The first general epistle of St. John the Apostle, unfolded and applied the first part in two and twenty lectures on the first chapter, and two verses of the second : delivered in St. Dyonis. Back-Church, An. Dom. 1654 / by Nath. Hardy ...

THE FIRST EPISTLE OF S^t. IOHN.* 1.1 (Book 19)

CHAP. II. Ver. 1.2.

My little children, th••se things write I unto you that ye sin not; and if any man sin, we have an advocate with the Father, Jesus Christ the righteous.

And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world.

WHat a disease is in the body, that sin is in the soule; nor are mali humores, ill hu∣mours more pernicious to the one, then mali mores, bad manners are to the other: and indeed these are as more, so far more dangerous then those, by how much the part affected is more noble. In this respect they who are appointed to watch over the peoples soules, are not unfitly called spiritual Physicians; and as Luke a Physician of bodies was one of the Evangelists, so all the Evangelists, Apostles, and all Ministers are Physi∣cians of souls.

Upon this account we find this holy Apostle as in this whole Epistle, so in these verses performing the part of a careful and skilful Physician:* 1.2 for whereas the whole body of Physick is divided into two parts; namely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the one whereof is for preventing, & the other for curing diseases; here we have this ghostly Physician prescribing to his Patients (whom he calls little children) in both these kinds, giving them a preservative to keep them from sin; and a restorative in case of falling into sin: My little children, these things I write unto you that you sin not, and if any man sin, &c.

* 1.3These two verses might very well have been annexed to the foregoing Chapter, because the matter of them is pertinent to, yea depends upon that which immediately precedeth, as Marlorate, and Illyricus have both truly observed; for whereas in the end of the former Chapter, the Apostle insisteth upon three things, remission of sins, as being the foundation of fellowship with God, confession of sin, as being the first step of walking in the light, and saying we have no sin, which being opposite to confession, is a step of walking in darknesse, our Apostle in these verses doth but further amplify, explain, and confirm these se∣veral parts; letting us know that the confession of sin he speaketh of, is such as puts on not sinning, and yet we cannot so not sin, as to say we have no sin, and that the comfort of our remission dependeth upon Christs Advo∣cateship, and propitiation.

In the words we have two generals considerable, namely,

A caveat entered, which requireth care against sin in those words, My little children, these things I write unto you that you sin not.

A comfort annexed which discovereth the cure of sin in the following words, and if any man sin, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, and not for our sins only, but the sins of the whole world.

In the Caveat we have observable,

A friendly compellation, my little children.

A faithful admonition, these things I write to you that you sin not.

In the comfort we have considerable,

A disease or danger supposed, if any man sin.

A remedy or succour proposed, we have an advocate, &c. and he is the propitiation for our sins, &c.

At this time onely of the first general, and therein begin we with the

Friendly compellation, my little children. These three words in the English, are but two in the Greek; and ac∣cordingly we may observe a word of

• Declaration, who they were, little children.
• Appropriation, whose they were, My little children.

1. He calls them little children, and that not once, but often, very often in this Epistle, and here, yea not, only here, but in the most places he so stileth them upon a double ground.

1. Because though not in a carnal, yet spiritual way; they were little children: what the Proverb saith of old men, is true of all good men, they are twice children, by Generation, and Regeneration, as when they first partake of the humane, so when they participate divine nature, they become little children.

2. Because being regenerate, they were to be as chil∣dren; our blessed Saviour puts these two together,* 1.4 except ye be converted and become as little children, intimating that all converted persons become such, and St. Peter cal∣leth upon those who were born again, to be as new born babes; indeed in little children are the shadowes of many graces and vertues, which are really found in the rege∣nerate. Little children cry after the dug, an image of spiritual thirst after the word, are solicitous for nothing, a lesson of dependance upon divine providence, are content

with a little, a document of temperance; lye upon the ground, a shadow of humility; give willingly of their meat to their play-fellows, a representation of liberality; have no fraud nor deceit in them; an embleme of sincerity, bear no malice, are soon pacified, a dictate of placability and cha∣rity; are harmlesse and inoffensive; a monitor of innocency. It were easie to multiply parallels in this kind; and truly inasmuch as little children put us in mind of these duties, and thereby of avoiding the contrary sins of pride, cove∣tousnesse, injuriousnesse, guile, malice, wrath, disobedience, contempt of Gods word, hypocrisy, and all uncharitablenesse; our Apostle here intending to disswade from sin in gene∣ral, which includeth all these particulars, fitly bespeaks them in this phrase, little children.

