a legall word and in both it represents this blood of Christ. 1. As it is a metaphoricall word What water is in the corporal that is this blood of Christ in the spiritual cleansing blood in a natural way is not cleansing but defilâ—ng and besmearing and yet what water doth to material that this blood doth to the immaterial cleansing in this respect it is that as men use to wash themselves in water so Christ is said to wash us in his blood to this the promise in Ezechiel properly alludeth where God saith I will sprinkle clean water upon you and for this end certainly Christ instituted water as the element in the holy Sacrament of Baptism that he might thereby signifie the cleansing efficacy of his blood 2. As it is a legall word What the blood of beasts in the law did tipically that the blood of Christ doth really to wit cleanse from sin The Authour to the Hebrews observeth that almost all things in the law were purified with blood and without shedding of blood there was no remâ—ssion thus in the ceremonies for legal uncleanness there was for the most part blood used and in their sacrifices for expiation of moral uncleaness there was shedding of blood to both which the Apostle alludeth when he speaketh of the blood of Bulls and Goats and the ashes of an heyfer the blood of Bulls and Goats being shed in their sin-offerings and the ashes of a slain heyfer used in cleansing those that touched a dead body And surely what were all these cleansings by blood but types and figures of the cleansing by Christs blood for which cause the Apostle manifestly calls these purifyings patterns of the heavenly things indeed as the same holy writer saith it is not possible that the blood of Bulls and Goats should take away sin so that when expiation of sin is attributed to them it is only to be understood in a tipical and sacramental sense as they were shadows figures representations of this blood whereof my Text speaketh and therefore it is they all vanished and were abrogated from the time of the shedding of this blood in which they had their accomplâ—shment and by which this admirable effect was really and fully performed the cleansing from all sin For the better understanding of this precious truth give me leave briefly to resolve these three Queries What we are here to understand by the blood of Christ. What kind of causality this blood hath to the cleansing from sin Whence it is that this blood hath this causalâ—ty and when I have thus opened the vein of this clause I shall the better let out the blood contained it for your spiritual refreshment 1. In answer to the first of these you must know that this blood of Christ is here to be taken both metonymically and synechdochically 1. Metonymically Socinus making use of this trope understandeth by Christs blood Gods new Covenant in which this benefit is promised a sence which if admitted yet according to a right construction will nothing advance his design It is true he maketh it a metonymy of the adjunct as if the covenant were called Christs blood onely because it is confirmed by it but when St. Paul telleth us in general that all the promises are in him yea is well as Amen made as made good yea when our blessed Saviour in particular calleth it the blood of the new Testament or Covenant because it was shed not so much for confirming the covenant wherein remâ—ssion of sins is promised us for the remission that is obtaining the remission of sins which is promised in that covenant it plainly appeareth that if by blood we will understand the covenant it must be a metonymy not so much of the adjunct as of the cause so it amounts to thus much that the remission of sin which is promised in the new covenant is procured by the blood of Christ which is as much as the orthodox doctrin asserts But the right metonymy here necessarily to be taken notice of is by the blood to understand the death of Christ and this of the cause for the effect because by the violent effusion of his blood his death was effected The better to clear this take notice that the blood of Christ was shed according to St. Bernard who supposeth they drew blood from his cheeks when they smote him seven but rather six several times Soon after his birth when at his câ—rcumcâ—sion they took away the foreskâ—n of his flesh a little before his death in the garden when he was cast into that bloody sweat in his scourging when they plowed his back with whips and made long furrows on his shoulders upon his coronation when they platted his head with a crown of thorns at his death on the Cross in the piercing of his feet and hands with nayls after his death when his side was opened with a spear blood and water gushing forth and truly though none of these times his blood was shed in vain yet it is the blood of the Cross when together with his blood he powred out his life that was the offering for sin in which respect it is expressely so called by St. Paul It is indeed by some asserted that one drop of his blood by reason of the hypostatical union might have sufficed for the redemption of the world but that must be taken cum grano salis since supposing at least Gods decree it was no less blood then his life-blood that could avail to