VeR. 5.] SERMONS UPON 1 JOHN HI. 9
1 John i, 9, *If we confess onr sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.' This is a thorough cure.
[4.] There is no taking away guilt and punishment till we be sancti- fied, till sin itself be taken away. The one part of the cure maketh way for the other. First he doth regenerate that he may pardon. As we were first sinners and then obnoxious to punishment, so first holy and then pardoned, first brought into the kingdom of Christ and mada subjects, then enjoy the privileges as subjects : Col. i. 13, 14, ' Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son, in whom we have redemption through his blood, even the forgiveness of sins.' We are first turned to God : Acts xxvi. 20, ' That they should repent, and turn to God.' We cannot have the one without the other. So you stick at the order, though you know no cause ; so that you despise all benefit by Christ if you do not look after the taking away of sin.
[5.] It is a manifest contradiction to our faith to live in sin and to believe that Christ came to take away sin. I gather that from the words *ye know.' Christians are supposed to know and believe the end of their redemption. If we know it, why do not we deal with him about it ? Speculative knowledge and practical are frequently con- tradictory in the same man. We speak. from our convictions, but we live from the innate dispositions and inclinations of our own hearts. Religion doth far more easily tip men's tongues, and run into their heads, than change their hearts. But though their knowledge and practice be contrary, yet thus far we have gained an argument, that their faith condemns their practice ; and however we make a shift to match them, the faith of christians and the life of sin are in themselves incompatible. And they that know Christ came to take away sin, and yet live in sin, though they do not show the falsehood of their religion, yet they show their own insincerity in it ; though they speak honour- ably of their Redeemer in words, yet in deeds they dislike him, and deny him, which is not to be charged upon the religion, but them- selves, as an art is not disparaged because one that professeth it is a bungler.
[6.] The manner of Christ's taking away sin doth represent the heinousness of it, and is a sufficient warning to the world not to con- tinue in it : ' For if these things were done to the green tree, what shall be done to the dry ? ' When we look upon sin through Satan's spectacles, and the cloud of our own passions and carnal affections, we make nothing of it ; but in the agonies of Christ, and the sorrows and sufferings of his cross, we see the odiousness of it, that it may y)ecome more hateful to us. No less remedy would serve the turn than the agonies, bloodshed, and accursed death of the Son of God, to procure the pardon and destruction of sin. By this sin-offering and ransom for souls we may see what sin is. I showed you before the odiousness of sin, as it is a transgression of the law ; that should render it odious to you ; but now I i)ring you to another argument. In Golgotha is the truest spectacle of sin, and liow nuich God hateth it and loveth purity, that it may be seen in its proper colours. We make light of sin, but Christ found it not so light a matter to expiate
10 SERMONS UPON 1 JOHN III, [SeR. VIII.
it. Do but consider his fears and tears and strong cries when he stood in the place of sinners before God's tribunal, when God * laid upon him the iniquities of us all.'
[7.] The acceptableness of his sacrifice still further helpeth us against sin : ' He came to take away sin/ and was accepted in what he did. Why ? Christ's suffering death for the sin of man was the noblest piece of service, and the highest degree of obedience that ever could be performed to God by man or angels, there being in it so much love to God, pity to man, so much self-denial, so much humility and patience, and such a resignation of himself to God, who appointed him to be the Kedeemer of the world. That which was eminent and upmost in it was obedience : Kom. v. 19, ' For as by one man's dis- obedience many were made sinners ; so by the obedience of one, shall many be made righteous ; ' Phil. ii. 7, 8, ' He made himself of no re- putation, and took upon him the form of a servant, and was made in the likeness of men ; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.' God doth not delight in the shedding of blood ; you must not draw an ill picture of God in your minds. That which God looked after, and accepted was the eminent obedience of Christ in our nature ; so his holy and righteous life, his painful and cursed death, make but one entire piece of obedience. The value of his merit was from the God- head, but the formal reason of his merit was that Christ came to fulfil the will of God, ' by which will we are sanctified,' Heb. x. 9, 10, Now what a notable check is this to sin, and living impenitently in a course of disobedience unto God !