SERMON 4:

I JOHN 1: 5.

If we say that we have no sin, we deceive ourselves, and
the truth is not in us.

            "THE night is far spent, the day is at hand." (Rom. 13: 12.) This life is but as night, even to the godly There is some light in it, some star-light, but it is mixed with darkness; and so it will be, till the sun arise, and the morning of their translation to heaven come. - But though it be called night in regard of that perfect and glorious day in heaven, yet they are called "the children of light; and of the day," and are said " to walk in the light," and are exhorted " to walk honestly, as in the day; " because, though there be a mixture of darkness in them, of weak­ness in their judgments, and impurity in their affections, yet they are born to greater things, and are aspiring to that perfect day. There is so much light, as to discern their own corruptions, and SATAN'S temptations, and to fight continually against them. They are about this noble work, the purifying of themselves from sin and darkness; so that they he in the middle, between the light of angels and glorified spirits, which has no darkness in it, and the mid­night of the rest of the world, who are buried in darkness and wickedness. The whole world lies in wickedness. " But we know that we are of GOD Therefore the Apostle subjoins here very seasonably a caution, or cor­rection of that which was spoken about " walking in the light," and " fellowship with GOD;" which words, to our self-flattering minds, might suggest too high an opinion of ourselves. If we, even we that have fellowship with God, "say we have no sin, we deceive ourselves."

            But this -is not all that is here meant; there is another way of saying this, than by the tongue, and many other ways of self-deceiving, than that gross one, more dan­gerous, because less discernible. There is something of this, into which even true believers may fall; and there is something of it more common to the generality of pro­fessed Christians.

            Among believers in CHRIST, there is much difference in self-judging; both between divers persons, and in one and the same at divers times. You know that some are kept in the open view of their own sins and infirmities; and while they aim at holiness, they are wholly disabled by their discouragements, arising from the apprehension of their own weakness, and infinite short-coming. Now to elevate and strengthen such spirits, that word was sea­sonably cast in, " And the blood of JESUS CHRIST cleanseth from all sin." For it properly belongs to the comfort of such fainting souls; and it is all one as if he had said, Up, and be doing, and 'the blood of CHRIST shall cleanse your evil doings. He goeth not about to persuade them to have better thoughts of themselves, or lower apprehensions of their sins, but only to have higher thoughts of CHRIST, and the virtue of his blood; and this is the only cure,-not to abate that low esteem of ourselves, but to add to the esteem and lively apprehension of CHRIST. I would not counsel you to think yourselves better, but to think better of Him, so that all your confidence may arise from Him.

            There are others, and it may be that same person at another time,-(for the wind of temptation is sometimes in one corner, sometimes in another; our adversary uses many stratagems, and will seem to flee before us, in yielding us the victory over our unbelief, that he may in his flight return, and throw some other dart unawares,)-who when they have attained any fervency of desires after holiness, and this is seconded with any lively endeavors, and confirmed with the presence of GOD; then they are ready to appre­hend too highly of themselves, as if they had attained, and to look upon others with disdain; then there is not that present discovery of themselves, which would intermingle humble mourning with it, but a kind of unequal mea­suring of their attainments by their desires, which in all true Christians are exceedingly mounted above themselves. Do not your walking and the posture of your spirits import so much, as if you had no sin to wrestle with, no more holiness to aspire unto, no further race to run, in order to obtain the crown? Do not deceive yourselves, by thinking it sufficient to have so much grace, as is precisely necessary for salvation. Truly, if ye be so minded, you give a miserable hint, that you are not yet translated from the black side of darkness. If you continue thus, without stirring up yourselves to a daily conversion and renovation, at length it may prove a self-destroying deceit, when you shall find yourselves not passed over that line which separ­ateth between heaven and hell. Now for the generality of professed Christians, though there be none who have a general confession of sin oftener and more readily in their mouths, yet it is easy to demonstrate that there is much of this self-deceit in them, which declares that "the truth is not in them." I seek nothing else to prove it, than your own ordinary clearings and excusings of yourselves. Ye confess that ye are sinners, and break all the commands; yet come to particulars, and I know not one of twenty that will cor­dially and seriously acknowledge almost any sin: yea, what you have granted in general, you retract and deny it in all the particulars; which declares both that you are alto­gether-strangers to the real truth of even that which you seem to know, and that you are over-blinded with a fond love of yourselves. I know not to what purposes your general acknowledgments are, but to be a mask to deceive you, a blind to hide you from yourselves; since the greater part of you, whensoever challenged as to any particular sin, or inclination to it, justify yourselves; and whenever ye are put to a particular confession of your sins, you have all wrapped up in such a bundle of confusion, that you never know one sin from another. Certainly, "ye deceive your­selves, and the truth is not in you."

            Let me add another instance:. Do you not live, and walk in sin securely, as if you had no sin, no fear of GOD’S wrath? Do not the most part contentedly live in so much ignorance of the Gospel, as if they had no need of CHRIST, and so, by consequence, as if they had no sin? For if you did believe, and consider, that your hearts are sinks of iniquity and impurity, would you not think it necessary to, apply to the Physician? And would you not then labor to know the Physician, and the Gospel, which is the report of Him? Certainly, inasmuch as you take no pains for the knowledge of a SAVIOR, you declare that you know not your sin; for if ye knew the one, ye could not but search to know the other. What is the voice of most men's walking? Doth it not proclaim this, that they think there is no sin in them? For if there be sin in you, is there­not a curse upon you, and wrath before you? And if you did really see the one, would you not see the other? And did you see it, would it not drive you to more serious thoughts; would it not affright you; would it not cause you often to retire into yourselves, and from the world?­  And above all, how precious would the tidings of a SAVIOR be, which now are common and contemptible? Would you not every day wash in that blood? Would-the current of repentance dry? But, forasmuch as you are not exercised this way, give no thoughts nor time for reconcile­ment with GOD, walk without any fear of hell, and without any earnest and serious study of changing your ways, and purifying your hearts; though ye confess sin in the general, yet your whole carriage declares, that you think it not a thing much to be feared, and that a man may live in. it, and be well here and hereafter. And is not this to deny the very nature of sin, and to deceive your own souls?

            Verse 9. But a if we confess our sins, he is faithful. and just to forgive us our sins, and to cleanse us from all unrighteousness: "If we confess our sins." There is a stream of "the blood of Jesus CHRIST," which never dries up, and is never exhausted, but flows as fall And as free, as clear and fresh, as ever it did: and this is so great, and of so great virtue, that it is able to swallow up the stream of our pollutions, and to take away the. Daily filth of a believer's conversations. But though the blood of JESUS CHRIST be of such infinite virtue, that it would be sufficient to cleanse the sins of the whole world, yet it is not actually applied to the cleansing of all men's sins, but the most part of men are still drowned in a deluge of wickedness: therefore it concerns us to know the way of application of this blood; and this way is set down in this verse, " If we confess our sins, he is just to forgive." Though the blood of CHRIST be fully sufficient to cleanse all sin, yet it is not so prostituted to sinners, as to be bestowed upon them who do not know their sins, and who never enter into any serious examination of themselves. Such, though they say they are sinners, yet never descending into themselves to search their own hearts and ways, and so never coming to the particular knowledge of their sins, cannot make application of that blood to their own con­sciences. Though the river and fountain of CHRIST'S blood run by them, in the daily preaching of th3 Gospel, yet being destitute of this self-knowledge, and altogether ignorant of themselves, they can no more wash here, than those who never heard of this blood. Let us then have this first established in our hearts, that there is no cleansing from sin, without the knowledge of sin; for how should our sins be pardoned, when we know nothing of them but in a confused generality? Certainly, the righteousness and wisdom of God require, that such a monstrous thing be not passed away in silence without observation. If we do not observe, he will; for to what purpose should pardon be lavished upon those who are not capable of knowing what favor and grace are in it? And, certainly, that none can know, without the feeling knowledge of the height and heinousness of sin. Now, I pray you, how should ye know your sins, when ye will not allow any time for the searching of yourselves? Many cannot say that ever they did purposely and deliberately withdraw from the world, and separate their spirits for this business of Self-examin­ation; and therefore they remain perpetually strangers to themselves, and as great strangers to the virtue of this blood.