the accomplishing this expiation 2. Synecdochically Socinâ—anizing Vorstius making use of this trope extends the synecdoche to that which he cals the whole oblation of Christ and so comprehendeth not only his antecedent obedience but his subsequent glory to wit of his resurrection ascension session and intercession But inasmuch as the authour to the Hebrews expressely saith that when he had purged our sins he sate down at the right hand of God and again he entred into the holy place having obtained eternal redemption for us yea our blessed Saviour himself being ready to up the Ghost cried it is finished I shall not noubt to assert but that what concerned the acquisition of this great benefit was then fully performed though the resurrection with the consequents of it were needful for the effectual application of it to us This Synecdoche therefore is to be extended onely to his passion one part put for the whole of his sufferings and so we are to construe it not onely of his blood but his body since as the one was shed the other was crucified and as here his bloud cleanseth from sin so in St. Peter he is said to beare our sins on his body yea St. Paul ascribeth our reconciliation both to his bloud and to his body nor yet onely of his body and bloud but his soule also in which suffering a subtraction of the Divine vision he cryed out upon the Crosse My God my God
the body without the soul is corporally so the soul without Christ is spiritually dead and alas whilest we are in this estate we are without all hope of life being under the sentence not onely of the first but second death and therefore Iohn the Baptist saith expressely he that believeth not the Son shall not see life but the wrath of God abideth on him oh heavy load and unsupportable weight which upon whomsoever it abideth must needs crush him to peices and sink him to the depth of Hell Oh labour we then both in respect of our selves and others to be sensible of our natural estate and if we mourn over our friends dead bodies much more should we mourn over theirs and our dead soules 2. To seek after this life because it is eternal and to seek it by union with Christ who is the life Indeed this temporal life may be used but onely that eternal life is to be sought the life that now is is a fleeting shadow a vanishing vapour a day which though never so pleasant cannot be long but the life which is to come is a light ever shining a leaf never fading and such a day as shall know no evening and now tell me which is most rational to seek after that life which is lost almost as soon as it is found or after that life which being once found can never be lost to catch after that which being got we cannot hold or that which being once got we cannot lose and therefore that I may allude to our blessed Saviours expression labour not for that which perisheth but for that life which endureth to eternity To this end let it be our continued care to gain to assure our interest in and union with Christ the Shunamite went to the Prophet for raising her dead childe we must to Christ for the quickning our dead souls it is very observable what St. Peter saith to this purpose To whom coming as to a living stone we also are built up as lively stones so that if you know how we become living stones it is by coming to and being built upon Christ as our foundation the soul cannot enliven the body till infused into and united with it nor can we receive life from Christ but by an interest in him he that eateth my flesh and drinketh my blood saith Christ himself hath eternal life there is life eternal life in the flesh and blood of Christ but then we must eat and drink it that so this spiritual food may be incorporated into us and we made one with Christ. 3. Lastly to set an high value upon Christ and give him the glory of this great mercy even eternal life of all the Titles that do express the personall excellencies of the Lord Christ that of the word is most glorious and of all those that do express the priviledges we have by him none so comprehensive as this of eternal life To you who believe saith the Apostle concerning this living stone he is pretious and well he may since he bestoweth so rare a Iewel and so invaluable a pearle as eternal life upon us indeed all our good and comfort is wrapt up in Christ he is the bread to nourish us the light to guide us the life to save us are then any beginnings of this life wrought in us any hopes of it assured to us let us look upon our selves as vessels filled by this fountain stars enlightned by this Sun carcases enlivened by this spirit acknowledging what we have and hope for to be onely and wholly from Christ that as we have life from him he may have thanks from us Now to him who is the life that eternal life be praise and glory in the Church throughout all ages Amen THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 2. 