruments under God of our Conversion, Justification and Sanctification, they are to us as Spiritual Fathers, and we to them as little Children.

It is a speech often used by the Apostle, 1 Cor. 4.15. where he prefers himself before all other Teachers they had, he begat them; so he calls Timothy, 1 Tim. 2.2. Tit. 1.4. so he calls Onesimus in Philemon, Phil. 2.22.

Reas. From the resemblance betwixt them and Natural Parents, as they beget Children of that seed they infuse, so Ministers beget Children of the Immortal Seed of the Word, 1 Pet. 1.23, 24, 25. as in Natural Seed, so in Spiritual, there is a more Material, and a more Spiritual part, the Material part is the Letter of the Word, the more Spiritual part is the Spirit conveyed in it; now because Ministers together with the Word convey the Spirit, therefore they begetting Children of such a Word, they are called Fathers, and those so begotten, Children.

Obj. Mat. 23.9. Call no man Father, &c.

Ans. He doth not forbid to call such Ministers Spiritual Fathers, but he forbids the affectation of such Titles, many affect to be called Fathers of the Church, that never begat any to God, as the Pharisees did; Non appellatio, sed affectatio prohibetur.

2. Non appellatio, sed denominatio prohibetur; If any one will be the Father of such a Sect or Faction, to draw Disciples after them, 1 Cor. 1.12. as if any affected to be called Calvinists, or Lutherans,