            In this verse he declares plainly, in what way and method sin is pardoned by this blood. By the former verse we see, that we must search and try our ways, that so we may truly know our sins; and here it is superadded, that we must confess them to him; and the promise is annexed, " He is faithful and just to forgive." Now many of you may think, if this be the way, and these be the terms of pardon, then we hope all shall be pardoned; for if there be nothing more but to confess our sins, who will not willingly do that, and who doth not daily do it? But let us not deceive ourselves; it is true, as ye take confession, there is nothing more ordinary; but if it be taken in the true Scripture-meaning, I fear there is nothing among men so extraordinary. Consider how you take this word in your dealings with men;-certainly in a more real sense than you use it in religion. If any had done you wrong, suppose your servant, what acknowledgment would you take from him? If be confessed his wrong only in general and am­biguous terms, if he did it either lightly, or without any sense of sorrow for it, if he did withal excuse and extenuate his fault, and never ceased, notwithstanding his confession, to do the like wrong when occasion offered, would not you think this a mockery? And would it not rather provoke than pacify you? Now, when ye take words in so real significations in your own matters, what gross delusion is it, that you take them in the slightest meaning in things that relate to God?       And I am sure the most part of men's confessions are of that nature which I have described,-­general,. ignorant, senseless, without any feeling of the vileness and loathsomeness of sin, and their own hearts; whenever it comes to particulars, there is a multitude of extenuations and pretences, to hide and cover the sin; and generally men never cease from sinning; it puts no stop in their running " as the horse to the battle; " to-

day they confess it, and to-morrow they act it again with as much delight as before. Now, of this I may say, " Offer it thy governor, and see if he will be pleased with thee;" or let another offer such an acknowledgment of wrong to thee, and see if it will please thee; and if it will not, why deceive ye yourselves with the outward visage of things, in these matters that are of greatest concern? Should they not be taken in the most inward and sub­stantial signification that can be, lest you be deceived with false appearances, and lest, while you give but a shadow of confession, you receive but a shadow of forgiveness. Therefore we must needs take it thus, that confession of sin is the work of the whole man, not of the mouth only. It is the heart, tongue, and all that is in a man, joining together in the acknowledgment of sin, and of GOD’s right­eousness; and therefore it includes in it, not only a parti­cular knowledge of our offences, and the temper of our hearts, but a sensible feeling of the loathsomeness and hei­nousness of these. And this is the spring from which it flows, a broken and contrite heart, that is bruised under the apprehensions of the weight of guilt, and is embittered with a sense of the gall of iniquity, which possesseth the heart. Here then is the great moment of confession,-what is the inward, fountain from which it flows? If' the heart of a man be brought to the clear view of himself, and so to fall down under the mighty hand of GOD, as not being able or willing to open his mouth in excuse or extenu­ation, or to plead for compassion from any consideration in himself; a soul thus placed between iniquities set in order and battle array on the one hand, and the holy law and righteousness of GOD on the other hand; the filthiness of the one, filling it with shame and confusion, and the dread­fulness of the other, causing fear and trembling; in this: posture, I say, for a soul to come and fall at the Judge's feet, and make supplications to Him in his SON CHRIST, is indeed to confess our sins. For when our confession is a disburdening of the heart, it flows from the abundance of inward contrition; and as this must be the spring of it, so there is another stream that will certainly flow from the ingenuous confession of our sins, and that is, a for­saking of them. These are the two streams that flow from one spring: SOLOMON joins them; he that "con­fesseth and forsaketh shall have mercy." (Prov. 28:13.) And this is opposed to covering of sins; for "he that covereth his sins shall not prosper." And what is it, to cover one's sin? Confessing them in a general, confused notion, without any distinct knowledge or sense of par­ticular guiltiness, that is a covering of sins; or confessing sin, and not forsaking it, that is a covering of sin; for, to act sin over again is to retract our confessions, and to bury and cover them with new transgressions. Now, take this unto you, " you shall not prosper; " you are but in a dream of happiness, and you shall one day be taken out of it, and that fancied pardon shall vanish, and then your sins, which you covered in this manner, shall be disco­vered before the Judge of the world, and " you shall not stand in judgment."

            The freedom of GOD’s grace, and the greatness of his wisdom, shine forth most brightly in the dispensation of the Gospel, and both of them beautify and illustrate one another. That there is, first, an expiation of sin by the blood of JESUS CHRIST; that a way is laid down of re­conciling the world, and that by the blood of the cross; that peace is purchased, and so preached unto sinners, as a thing already procured, and now only to be applied unto the soul by faith;-herein are the inestimable riches of the grace of GOD exhibited to the view of angels and men.

            The great work of Redemption is ended, here it comes to us; and there remains nothing, but to publish it to the world, and invite us to come and receive it, and have a part in it; all is ready, the feast is prepared, and set on the table, and there wants nothing but guests to eat of it; and these are daily called by the Gospel, to come to this table, which the wisdom of the FATHER has prepared for us, without either our knowledge or concurrence. Besides, the very terms of proposing the Gospel speak forth absolute freedom. What can be more free and easy than this? CHRIST is sent to die for sinners, and to redeem them from the curse; only receive him, come to him, and believe in him. He has undertaken to save, only do you consent too, and give up your name to Him; ye have nothing to do to satisfy justice, or purchase salvation only be willing that he do it for you, or rather acquiesce in that which he has done already, and rest on it. But how shall our sins be pardoned, and justice satisfied? Only confess your sins to Him, and ye are forgiven, not for your con­fession, but for CHRIST: Only acknowledge thine iniquity and wrongs, and He has taken another way to repair his justice than by thy destruction and condemnation: He is. so far from extending. his justice against thee, that he is rather engaged by his faithfulness and justice to forgive thee, because of his promise.

            Yet ye should not conceive so of this manner of proposal of forgiveness and salvation, as if the requiring of such a thing as repentance in us were any derogation from the absoluteness of his grace; because it is not required with a view to the satisfaction of GOD’s justice, and expiation of sin; for that has been done already upon the cross.

            "He is just and faithful." Herein is the wonder of the grace of GOD increased, that when we are under an obliga­tion to infinite punishment for sin, the most great and potent LORD, who can easily rid himself of all his enemies, and do all his pleasure in heaven and earth, should come under an obligation to man to forgive him his sins. A strange exchange! Man is standing bound by the cords of his own sins over the justice of GOD. GOD in the mean time is free from the obligation of the first Covenant, that is, his promise of giving life to man; we have loosed him from that voluntary engagement, and are bound under a curse. And yet, behold the grace, man is loosed from sin, to which be was bound, and GOD is bound to forgive sin, to which he was not bound. He enters into a new and volun­tary engagement by his promise, and gives right to poor creatures to sue forgiveness of him, according to his faithfulness. Yet in this plea, as it becomes us-to use, confi­dence, because he gives us ground by his promise, so we should season it with humility, knowing how infinitely free his condescension is, and being always mindful that he may in righteousness exact punishment of us for sin, rather: than we• seek forgiveness from, him. And yet we ought to seek it, because he has engaged his promise; which opportunity not to improve, were as high contempt and disobedience, to Him, as those sins by which we have offended him.

