Commentary on 1 John, Commentary · Chapter 1 · Verse 8, 9
1 JOHN 1.8, 9.
If we ſay that we have no ſin, we deceive our ſelves, and the truth is not in us, &c.
FRom the former Verſe S. John gathers a two-fold mark of our eſtate; Firſt in this verſe, If the bloud of Chriſt cleanſeth us from all ſin, then they are lyars that ſay they have no ſin, If we ſay we have no ſin we deceive our ſelves, &c. The ſecond mark is verſe 9. If we acknowledge our ſins, &c.
The firſt in this Verſe, It is a dangerous ſigne of an evill eſtate, if we ſay we have no ſin, for we deceive our ſelves, and the truth is not in us.
Doct. Opinion, and Profeſſion of perfect Holineſſe, is an error wilfull, 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 profeſſe ſo, to carry our ſelves 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 errour; And
2 Wilfull errour, for he ſaith ſo himſelfe.
3 It is a pernicious and dangerous errour, it roots out all grace.
Firſt, It is an errour, and deluſion, for it is contrary to Gods expreſſe 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 wilfull errour, a man doth not learn it from others, but he perſwades himſelfe 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 mans own heart will tell him it is for his ſin, Job 14.1.
3. None but findes 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 wilfull Errour.
Thirdly, It is a dangerous Errour,
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 ſelfe in Three things;
1 In ſomething about ſin, every godly man firſt renounceth all his own righteouſneſſe, 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 doe 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 ſelfe in ſome things that reſpect the bloud 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 himſelfe daily in that bloud, Zech. 13.1. now what need that, if he had not ſin?
3 Take a Chriſtian mans 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?
Ʋſe 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 ſelfe, ſhe acknowledgeth a Saviour, 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 carnall Eſtate; and ſuch is the body of the World, they will, it may be, ſay they are ſinners, but why then doe 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.
Ʋſe 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.
Ʋſe 3. If it be ſo wilfull and dangerous an Errour, then it behoves contrary judgements, to carry themſelves as thoſe that are of another opinion; doe you believe you are guilty indeed of many ſins, why then profeſſe it, and carry your ſelves ſo, and that by an inward renouncing of all your ſins, mourn for them, ſtrive againſt them, otherwiſe you do not profeſſe your ſelves to be ſinners, unleſſe your hearts prize the bloud of Chriſt, deſire to be bathed in it; and if you doe think your ſelves to be ſinners, daily get more hold of Grace, you are yet ſinfull and miſcrable, therefore need more Grace.
Ʋſe 4. If we be all ſinners, then let us learn to bear Gods 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.
Ʋſe 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 our ſelves to be no ſinners, for if we were, we would pitty them, and look moſt to our ſelves, 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 faithfull and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſſe.
Doct. Ʋnfaigned 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 Falſhood 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 himſelfe, and will not ſearch into his own heart, and labours 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 finde mercy, but confeſſion to man often brings ruine. 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 Solomons Temple is deſtroyed, we have a greater than the Temple, whereof that was but a type; if we confeſſe 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 burthened in Conſcience, it is meet he ſhould confeſſe his faults to the faithfull 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 confeſſe 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 doe thus, and is there no difference between Miniſters and them?
Anſ. God is wont more uſually to bleſſe 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 confeſſe our ſins, he is faithfull and juſt to forgive us our ſins; faithfull and juſt, expreſſing the truth and righteouſneſſe of God, in making good his promiſe to thoſe that confeſſe 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 mortifie Sin, and quicken Grace.
Reaſ. 1. In reſpect of God;
1. From the great Honour confeſſion of Sin doth to Gods Juſtice, no man confeſſeth his Sin to God, but he glorifies Gods 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 Gods grace; why doth the Apoſtle ſo ſet out the ſinfulnes of all, in Cap. 2. & 3. ad Rom. but that he might magnifie the riches of Gods grace? it ſhews, that if they have any mercy it is from Free Grace.
Reaſ. 2. In reſpect of our ſelves;
1. It exceedingly humbles us, and makes us willing to accept any hand of God, Lev. 26.41, 42. how doe theſe men come to be humbled? if they confeſſe 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 onelyonly have I ſinned, that moſt affected him.
3. Confeſſion of Sin makes us examine our ſelves, 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 our ſelves doth much afflict our ſouls.
Now for the properties of this Confeſſion, it muſt be ſerious and ſincere, and with a reſolution to doe ſo no more, when a man confeſſeth his ſins with griefe of heart that he hath offended God, and reſolves never to doe the like again, this is very effectuall.
Ʋſe 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 ſinne is neither forgiven nor his heart ſanctified: if Confeſſion be the way to Pardon, what need a man confeſſe his Sins, if he be truly perſwaded they be forgiven? we grant therefore that Repentance is the way to Pardon, to the ſence 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.
