First Epistle of John Applied Part 1, Lecture 13

First Epistle of John Applied Part 1 · Lecture 13

p. 236THE FIRST EPISTLE OF S^t JOHN.

CHAP. 2. VERS. 12.

I write unto you little Children, becauſe your ſinnes are forgiven you for his Names ſake.

IT was the peculiar prerogative of the Diſciples that they were fellows of Chriſts Colledg. It is the common priviledg of all Chriſtians that they are Students Vide Zanch. Miſcell. l. 2. de ſtud. Chriſt.in Chriſts Church. The ſtudies wherein they are chiefly to be converſant are two; namely, of Faith and Repentance; how to obtain pardon of ſin paſt, how to attain ſtrength againſt ſin for the fature. Theſe ſtudies are each of them very choice and excellent, and withall of that nature, that they cannot be ſevered: in vain doth he ſtudy for pardon p. 237who ſtriveth not againſt ſin; and yet it is not future Obedience will ſatisfie for former guilt. As therefore we muſt be ſolicitous for grace that ſin may be prevented, ſo we muſt be ſtudious for mercy that guilt may be abſolved. To help us in both theſe ſtudies, namely, To quicken our Repentance, and to ſtrengthen our Faith, is the great deſigne of our Apoſtolicall Tutor in this Epiſtle: in reference to the former he ſaith in the firſt Verſe, Theſe things I write to you that you ſin not, and in regard of the latter he ſaith in the twelfth Verſe, I write to you little Children, becauſe your ſins are forgiven.

The Reaſons of our Apoſtles writing to all Chriſtians Part 3.in generall, and each age in particular, are now to be handled.

1. That with which I am to begin is the Reaſon of his writing to the little Children, the Chriſtians in generall as it is expreſſed in the cloſe of the twelfth Verſe, Becauſe your ſins are forgiven you for his name ſake.

For the further diſcuſſion whereof, I ſhall conſider it two waies,

As a Conſolatory Aſſertion, Your ſins are forgiven you for his names ſake.

As an Hortatory Reaſon, enducing them to obſerve what he wrote to them, in the word becauſe.

Theſe words, Your ſins are forgiven you for his name Conſid. 1.ſake, contain in them an excellent comfort, a ſingular bleſſing, concerning which we are to take notice of its

Quality, ſins are forgiven,

Propriety, your ſins,

Efficiency, for his name ſake.

Of each in order, with all perſpicuous brevity, beginning with

1. The Quality of the bleſſing here aſſured, forgivneſs of ſins; it is the Subject which I have already p. 238had occaſion to diſcourſe of in the former Chapter, but conſidering both the ſweetneſs and the largeneſs of it, ISee part. 1. p. 290. could not here paſs it by. Remiſſion of ſins is ſo ſweet a comfort, that like a pleaſant tune it affects the more by the iteration; and yet withall, it is a Doctrine of ſuch ample extent, that notwithſtanding what hath been already ſaid, there is ſomewhat ſtill remaining to be ſaid; yea, when I have ſaid all I can, I muſt confeſs my ſelf unable fully to explicate the nature of it. That I may give you a further account concerning this excellent benefit, you muſt know that ſin is to be conſidered three waies, in it ſelf, in reference to God, and to the ſinner.

1. There are two things obſervable to our preſent purpoſe in ſin abſolutely conſidered, to wit; its eſſence, and its property, the one whereof is conſtitutive, and the other conſecutive, if it be allowable to make uſe of thoſe phraſes, when we ſpeak of a privation.

That wherein ſin doth primarily conſiſt, is the breach of the Laws preſcription; that which doth inſeparably attend upon it, is its deſert of the Laws curſe; now neither of theſe are properly the Object of forgiveneſs; and the reaſon is plain, becauſe it is impoſſible, ex naturâ rei, and ſuch as implyeth a contradiction that a ſin ſhould not be a breach of the Law, or being a breach ſhould not deſerve the curſe. Indeed it is with the forgiven perſon in ſome respects, and as to ſome accounts quaſi, as if his ſin were no ſin, as if the Law had never been violated, nor the penalty deſerved; the breach ſhall not be imputed to, ſo as that the penalty ſhall be inflicted on him; but the forgiven ſin is in it ſelf as truly a ſin, and as deſerving puniſhment after as before: it is one thing to acquit a malefactor as not guilty, and another thing to abſolve him from the puniſhment due to him for his guilt: when God forgiveth a ſinner, he cannot (be it ſpoken with an holy reverence▪) peccatum p. 239non peccatum facere, make a ſin to be no ſin; and therefore thoſe phraſes which expreſs forgiveneſs to be a taking away iniquity, ſo as though ſin be ſought for, it cannot be found; yea, a making Crimſon, Scarlet ſins to be white as Snow, and wooll, are not to be preſſed too rigidly, but conſtrued with a tanquam; ſin forgiven is as if it had never been and were utterly extinct.