2. For the life was manifested and we have seen it and bear witness and shew unto you that eternal life which was with the father and was manifested unto us AMong the mystical interpretations of those four living creatures mentioned in Ezekiel and the Apocalyps that of resembling by them the four Evangelists is the most usual among the Antients and St. Iohn is compared to the Eagle by them all except Iraeneus who likeneth him to the Lion St. Hieroms reason is from the Eagles wing which soareth highest of any bird St. Gregories from the Eagles eye which is able to look upon the Sun and both very apposite for so doth St. Iohn in his Gospel look upon the Sun of righteousnes and so are high in contemplation of his Divinity nor is this lesse observable in this Epistle than in his Gospel which both beginneth and closeth with the Deity of Christ Indeed we have here in this beginning both the God-head and Man-hood of the Messiah and the union of both in one person set before us when he saith That which was from the beginning c. The second Character here given and which now followeth to be handled is of Christ as God in those words which was with the Father It is the same no doubt in sense with that in the Gospel and the word was with God and to this purpose Theodoret applyeth that of the Psalmist With thee is the fountain of Life For the better explanation of it we must take notice of the Noun the Praeposition and the Veâ—â— â—ather with the Father was with the Father 1. By the Father we are here no doubt to understand the first person in the sacred Trinity Indeed it is a word that is taken in Scripture both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially and personally essentially it is common to all the persons personally it is onely true of the first when it is used of God in respect to the Creatures it is to be understood essentially and our Apostle so intends it when he saith Behold what manner of love the Father hath showed that we should be called the Sons of God But when of God in order to the persons it is to be construâ—â— personally as here and in the next verse it is manifestly so used And the first person is called the Father say some because he is the original of the Trinity as connoting the relation he hath both to the Son and the Holy Ghost but â—hy others more properly the first person iâ— the Father onely in relation to the second who is his begotten after the most perfect way of Generation and so he only a Father in regard of him But further 2. The chief thing considerable is what this meaneth that Christ the life is said to be with the Father The answer to which I shall lay down both negatively and affirmatively 1. Negatively we must not strain the expression too far as noting either an inferiority or separability between those two persons of the Father and the Word 1. Not a separability as if Christ were so with that he were without the
that which they did declare now upon these considerations it was most requisite these planters of Christianity should be bold and resolute in declaring and defending what they declared Rationally much less religiously bold they could not be unless strongly and undoubtedly confirmed in and assured of the truth of those things they did declare this confirmation they could not have by a better way than sensible demonstration Hence it is that the Apostles give this as the reason of their resolvedness we cannot but speak the things we see and hear and St. Luke calls those proofs which the Apostles had of Christs resurrection by seeing and coversing with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our translation not unfitly rendereth infallible proofs by which therefore they were no doubt strengthened in their faith and animated with courage To apply this to our selves in severall particulars 1. Here is matter of confutation and that both direct and collaterall 1. This directly confuteth a double heresie 1. That of the Marcionites and Manichees whereof St. Austin saith Cerdo was the author who assert all things Christ did were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in appearance denying that he was truly man But surely when we read that he was not onely heard but seen and handled we must needs acknowledge him reall man an apparition may indeed deceive the sight but it cannot the feeling Christ was not onely seen but felt hence it is that this is his own argument to his disciples when they doubted whether he were not a spirit handle me see me for a spirit hath not flesh and bones as you see me to have 2. That of the Nestorians who assert two persons the one the Son of God the other the Son of Mary but were it so St. Iohns words could not be verified they saw and handled the word of life for it was onely the man-hood they saw and handled and if the man Christ were a distinct person from the word of life they could not be said to handle the one when they handled the other and therefore we do from these and such other like places strongly assert a unity of the two natures in one person it being one and the same person who as God was invisible and as man visible as God was from the beginning as man had a beginning as God was immateriall and as man palpable 2. This collaterally confutes that error of the Papists who assert the flesh and blood of Christ to be corporally present in the holy Sacrament so as that the bread and wine are by a miraculous work transubstantiated into it indeed from this very clause a strong argument may be drawn and that two wayes 1. To