            Certainly the very Name of GOD, those general charac­ters of his name, Mercy and Goodness, Power and Great­ness, might suffice to make us, in the apprehensions of our ­own guiltiness, to look no other way than to his own gracious nature. Suppose we had nothing of a promise from Him; yet, as the very apprehension of the goodness and bounty of GOD ought to draw the creature towards him in all his wants; so, if we did only apprehend that. GOD is the fountain of mercy, this alone might draw us too pour out our hearts before him, in the acknowledgement of, our guiltiness, and to cast ourselves upon his mercy. It is the last refuge of a desperate sinner, to surrender himself unto GOD, to resign himself to his free disposal:. since I cannot but perish (may a soul say) without him, and there is no other way of escaping from his wrath, I will rather venture, and "go in to the King, and if I perish, I perish."

            A man ought to reason so, from the very natural knowledg, which he has of GOD: but when ye have not only his name and nature published, but his word and promise so often proclaimed, and himself come under a tie to accept graciously all sinners that fly under the shadow of his wings for mercy; then with how much boldness should we come to him, and lay open our sins before him, who not only, may pardon them, and is likely to do it, seeing he has a gracious nature, but certainly will pardon them, and cannot but do it, because his faithfulness requires it. Certainly, he has superadded his word to his name, his promise to his nature, to confirm our faith, and give us ample ground of strong consolation.

            There is another notion about the justice of God, forgiving sin; but whether it be imported here, I dare not affirm. Some take his faithfulness in relation to his promise, and his justice in relation to the ransom paid by CHRIST; importing as much as this, that whatever sinner comes to God in CHRIST, confessing his own guilt, and sup­plicating for pardon, he cannot in justice refuse to give it him, since he has taken complete satisfaction of CHRIST. When sinners seek a discharge of all sin, by virtue of that blood, the LORD is bound by his own justice to give it, and to write a free remission to them: since he is fully paid, he cannot but cancel our bonds. So then a poor sinner, that desires mercy, and forsakes sin, has a two­fold ground to sue for forgiveness, CHRIST's blood, and GOD’s own word; CHRIST's purchase and payment, and the FATHER'S promise: "He is just and righteous," and therefore he cannot take two satisfactions, two payments for one debt; and "he is faithful," so that he cannot but stand to his promise, and thus is forgiveness assured unto the confessing sinner.

            Before I proceed, I will give you some characters out of the text, to discover the vanity and emptiness of your ordinary confessions. The confession of sin must be parti­cular, universal, and perpetual, or constant. Particular, I say, because there are many thousands who confess that they are sinners, and yet do not at all confess their sins: for to con­fess sins, is to confess their own actual guiltiness, that which they have committed, or are inclined to do. So the sincere confession of a repenting people is expressed, (1 Kings viii. 3S,) " What prayer and supplication soever be made by any man, which shall know the plague of his own heart, and spread forth his hands, then hear thou in heaven, and forgive every man, whose heart thou knowest." Now con­sider whether you be so acquainted with your own hearts and ways, as to know your particular plague. Are you not rather strangers to yourselves, especially the plague of your hearts? There are few that keep so much as a register of their actions done against GOD’s law; and therefore, when you are posed-about your sins, you can' speak nothing to that, but that you never knew one sin from another; that is, indeed, you never observed your sins, you never knew any sin, but contented yourself with the tradition you received, that you were sinners. But if any man be used to reflect upon his own ways, yet the greatest part of men are altogether strangers to their hearts; if they know any evil of them­selves, it is at most something done, or undone, but nothing of the inward fountain of sin. I beseech you, then, do not deceive yourselves with this general acknowledgment, that you are sinners, while in the mean time your particular, sins are hid front you. Certainly you are far from forgive­ness, and that blessedness of which DAVID speaks; (Psalm xxxii;) for this belongs to the man  that hides not his sins, and in whose heart is no guile." While you confess only in general terms, you confess others' sins rather than your own; but our duty is, to descend into our own hearts, to find out our just and true accusation, our real debt, and to charge ourselves as narrowly as we can, that He may discharge us fully, and forgive us freely.

            Secondly, confession must be universal, that is, of all sin, without partiality or respect to any sin. I doubt whether a man can truly repent of any sin, except he in a manner repent of all sin; or truly forsake one sin, except there he a divorcement of the heart from all sin: There­fore the Apostle says, "If we confess our sins," not sin simply, but sins, taking in all the body of them. There lies a necessity upon us to confess what we have; we have all sin, and so should confess all sins. Not that it is ab­solutely necessary that a soul should come to the particular knowledge of all his sins, whether of ignorance or infirmity; nay, that is not possible, for "who can understand his errors?" says DAVID, "cleanse thou me from secret sins." (Psalm xix. 12.) There are many sins of ignorance, that we know not to be sins, and many escapes of infirmity, that we do not advert to, which otherwise we might know. Now, I, do not impose on a soul the burden of confessing every individual sin of that kind: but this certainly is required; there must be such a discovery of the nature of sin, and the loathsomeness of it in GOD’s sight, and the heinous guilt of it, as may abase the soul in his presence; there must be a more dis­tinct view of the dispositions of the heart than men generally attend to, and, withal, a discovery of the spiritual meaning of GOD’s law, which may unfold a mul­titude of transgressions that are hid from the world, and make sin to abound in a man's sight and sense; and to close up this, as there are many sins now discovered unto such a soul, which lay hid before, the light having shined in upon the darkness, and, above all, the desperate wickedness of the heart, so there is no sin known and discerned, but. there is an equal and impartial sorrow for it, and indignation against it. As a Believer has "respect to all GOD’s commands,' and loves to obey them, so the penitent soul has an impartial hatred of all sin, even the dearest idol, and desires unfeignedly to be rid of it.

            Thirdly, this confession should be perpetual or constant. Confess your sins, as long as you have them. draw out this to the length of that. Be continually groaning to Him under that body of death, and mourning under your daily in­firmities. While that stream of corruption runs continually, let the stream of your contrition and confession run as in­cessantly; and there is another stream of CHRIST's blood, which runs constantly too, to cleanse you. Now, herein is the discovery of the vanity and deceitfulness of many of your confessions, public' and private; the current of them soon dries up; there is no constancy in them, no daily humbling or abasing of yourselves; but all that is, is by fits and starts, upon some transient convictions, or outward censures: And thus men quickly bury their sins in oblivion, and forget what manner of persons they were; they tire not under a daily, impartial examination of their ways they take notice of nothing but some gross escapes, and these are but a short time under their view.