2. In ſin conſidered with reference to God there are two things further to be obſerved, namely, the averſation from, and the offence to God, which are its concommitants.

1. By ſin we run away and wander far from God. Some of the Schoolemen define it to be an averſion from the Creator to the Creature, and the remedy of this is not Remiſſion but Converſion; indeed none have their ſins forgiven, but they who turn from their ſin to God; yet the turning a ſinner from his ſin, and the pardoning to a ſinner his ſin, are diſtinct acts.

2. By ſin we offend and displeaſe God. Indeed ſin being againſt him cannot but diſpleaſe him; and being a breach of his Law muſt needs incurre his wrath, inſomuch that he is both offended with the ſin, and the ſinner for his ſin. Now in forgiveneſs.

On the one hand, the offence againſt the ſin is not removed. Not Gods toleration, no nor yet his abſolution is any approbation. Gods pure nature cannot but hate ſin, and that in thoſe to whom he forgiveth it; far be it from us to imagine, that whilſt God puniſheth the ſins of the wicked, he is well pleaſed with the ſins of believers; ſin in whomſoever it is cannot but offend Gods holineſs.

But yet on the other hand, The displeaſure againſt the ſinner is taken away, and every forgiven ſinner is in a ſtate of Reconciliation. To this purpoſe it is that we find thoſe two are joyned together, foreign, p. 240and foreign, God was in Chriſt reconciling the world to himſelf, not imputing their treſpaſſes, foreign,2 Cor. 5. 19.2 Cor 5:19 and foreign, he hath graciouſly accepted us, and we have forgiveneſs of ſins, ſo that ſin being forgiven, the ſinner is reconciled to God.Eph. 1. 6, 7.Eph 1:6Eph 1:7

And yet this muſt be underſtood with a diſtinction of Gods anger, into judicial and paternal; when God forgiveth ſin, he is no longer angry as a Judge, but ſtill he hath a Fatherly anger, whereby it is that he ofttimes corrects thoſe whom he forgiveth. True it is, thoſe corrections which God inflicts on forgiven ſinners, are called Judgements, but not becauſe they are layed upon them by him as a Judge (as a late Writer inconſiderately gloſſeth) but becauſe they are moderated with Judgement; in which notion Judgement is oppoſed to judicial anger, as appeareth by the Prophets prayer, Oh Lord correct me, but with judgement, not in anger. To this purpoſe it is very obſervable that S Paul ſaith, When we are judged, we are chaſtened of the Lord, not when we are chaſtened, we are 1 Cor. 11. 32.1 Cor 11:32judged, where the foreign, plainly noteth the chaſtiſement of a Child by his Father, ſo that the Apoſtles manifeſt aſſertion is, Whatſoever Judgement befalls Believers for their ſins, they are only the chaſtiſements of a Father, and ſo far diſtant from and preventive of the puniſhment of condemnation which he inflicts upon the world as a Judge: and therefore we need not doubt that when ſin is forgiven, Gods judicial anger is appeaſed.

3. Laſtly, In ſin conſidered with reference to the ſinner, there are three things further obſervable; the ſpot defiling, the guilt oblieging, and the puniſhment attending.

1. The spot or blot of ſin is either in reſpect of the perſon who is thereby deprived of that ſtate of innocency and purity wherein before he was, or in regard of the p. 241nature which is bereaved of that excellency and beauty which before it had. The former of theſe can never be taken away, it being impoſſible to affirm of one who hath ſinned, that he is an innocent perſon; for that were to ſay he is one who never ſinned; even of thoſe who are glorified Saints in heaven, it muſt be acknowledged that they were ſinners upon earth, ſo that in this reſpect Adam before his fall had that innocency which cannot be attributed to thoſe who are inveſted with glory. The latter of theſe is that which is removed not by remiſſion, but renovation; juſtification, but ſanctification, and therefore till ſanctification be compleat, is not perfectly taken away.