prove that Christs flesh and blood is not there corporally present because then it must be visible it is an undoubted maxime in Philosophy omne corporeum est quantum quantity is inseparable from corporiety and being so it cannot but be visible and palpable nay since it implyeth a contradiction for a thing to be a body and not to be visible because it is as much as to be and not to be a body it is that which Omnipotency it self cannot do and therefore in vain is a miracle pretended 2. To prove that the bread and wine in the holy Sacrament are not transubstantiated but remain bread wine still because it is a clear axiome bodies are such in their own nature as they present themselves to the sence when it is every way disposed and fitted for the object now that which at the holy table offereth it self to the view and taste and touch of the most rectifyed organ is not flesh and bloud but bread and wine and therefore if St. Iohns proof here be valid that which he declared was true because he saw and handled it we may with the same validity prove it is bread and wine in the sacrament because by seeing and handling we find it to be such 2. Here is matter of Conviction to perswade us of the verity of the Apostolical writings It is true the chief reason why we are to receive their writings is because they were moved and extraordinarily assisted in the penning of them by the holy Ghost but yet withall this may be a secondary reason of our assent to what they testifyed and wrote because it was no other than that which they had heard nay seen nay handled we all think it just and reasonable to believe a man when he speaketh not by hear-say but personal experience and why then is it not reason that we should believe the Apostles who declare nothing but what they heard saw and handled This was so rational an argument in St. Iohns account that speaking concerning Christs being thrust through with a spear he thus argueth He that saw it bare record and his record is true therefore true because of that which he saw and hence it is that Iohn the Baptist complaining of the Iews infidelity in rejecting Christ useth this aggravation what he hath seen and heard that he testifieth and no man receiveth his Testimony and in the same Chapter Christ himself taketh up the same complaint to Nicodemus verily verily I say unto thee we speak that we do know and testifie that we have seen and you receive not our witness To drive this nail to the head there are but three things that can possibly be objected against this reason which being cleared I conceive it will remain unanswerable and such as may convince a Iew a Pagan if they were not wilfully blind That they say they heard saw and handled what they never did and so were no better than deceivers That they did onely think they saw such things but in truth did not and so were themselves deceived That that which they did hear see handle will not amount to a proof of what they declared namely that Iesus was the Christ. To all which I doubt not but to return a full answer 1. As to the first such an accusation cannot aequitably be charged on any except they either were men of loose and flagitious lives and so not likely to make any conscience of a lye or else that there were some great advantage apparently accruing by such a lye which perhaps might have an influence not onely on a loose but a civil person now neither of these can in this case be alledged For 1. The Apostles were men of holy and exemplary lives men that did shine as lights in the world by their good conversation men whom those grand Apostates and enemies of Christianity could charge with nothing but simplicity and therefore no reason to suspect that they should tell such a gross lye as to say they heard or saw or handled what they never did 2. It is sufficiently manifest that they were not allured to bear this Testimony by any gain either of honour or profit or pleasure nay in stead of gain there was nothing but loss they were
distinguish of three kind of lyes according to the several ends at which they aim to wit jeasting for mirth and pleasure officious for profit and advantage pernitious tending to injurie and hurt all of these are condemned but the latter is justly accounted the most abominable and of this sort is this lye my text speaketh of a pernitious hurtfull lye That you may see the injury which commeth by it consider it in reference to God and his Gospell to others and to our selves 1. To say we have fellowship with God and wâ—lk in darknesse is such a lye as tendeth much to the dishonour of God and disgrace of Religion St. Paul speaking to the hypocritical Iews tells them the name of God is blasphemed among the Gentiles through you the like may be said to licentious Christians the name of God is blasphemed among Turks and Pagans through you when the Indians were so barbarously used by the Spaniards who called themselves Christians they cryed out quis malum Deus iste what God doth these men serve when the enemies of the reformed Church hear what perjury oppression bloodshed they who would pretend to the strictest profession of it commit are they not ready to say what a Religion is it these men profess that can dispence