Ʋſe 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 finde pardon at all, or cleanſing here is a plaine Promiſe, If we confeſſe our ſins, he is faithfull and juſt to forgive us our ſins; as if he ſhould ſay, If we ſhould confeſſe our Sins truly, and yet finde no pardon, it would violate the faithfulneſſe and righteouſneſſe 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 diſhonoured 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 diſhonouring of God, giving him the praiſe of his Juſtice, that you have deſerved nothing but Hell, and doe you magnifie 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 confeſſe? do you hate and abhor them? then you are cleanſed from them; if ſin be your greateſt burthen, then it is pardoned: and you could not be cleanſed from ſin unleſs ſin were pardoned; for the ſame bloud of Chriſt mortifies Sin, that juſtifies us: Therefore as ever you deſire to finde pardon, go to God, confeſſe your Sins, deal plainly and ſeriouſly, that your hearts may be humbled, and you ſhall finde 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.
Ʋſe 3. Of conſolation to every Soul that doth confeſs Sin to God, that doth truely and ſeriouſly confeſſe, and grieve, and mourn for his Sins: that confeſſeth thoſe Sins whereby he hath moſt diſhonoured God and wounded his own ſoul, 1 Sam. 12.19. if you doe thus, God will certainly paſſe by all your tranſgreſſions; God that hath pawned his Faith, and Truth, and Juſtice on it, will certainly doe it: an honeſt man will not fail in ſuch a caſe, therefore we may build on Gods Promiſe, for it is as impoſſible he ſhould deny pardon to ſuch a one as it is for him to be unfaithfull or untrue; and though you ſhall finde many corruptions, yet you may conclude you are in the way to further comfort and cleanſing, therefore let every one, that deſires to finde comfort in the pardon of his Sin and cleanſing from it, confeſſe his Sin to God; God hath promiſed to doe it, therefore if you deſire to finde 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 unrighteouſneſſe.
Doct. It is a filthy thing to lie in Sin unpardoned, or ſin unpardoned is filthineſſe and uncleanneſſe, it is an unclean and filthy thing.
Ezek. 36.25. Zech. 13.1. There is a Fountain ſet open for Sin, and for uncleanneſſe, 2 Cor. 7.1. where we ſee he calls Sin, filthineſſe and uncleanneſſe; there are many other expreſſions in this kinde, God is willing to poſſeſſe 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 ſinfulneſſe, 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 carkaſſe of deteſtable and abominable things; hence it is that our beſt duties are ſometimes compared to a menſtruous cloath, 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 ſinfull 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 filthineſſe, 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 naturall 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.
Ʋſe 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 doe they glory, that glory in ſin, they glory in their ſhame, Phil. 3.19. they glory in dung, in their vomit, in their baſe filthineſſe, Iſa. 3.9. it is a wofull caſe to profeſſe filthineſs openly; if men doe thus, woe be to them.
Ʋſe 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 civill 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 filthineſſe.
Ʋſe 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 mindes 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 ſpirituall ſence, that we are no more affected with it.
Ʋſe 4. To provoke us to more earneſt wreſtling for cleanſing from ſin; when we have defiled our ſelves 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 looſeneſſe we are ſubject to, we have our ſpirituall looſeneſſe from God, from prayer, from our callings, from holy duties, this is a loathſome thing to pretend looſneſſe or infirmity in filthy things, therefore let us take ſhame to our ſelves, and ſtrive for cleanſing, Pſal. 51.7. he would be thorughly cleanſed.
Ʋſe 5. It may ſtir us up to take heed of evill 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 our ſelves from all filthineſſe within, 2 Cor. 7.1. we would be loath to have any filthy unclean thing about us, ſo we ſhould cleanſe our ſelves from all ſin, becauſe it is a remnant of filthineſſe.
Ʋſe 6. It may ſhew us the wonderfull preciouſneſſe of the bloud of Chriſt, and the no leſſe wonderfull favour and love of God towards us; were not Chriſts bloud of wonderfull efficacy, it could not cleanſe ſuch baſe filthy ſinfull luſts, ſo Gods favour, were it not wonderfull, 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 filthineſſe, we count it an homely office, to ſweep ſincks, and ſcum pots, &c, this is Gods office, if he did not ſweep the Sinck, and ſcum off the ſcum of our hearts, it would never be done; and therefore it ſhews the tender affection of God towards us, in that he is willing to take ſuch an office upon him, to cleanſe us from our filthineſſe, he poures clean water upon us; all other means will doe 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 Gods love and mercy towards us.
Ʋſe 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 filthineſſe in Gods ſight, to make our ſelves ſo baſe and loathſome before him?
Doct. All ſin is unrighteouſneſſe, (and cleanſe us from all unrighteouſneſſe, that is, from all ſin.)