            Now, let me apply a little to the encouragement of poor souls, who are inwardly burdened with, the weight of their own guiltiness. As you have two suits, and two desires to Him, one that your sins may be forgiven, another, that they may be subdued; so He has two solemn engagements to satisfy you; one to forgive your sins and another to cleanse you from all unrighteousness. The soul that 'is truly penitent is not only desirous of pardon of sin; that is not the only design of such in_ application to CHRIST; but, it is withal desirous of being purified from sin, and-all unright­eousness, and of having ungodly lusts cleansed away and herein is the great probation of his sincerity;. itwill not satisfy such an one, to be assured of delivery from wrath and con­demnation, but he must likewise be redeemed from sin; that it may have no dominion over him; he desires to be freed from death, that he may have his " conscience withal purified from dead works; to serve the living GOD," (Heb. 9: 14.) He would have sin blotted out of an accusing conscience, that it maybe purged out of the heart; and he would have his sins washed away for this end, espe­cially, that he may be "washed from his sins." (Rev. 1: 5.) Now, as this is the great desire and design of such a heart, in which there is no guile, to have sin purged out of it, as well as pardoned, so there is a special tie upon GOD our Father by promise, not only to. pardon sin, but to purge from sin; not only to cover it with the garment of CHRIST'S righteousness, and the breadth of his infinite love, but also to cleanse it by his SPIRIT, applying that blood to the purifying of the heart. Now, where GOD has bound him­self voluntarily, and out of love, do not ye loose him by unbelief, but labor to receive these gracious promises; and to take him bound, as he offers. Believe that he will for­give you, and cleanse your heart from: sin; believe his engagement by promise to both, and this will set a seal to his truth and faithfulness.

            Verse 10. "If we say that we have not sinned, we make him a liar, and his word is not in us."-There is nothing in which religion more consists, than in the true knowledge of ourselves. The Heathen supposed that sentence, KNOW THYSELF, to have descended from heaven: and certain it is, that the true understanding of ourselves descends from a the Father of Lights," and is as great a gift as man is capable of, next to the knowledge of GOD. There is nothing more necessary to man, either as man, or as a Christian, than that he should be thoroughly acquainted with himself, his own heart, its dispositions and inclina­tions, his ways and actions; that while he travels abroad, he may not commit so shameful an absurdity as to be a stranger at home. Yet how sad is it, that this, which is so absolutely needful, should he under so many. difficulties in the attainment of it; so that there is nothing harder, than to bring a man to a perfect understanding of himself; what a vile, haughty, and base creature he is, how defiled and desperately wicked his nature, how abominable his actions; in a word, what a compound of darkness and wickedness he is, a heap of defiled dust, a mass of con­fusion: even the highest of mankind, those of the rarest and most refined extraction, they are as sepulchres, painted without, and putrefied within, outwardly adorned, and within full of rottenness and corruption.

            Now, here is the great business and labor of religion, to bring a man to the clear discerning of his own nature; to represent to him justly his own image, as it is painted in the word of GOD; by such a surprising appearance, to bring his heart to self-abhorrence in dust and ashes; and to have this representation continually present to his mind, that he may not forget what manner of person he is.

            It was the custom of PHILIP, King of Macedon, to have a young man to salute him every morning with these words, "PHILIP, thou art a man," to the end that he might be daily reminded of his mortality, and the inconstancy of human affairs; and this was done before any other person could have access to speak with him, as if it were to pre­pare him for the actions of the day. How much more ought a Christian to train up his own heart, and accustom it to suggest continually, and whisper in the morning, and mid-day, and evening, a Thou art a sinner." We ought to hold our own image continually before us, in prayer and praises, in constraints, and in liberties of spirit, in religious actions, and in all our ordinary conversation, that it may season all our thoughts, words, and deeds, and keep them from that ordinary corruption of pride and self-conceit, which maketh all our ointment stink.

            "If we say that we have not sinned, we make him a liar."-Why is this repeated, but to show even to you who believe in CHRIST, how hard it is to know ourselves aright! If we speak of the grosser sort of persons, they scarcely know any sin; therefore they live in security and peace, and bless themselves in their own hearts. For such, I shall only say unto them, that their he is gross, and quickly seen through.

            But I would turn myself to you who are in some measure acquainted with yourselves. Yet there is something against you from this word; for after ye have once got peace and pardon, you many times fall out of acquaintance with your­selves, and remain strangers to your hearts. Now, herein you are to be blamed, that you do not rather go into the fountain, and there behold the streams, than only behold the fountain in the streams: you ought, upon the Loan's testimony of man, to believe what is in you, before you find it, and see it breaking out, and to keep this character continually in your sight.

            Indeed, self-love is that which blinds us; we look, upon ourselves through this false medium, and it re­presents all things more beautiful than they are; and therefore the Apostle has reason to say, We deceive ourselves, and we make GOD a liar." There are many de­ceivers and deceived; but I believe there is more self­ deceiving than deceiving of others. It is strange to think, how many Christians will be able to decipher the nature of some vices, and unbowel the evils of them, and espy the least appearance of them in another, and yet they cannot discern that in themselves, which others cannot but discern. They pour out a flood of eloquence against them, and yet they do not advert that they are accusing themselves in such discourses, though others, it may be, will easily perceive it.

            " Who art thou, O, man, who judgest another, and doest the same thing?" Consider this, that thou mayest learn to turn the edge of all thy censures and convictions against thyself; that thou mayest prevent all men's judgments of thee, in judging thyself " the chief of sinners," who hast the root of all sin in thee; and that so thou mayest anticipate the divine judgment too; for if we "judge ourselves," we shall "not be judged." Labor thou to know these evils that are incident to human nature, before others can know them, that is, in the root and fountain, before they come to the fruit and stream; to know sins iii the first con­ceptions of them, before they come to such productions as are visible; and this shall preserve thee from much sin, and thou shalt not deceive thyself, nor dishonor GOD, in making him a liar.

            When we do not measure ourselves by the perfect rule of GOD’s word, but parallel ourselves with other persons, who are still defective from the rule, and further from it than any one is from another, this is the ordinary method of self­love. But I pray you, what will that avail you to be unlike them, if you be more unlike your pattern? It may be, others will compare with these that are good; but it is with that which is worst in them, and not that which is best. How often do men reckon this way! Here is a good man, yet he is such and such, subject to such infirmities; and here self-love flatters itself, and by flattering deceives itself. My beloved, let us learn a more perfect rule, which may show all our imperfections: let our rule ascend, that our hearts may descend in humility; and the lower we be in ourselves, as GOD is higher in our account, so we are higher in GOD’s account, according to that standing rule, (Matt. 23: 12,) " Whosoever shall exalt himself shall be abased, and he that shall humble himself shall be exalted."

SERMON 5:

I JOHN 2: 1.

My little children, these things write I unto you, that
ye sin not.

            THE Gospel is an entire and uniform system; all the parts of it are interchangeably knit together; so that there can be no dividing of it, any more than of CHRIST'S coat which was without seam. If you have it not altogether, you cannot have any part of it; for they are so knit together, that if ye disjoin them, you destroy them; and if they cease to be together, they cease altogether to be. I speak this, because there may be pretensions to some abstracted parts of Christianity;-one man pretends to faith in CHRIST, another to holiness and obedience. Now, if the first do not join the study of the second, and if the second do not lay down the first as the foundation, both of them embrace a shadow, because they separate those things which GOD has joined, and which therefore have no being but in men's fancy, when they are not conjoined. He that would pretend to a right­eousness of CHRIST without him, must withal study to have the righteousness of the law Fulfilled within him; and he that endeavors to have holiness within, must go out of him­self, to seek a righteousness without him, whereupon to build his peace and acceptance with GOD; or else neither, of them has truly any righteousness without to cover him, or holiness within to cleanse him. Now here the beloved Apostle shows us this divine contexture of the Gospel. The great design of the Gospel is, peace in par­don of sin, and in purity from sin: " These things I write unto you, that ye sin not."     