with such wickedness It was no small though a just disgrace to the Pope when the King of Hungary having taken a Bishop prisoner in battel sent his armour to him and onely this in writing Vide num haec sit vestis filii tui Is this your Sons coat And it is a sad though unjust reproach which the bad lives of Christians cause to fall on God himself whilest profane wretches are apt to say These are your Saints and thus by our wicked conversation our being called Christians brings a reproach to Christ and Christianity 2. Besides this which is the highest injury to Religion it is hurtfull to others when they who pretend to have communion with God lead wicked lives how are strong Christians grieved the weak staggared and they that are without kept back from embracing Religion yea encouraged in their licentious actions nay if these that say they have fellowship with God do such abhominable things what need we trouble our selves are profane wretches ready to say our lives are little worse than theirs why should not our condition be as good 3. This lye will prove no less pernitious to our selves he who is the eternall truth cannot endure lying lips vident rident demones Devils see and rejoyce God seeth and is incensed against such dissembling wretches every such hypocrite may well think God bespeaketh him in the Psalmists words What hast thou to do to take my name into thy mouth seeing thou hatest to be reformed and refusest to receive instruction and must expect no other answer at that day when they may plead their outside devotion and large profession but depart from me ye workers of iniquity I know you not Brethren you may for a time cozen men but you cannot deceive God and as St. Cyprian excellently it is a meer madness not to think and know that lyars will at last be found out Diogenes seeing a vitious young man clad in a Phylosophers habit plucked it off as conceiving that it was defiled by him and God will one day pluck off the hypocrites vizor of piety that he may appear in his colours and in that day how far more tollerable will it be for professed enemies of God and religion than for such persons It is very observable that other sinners are doomed to have their portion with hypocrites as if hypocrites were the tenants and the rest as it were inmates of hell certain it is the fornace of torment shall be seven times hotter for a carnall Gospeller loose professor then for licentious Pagans since their condemnation shall be so much the greater by how much their profession hath been the holier and the higher they have lifted themselves up to heaven in their religious pretences the lower they shall be cast down to hell for their impious practices Let then every one that nameth the name of Christ depart from iniquity it was St. Cyprians advice to those who took on them the name of Confessors that they would keep up the honour of their name it is mine to all who take upon them the name of Professors For shame let us not so palpably give our selves the lye quid verba audiam cum facta videam what avail good words when our works are bad tace linguâ loquere vitâ either say less or do more In one word let our actions speak what our expressions pretend to and our conversation be answerable to our profession so shall we be found true men and not lyars and not onely knowers and professors but doers of the truth and so be blessed in our deed THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 7. But if we walk in the light as he is in the light we have fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin RIghtly to divide the word of truth is the charge St. Paul gave to Timothy and a special part of every Ministers office To give every Auditor his due and proper portion as a Master of a feast doth to every guest is according to some expositors the right dividing the word of truth for which reason no doubt it is that among other similitudes Ministers are compared to Stewards whose work is to provide for and distribute to every one in the family their convenient food What St. Paul requireth of all Christians in respect of their neighbours and Superious Render to all men their due Tribute to whome Tribute custome to whome custome fear to whom fear honour to whom honour belongeth That by way of analogy is required of all Ministers in regard of their people to give to every one their due reproof to whom reproof threatning to whom threatning instruction to whom instruction and comfort to whom comfort appertaineth A manifest example hereof we have given by this holy Apostle in this place expressely reproving and implicitly threatning in the former verse those to whom it belongs such as walk in darkness and here sweetly comforting those to whom promises belong such as walk in the light in this verse But if we walk in the light c. This is that room on the right hand into which we are now to enter wherein if you please you may take notice of three Partitions here is the Christians Practise to walk in the light Pattern as he is in the light Priviledge we have fellowship c. Or if you please to reduce the three to two here is considerable The duty required and the mercy assured Or The qualification premised walking in the light as he is in the light The Collation promised of Communion with God we have fellowship one with another Iustification by Christ
