Secondly, Now what grounds have we that Christ will do this for us ?
1. Christ's office and undertaking, which he cannot possibly neg- lect ; for this end was he manifested, and sent by the Father, to take away sin: Acts v. 31, 'God hath exalted him to be a prince and a saviour, to give repentance and remission of sin.' Will he come in vain, and miss of his ends, or fail a serious soul that expecteth and waiteth for the benefit of his office ? The generality of the christian world prize his memory but neglect his offices ; but now, those that depend on his name, and seek the fruits of his office, will he frustrate their expectations ?
2. Consider how able he is to make good his offices, the merit of his humiliation, and the power of his exaltation. First, The merit of his humiliation : 1 Peter i. 18, 19, 'Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversations received by tradition from your lathers, but with the precious blood of Christ, as of a lamb without blemish and with- out spot.' Wliat a price hath he given for sanctifying and healing grace! which should not only heighten our esteem of the i)rivilege, but increase our confidence. So Isa. liii. 5, * But he was wounded for our transgres- sions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed,' Such is the })erfection and merit of his sacrifice, that we may depend upon it; he will not lose the fruit of his obedience and suffering. Secondly, Tiie power of his exaltation: Acts iii. 26, 'God having raised up his Son Jesus, sent liim to bless you, in turning away every one of you from his iniqui- ties.' Christ having paid our ransom, is gone to heaven, aa(J hath full
22 SERMONS UPON 1 JOHN III. [SeR, X.
power to free us from sin, even all those that heartily consent to liis terms.
3. He is willing to do this for you. Why else did he purchase it at eo dear a rate? Why doth he offer it so freely in the promises of the f^ospel, and in that covenant which was made, stated, and sworn unto ? Heb. vi. 17, 18. Why else has he been so kind to all that are now in glory ? There is none in heaven by the first covenant ; all that are there come thither as justified and sanctified by Jesus Christ, and in the way of his pardoning grace. Surely he will not be strange to them that bemoan themselves. Consider his merciful nature, his appearing in our flesh, that we might have this confidence : Heb. ii. 17, ' Where- fore in all things it behoved him to be made like his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sinsof the people.' Well, then, Christ is willing if we are willing; there you will find it sticketh. He came to take away sin, but we will not give way to his Spirit ; we are neither sensible of our burden, nor earnest for a cure, at least a sound cure. We seek ease and comfort more than the removing of the distemper.
SERMON X.
Whosoever ahidetli in him sinneth not : ivhosoever sinneth hath not seen him, neither known him. — 1 John iii. 6.
Here is a double argument against an evil and sinful life, which is drawn from our union and communion with Christ by faith, or our Jjnowledge of him. It is delivered in a copulate axiom, where there is a comparison of contraries. These two contrary parties are set forth in two propositions, the one asserting the property and disposition of the true believer, the other refuting the claim of the pretender. In the one an argument from union with Christ, the other from the know- ledge of him.
1st Proposition, ' Whosoever abideth in him sinneth not ; ' where we have the subject and the predicate. .
1. The subject, 'Abideth in him;' that is, he who is united to Christ by a true and lively faith, and perseveres in this union, abideth in him. In effect, whosoever is a true christian, for they are often expressed by this character : 1 John ii. 6, ' He that abideth in him ought himself also to walk even as he walked.' This is the great duty pressed upon us : 1 John ii. 27, 28, ' But the anointing which ye have received of him, abideth in you ; and ye need not that any man teach you : but as the same anointing teacheth you of all things, and is truth, and is no lie ; and even as he hath taught you, ye shall abide in him. And now, little children, abide in him, that when he shall appear, we may have confidence, and may not be ashamed before him at his coming ;' and John xv. 4-7, 'Abide in me, and I in you : as the branch cannot bear fruit of itself) except it abide in the vine,
YeR. 6.] SERMONS UPON 1 JOHN III. 23
no more can ye, except ye abide in me. I am the vine, and ye are the branches : he that abideth in me, and I in liim, the same bringeth forth mnch fruit ; for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered ; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.' The phrase implieth intimacy and constancy.