            The Gospel is comprised in commands and promises; both make one web, and link in together. The immediate end of the command is, "that we sin not;" but there is another thing always either added or understood; " But if any man sin, we have an Advocate with the FATHER: " so the promise comes in as a subsidiary help to all the precepts. It is annexed to give security to a poor soul from despair; and therefore the Apostle teaches you a blessed art of construing all the commands and ex­hortations of the highest pitch, by supplying the full sense with this caution, "but if any man sin." Doth that com­mand, "Be ye holy as I am holy," or "Be perfect as your heavenly FATHER;" doth it, I say, discourage thee? Then use the Apostle's art; add this caution to the com­mand; subjoin this exceptive, "but if any man" (that desires to be holy, and gives himself to this study) " fail often," let him not despair, but know that " he has an Advocate with the FATHER, even JESUS CHRIST the righteous," who has all that we want, and will not suffer any accusation to fasten upon us, as long as he lives "to make intercession for us."

            On the other hand, take a view of the promises of the Gospel. Though the immediate end of them is to give peace to troubled souls, yet certainly they have a further end, even purity from sin, as well as pardon of sin, cleans­ing from all sin, as well as covering of filthiness. "These things write I unto you, that ye sin not; "-what things Consider what goes before, and what follows after, even the publication of "the word of life," and "eternal life in Him," the declaration. of our fellowship with GOD in CHRIST, the offering of the blood of CHRIST, able to cleanse all sin, and the promise of pardon to the penitent confession of sin; " all these things I write, that ye sin not: " so that this seems to be the ultimate end of the Gospel, unto which all tends: the promises are for peace, and peace is for purity; the promises are for faith, and faith is for purifying the heart, and performing the precepts: all at length re­turns to this, from whence, while we swerved, all this misery came upon us.

            In the beginning, man was created to glorify GOD, by obedience to his blessed will; sin interposes, and marreth the whole frame; and from this has a flood of misery flowed in upon us. The Gospel comes offering a Savior, and forgiveness in him: Thus peace is purchased, pardon granted, and the soul restored to its primitive condition and state of subordination to GOD’s will; and so redemption ends where creation began, or rather in a more perfect frame of the same kind. The " Second ADAM" builds what the First ADAM broke down, and the "SON " recreates what the "FATHER" in the beginning created; yea, and with some addition. In this new edition of mankind, all seems new; " new heavens and new earth;" and that because the creature that was made old, and defiled with sin, is made new by grace. Now, hence you may learn the second part of this lesson which the Apostle teacheth us: as ye ought to correct as it were the precepts of the Gospel, by subjoining promises in this manner, so ye ought to direct promises towards the performance of his precepts, as their chief end. Whenso­ever you read it written, " The blood of CHRIST cleanseth from all sin;" " If we confess, he is faithful to forgive our sins;" " GOD so loved the world, that he gave his SON;" " He that believeth has everlasting life;" then make up the entire sense and meaning, after this manner, ~~ These things are written that we sin not." Is there a redemption from wrath published? Is there reconciliation with GOD preached? And are we besought to come and have the benefit of them? Then supply within thine own heart, " These things are written, published, and preached, that we may not sin." Look to the furthest end of these things; it is, " that we sin not." The end of things, the scope of writings, and the purpose of actions, is the very measure of them, and so the best interpreter of them. The scope of Scripture is by all accounted the very thread that will lead a man right in and out of the labyrinths that are in it: and so it is used as the rule of the interpretation in the parts of it. Now, my beloved in the LORD, take here the scope of the whole Scripture, the mark at which all the Gospel aims, " These things I write unto you, that ye sin not."

            " These things I write unto you, little children." To enforce this the more sweetly, he uses this affectionate compellation, " little children; " for, in all things, affection has a mighty stroke, almost as much as reason. It is the most suitable way to prevail with the spirit of a man, to deal in love and tenderness with it; it insinuates more sweetly, and so can have less resistance, and therefore works more strongly.

            O that there were such a spirit in them who preach the Gospel, such a fatherly affection, that they might call sinners from the ways of death! There is no subject in which a man may have more room for melting affections, nothing that will admit of such bowels of compassion, as this, the multitude of souls hastening to destruction, and so blindfolded that they cannot see it.

            " These things I write unto you, that ye sin not." This is the design of the whole Gospel, the grand design, to destroy sin, and save the sinner. There is a treaty of peace made with the sinner, and CHRIST is the peace-maker a tender of life and` salvation is made to him, but there is no treaty, no capitulation or composition with sin; out it must go, first out of its dominion, then out of its habi­tation. It must first lose its power, and then its being in a believer; yea, this is one of the chief articles of our peace, not only required of us as our duty, that we should destroy that which cannot but destroy us, but also as the great promise upon his part, to " redeem us from all our iniqui­ties, and purify us to himself, a people zealous of good works."

            Let me say further, as " these things are written, that ye sin not," so all things are done, " that ye sin not." Take the whole work of Creation, of Providence, of Redemption; all of them speak one language, "that we sin not." " Day unto day uttereth speech, and night unto night showeth knowledge: there is no speech nor language where their voice is not heard." (Psal. xix. l, 3.) And as in that place their voice proclaims the glory, majesty, and good­ness of GOD, so they, with the same sound, proclaim and declare, that we should not sin against such a GOD, so great, and so good. All that we see suggests this to our hearts: All that we hear whispers this to our ears, " that we sin not: " that " he made us, and not we ourselves; and we are the work of his bands-." This speaks our absolute dependence on him, and therefore proclaims with a loud voice, that sin, which would loose us from this dependence upon his holy will, is a monstrous and unnatural thing. Take all his mercies towards us, whether general or parti­cular;-the transcendent abundance of his infinite goodness in the earth,-that river of his riches that runs through it to water every man, and bring supply to his doors,-that in­finite variety of creatures that is in heaven and earth, all of them of equal birth-right with man, and yet by the lawof our Maker, a yoke of subjection and service to man is imposed upon them, so that man is, in a manner, set in the centre of all, to the end that all the several qualifications and perfec­tions that are in every creature may concentre and meet together in him, and flow towards him. Look upon all his particular acts of care and favor towards thee; consider his judgments upon the world, upon the nation, or thine own person; put' to thine ear, and hear,-this is the joint harmonious melody, this is the proclamation of all, "that we sin not," that we sin not against so good a: GOD, and' so great a God; that were wickedness, this were madness. If he wound, it is " that we sin not;" if he heal, it is " that we sin not." Doth he kill? It is " that we sin not: “ doth he make alive? It is for the same end: doth he restrain our liberty, either by bondage, or sickness, or other afflic­tions? why, he means " that we sin not: “ doth he open again? he means the same thing, "that we sin no more, lest a worse thing befall us: " doth he make many to fall in battle? the voice of it is, that you who are left behind should " sin no more: " is there severity towards others, and towards you clemency? 0! the loud noise of that is, “Sin not."

            But let us return to the words. " That which is written of the word of life, that which was written from the beginning, and was manifested unto us," all that is written; " that we sin not: “ For, says the Apostle, "ye know that he was manifested to take away our sins, and in him is no Sin;" yea, "for this very purpose," says he, " that he might destroy the works of the Devil."

            Now, is this the great business that drew the SON out of the FATHER’S bosom, to destroy the arch-enemy and capital rebel, Sin, which, as to man, is a work of SATAN'S, because it first entered into man by the Devil's suggestion? All that misery and ruin, all these works of darkness and death, that SATAN had by his malice and policy wrought upon and in poor mankind, Jesus was manifested in the flesh, without sin, to destroy; to take away sin out of our flesh, and to abolish and destroy SATAN'S work, which he had built upon the ruins of GOD’s work, and to repair and renew that first blessed work of God in man, even his own image. And is the Prince of Life manifested from heaven, and come to unmake that work of SATAN, that he may rescue me from his tyranny? Then GOD forbid that I should help SATAN to build up that which my SAVIOR is casting down, and to make a prison for myself, and cords to bind me in it for everlasting; rather let me be a "worker together with CHRIST." I resolve to wrestle with him, to pull down all the strong holds that SATAN keeps in my nature, and so to co-operate and consent to him;. who is the avenger and asserter of my liberty.