2. It is further observable, that he calleth them my little children, and this both in respect of a reall (though spiritual) relation, and also by way of a metaphorical, yet apt allusion.

1. My little children, in reall relation, God having no doubt made him an instrument of converting many of them to, and strenghthening all of them in the saith; this spiritual affinity have all true christians to their Ministers. Indeed primarily they are Gods children, being (as the phrase is frequent in this Epistle) born of God; in this re∣spect it is that St. James saith, Of his own good will begat he us, and St. Peter blesseth the God and Father of our Lord Iesus Christ, for begetting us again; and thus indeed Ministers as well as people (if believers) are Gods children. But still secondarily, the people are the Ministers children; for whereas God is the principall▪ they are the instrumen∣tal causes of forming Christ in the hearts of their audi∣tory, and as the instruments of their natural being do, so no lesse justly the instruments of our spiritual being, may call us their children.

To clear this a little further, you may please to consi∣der that the word of truth is the means whereby we are

begotten to a spiritual, and nourished to eternal life; in which respect S. Peter compareth it both to seed and to milk, the seed by which we are born again,* 1.5 and the milk by which being born we are fed; now the preach∣ing of this word is committed to the Ministers of Christ, and they are sent and appointed by God for this end, to publish the doctrine of salvation to men, no wonder if St. Paul writing to the Corinthians,* 1.6 resembleth him∣self to a Father; and tells them, I have begotten you in Christ Iesus through the Gospel, to the Galathians, compa∣reth himself to the Mother, and using this phrase of the Text, my little children; giveth this as the reason, of whom I travaile in birth again till Christ be formed in you: and to the Thessalonians likeneth himself to a nurse that cherisheth her children. Thus Ministers are Fathers and Mothers to those who are converted, and so as it were begotten and brought forth, and nurses to them who are confirmed, and it were so as educated and brought up by their labours. Upon this ground it was that Paulinus writing to Delphi∣uns,* 1.7 by whom he was baptized and instituted in christian doctrine, saith to him, Tu nobis à Dom••no, & in Domino Pater factus, you are under, and in God, a Father to me.

And (oh beloved) that every soule in this congregati∣on might be able to say of me, my Father; oh that I might be able to say of you, my children; why? tell me why do you enforce us to complain with the Prophet, we labour in vain, and spend our strength for nought? when, oh when will you by receiving this caelestial seed,* 1.8 make us joyfull Fathers and Mothers? surely what Abraham in another case said to God, What wilt thou give me, seeing I go childlesse, that we say to you in this,* 1.9 what will you give us? reverence, maintenance, I but all this is nothing, if we go childlesse;* 1.10 our desire is (like that of the King of Sodom to Abraham) give us your soules, that we may give them to God, and as Isaiah prophesieth concerning

the Messiah, He shall see of the travaile of his soule, and shall be satisfied: so this is our prayer to God, and desire of you, that we may see the travaile of our soules in the con∣version of yours;* 1.11 then, and not till then shall we be sa∣tisfied. Oh that you would do us this honour, afford us this comfort by your spiritual birth, and growth under our ministery, that we may be able upon this reall ground to call you, as here St. John did those to whom he wrote, My little children.

But further, we may conceive, our Apostle using this appellation by way of allusion, thereby to teach them,

• Implicitely, how they ought to look upon him, to wit, as a Father.
• Explicitely, how he did look upon them as his children.