Sin and unrighteouſneſſe, the one explains the other, Rom. 6.13. yeild not your Members weapons of Unrighteouſneſſe, that is, weapons of ſin; ſometimes Unrightneſſe is properly confined to the ſins of the ſecond Table, as unholineſſe to the firſt, but ſometimes righteouſneſſe comprehends the whole courſe of a Chriſtian, and Unrighteouſneſs comprehends all ſins. foreign.
Reaſ. Becauſe every ſin doth either God wrong, or others, or our ſelves; Righteouſneſſe gives every one his due; if we ſin in temperance, we debaſe and defile our ſelves, 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 prophane his name, we wrong God.
Ʋſe 1. Shews the Error of thoſe, who think if they pay every man his own, they are righteous men; why, doe you no wrong? are you not ſinners? yes they will ſay, why then you are not righteous, for every ſin doth wrong to God, our ſelves, or others.
Others ſay, if they wrong any, it is themſelves; why, it is unrighteouſneſſe to wrong your ſelves.
2. As you love innocency, live righteouſly; doe God no wrong, others no wrong, your ſelves no wrong, otherwiſe you are unrighteous.
3. For Comfort to any that have their ſouls cleanſed by the bloud of Chriſt from all filthineſſe, we are holy, ſet at liberty from all filthineſſe, and all unrighteouſneſſe.
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 bloud that pardons, cleanſeth us from ſin.
Reaſ. From the power of the death of Chriſt, which ſerves not onelyonly to procure pardon of ſin, but likewiſe healing of ſin, for his bloud is offered up as a ranſome for ſin, well then it is pardoned, but it is not onelyonly ſo, but it is a means to kill and mortifie 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 mortifie 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 ſelfe, 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 crucifie him again?
3. His bloud cleanſeth ſin, in obtaining at Gods 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 paſſe that godly men fall ſo often into the ſame ſin? Doth not David confeſſe 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 Philiſtims, and Abimelech; ſo it was with Jonah, he was froward before he went to Niniveh, 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 Sampſons Hair, it may be cut, but it will grow again; Sin may be mortified in ſome kinde, and yet renewed again, becauſe Sin in this Life is mortified but in part; Pride, Wantonneſſe, Coveteouſneſſe in part are mortified, but in part alive, and if we neglect the practiſe 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 mortifie Sin by; he doth not ſay, the bloud of Chriſt hath cleanſed us, but cleanſeth; Doth cleanſe, implying that cleanſing is a continued Act, the bloud of Chriſt is a notable Medicine to heal Sin, and purge from filthineſſe, but if a man neglect to apply this Plaiſter to his Soul, it may not be ſo effectuall as it would.
Ʋſe 1. For tryall, 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 bloud of Chriſt that both heals and pardons Sin, Hoſ. 14.4. God doth not onelyonly love freely, and pardon graciouſly, but he heals them alſo; therefore conſider, doe you finde your Sins healed, that is, that they have not that power they had before, doe they ſeem loathſome to you, whereas before you delighted in them, now in heart you hate them, and in practiſe avoyd them, then thoſe Sins are pardoned, and if he pardons one Sin he pardons all, his pardons are univerſall; 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 my ſelfe?
Anſ. It may grow ſtronger in our feeling, when it is not ſo in it ſelf, it is not becauſe Sin is ſtronger, but our ſenſe is more quick, a man that is in extemity of Sickneſſe, 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. Doe 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 Surgions mortifying a Wound: they uſe to binde the joynt, and ſtop all ſpirit and bloud, ſo that it is made inſenſible of pain; ſo if we have ſtopt the freeneſſe of our ſpirits to Sin, we are not ſo lively and frolick to Sin, it is a ſigne 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 ſigne of mortification.
Ʋſe 2. Directs us how to make good uſe of the bloud of Chriſt, not onelyonly 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 bloud of Chriſt in vain, if we make uſe of it to pardon and not to cleanſe, for his bloud was ſent as well to pardon as to heal, therefore pray not to God to pardon your ſins through Chriſts bloud onelyonly, but lay his bloud 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 Chriſts bloud 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 quickning work of his Spirit, that the ſame bloud of Chriſt that hath procured pardon, may alſo procure healing for us.
Ʋſe 3. It may teach us all to labour to grow in cleanneſſe of heart and life, for the bloud of Chriſt cleanſeth us, Zech. 13.1. a Fountain that runs into a Channel that is muddy, it will by continuall running cleanſe it; ſo though Chriſt finde our ſpirits muddy and defiled, yet we ſhould let it run daily on us, and be ever rincing of our hearts at the fountain.
Ʋſe 4. Comfort to all Gods Servants, that have had any experience of the pardon of their ſins; you ſhall certainly in time feel and finde 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 Chriſts bloud may run into muddy ſpirits, and that bloud at firſt may make corruption more ſtirring, you finde more pride, and vanity, and uncleanneſſe; but will it hold ſo? no truely, in cleanſing it will cleanſe, and go on till it hath purged all corruption.