2. The guilt obliging is that whereby the ſinner is actually bound to undergo the puniſhment due to him by the Law, and paſſed on him by the Judge for the breach of it. This is that which is called by the Schools the extrinſecal guilt of ſin, to diſtinguiſh it from the intrinſecal, which is included in the deordination of the act, and which (as is already affirmed) is inſeparable from the ſin; and if you would know wherein the nature of forgiveneſs immediately and primarily conſiſts, it is in the taking of this obligation, and diſcharging the ſinner from it. Hence it is that the pardoned ſinner Pſal. 51. 8.Ps 51:8is ſaid not to be under the Law, that is not under the curſe, the ſentence of condemnation belongs not to him. Iſa. 45. 25.Isa 45:25According to this notion all Scripture phraſes are to be conſtrued, by which forgiveneſs is expreſſed: God Mic. 7. 19.Mic 7:19when he forgiveth ſin, is ſaid to cover them, to remember Heb. 16. 12.them no more, to caſt them behind his back, throw them into the depth of the ſea, blot them out as a cloud, hide his face, turn away his face from them; by all which expreſſions, we are not to think that God doth not know, ſe…, take notice of, or that ſeeing, he is not diſpleaſed with ſuch ſins, and believers for them; but that he will not ſo take notice of them, as to enter p. 242into judgement with the perſons for them; ſo that the forgiven ſinner is free from obligation of the puniſhment, as truly, as ſurely, as fully, as perfectly free, as if he had never committed the ſin, but were altogether innocent: in which regard we may ſay with the Poet, Quem p…nite… peccaſse penè eſt innocens, He that is paenitent, and ſo pardoned, is in a manner innocent, to witSen. Trag. in reſpect of his exemption from any obligation to the curſe of the Law, otherwiſe due to him for his ſin.

3. And then which followeth upon the former; there is the puniſhment it ſelf.

To open which briefly▪ know,

1. That puniſhment is a natural conſequent of ſin, foreign, vengeance dogs the ſinner at the heels, the Hebrewes by one word expreſs both, they are ſo near a kin; if thou doſt ill (faith God to Cain) ſin, (that is the puniſhment of ſin) lyeth a… the door, readyGen. 4. 7.Gen 4:7 to ſeize upon thee.

2. That puniſhment which is the attendant on ſin Mat. 22. 12. 18. 36.Matt 22:12Matt 22:18Matt 22:36extenſively reacheth to all the miſeryes which men endure, but eſpecially to the torments of the other world, as appeareth by the ſentence denounced againſt the intruding gueſt, and the uncharitable ſervant, which chiefly reſpect the eſtate of the damned, and contain in them allegorical deſcriptions of hell.

3. Finally, This puniſhment is not only for a time withheld, but wholly taken away when ſin is forgiven; a reprieve only ſuſpends and deferr…s, but a pardon takes off, and prevents …e execution. That which is moſt principally the puniſhment, to wit of the damned, ſhall never be inflicted, and whatſoever miſeries and afflictions may befall a pardoned ſinner, though they areSee this enlarged in p…. 1 p. 294, 295. materially, yet they are not formally puniſhments, becauſe not for ſatisfaction of offended juſtice.