1. By calling them his children, he teacheth them to look upon him as their Father, and not only in respect of his age, (for so old men are stiled by the younger, but his office (for so superiours are called by inferiours) and accordingly behave themselves as children; in his second and third Epistles, he giveth himself the title of an El∣der, being an Elder he was a Ruler, and therefore to be owned as their Father.* 1.12 Naaman being a Ruler in Syria, is called by his servant, My Father. Elijah being a Pro∣phet in Israel is called by Elishah my Father. Micah said to the Levite, Thou shalt be a Father and a Priest to me, and surely St. John being an Elder,* 1.13 nay more then so, an Apostle, ought to be accounted by them as their Fa∣ther. Thus tacitè dignitatem suam ind••cat, saith one upon these words, here is a tacite insinuation of his dignity and the authority he had over them,* 1.14 whereby they might be minded of their duty, and that both towards him and his writings.

1. Towards him, a duty of reverence, filio semper hone∣sta & sancta persona patris videri debet, saith the Civil law, the person of the Father ought to be venerable in the

sons eye, when Alexander was asked why he did so high∣ly respect Antipater? answered, because he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 instead of a Father to him; upon this account it is,* 1.15 that Ministers may expect, and the people ought to give them a filial respect. It is Gods argument to the Priests that de∣spise his name, a Son honoureth his Father, if then I be a Father, where is mine honour saith the Lord of Hosts, it may be the Priests argument to the people that despise their persons, If we be your Fathers, where is our honour?

2. Towards his writings, a duty of obedience, Hear ye chil∣dren the instruction of a Father saith Solomon,* 1.16 indeed whose instruction should children hear, if not their Fathers? so that our Apostle in calling them his children, intimateth what an obligation lay upon them of conformity to his writings, and following those Counsels which were thereby given to them.

2. But lastly, by calling them his little children, he expresseth how he lo••keth upon them, to wit, with most endeared affections.

1. He declareth his love and care of them, in that he calleth them his children. He letteth them see that it was no lesse then a paternal and maternal love which he did bear to them, Father, saith Tertullian,* 1.17 is not only appellatio potestatis, but pietatatis, a word of power but of love, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 said the Poe••. All living crea∣tures love their young ones, love many times doth not ascend from children to parents, but it usually descends from parents to children; such an affection had S. Iohn to those to whom he wrote.

2. And yet further,* 1.18 he sets forth the dearnesse of his love in that he calleth them his little children, it was the language of his loving Master to his disciples, and he learned it of him as being full of sweetnesse. Indeed sometimes diminutives are words of contempt, and scorn but sometimes of tender respect, & no doubt this was the reason of our Apostles using this d••minutive, not out of a

supercilious contempt, but an affectionate esteem of them. Clemens Alexandrinus hath observed that all little things are most regarded and delighted in.* 1.19 There is in us a kind of sympathy with, and care of little things. It was Iacobs phrase to Esau, that he must have regard to the ten∣der children, and young cattel in his journey. Besides pa∣rents though they love all, yet especially their little chil∣dren, let the other shift for themselves, but their little ones they will be sure to take care of; can a woman for∣get her sucking child? is the question of God himself, the sucking little babes are carried in the armes, dandled on the knee, fed at the brest, and though the mother may love her ••lder children, as truly, yet not so tenderly; no wonder if interpreters conceive this expression as a word of greatest love, and manifesting his singular care of their good.

Thus he who was the beloved disciple, sheweth him∣self a loving pastor, and as he was dearly beloved of his Master, so his flock was dearly beloved of him, nor was this only the temper of S. Iohn spirit, but of the rest of the Apostles,* 1.20 especially S. Paul who therefore tells the Corin∣thians, how gladly he would spend, and be spent for them, calls God to record how earnestly he longed after the Philippians in the bowels of Iesus Christ. Indeed to all to whom he wrote he still expresseth his intire affection, one of those titles which the holy Apostles use in their Epistles is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the vulgar rendreth and not unfitly, Charissimi, and our translation dearly beloved, nor are we to imagine this a verbal complement, but a real ex∣pression; as they called them, so they accounted them their dearly beloved. We read concerning Aaron, that he was to bear the names of the children of Israel in the brest-plate of judgment upon his heart, so did those holy Apostles in a mystical sence; nay, S. Paul saith of the Corinthians,* 1.21 that they were an Epistle written in his heart.