assertion the blood of Jesus Christ his sonne cleanseth from all sin In its connexion with the preceding parte of the verse intimated in that coniunctive particle and. 1. The plaine position of this clause is the bloud of Iesus Christ cleanseth from all sin insignis hic locus to use Calvins expression an elegant and excellent sentence wherein every word hath its weight so that we might finde in it as many parts as words If you please to allude to a known and apt metaphor here is observable the Phisitian the patients of that Physitian the disease of those patients the physicke for that disease the operation of that physick and the efficacy of that operation 1. The Physitian is Iesus Christ the son of God one who being the son of God must needs be able and skilfull since he is the Christ he wants not a call to the office as he is Iesus he cannot but be ready willing to the worke who can desire a better who would seeke after another Physitian then him in whom skill and will ability and authority do meete 2. The patients of this Physitian are expressed in the pronoune us conceive it by way of exclusion us not the Angells he is pleased to have no pitty on their misery nor to vouchsafe them any remedy by way of inclusion us Apostles as well as others none but stand in need of this Physitian and they most need him who thinke they have least 3. The disease of these patients is sin a disease both hereditary as to the root of it which together with our nature we receave from our parents and likewise contracted by our selves upon our selves in the dayly eruption of this corruption by thoughts words and workes A disease that maketh the patient sick dangerously desperatly sicke even to the death yea such as must inevitably have brought upon us not only the first but the second death had not this Physitian interposed and undertaken the cure 4. The physick which this Physitian administreth to the patient for the cure of his disease is blood and which is the wonder his owne blood Indeed the cause so stood that as none but this Physitian so nor he but by his blood could effect this cure and behold he is content to part with his owne blood for our sakes 5. The operation of this physick is by cleansing indeed such is the excellency of Christs blood that it is both a purge and a cordiall strengthening and cleansing none like this to comfort our hearts none like this to purge out the ill humors of our sins whereby our spirituall health is restored 6. Lastly the efficacy of its operation which appeareth by a double extent 1. The one in regard of the disease it cleanseth from all sin that is whatsoever can be called sin of what kâ—nd nature degree soever it be since the cure of no dâ—sease can be impossible to him that can do all things 2. The other in respect of the permanency of this physicks vertue implyed in the present tence of the verbe this blood never loosing its efficacy cleansing not onely when shed but indeed both before and after so that the patriarchs and Prophets before Christ the Apostles who were contemporary with Christ nay all Christians after him to the end of the world may truly take up this saying the blood of Christ cleanseth us from all sin But that I may rather breake then crumble this bread of life be pleased only to take notice of two generall parts in this clause namely The effect or benefit it selfe in those words cleanseth from all sin The cause and spring of this benefit in those words the blood of Jesus Christ his son of the first breifly of the latter more largely 1. The benefit it selfe is cleansing from all sin for the undeâ—standing of which we must know that in sin there are two things considerable to wit macula and reatus the staine whereby it defileth our natures and the guilt by which it defileth our persons according to these two there is a double cleansing the one of sanctification the other of justâ—fication nor is it my distinction but St. Pauls where having mentioned walking as the genus he presently distinguisheth it into its species sanctifying and justifying The one by subduing the dominion of sin gradually abateth and in due time shall by an expulsion of the being wholly take away the staine of sin upon our natures the other so taketh away the guilt of sin that the person is not in Gods Sight and account oblâ—ged to suffer the punâ—shment due to it If you aske which of these is here understood I answer in a large sence we may comprehend both it being true that the blood of Christ hath in it self a moral efficacy to perswade and withall hath purchased the spirit of Christ to be annexed to it which is the efficient cause of the cleansing of sanctification in which respects our dying to sin and redeeming us from all iniquity are set down as ends yea effects of Christs death but withall in a proper sense we are here to understand the cleansing of justification partly because the walking in the light before mentioned includeth in it the purity of sanctification and partly because this cleansing is here promâ—sed as a priviledge to be conferred upon them that walk in the