And thus, with what brevity this weighty point would p. 243admit, I have diſcovered to you the nature of this mercy; and ſurely by what hath been ſaid, we may eaſily ſee how precious a bleſſing it is, as being eminently the Queen of mercies, the Ocean of bleſſings, the Quinteſſence of comforts, and vertually all bleſſings whatſoever we can ſtand in need of, or long after. Till ſin be forgiven, no good can be expected, and therefore they are put together. Take away all iniquity, and do Hoſ. 14. 3.Hos 14:3us good: either God withholds mercy, or elſe the mercy proveth a curſe to the unpardoned ſinner; ſin being forgiven, there is no evill which we need to fear, not Gods wrath, not the Laws curſe, not Satans malice, not Hels torments; when the Angell ſaid of Jeſus, He ſhall ſave his people from their ſins, he implyethMat. 1. 21.Matt 1:21 ſalvation from all evils, which are the proper effects of ſin: ſince according to that known Maxime, Sublatâ cauſâ tollitur effectus, the cauſe being removed, the effects cannot but ceaſe. And as there is no evill which we need feare, ſo neither is there any good which we may not hope. Zanchy obſervethZanch. in loc. upon the Text, that by a Synecdoche forgiveneſs of ſins is here put for all bleſſings: ſure I am, all good goeth along with pardoning mercy: it is not ſo in mens pardons, the forgiven malefactor is not therefore received into favour, or advanced to honour: but grace and glory, yea, all bleſſings attend thoſe whom God forgiveth. Indeed it is only ſin which ſtops the current of mercy, no wonder then if ſin being removed mercy flows in a pace. Reconciliatio… to, acceptation with God, both of our perſons and ſervices, freedome of acceſs to the throne of grace, and a mercifull audience of our Prayers, ſupplies of all needfull comforts, and a turning of all afflictions to our good; Finally, the ſonſhip now, and the inheritance hereafter, do all belong to him whoſe ſ…ns are forgiven. ExcellentlyFulgent. de Remiſs. peccat. l. 1. c. 4. Fulgentius to our preſent purpoſe, Non de re parvâ p. 244diſſerimus, nec vile aliquid quaerimus cum de remiſſione peccatorum diſputamus, it is not a light matter, an unworthy Subject we diſcourſe of, when we speak of Remiſſion of ſins; by this we are freed from eternall puniſhment, that we may enjoy eternall bliſs, by this that weight of …n which either by nature or life hath been contracted, is removed, and Chriſt giveth eaſe to the weary and laden; by this the ungodly is freely juſti…ed, his faith being accounted to him for righteouſneſs. Finally, by Remiſſion of ſins men are graciouſly differenced from thoſe who ſhall be eternally tormented with, and by the Devill, and joyned to thoſe who ſhall eternally reign with Chriſt: Oh then (according to Ferus hisFer. in loc. pious counſell) Hoc ipſum pro maximo dono & gratiâ repetimus: let us eſteem this the higheſt favour, and the greateſt gift whereof we can be partakers; and withall, labour we to be among that number to whom this priviledg belongs. And ſo I am fallen on the

Propriety of the Perſons in the word, your. Forgiveneſs Part 2.of …ns, as you have already heard, is a great, but withall it is a speciall bleſſing. There are ſome benefits which are common to elect and reprobate, good and bad; ſuch is that whereby God doth spare ſinners, and withholds the execution of puniſhment from them: for ſo St Paul ſpeaketh of goodneſs and forbearance to thoſe Rom. 2. 5.Rom 2:5who d…sp…ſe it. But then there are peculiar benefits which are the portion only of the good ſo confer'd o…, as that they a… confined to the regenerate, among which is this o… …rgiveneſs, and therefore it is ſaid here your ſins.

Forgiveneſs of ſins may be conſidered three waies;

1. In the decree and purpoſe of it, which was before the begining of the world, from all eternity.

In the plenar… completion and open publication of it which ſhall not be till the end of the world, when time ſhall be no more.

p. 245In the particular application of it to ſeverall perſons which is time by time in this preſent world, and is not vouchſafed to any till they are regenerated.

To unfold this more fully, take this your both excluſivè and incluſivè, by way of reſtriction and inlargement, yours, that is, none but yours, yours, that is, all your ſins are forgiven

1. Yours and none but your ſins are forgiven. This bread of life is for Sons, not Slaves; this kiſs of Love is for Favourites, not Rebels; this Sunbeame of mercy for the Children of the Day, not the Night. Indeed we muſt diſtinguiſh between the collation and the oblation, the conferring and the offering of this benefit; forgiveneſs of ſins is offered to all, upon the condition of believing and repenting, but beſtowed only upon them who actually believe and repent: and therefore in the publication of this mercy, Miniſters muſt write a bill of divorce to all wicked ſinners, that ſo (according toJer. 25. 10.Jer 25:10 Gods command) they may ſeperate the precious from the vile, and in the Applica…io… of it, every one muſt take heed leſt he too raſhly, haſtily, and preſumptuouſly lay hold upon it. Bleſſed is that man (ſaith the Pſalmiſt) whoſe ſins are forgiven; ey but miſerable isPſal. 32. 1.Ps 32:1 that man who thinketh his …ns forgiven when they are not; yea, he is ſo much the more miſerable, becauſe he thinketh himſelf happy; We need to be very cautelous how we paſs the ſentence of abſolution, and you have no leſs reaſon to be carefull how you …pply the promiſes of pardon leaſt a vain preſumptio… …f mercy betray you to endleſs miſery.

2. Yours and all your ſ…ns are forgiven you, whither Fathers, or young Men, or little Children: That is

1. In a literall ſenſe, li…tle Children having received Baptiſmall regeneration, are cleanſed from their Originall p. 246ſin; young Men turning to God, have the folli…s of their Childhood pardoned; yea, to Fathers repenting the ſins of their former ages ſhall not be mentioned.