Let the same mind be in all Ministers towards their people, that was in St. Iohn and the other Apostles, Non minus vos diligo quos genui ex Evangelio, quam si suscepissem conjug••o, said St. Ambrose. I love you no lesse whom I have begotten by the Gospel, then if I had begotten you in matrimonial conjunction, pro officio sacerdotis om∣nes christianos filiorum loco diligimus, saith St. Ierome,* 1.22 we love all christians as our children, and this we do by reason of our office, which obligeth us to it, and if all, much more those over whom divine providence hath placed us, and let our love shew it selfe to be a parental love by the purity, vehemency, and activity of it, that as parents love their little children not for their own, but the childrens sake, with a great measure of affection, not sparing any cost, pains for their good: so let us love our people, not theirs, but them, not coldly, but fervently, not lazily, but diligently watching, fasting, praying, preaching, and every way endeavouring their spiritual good.

To end this first particular. It is not unworthy our observation and imitation, that this holy Apostle being to presse upon them a duty first expresseth his affection; and the better to make way for his counsels, coucheth them as it were in sweet and pleasing language,* 1.23 verbis non du∣ris, sed ad admodum blandis utitur ut eo facilius persuadeat: he useth not harsh and rough, but sweet and soft words; he well knew that the Sun-beams, have a greater influ∣ence then the boysterous winds, and those whom since∣cerity, hardnesse, meeknesse softneth. He well knew that if he could perswade the people of his love to them, he should the better gain their observance of his advice; since that cannot but be be well taken, which appeareth to be spoken in love. For this reason it is, that this and other such compellations, as brethren and beloved, are frequently made use of by the Apostle; yea, that we find them so often intreating, beseeching, perswading that by their gentle expressions they might win upon

those to whom they wrote. My doctrine (said Moses) shall drop as the rain,* 1.24 my speech shall distill as the dew (to wit in a mild and gentle manner) and indeed so it did; for like a tender nurse he sings to the froward child, reproving Israels ingratitude in a song. Thus you see how as God did once to Elijah so the men of God to the people have for the most part come in the still voyce; and surely it becommeth well all Gods Ministers to write after these coppies, and to endeavour, that by affectio∣nate expressions and alluring phrases, they may pre∣vaile with those to whom they preach. Indeed since we are Messengers of the word of truth, we must abhorre lying flattery, but withall, since we are Ambassadours of the Gospel of peace, we must use perswading lenity, and bespeak the people in the most loving, insinuating phra∣ses, as here we see St. Iohn▪ did, calling them my little children. And let this suffice to have been spoken of the friendly compellation, which seemeth very fitly to make way for the

Faithful admonition. These things I write to you th•••• you sin not,* 1.25 wherein there are two particulars further to be taken notice of.

The matter of the admonition in these words, that you sin not.

The motive enforcing it as the end of what he wrote in those words, these things I write unto you.

1. Begin we with the matter of the admonition which is not to sin. That I may the better illustrate what is the true & full meaning of these words, I shall intreat you to observe these ensuing particulars, and those, such as the comparing of this clause with the three last verses of the former Chapter manifestly prompts to

1. In the end of the preceding Chapter, our Apostle tells those who say they have not sinned, that they make God a lyar, by which it appeares that this, sin not, is to be understood de futuro, in reference to time to come; as if he

should say, though you have sinned heretofore, yet sin not, that is, abstain from sin hereafter, and thus this admoni∣tion is the same with that of God by the Prophet Isay, cease to do evill. by the Prophet Ezechiel,* 1.26 cast away all your transgressions, and of Christ to the impotent man whom he had healed, and to the woman which was charged with adultery, sin no more. It was one of the prohibitions given to the Nazarites, that they should not drink vinegar; but what need of this,* 1.27 when as the sharp∣nesse of the liquor is enough to disswad•• from drinking it; the literal reason whereof was no doubt, because it came of the wine and strong drink, but Rabbanus ma∣keth a moral application of it apt to our present purpose, where he saith, they drink vinegar who return to the old∣nesse of their past sins, of which every spiritual Nazarite must beware. It is not unfitly observed to this purpose by Mendoza, concerning Gods command of turning the rebels censers into broad plates, which were fastened to the altar for a covering, that this might he one reason, that those censors might no more ••e imployed in that sacrile∣gious way; for whereas had the censors rema••ned, and not been beaten into plates, or if beaten and not fa∣stened on the Altar, they might have been easily again abused; now they remained as memorials of their sins, and yet no way was left for misimploying them after∣wards, and surely what should this but teach us how solicitous and careful we should be, though we have done iniquity, to do so no more, and though We have sin∣ned, yet not to sin hereafter.