lâ—ght To this purpose it is rationally observed that 1. Where cleansing from sin is required as a duty to be done by us it is to be understood necessarily of cleansing by sanctification so in that of the Prophet wash you make you clean of the Apostle S. Paul let us cleanse our selves S. James cleanse your hands and the like 2. Where cleansing from sin is prayed for as a mercy of which we stand in need it extends to both as appears in Davids penitential Psalm where he beggeth of God washing cleansing purging and creating in him a clean heart since though the former principally refer to the cleansing of justification yet the latter manifestly relateth to that of Sanctification 3. Where cleansing is promised as a benefit to be bestowed upon us if it is not only yet primarily to be interpreted of cleansing by justification of this nature are those Evangelical promises we read of in the Prophesyes of Jeremy and Ezechiel and thus I conceive we are to interpret both the ninth and this present verse According to this construction the blessing here assured is that which is elsewhere called remâ—ssion and forgiveness of sins why it is expressed by this metaphor of cleansing shall be God willing more fully illustrated in the handling of the ninth verse Let it suffice for the present that we have found out the genuine meaning of it and so pass we on to 2. That which is the chief intendment of this clause the cause and spring of this benefit the blood of Jesus Christ his Son This phrase of cleansing is both a metaphorical and
it is that his person being infinite the worth of his blood is infinite and so it became commensurate and adaequate both to the infinite demerit of the sin committed by us and the eternity of the punishment which was to have been inflicted upon us and by the same reason that mans sin being a finite act yet deserveth an infinite punishment because perpetrated against an infinite majesty Christs death though a temporary passion cannot but be infinitely satisfactory because it is the death of an infinite person Christ Iesus the son of God blessed for ever And now what other use should we make of this but as both a looking-glasse and an antidote 1. In this truth as in a looking-glasse let us see these two things the haynous nature of our sins and the unparaleld measure of Christs love 1. View oh sinner the hainous nature of thy sins from which nothing but Christs blood can cleanse thâ—e sin if looked upon in the glasse of the law cannot but appeare sinfull but when beheld in the blood of Christ it must needs appeare beyond measure sinfull ex consideratione remedii periculi aestimo quantitatem saith St. Bernard excellently take notice of the greatnes of thy disease and danger in the remedy prepared for the cure of the one and prevention of the other Oh how great is that wound which nothing could heal but the Physitians death The truth is Christs blood in respect of sin is both aggravating and diminishing look upon sin in Christs blood one way it appeareth not so terrible because this blood cleanseth from it look upon it another way it appeareth abhominable because it could not be cleansed but by this blood Tell me oh sinner why dost thou make nothing to defile thy self with that which cost thy Saviour so dear to cleanse thee from how much rather should thy sins wring tears from thee since they drew blood from Christ 2. Behold oh Sinner the exceeding love of thy Saviour who that he might cleanse thee when polluted in thy blood was pleased to shed his owne bloud Indeed the powring out of Christs blood was eximium charitatis opus a superexcellent worke of charity hence it is that these two are joyned together and when the scripture speaketh of his love it presently annexeth his sufferings so St. Paul who loved me and gave himselfe for me so St. Iohn who loved us and washed us from our sins in his owne blood We read that when Christ wept for Lazarus the standers by said see how he loved him surely if his tears much more his bloud proclaimeth his affection towards us thus may we see the bowels of his compassion through the wounds of his passion The Iewes were the scribes the nayles were the pens his body the white paper and his bloud the red inke and the characters were love exceeding love and these so fairely written that he which runs may read them I shut up this with that of devout Bernard Behold and look upon the rose of his bloudy passion how his redness bespeaketh his flaming love there being as it were a contention betwixt his passion and affection this that it might be hotter that that it might be redder nor had his sufferings been so red with bloud had not his heart been enflamed with love Oh let us beholding magnify magnifying admire and admiring praise him for his inestimable goodness saying with the holy Apostle unto him that loved us and washed us from our sins in his bloud be honour and glory for ever 2. Make use of this truth as a cordiall to revive thy drooping soul in a time of inward affliction it is the note of Oecumenius upon the text Is any one affrighted with the light and sense of sin Let this cleansing by the bloud of Christ make him confident and to the like purpose St. Austin the devil