2. In a ſpirituall notion, not only ſtrong but weake Chriſtians are capable of this benefit: I will remember Heb. 18. 12.their iniquities no more, is a branch of the n…w Covenan…, and truth of grace entituleth us to the Covenant. Indeed we muſt distinguiſh between the collation and the manifeſtation of this mercy, Chriſtians whilſt they are but novic…s are weake in faith, nor can they clearly apprehend that their ſins are forgiven, but ſtill the benefit no leſs truly belongs to them, then to gro…n Saints.

As then before I diſſwaded the wicked from preſumption, ſo now I muſt warne the weake of despaire, thoſe are too apt to lay hold upon, and theſe are too ready to refuſe pardon, nor is it more hard to driv…: theſe from, then to draw thoſe to eate of this tree of life. But tell me oh drooping ſoul, Why doſt thou frowardly put that comfort far from thee, which truly belongs to thee? though thou art a ſtripling, yet thou art a Childe, Why ſhouldeſt thou diſtruſt thy Fathers clemency? True thy weakneſs expoſeth thee to oftner faylings, but doth not debar thee from mercifull indulgence, which as it is confined only, ſo it is extended to all the Children of God.

3. The efficiency of the benefit cometh laſt to be conſidered, as it is expreſſed in thoſe words, for his names ſake: f… the better explication of which I ſhall briefly diſcuſs it both Negatively and Affirmatively.

1. Not for your own ſakes, Sin is not forgiven without our deſiring, God will have us aske, and ſeek, and knock for it, it is one of the petitions our Saviour teacheth us to uſe in his Prayer, Forgive us our treſpaſſes; p. 247but ſtill it is without our deſerving, their being nothing that is, or can be done by us in order to forgivneſs, which is in the leaſt degree meritorious of it. Do we confeſs, bemoane, and forſake our ſins? theſe are no compenſations of the wrong we have offered by them to the divine Majeſty; our ſins deſerve puniſhment, but ou… ſorrow cannot ſatiſfie for the offence, nay, could we for the future performe exact unſinning obedience, it is no more then what we are bound to obſerve, and therefore no ſatisfaction for the former breaches of the Law. It is not then any thing in us which induceth God by way of merit to confer a pardon on us when he forgiveth ſin,

2. For his names ſake: where the foreign, may have a double reference, either to God, or Chriſt; nor is it much materiall to whom we refer it; indeed inſomuch as Chriſt is the Proxime antecedent▪ and withall it is uſuall with our Apoſtle, to ſpeak of Chriſt in the third perſon by one or other of theſe pronouns, it is moſt probably refer'd to Chriſt, but yet I ſhall take in both conſiderations, as being neither improbable, nor unprofitable.

1. For his, that is, Gods names ſake, it is that which Allmighty God himſelf aſſerts in this very perticular by the Prophet Iſaiah, I even I am …e that blotteth Iſai. 45. 25.Isa 45:25out your iniquities for my name ſake, and accordingly it is that argument by which David pleadeth withPſal. 25. 11.Ps 25:11 God for remiſſion, For thy names ſake pardon my iniquities. And according to this reference, name may be taken in a double conſtruction.

1. It is a very uſuall notion by name to underſtand honour and glory; when God ſaith to David, I have made thee a name like the name of men that are in the earth; when the Church ſaith to God, thou didſt get thee a name as it is this day; it is manifeſt that by name, glory is intended. Sutable to this it is, that famous men are p. 248called by the Hebrews, foreign and by the Latins, Virinominum, Men of name, in which ſenſe the Poet Gen. 6. 4.Gen 6:4adorneth it with theſe Epithets, —Magnum & memorabile nomen, of great and memorable. Thus when God forgiveth ſin, he doth it for his names ſake, that is for his own honour and glory. Indeed Gods own glory is the ultimate end of all his actions, as he is the firſt, ſo he is the laſt, the efficient and the finall cauſe, nor is any thing done by him which is not for him. The end of our actions muſt be his glory, becauſe both our being and working is from him, but the end of his work is his own glory, becauſe his being and acting is of and from himſelf.