2. But further in the ninth verse, of the former Chapter, he adviseth confession of sin, and here he addeth, sin not, as if he would say, as you confesse your sins past, so sin not for time to come; indeed this is both the truest and the safest, the most reall, and the most comfortable part of repen∣tance, wash you, make you clean saith God by the Prophet,* 1.28 he washeth and is clean, saith St. Austin, qui praeterita

plangit & iterum non admittit, who bewaileth sin com∣mitted, and doth not commit sin bewayled. Our con∣fessions our prayers, our tears, our purposes may be hy∣pocritical; it is our actuall forsaking of sin, which eviden∣ceth the truth of all the rest. True repentance doth not only decline the Accusative case by acknowledging sin,* 1.29 and the Vocative by calling upon God for pardon, but the Ablative by putting sin away, and thus (accor∣ding to Origens phrase) as it healeth those wounds that have been made, so it taketh care that the soul be not wounded again. Indeed this is the great mistake of very many, they content themselves with a generall confes∣sing sin, and formal asking of pardon, and still they add sin unto sin, but alas this is only fingere, not agere poeni∣tentiam, to pretend, not practice penitence; optima poeni∣tentia vita nova, the repentance of the life, by dying to sin is the very l••fe of repentance.

3. Lastly, In the eighth verse of the former Chapter, our Apostle saith, if we (in which number he include•• himself, and consequently the holyest men) say we have no sin, we deceive our selves, and yet here he writeth to them not to sin; two clauses which seem irreconcileable, but may be solved up by a double answer.

Either thus sin not, that is, indevour that you may not sin at all hereafter; though this cannot be the event, let it be your intent, the successe, let it be your design, in execution, let it be in intention; sin not (saith Bede) that is, let us take heed how we adde to the frailty of our flesh by our neglect, and therefore let us strive to the utmost we can, that we may be free from all sin,* 1.30 and to this purpose is Calvins gl••sse, when he saith, by not sinning he meaneth, that as far as humane weaknesse will permit, we should abstaine from all sin.

2. Or thus, sin not, that is, be sure you sin not de futu∣ro, again, as you did de preterito; in the dayes of your unregeneracy; as if he would say though you can∣not

but sinne still, yet sinne not so as you did before.

To inlarge this in a double reference.

1. Quoad genus, not in the same kind. Sin not, that is, beware of those grosse sins, scarlet iniquities, in which before you lived. And thus, though it is possible a rege∣nerate person may commit some great sin, in which he formerly wallowed, yet it is not impossible for him wholly to avoid sins of that nature; nay, this is that which God expects and requireth of us, that though our garment will be spotted, yet it may not be rent in pieces; and though we cannot be without failings, yet that we should be without scandalous falls.

2. Quoad modum, not in the same manner as before you did, not with that fulness of deliberation, freenesse of consent, strength of resolution, frequency of action, which you sinned with in times past. We cannot but sin, but we must not delight in, give up, accustome our selves to the commission of sin, it was Davids prayer, keep back thy servant from presumptuous sin, and it is every good mans practice,* 1.31 to keep himself by Gods grace from sinning presumptuously. And thus much shall serve to be spoken of the matter.

Proceed we now to the motive, enforcing this ad∣monition,* 1.32 and that is because this was the end of his wri∣ting these things.

The prosecution of this lieth in the various reference of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these things here spoken of. Indeed we may very well understand it both in a general, and a particular reference.

1 It may have a general respect to the whole Epistle, and so we are to take notice of one principal end why he wrote this Epistle, that he might take them off from their sinnes. And thus here is intimated both finis scri∣bentis; and finis Scripturae, the end of the writer, and the end of the writing; and that one and the same their not sinning.