            Then consider the ultimate design of the Gospel, how it is inseparably linked into this, " that we sin not." We are called to " Fellowship with the FATHER and the Son; and herein is his glory, and our happiness. Now, this proclaims with a loud voice, " that we sin not; " for, what can be more contrary to that design of union and commu­nion with God, than to sin, which disunites the soul from GOD? Sin, you know," is the transgression of his law;" and so, it is the very opposition of the creature's will to the will of him that made it. Now, how do you imagine that this can consist with true friendship and fellowship, which looseth that conjunction of wills and affections which is the bond of true friendship. The conspiracy of our desires and delights with GOD’s, this sweet coincidency, makes our communion. What communion then can there be with God, when that which his soul abhors is your delight, and his delight is not your desire? " What communion has light with darkness?" Sin is darkness; all sin, but especially sin entertained; that is universal darkness over the soul; and this being interposed between GOD and the soul, breaks off communion, and eclipses that soul totally. Therefore, if you believe that you are called to Fellowship with God, con­sider, " these things are written, that ye sin not;" consider what baseness is in it, for one that has such a noble design, to debase his soul so low as to serve sinful and fleshly lusts.

            Shall I, who aspire so high as to Fellowship with God, degrade myself with the vilest servitude? Shall I conform myself to the world, seeing there is a glorious society to incorporate with, and the King of Kings to converse with daily? Alas, what are these worms that sit on thrones com­pared to him? But, far more, how base are these companions in iniquity; and what a vile society is it, like that of the bottomless pit, where devils are linked together in chains?

            That declaration what GOD is, ver. 5, is expressly directed to this purpose, and applied, per. 6: " GOD is light; " and therefore " sin not," for sin is darkness. " He is light," for purity and beauty of holiness, and perfection of knowledge, that " true light in which is no darkness," that unmixed light; therefore sin not, for that is work of the night, and of the darkness which proceeds from the blindness of your minds, and ignorance of your hearts, and it cannot but prepare you for these everlasting chains of darkness. Call God what you will, name all his names, and still you may find it written at every one of them, " Sin not." Is he " Light? " Then sin not. Is he "Life?'"

            Then sin not; for sin will separate you from his light and life. Is he " Love? " Then " sin not; " " GOD is Love," (says ST. JOHN,) O, then sin not against love. Hatred of any good thing is deformed, but the hatred of the beautiful image of the original Love is monstrous. Do you read, that " He is holy? " Then " sin not;" for this is most repugnant to his holiness. Is it written, that he is " great" and " powerful? " Then " sin not," for that were mad­ness: it were an unspeakable folly and madness, to offend so great a GOD, that can so easily avenge himself; and it were abominable perverseness to sin against so good and gracious a GOD, who, though he may avenge himself, yet offers pardon and peace. Is he "just?" Then " sin not;" for " he will not acquit the wicked, nor hold them guiltless," who acquit themselves, and yet hold their sins. And is he " merciful? " Then " sin not," because he is ready to blot out thy guilt; wilt thou sin against mercy, that must save thee? Again, is it written, that " the blood of JESUS CHRIST cleanseth from all sin?" That is written, " that ye sin not."

            It is true, it, is written, because ye have sinned already, that ye may know how it may be pardoned. But, more­over, it is written, that ye sin no more; that so, more sin may be prevented. So this blood has a two-fold virtue; to be the, greatest encouragement to a soul troubled for sin, and the chief inducement for a soul not to sin. This medicine has two notable virtues, restorative and preser­vative; to restore the bones that already are broken through sin, and to preserve our feet from further falling. It has a healing virtue for these bruises that are in the soul; and besides, it is a sovereign preservative against the poison of sin and the world. What motive is like this? The SON of GOD shed his blood for our sins. O, how precious was the ransom! More precious than gold, or silver, and precious stones; because the redemption of the soul is so precious, that it would have ceased for ever without it. -

            Now, what soul can deliberately think of this, but he shall find the most vehement persuasion against sin? He cannot but behold the infinite evil that is in it, which re­quired such an infinite recompense. Can a believing heart "'crucify afresh the LORD of glory," and, as it were, " trample underfoot his blood?" Many speak of this blood, and think they apply it to the cleansing of their past sin; but it is rather, that they may sin with more liberty, as if the end of washing were nothing but to defile again. Certainly, this blood is not for such souls; not one word of comfort is in the word, not one drop of hope in the blood; to them who pretend to believe in CHRIST'S blood, and yet continue in sin, as fresh and lively as ever.

            " And if any man sin, we have an. Advocate with the FATHER, JESUS CHRIST the righteous."-It is the office of conscience to accuse a man in evil-doing: the most high GOD has a deputy within every man's breast, which not only is a witness, but a judge, to fasten an accusation, and pronounce a sentence upon him, according to the law of GOD; and while it is so, that man is accused in both courts, at the supreme tribunal, and in the lower house of a man's own conscience. When man's accuser is within him, and GOD his "righteous judge" above him, who can come in to plead such a man's cause? A person self­condemned, who shall plead for his absolution? If he cannot but accuse himself, and stop his mouth, being guilty before GOD of the transgressions of all his law, then what place is there for an advocate to excuse him, or defend his cause? And who is it that can enter the lists with GOD, who, because he is-the supreme judge, must be both judge and party? Where shall a " daysman be found to, lay his hands on' both," and advocate the desperate cause­ of sinners?

            Truly here we had been at an eternal stand, for anything that the creation could imagine, had not the infinite grace and wisdom of GOD displayed themselves to man­kind, in opening a door of hope to sinners. Behold, here is the provision made for lost souls; There is one able and " mighty to save; " a person who taketh the broken cause of sinners in hand, and makes justice to be for them, and not against them: " If any man sin, we have an Advocate."

            An Advocate's office is to sue out the Client's right; from principles of justice. Elsewhere CHRIST has the office of a Judge; here he is an Advocate for the party and both of these may have a comfortable consideration, " The FATHER judgeth none, but has committed all judgment to the SON." (John 5: 22.) And yet, here we have an Advocate with the FATHER, and that is, with the FATHER as Judge. These do not cross one another, but make out our abundant consolation; that one entire office of our SAVIOR is represented under these various notions suited to our capacity. A Judge he is; yea, his tribunal is the supreme one, from which there is no appeal. It is true, the FATHER doth not wholly divest himself of judgment and authority; but CHRIST is, as it were, substituted as his vicegerent, in the administration of the second covenant.

            " All things in heaven and earth are given to Him: “ (Matt. 11: 27; John 13: 3:) and, therefore, whatever soul is aggrieved under the accusation of the law, has liberty to appeal unto this newly erected tribunal, where CHRIST sits to dispense life, according to the terms ofrace; and he may be sure that the FATHER will not judge him according to the Law, if the SON absolve him in the Gospel.

            Now, He who has all judgment in his hand, is yet our Advocate in another consideration, as we consider GOD the FATHER sitting upon the tribunal of justice, and proceeding according to the tenor of his first law; then CHRIST comes in with his advocation for poor sinners, and maintains. their cause, even from the principles of justice: He pre­sents his satisfactory sacrifice, and pleads that we are not to be charged with that punishment which he has suffered. Thus the salvation of believers is wonderfully secured; for there is a sentence for it in the Court of the Gospel, pro­nounced by the SON.