Among all divine works, there is none which more ſetteth forth his glory then this of remiſſion: ſin by committing it, brings God a great deale of diſhonour, and yet by forgiving it, God raiſeth to himſelf a great deale of honour: it is the glory of a man, and much more of God to paſs by an offence; as acts of power, ſo acts of grace are exceeding honourable. The attributes of Gods grace, mercy, goodneſs, clemency, ſhine forth in nothing ſo much as in pardoning ſins. S^t Paul ſpeaketh of riches, of goodneſs which attend Gods forbearance; how much greater riches muſt there needs be in forgiveneſs? nay, indeed God hath ſo ordered the way of pardon, that not only the glory of his mercy, but juſtice; yea, of his wiſdome in the wonderfull contemperation of both theſe is very illuſtrious, Nomen quaſi not a men, quia notificat. The name is that which maketh one known, and by remiſſion of ſins, God maketh known his choice and glorious attributes, and for this end it is that he vouchſafeth it.

It is a conſideration that may be our conſolation. Since God forgiveth ſinnes for his names ſake, he will p. 249be ready to forgive many ſins, as well as few, great as ſmall; indeed the more and greater our ſins are, the greater …s the forgivneſs, and conſequently the greater is Gods glory: and therefore David upon this conſideration of Gods name and glory, maketh the greatneſs Pſal. 25. 11.Ps 25:11of his iniquity a Motive of forgivneſs. Indeed to run into groſs ſins that God may glorifie himſelf by forgiving them is an odious preſumption, but to hope that thoſe groſs ſins we have run into, may, and will be forgiven by God to us, being truly penitent for his names ſake, is a wellgrounded expectation, and ſuch as may ſupport our ſpirits againſt the ſtrongeſt temptations to dispaire.

2. By Gods name in Scripture is ſometimes underſtoodPſ. 119. 55, 132.Ps 119:55Ps 119:132 his word, when David ſaith, I have remembred thy name oh Lord in the night, and again, Look upon me and be mercifull unto me as thou uſeſt to do unto them that love thy name: No doubt we are moſt congruouſly to underſtand by it Gods Word, of which he diſcourſeth throughout the Pſalm. And indeed ſo primarily dothPſal. 138. 2.Ps 138:2 this title of name agree to the word that the Pſalmiſt ſaith to God, Thou haſt magnified thy word above all thy name, and in this acceptation the ſenſe is, that God forgiveth ſins for his words ſake. He hath been pleaſed1 Joh. 1. 9.1 John 1:9 to oblige himſelf by promiſe (which he cannot falſifie) to pardon the ſins of his Children, in which reſpect our Apoſtle ſaith in the former Chapter, He is Sec. the firſt part.faithfull to forgive; and indeed both theſe acceptions of name are involved, are within the other ſince, God forgiveth ſins for his words ſake, becauſe his glory is concerned in making good his word.

2. For his, that is, Chriſts names ſake, and thus there is again a double conſtruction of the word name, to wit, for perſon, and …or power.

1. Name is ſometimes taken for the perſon, thus where it is ſaid, the number of the Chriſtians was an p. 250hundred and twenty names; and again, Thou …ſt … … names in Sardis, it is manifeſtly meant of perſo… ▪ Acts 1. 15.Acts 1:15ſutable to this is that of the Poet, —Nomina magna, for great perſons, and often in Livie, Nomen Latimum, Rev. 2. 3.Rev 2:3Romanum, for a Latine a Romane: and thus frequently in Scripture, the name of the Lord andJoel 2. 32.Joel 2:32 Chriſt is as much as God and Chriſt. Calling upon the Lord, is ſometimes expreſt by calling on the name of the Job 1. 21.Job 1:21Lord, and bleſſed be the Lord, by bleſſed be the name of Acts 4. 12.Acts 4:12the Lord. When S^t Peter ſaith there is no name under Heaven but the name of Chriſt, he explaineth it in the preceding clauſe of the perſon, neither is there ſalvation in any other, and when Chriſt ſpeaketh of for ſaking houſes, land for his names ſake, of being hated of all Mark 9. 37.Mark 9:37men for his names ſake, of receiving his little ones for his names ſake, it is as much as for his ſake. In this ſenſe we may take it here, and it lets us ſee in, and through whom remiſſion is vouchſafed; namely, …n and through Chriſt, commiſſion of ſin came in by the f…rſt Ad…, Eph. 1. 11. 4. ult.Eph 1:11Eph 1:4and remiſſion by the ſecond: ſo S^t Paul expreſly, In whom we have redemption even the forgivneſs of … ſins, and again, God for Chriſts ſake hath forgiven you.