1. I write these things that you sin not, that was his ayme

and scope in his writing, nor was it only his, but that which all the men of God in all their writings and prea∣chings aymed at, and therefore you still find them harp∣ing upon that string, repent; and shooting their forked arrowes at sin.* 1.33 Indeed the false Prophets, as God com∣plaineth by Jeremy, did strengthen the hands of evill doers, but the true Prophets endevour was to restrain them, the false Prophets as Ezechiels phrase is, did sow pillowes un∣der their arm-holes, but the true plucked them away. Go up and prosper was the voyce of the lying Prophets to Ahab, If thou return in peace, the Lord hath not spoken by me saith Micaiah,* 1.34 flattering Ministers lull the people asleep, but faithfull ones awaken them out of their sins: oh let us herein approve our selves sincere by striking at, and la∣bouring to beat down sin in all our discourses.

* 1.352. These things I write unto you that you sin not, this was the end of all that he wrote, nor is it only the end of his, but all the writings of the Apostles and Prophets, so that the whole Scripture is given us among others for this end, that we might not sin. If we look into holy writ; we shall find precepts, reproofs, threatnings, promises, hysto∣ries; and sin not, is that to which they all tend. The precepts are clear as glasses to discover sin. The re∣proofs as faithful monitors to mind us of sin. The Threats as strong cords to bind us from sin. The promises as gen∣tle antidotes against sin, and The Histories as memora∣ble monuments of the sad effects of sin. To this purpose it is, that Gods word is compared to a fire, which purg∣eth away the drosse: to water which cleanseth away the filth,* 1.36 and to a sword with a double edge; the one whereof is to cut the heart of a sinner for sinne, and the other to cut sin in the heart of a sinner.

Oh my brethren, as these things are written by those sacred penmen, so let them be read, heard, pondered, and observed by us for this end, that we may not sinne. These things are written in Gods book that we may not; and

if these things be written in our hearts, we shall not erre. The Psalmist proposeth it to young men, and in them to all men as an excellent help against sin,* 1.37 wherewith shall a young man cleanse his wayes? by taking heed thereto, accor∣ding to thy word; and presently after he sets down a pro∣batum est, from his own practice and experience, I have hid thy word in my heart, that I might not sin against thee.* 1.38 When therefore we are to encounter with any sin, let us go to the brook of holy writ, and thence choose out five smooth stones, a precept, a reproof, a threat, a promise▪ an history; put we them in the scrip of our hearts. Let us throw them with the sling of faith, against the forehead of Goliah; our lust whatsoever it be, so shall we be ena∣bled to overcome; for these things are written that we sinne not.

Besides thls general, there may be a more particular reference of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these things to the things which precede in the end of the former, and immediately follow in this Chapter. For whereas he had in the foregoing verses; delivered the doctrines of an impossibility of being without sin, of a possibility of pardon of sin, & that upon confession, & besides, he was presently to mention the comfortable do∣ctrines of Christs interceding to God for us,* 1.39 and reonciling us to G••d, well knowing how apt men are, and how rea∣dy they would be to make these doctrines encouragements to sin; he thought it necessary that this caveat should be put after the one, and set before the other; whereby the misconstruction and misapplication of these precious truths, might be prevented, and according to this refe∣rence here is something implyed, something expressed.

• That these things which were written, would be perverted by some for the encouragement of themselves and others in sin.
• That these very things which would be so perverted, were written by him, that they should not sin.

1. Our Apostle no doubt foresaw how these things

which he wrote, would be abused, and therefore thought this caveat very needful; for how apt are men to reason in this or the like manner. If we can never come to say we have no sin, what need we care though we have sin? that which no man can avoid, why should we go about to with∣stand? and thus from a necessity take to themselves a li∣berty of sinning again.

Again, If God will forgive sin upon confession, what need we fear the commission, if he is ready to forgive all sin, what need we care how many and great sins we run into? we can confesse as oft as we offend, and God will forgive as oft as we conf••sse. Once more, If Christ will be an Advocate, and propitiation, when we have sinned, why should our sins trouble us? There is a plaister provided for our wounds, what need we fear to wound our selves? and since Christ will free us from sin, let us sin freely.