            What shall a soul then fear? " Who shall condemn? It is CHRIST that justifieth;" for he is judge of life and death, and that is much; but it is the FATHER that justifieth, and that is more. Whatsoever tribunal you be cited unto, you may be at ease. Is it the Gospel? then the SON is Judge: Is it the Law? then the SON is Advocate. He will not only give life himself, but see that his FATHER do it. Nay, before the matter shall fail, as he comes down from the throne to stand at the bar and plead for sinners, so he will not spare to degrade himself further, (if I may so say,) and of an Advocate will become a supplicant. And truly he ceased not in the days of his flesh to pray for us, " with strong cries and tears; " (Heb. v;) and now he lives still to make intercession for us. He can turn from the plea of justice to the supplication, of mercy; and if justice will not help him, yet grace and favor will not disappoint him.

            So then you may understand how it is partly an act of justice, and partly an act of mercy in GOD, to forgive sin to believers, though indeed mercy is the predominant ingre­dient, because love and grace were the very first rise of sending a Savior and Redeemer. He freely sent his SON, and freely accepted him in our stead; but once standing in our room, justice craves that no more be exacted of us, since He has done the business himself.

            A sinner stands accused in his own conscience, and before GOD: Therefore, to the end that we get no wrong, there is a twofold Advocate given us, one in the earth, in our consciences, another in the heavens with GOD. CHRIST is gone up to the highest tribunal, where the cause receives a definitive sentence, and there he manageth it above; so that though SATAN should obtrude upon a poor soul a wrong sentence in its own conscience, and bring down a false and counterfeit act, as if it were extracted out of the register of heaven, yet there is no hazard above; he dare not appear there, before the highest Court. When CHRIST was here, the Prince of this world was judged and cast out, and so he will never once put in an accusation into leaven, because he knoweth that our faithful Advocate is there, where nothing can pass without his knowledge and consent. And this is a great comfort, that all inferior sen­tences in thy perplexed conscience, which SATAN, through violence, has imposed upon thee, are rescinded above in the highest Court, and shall not stand to thy prejudice, whoever thou be that forsakest sin, and comest to JESUS CHRIST.

            But how doth CHRIST plead? Can he plead us Not guilty? Can he excuse or defend our sins? No, that is not the way; that accusation of the word against us is con­fessed, and all is undeniably clear; but he pleads, Sati~fied, though guilty; he presents his satisfactory sacrifice, and the savor of that perfumes heaven, and pacifieth all. He shows GOD’s bond, and discharge of the receipt of the sun, of our debt; and thus is he cleared, and we are absolved. Therefore I desire you, whoever you are that are challenged for sin, if ye would have a solid way of satisfaction and peace to your consciences, own your guiltiness; do not plead Not guilty; do not excuse, or extenuate, but aggra­vate your guilt; nay, in this you may help SATAN; accuse yourselves and say, that you know more evil in yourselves than he Both, and open that before GOD; but in the mean time consider how it is managed above; plead thou also, Satisfied by CHRIST, though guilty; and so thou mayest say to thy accuser, If thou hast any thing to object against me, why I may not be saved, though a sinner, thou must go up to the highest tribunal; thou must come before my Judge and Advocate above; but, forasmuch as thou darest not appear there, it is but a lie, and a murdering lie.

            Now, this is the way that the SPIRIT advocates for us in our consciences (John 14: 15: 26; ) *, here rendered " Advocate," there " Comforter: " both suit well, and may be conjoined in one, and given to both; for both are comfortable Advocates; CHRIST with the FATHER, and the SPIRIT with us. CHRIST is gone above for it, and he sent the SPIRIT in his stead. As GOD has a deputy­ judge in man, that is, man's conscience, so the SON, " our Advocate with GOD," liath a deputy-advocate to plead the cause in our conscience and this he doth, partly by opening the Scriptures to us, and making us understand the way of salvation in them; partly by manifesting his own work, and GOD’s gifts in us, by a superadded light: of tes­timony; and partly by comforting us against all outward and inward sorrows. Sometimes he pleads with the soul against SATAN, Not guilty; for SATAN is a slanderous and false accuser, and cares not to calumniate stoutly, and he knoweth something will stick. He will not only object known sins, but his manner is, to cast a mist upon the eye of the soul, and darken all its graces; and then he brings forth his process, that they have no grace, no faith, no love to GOD, no sorrow for sin: in such a case it is the SPIRIT'S office to plead it to our consciences, that we are not totally guilty, as we are charged; and this is not so much a clearing of ourselves, as a vindication of the free gifts of GOD, which he under his aspersion. Indeed, if there be a great stress here, and if, for wise reasons, the SPIRIT for­bears to plead this point; I say, if you find this too. hard for you to plead Not guilty, then my advice is, that ye suspend that question: yield it not wholly, but rather leave it entire, and do as if it were not. Suppose that article and point were gained against thee, what wouldest thou do next? Certainly thou must say, I would then seek grace and faith from Him who giveth liberally; I would then labor to receive CHRIST in the promises. I say, do that now, and thou takest a short and compendious way to win thy cause, and overcome SATAN; let that be thy study, and he has done with it.

            But in any challenge about the transgression of the law, or desert of eternal wrath, the SPIRIT must not plead Not guilty; for thou must confess that: but as far as SATAN aimeth at a further conclusion, to drive thee away from hope to despondency of spirit, so far the SPIRIT clears up unto the conscience, that this doth no ways follow from

that confession of guiltiness; since there is a SAVIOR that Has satisfied for it, and invites all to come and accept film for their LORD and SAVIOR.

            The strength of CHRIST'S advocacy for believers, con­sists partly in his qualification for the office, and partly in the ground and foundation of his cause. His qualifi­cation we have in this verse; the ground and foundation of his pleading in the next, "He is a propitiation for our sins" and upon this very ground his advocacy is both just and effectual.

            Every word holds out some fitness, and therefore drops consolation to a troubled soul. " With the FATHER," speaks the relation in which he and we stand to the Judge; he has not to do with an austere Judge, who will adhere peremptorily to the letter of the law, for then we should be all undone. If there were not paternal affection and fatherly clemency in the Judge, if he were not so disposed as to make some candid interpretation upon it, and in some manner to relax the sentence as to our personal suffering, we could never stand before Him, nor needed any Advocate appear for us: but here is the great comfort, he is CH RIST's Father, and our Father.

            And, therefore, there is great hope that our Advocate JESUS CHRIST shall prevail in his suit for us, because He with whom he deals, the FATHER, loves him, and loves us, and will not stand upon strict terms of justice, but rather temper all with mercy. He will certainly hear his " well ­beloved SON," for in Him " he is well pleased; " his soul rests in Him; and for his sake he adopts us to be his children; and therefore he will both hear him in our behalf, and our prayers too, for his name's sake.