2. Name is very frequently taken for power and ſtrength, In thy name (that is, by thy power) we will Pſal. 44 5. 1▪ Sam. 17. 45.Ps 44:51 Sam 17:45tread down our enemies, ſaith the Church. I come againſt thee in the name (that is, in the might) of the Lord of Hoaſts: ſo David to Goliah▪ In the name (that is, in the ſtrength) of Jeſus Chriſt of Nazareth ariſe Acts 3. 6. Matth. 16. 17.Acts 3:6Matt 16:17and walk▪ ſaith the Apoſtle to the …ipple. Finally, In my name (that is, in my might ſaith Chriſ…) t… ſhall caſt out Devils. In this ſenſe it may well be …-…red here, and ſo the meaning is, that through the virtue and power of Chriſt this benefit of remiſſion is obtained: p. 251ſo Carthuſian gloſſeth, virtute & merito Chriſti, by the virtue and merit of Chriſt. IndeedCarthuſ. in loc. there is a double power in Chriſt procuring forgivneſs; the one of merit, and that is in his Paſſion which ſatisfied Gods juſtice for our ſins; the other of intreaty, and that is in his Interceſſion which pleadeth with God for ſinners. By the one, remiſſion is purchaſed for, and by the other it is applyed to us. For his names ſake, for the Merit of that Blood which he ſhed, by the efficacy See part 1. p. 208. and p. 354.of that Interceſſion which he ever maketh, our ſins are forgiven, both which I have already had occaſion to diſcuſſe.

To winde it up therefore

1. In a ſorrowfull ſenſe of our manifold ſins learn we

1. To call on, to aske in the name of Chriſt for this mercy of forgiveneſs: it was the aſſurance our Saviour gave his Diſciples, (and in them us) That whatſoever they did aske the Father in his name ſhould be given to them. When ever then we put up any Prayer to God, and eſpecially this petition for Remiſſion; let us be ſure to preſent it in Chriſts name: it was in Eſaus name that Jacob got the bleſſing, ſo muſt we this bleſſing of pardon in Chriſts name.

2. To truſt in this name of Chriſt, as that which willProv. 18. 10.Prov 18:10 undoubtedly procure our pardon, The name of the Lord (ſaith Solomon) is a ſtrong tower, the righteous run unto it (to wit, for protection) and are ſafe▪ The name Acts 10. 43.Acts 10:43of Chriſt (may I ſay) is a ſtrong tower, and the ſinners, penitent ſinners run to it, (to wit, for remiſſion) and are glad. Through his name (ſaith the Apoſtle Peter concerning Chriſt) whoſoever beleeveth in him ſhall receive Remiſſion of ſins. All other props are bruiſed Reeds, only the name of Chriſt is a ſtrong Buckler to them who truſt on it▪ Indeed whatever confidence is placed on God himſelf, his mercifull and gratious nature, p. 252for Remiſſion of ſins; if it be not with reference to Chriſts name and merit, it will prove but a vain hope, ſince there is no mercy to be expected from God, but only through Chriſt; and ſurely much more vain will all that confidence prove, which is built upon the rotten foundation of our own righteouſneſs, which is ſo far from being available to procure the forgiveneſs of our ſins, that it ſelf hath thoſe ſins accompanying it which need to be forgiven.

2. In a comfortable ſenſe of the Remiſſion of our ſins, learn we to give unto Chriſt the glory due to his name. Per cujus nomen, ſaith the Father upon the Text, Through whoſe name are your ſ…ns forgiven? Through the name of Auſtin or Donatus; no, (who is Auguſtin? Aug. in loc.or who is Donatus?) nor yet through the name of Paul or Peter, but only the name of Chriſt; and therefore not to us, not to us oh bleſſed Jeſus, not to our Prayers or tears, not to our confeſſions or good works, but to thy name and merit be the glory of this grace whereby our ſins are forgiven.

Having given you this account of the firſt conſiderationConſid. 2. of the words, to wit, as they are a conſolatory aſſertion it remaineth that I now proceed in a few words to the other, which is

As they are an Hortatory reaſon for ſo much the cauſall particle implyeth, I write to you, becauſe your ſins are forgiven you for his names ſake, and here we ſhall take in the threefold reference of the Act.