Thus as the best of actions, so of expressions are subject to misconstructions, nothing can be done so exactly, nor written so exquisitely, but a wicked eye will pry, and censure, and slander; a vitiated stomach turneth all its meat into choller, a venemous spider sucketh poyson out of the sweetest flower, and men of corrupt minds will streng∣then themselves in sin, from pure and heavenly truth:; as they make the good gifts of God conferred on them, so the good word of God published to them, fuel for their lust. St. Peter saith of many unlearned and unstable soules, that they wrest the Scriptures to their own perdition; to wit, by making them patrons of errour, no lesse do prophane men by making them fautors of sin;* 1.40 and the metaphor there used is very emphatical, borrowed from the stretch∣ing of men upon the rack, and as those who are racked, are ofttimes made to confesse what they never did, so these cause the Scriptures as it were to speak what they never meant.

Oh let us take heed of learning this hellish sophistry, beware we of putting foule glosses upon the fair Text; It

is very ill to make a sinister construction of our neigh∣bours words, but farre worse to misinterpret Gods sayings, and we cannot more abuse these writings, then to make them speak any thing which is either untrue, or impure.

And because it is that to which men are so prone, oh let Gods Ministers take heed how they deliver these things too largely and loosely, without their due caution; it is Ferus his note how wary S. John is in delivering the sweetest doctrine of remission, and reconciliation by Christ,* 1.41 no lesse is S. Paul when he handleth the doctrine of justi∣fication, and so ought we in delivering those sweet Gos∣pel verities so to propose them, as that wicked men may not hereby take occasion to let loose the reines to all licen∣tiousnesse.

2. But further to prevent this m••stake, he plainly as∣serts that these very things were written by him, that men might not sin. Those very doctrines which wicked men abuse to countenance loosenesse, directly tend to perswade strictnesse.

When the Apostle saith we cannot be altogether with∣out sin, what should that teach us, but to be so much the more careful, and watchful, since we daily gather filth, we had need to take the more pains in cleansing our selves. If I cannot shoot fully home, when I have done my best, I had need draw the arrow as far as I can, that I may come the nearer to the mark. Because my best knowledge is mixed with some ignorance: have I not reason to study hard, that I may attain the more know∣ledge? seeing do what we can we shall slip; is there not cause of the more warinesse that we may not fall, or at least not often? these things if we say we have no sinne, if we say we have not sinned, are written, that we sinne not.

Again, when the Apostle saith if we confesse our sins,

God is faithful and just to forgive; for what is this confession required, but that we might not sin? the truth is, confession is required not so much in reference to sin past, either to inform God of, or make him amends for it, but chiefly in reference to sinne for time to come, that hereby being the more sensible of the offence, guilt, shame, and griefe, attending, we may be both inraged and en∣gaged against it; he that by confession condemneth himselfe for his sinne, is thereby obliged to condemn sinne in himself, and the end of acknowledging our sins is, as that the sinner may be absolved, so that the sinne may be executed.

Once more when the Apostle saith, God for∣giveth and cleanseth from all unrighteousnesse, and Christ is our Advocate and propitiation for our sinnes; these are sweet, yet strong arguments to disswade from sinne. Gospel-truths favour the sinner, but not the sin; they reach forth an hand of succour to us, but it is to pluck us out of the mire: they are a playster not to skinne, but to heale the sores. Very apposite to this purpose is that of S. Paul, The grace of God which bringeth salvation, hath appeared to all men, teaching us, that denying ungodlinesse and worldly lusts, we should live soberly, righteously, and godly in this present world:* 1.42 pardoning and reconciling love, cannot but 1. oblige to thankefulnesse, and it were a very i••l requitall for pardoning an old, to of∣fer a new injury;* 1.43 2. Excite, love, and love must needs make us careful not againe to displease, no wonder if Arnobius saith We who beleeve that our sinnes are expiated by Christs blood, cannot but be ca••∣telous how we plunge our selves into the guilt of sinne again.