            But this is superadded to qualify our Advocate, He is the "CHRIST " of GOD, anointed for this very purpose, and so has a fair and lawful calling to this office. He "takes not this honor to himself," but was called thereto of his FATHER. (Heb. 5: 4.) As he did not make himself a Priest, so he did not intrude upon the Advocateship; but He that said, " Thou art my SON," called him to it. In this there is the greatest support for a sinking soul, to know that all this frame of the Gospel was contrived by God the FATHER, and that he is master-builder in it; since it is so, there can nothing control or shake it, since it is the very will of God, with whom we have to do, that a Mediator should stand between him and us: And since he has such a mind to clear poor souls, that he freely chooseth and giveth them an able Advocate, it is a great token that he has a mind to save as many as come to him, and that he is ready to pardon, when he prepares so fit an Advocate for us, and has not left us alone to plead our own cause. Yea; he is so qualified for this, that he is called " JESUS, the SAVIOR;" he is such an advocate, that he saves all for whom he pleads. The best Advocate may lose the cause, but he is the Advocate and the SAVIOR; that never fell short in his undertaking for any believing soul. Be their sins ever so heinous, their, accusation ever so just, their accuser ever so powerful, yet they who put their cause in his hand, who flee in hither for refuge, being weary of the bondage of sin and Satan, are sure. that their cause cannot miscarry.

            But there is another personal qualification needful, or all would be in vain, "JESUS the RIGHTEOUS: “ If he were not righteous in himself, he had need of an advocate for himself, and might not plead for sinners but he is "righteous and holy," "no guile found in his mouth," "without sin," an unblameable and unspotted High Priest, and such an Advocate too. (Heb, 8: 26.) As this perfected his sacrifice, that he offered not for his own sins, neither needed he so to do, so this completes his advocateship, that he needs not plead for himself. If then the law cannot attach our SAVIOR, can lay no claim to him, or charge against him, then cer­tainly he stands in a good capacity to plead for us before the FATHER, and to sue out a pardon for us, though guilty; for if the just was delivered fbr the unjust, and the righteous` suffered for the unrighteous, much more is it consistent with the justice of the FATHER, to deliver and save the unrighteous and unjust sinner, for the righteous Advocate's sake.

            Verse 2. "And he is the propitiation for, our sins.” Here is the strength of CHRIST'S plea, and the ground of his advocacy, that " he is the propitiation." The Advocate is the Priest, and the Priest is. the Sacrifice, and such efficacy this sacrifice has, that the propitiatory-sacrifice may be called the very propitiation and pacification for sin. Here is the marrow of the Gospel, and these are the breasts of consolation, which any poor sinner might draw by faith: but truly, it comes not out, but by drawing, and there is nothing fit for that, but the heart. The, well of salvation in the Word is deep, and many of you have nothing to draw with; you want the bucket that should be let down; and therefore you go away empty. You come full of other cares, and desires, and delights; no empty room in your hearts for this, no longings and thirstings after the righteousness of GOD; and therefore you return as you came, empty of all true refreshment. O that we could draw it forth to you, and then drop it into your hearts, and make it descend into your consciences!

            In these words, you may consider more distinctly who this is, and then for whom he is made a sacrifice, and withal the efficacy of this sacrifice, and its sufficiency. Who this is, is pointed out as with the finger, " HE is," that is, JESUS CHRIST the righteous. The Apostle demon­strates him as a remarkable person, as the. Baptist doth, " Behold the LAMB of GOD which taketh away the sin of the world."

            "He is" a "propitiation," and that "for our sins;" a strange combination of wonders! Between the persons mentioned, him and us, there is such an infinite distance, that it is wonderful how the one descends to the room of the other, to become a sacrifice for us. O, that we could express this to our own hearts, with all the emphasis that it has; He "the LORD," and we the servants; He " the KING," and we the poor beggars; He. "the Brightness of his FATHER'S Glory," and we the shame and ignominy of the whole creation; He counting "it no robbery to be equal with God, and being in the form of GOD," and we not equal to the worst of creatures, because -of sin, and being in the form of devils. Had it been a holy and righteous man for sinners, it had been a strange- exchange; 'but He is not only holy and harmless, but "higher than the heavens." O, what a vast descent was this, from heaven to earth, from a LORD to a servant, from an eternal spirit to mortal flesh, from God to creatures; and to descend thus far for such persons! While we were enemies, and might have expected a. commissioner from heaven with vengeance against us, behold how the mysterious design of love opens itself to the world, "in sending his own So N for us: " and this is exceedingly aggravated from the absolute freedom of it: that there was nothing to pre-engage_ him to it, but infinite impediments of his affection, and many difficulties to his power; and then, no advantage was to be expected from such creatures, notwithstanding such an undertaking, for them.

            Now, herein lies the strongest support of faith, and the greatest incentive to love and obedience. I say, the strongest support of faith; for, a soul apprehending the greatness and heinousness of sins, and the inviolableness of GOD’s righteousness, with the purity of his holiness, can hardly be persuaded, that any thing can compensate that infinite wrong which is done to his Majesty. But all this difficulty will vanish at the bright appearance of this "Sun of Righteousness," at the solid consideration of the glorious excellency of him who was given a ransom for us -­herein the soul may be satisfied, when he considers what a person has undertaken it, even JESUS the righteous, the only SON of GOD, in whom his soul delighteth, whose glorious and divine Majesty puts the stamp of infinite worth upon all his sufferings, and raiseth the dignity of the­ sacrifice beyond the sufferings of all creatures. Let this once be established in thy heart, that such a one, so beloved of God, and equal to GOD, is the propitiation for our sins, and that GOD path sent "his only-begotten SON;" for this very business; then, there is the clearest demonstration of the love of GOD and of the worth- of the ransom. What difficulty can be supposed in actually pardoning thy sins, when his love has overcome infinitely greater difficul­ties, by sending one, his only SON, to procure pardon. (John 3:) Certainly, it cannot but be the very delight of his heart to forgive sins, since "he spared not his SON" to purchase it; since he has had such an everlasting design of love, which broke out in CHRIST'S corning. And then, such a person he is, that the merit of his sufferings cannot but be a sufficient compensation to justice, because be is one above all, of infinite highness, and therefore his lowness has an infinite worth in it; of infinite fullness, and therefore his emptiness is of infinite price; of infinite glory, and so his shame is equivalent to the shame and malediction of all mankind. So then, whatsoever thou apprehendest of thy own sins, or GOD’s holiness, which seemeth to render thy pardon difficult, lay but in the balance with that, first the 'free and rich expression of the infinite love of GOD, in sending such a one for a ransom; and, surely, that speaks as much to his readiness and willingness, as if a voice spake it just now from heaven: and then, to take away all scruple, lay the infinite worth of his person,- who is " the propitia­tion," with thy sins, and it will certainly outweigh them; so that thou mayest be fully quieted and satisfied on that point, that it is. as easy for him to pardon, as for. thee to confess sin, and ask pardon; nay, that he is more ready to give it thee, than thou to ask.

            In the next place, I desire you to look upon this, as the greatest incentive of affection. O, how should it inflame your hearts to consider, that such an one became a sacri­fice for our sins; to think that Angels have not such a word to comfort themselves with; the innumerable companies of Angels, who left their stations, have not such glad tidingss to report one to another; they cannot say, " He is the pro­pitiation for our sins." This is the wonderful mystery, which the blessed "Angels desire to look into; " they gaze upon it, and fix the eyes of their admiration upon. "GOD manifested-in the flesh." How should this endear him to our souls, and his will to our hearts, "who has so loved us, and given himself for us." Has he given himself for us, and -should we deny ourselves to Him, especially when we consider what an infinite disparity is between the worth, and difference in the advantage of it? He gave his blessed self a sacrifice; he offered himself to death for us, not to purchase any thing to himself, but life to us: And what is it he requires, but your base and unworthy self,-to offer up your lusts and sins in a sacrifice by mortification, and your hearts and affections in a thank-offering? In this your own greatest gain lies too; for this is truly to find and save yourselves, thus to give up yourselves to him.