1. I write this whole Epiſtle, the chief ſcope whereof is to perſwade holineſs of life; becauſe for Chriſts ſake your ſins are forgiven. Gods mercy in remitting ſin, ſhould not make us the more licentious in committing ſin, becauſe our old ſcore is wiped off, far be it from us to encourage our ſelves to run upon a new one: no rather, ſince God for Chriſts ſake is ſo gracious as to p. 253waſh away our former ſins, we ſhould be the more watchfull leaſt we defile our ſelves again. What ſervant will not in reaſon think himſelf obliged to ſerve his Maſter ſo much the more faithfully, when he hath paſſed over his former negligence, riot, and diſhoneſty, and is not the caſe the ſame between God and us; it is true with ill minded and perverſe natures, the forgiving of paſt injuries is an invitation to another, but that which clemency leads to, and works upon an ingenuous ſpirit, is a care not to offend any more.

2. I write to diſſwade you from the love of the world, becauſe your ſins are forgiven you for his names ſake, Pudeat quod factum infectum reddere: ſo Beza. WhyBeza in loc. ſhould you ungratefully undo what God hath mercifully done? Thoſe ſins are remitted to you, which whileſt you loved the world, were admitted by you. Oh take heed that you do not forfeit your pardon by runing into the ſame ſins again, Vos am…te dimiſſorem iniquitatum vestrarum, ſo S^t Auſtin, You are Aug. ibid.bound to love him who hath forgiven you your ſ…ns. So our Saviour ſaith of Mary Magdalen, Much was forgiven L…ke 7. 47.her, for (which is no doubt there as much as therefore) ſhee loved much, and Quomodo poterimus amare Deum ſi ama…us mundum? How can we love God if we love the world? Can the world do that for us which Chriſt hath done? It draweth you into many ſins; but it cannot obtain the pardon of one ſin. Oh then ſhall we not adhere to Chriſt, for whoſe ſake our ſins are forgiven, and forgo the world?

3. Laſtly, and principally, I write to you this Commandment of loving your Brother, becauſe your ſins are forgiven for his names ſake. Indeed it is that which this argument preſſeth in three ſeverall waies.

1. In a way of imitation, the Brethren are Gods Darlings, he loveth all men ſo far as to forbear them, but he loveth them ſo as to forgive them; and ſurely p. 254fit it i…, that where God forgiveth, we ſhould; and whom he loveth, we ſhould▪ Beſides God loveth us ſo as to forgive us, and forgiving, to give all bleſſings to us, and ſhall not we be mercifull, and kind, and loving to one another after his pattern.

2. In a way of Gratulation, Thus Na…gorgeus urgethNaogorg. in loc. it. So great a benefit as forgiveneſs, Facilè perſuadet ut e… benefaciamus, ſtrongly perſwadeth that we ſhould returne ſomewhat to him, who, and for whoſe ſake we are forgiven, Non Chriſto quidem ſed membris, this we cannot to him in himſelf, but in his Members; Quibus ille juſſit, To whom he hath commanded us to ſhew our affections. Indeed the good Chriſtian cannot but thus reaſon with himſelf. If God hath at my requeſt forgiven me pounds, and given me Talents, ſhall not I at his command forgive my Brother pence, and give him Mites? That love he hath ſhewed to me is infinitely ſurpaſsing that love which he expected I ſhould ſhew to my Brother. So that it is impoſſible for him who is truly affected with his Fathers goodneſs not to be inflamed with Brotherly kindneſs; as therefore the cold ſtone or iron being warmed by the …ire caſts forth and reflects that heat which it hath received, upon that which is adjacent to it; So doth the ſincere Chriſtian reflect the heat of Gods Love which is ſhed abroad in his heart, and ſheds it abroad in Love to his Brethren.

3. In a way of Impetration. The comfort of this benefit of forgiveneſs lieth in the knowledg of it. Indeed whoſoever hath his ſins forgiven is Really, but he only who is aſſured that they are forgiven is ſenſibly bleſſed▪ A well grounded aſſurance cannot be obtained, but by finding thoſe graces wrought in us, which accompany Remiſsion, amongſt which, this of Brotherly Love is not the leaſt. If I can juſtly ſay, That I Love my Brother for his names ſake, then, and not till then, I can comfortably ſay, My ſins are forgiven for his names ſake p. 255When therefore we finde theſe paſſions of hatred, envy, …lice, and uncharitableneſs to boyle in our hearts againſt others, for tho…e injuries which either they have, or at leaſt we concei…e they have offered to us: What better Antidote can we uſe, then a ſerious meditation of Gods free and full underſerved and unmeaſutable Love towards us, notwithſtanding our manifold ſins againſt him? Which that we may duly imitate, for which, that we may be truly thankfull, and of which, that we may be comfortably aſſured it concerneth us: and accordingly St John writeth to us to Love the Brethren.