Oh let us study the purity of Evangelical doctrines, let us get spiritual enlightened understandings, that we may judge aright of these truths. Having these

promises saith Saint Paul, let us not defile, but cleanse our selves from all filthinesse of flesh and spirit, perfecting holinesse in the feare of God: then,* 1.44 and not till then, are Gospel-verities rightly understood and beleeved, when we use them not onely as cordials, to revive our drooping spirits, but as purges, to expell our corrupt humours; for these things I write to you, (saith our Apostle here) that you sin not.

Notes

• * 1.1

  SERM. 19.
• * 1.2

  Morbi pernici∣osi••res plures. que sunt animi quam corporis. Cic. 3. Tusc.
• * 1.3

  Pertinet capitis hujus initium ad finem 〈◊〉〈◊〉, Ma••l••r. in loc. Vide Ill••r. ibid.
• * 1.4

  Matth. 18.3. 1 Pet. 1.23.2.2. Vide Hilar. in Matth. Amat Deus in∣fantiam humi∣litatis magi∣stram innocen∣tiae regulam, &c. Leo.
• * 1.5

  1 Pet. 1.23.2.2. Vide Cl. Al poe∣dag. l. ••. c. 6.
• * 1.6

  1 Cor. 4▪ 15. Gal▪ 4 19. 1 T••es. 2.7.
• * 1.7

  Paulin. ep. 15.
• * 1.8

  Is. 49.2.
• * 1.9

  Gen. 15.2.
• * 1.10

  14.21.
• * 1.11

  Is. 53.11.
• * 1.12

  2 Kings 5.13.2.12.
• * 1.13

  Judg. 17.10.
• * 1.14

  J••stin. in loc.
• * 1.15

  Mal. 1.6.
• * 1.16

  Prov. 4.1.
• * 1.17

  Tertul. de ••rat. c. 2. Eurip.
• * 1.18

  Joh. 13.33. Non ex su••••psius magnificati ne, sed charita••is magnitudine. Cartha••. in loc.
• * 1.19

  Vide Lorin. ibid. Cl. Al poedag. l. 1. c. 5 Gen. 33.13. Filii diliguntur at filioli tenerè amantur. Tol. in Joh. Is. 42.17. Summi amoris Gualt. in loc. Patenter indi∣cat charitatem Justin. ibid.
• * 1.20

  2 Cor. 12.15. Phil. 1.5.
• * 1.21

  Exod. 28.29. 2 Cor. 3.2.
• * 1.22

  Ambros. de offic. l. 1. c. 5. Hier. ep. 9.
• * 1.23

  Vide Est. Fer. in loc.
• * 1.24

  Deut. 32.2.
• * 1.25

  Part. 2.
• * 1.26

  Isay 1.16. Ezech. 18.31 Joh. 5.14.8.11.
• * 1.27

  Numb▪ 6 3. Acetum bibunt qui post vitae sanctitatem in ve••ustatem prae∣teritorum vitio∣rum labuntur & corruptione veteris nequi∣tiae delectant••r Rab. Num. 16.37.
• * 1.28

  Is. 1.15. Au••. de Temp. Serm. 6••.
• * 1.29

  Poenitentia non s••lum vulnus praeteritum sa∣nat, sed & ul∣tra animam non sinit peccato vulnerari. Orig. h••m. 8. in Num.
• * 1.30

  Vide B••d. Calv. in lo••.
• * 1.31

  Psal. 19.12.
• * 1.32

  Part. ••.
• * 1.33

  Ier. 23.14. Ezech. 13.18.
• * 1.34

  1 King. 2••.12.28.
• * 1.35

  Tota doctrina huc spectat, &c. Zanch. in loc.
• * 1.36

  Ier. 23.••9. Revel. 22·17. Hebr, 4.13.
• * 1.37

  Psal· 119.9.
• * 1.38

  Ver. 11.
• * 1.39

  Vide Fer. Na••∣g••rg. in loc.
• * 1.40

  2 Pet▪ 3.16.
• * 1.41

  Vide Fer. in loc.
• * 1.42

  2 Tit. 11.12.
• * 1.43

  Nos qui credi∣mus sanguine filii Del expia∣ri peccata n••n possumus. non sollicitè à pec∣cato nobis cave•• Arnob. adv. gent. l. 7.
• * 1.44

  2 Cor. 7.1.