ely withdraw from the world, and separate their
spirits for this business of self examination, and therefore you remain
perpetually strangers to yourselves, and as great strangers to the power
and virtue of this blood.

Now, in this verse, he declares it plainly in what way and method sin is
pardoned by this blood. By the former verse, we have so much, that it is
necessary we must search and try our ways, that so we may truly know our
sins, and charge them upon ourselves, and here it is superadded, that we
must confess them to him: and the promise is annexed, "he is just and
faithful to forgive." Now, this confession of sin is very fitly subjoined,
both to that which he declared of that great end of that gospel,--communion
with God,--and that which was immediately holden forth of the remaining
virtue of Christ's blood. For might a poor soul say, How shall I come to
partake of that blessed society? I am a sinner, and so an enemy to God,
how shall this enmity be removed? And if the answer be made, "The blood of
Jesus Christ cleanseth from all sin," and so maketh access for a sinner to
enter into this society, yet a question remains, and how shall the virtue
of that be applied to my soul? It is sufficient, I know, for all, but what
way may I have the particular benefit of it? Here it is fully satisfied,
"if we confess our sins, God is just and faithful to forgive." He lieth
under some obligation to pardon us. 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 no more but to confess our sins, who will not
willingly do that, and who doth not daily do it? As one said, "if it be
sufficient to accuse, none will be innocent," _si accusasse sufficiat,
nemo innocens erit_; so you may think, _si confileri sufficiat, nemo reus
erit_, "if it be sufficient to confess, none will be guilty." But, my
beloved, let us not deceive ourselves with the present first apprehensions
of words that occur in this kind. It is true, as ye take confession, there
is nothing more ordinary, but, if it be taken in the true scripture
meaning, and in the realest sense, I fear there is nothing among men so
extraordinary. I desire you may but consider how you take this word in
your dealings with men,--you take it certainly in a more real sense than
you use it in religion. If any had done you some great wrong or injury,
suppose your servant, or inferior, what acknowledgment would y