hath put in a caveat an hand-writing against us but let us be secure the blood of Christ hath blotted it out Me thinks I hear some wounded broken sinner crying out in dispaire Woe is me that ever I was born my sins are for number innumerable for measure unmeasurable and I am not able to cleanse my selfe from any no not the least of them Oh what mountaines of grievous sins lye upon my back that I am not able to look up oh what scarlet crimson bloudy sins continually sly in my face that I am not able to behold without desperation oh that I had never been oh that I might be no more whether shall I sly who carry my guilt still along with me What shall I do to be eased of this oppressing burden Ah my sinfull soule what will become of thee Vile wretch that I am where shall I appear But stay thou despaâ—ring sinner with poore Hagar in the wildernesse thou art crying weeping dying when as behold a well of water is by thee a fountaine of bloud is opened for sin and for uncleanness thou dost well to bewayle thy own sin but thou dost ill to forget thy Saviours bloud Thou sayst thou art a great sinner true else Christ needed not have shed his bloud thou sayst thou art a great sinner be it so yet Christs bloud cleanseth from all sin And therefore is Christs bloud sayd to cleanse from all sin because there is no sin so great from which it cannot cleanse what if thy sins be clouds thick clouds yet the beames of this sun of righteousnesse can dissipate them what though they be mountaines yet this red sea can swallow them what though they be scarlet sins yet this scarlet bloud can make them white as snow View the catalogue of those sinners whom this bloud hath cleansed and thou shalt find fornicatours idolaters adulterers effae'minate abusers of themselves with mankind theeves covetous drunkards revilers extorâ—tioners have been washed by it for such saith St. Paul to the Corinthians were some of ye but ye are washed look once again and thou shalt find a blasphemer a persecuter for such was Paul himselfe nay murderers even those who had a hand in the murder of Christ himselfe for such were those converts at St. Peters sermon cleansed mercyfully by this very bloud which they shed so cruelly Sinners this bloud still as it were runs afresh and the efficacy of it is as full now as it was at first onely remember that this bloud which was shed cleanseth not unlesse it be sprinkled so much David intimateth in that prayer purge me with hisope hysope being that by which the bloud of sacrifice was sprinkled to which answereth faith wereby our souls are sprinkled with this bloud of Christ. The brazen Serpent cured those who were stung with the fiery Serpent but not without their looking on it The bloud of Christ can cleanse us from all our sins but not without our applying it Go then oh sinner in a sence of thy own filthiness to thy blessed Saviour
say to him with the Leper Lord if thou wilt thou canst make me clean with the Father of the child Lord I believe help my unbelief remember his gracious invitation to come and his comfortable promise of ease and be not faithless but beleeving Nor needest thou mingle any water with this bloud popish pennances pilgrimages indulgencies or any such like inventions of superstitious dotages this bloud alone can cleanse and by joyning any thing with it thou dost what lyeth in thee to defile and debase this bloud To him then and him alone have recourse with a lowly yet lively confidence relying on the merits of his bloud which cleanseth from all sinne 2. You have seen the position in it selfe be pleased now to look upon it in its reflection on what proceedeth and thus we may consider it two wayes Either as these words are an answer to some objection which may be made against the preceding Or as the preceding words prevent a misapplication which may be made of these 1. Whereas the Apostle saith in the former part of the verse If we walke in the light as he is in the light we have fellwoship one with another It may be objected though we now walke in the light yet before we walked in darkness and will not that hinder our Communion nay besides though we walk in the light yet we still fall into darkness and will not that make a seperation between God and us to both these we have a cleare answer returned in these words 1. As for our past sins committed before conversion they shal not hinder this fellowshâ—p because so and is somtimes taken especially by S. John the bloud of Christ cleanseth from all sins To wit as some expound it truly though not fully all past sin it is the promise of Almighty God made by Ezechiell that when the wicked turneth from his wickedness that he hath committed all his transgressions that he hath committed they shall not be mentioned to him indeed the convert himselfe still penitently remembers them buâ— God mercifully forgets them and why the bloud of Christ cleanseth from them whence by the way it is well observed by Zanchy that it is not our walkâ—ng in the lâ—ght cleanseth from our former workes of darkness but the bloud of Christ. Our present obedience is not cannot be any compensation to God for our former disobedience we now doe no more then we ought to do and therefore it cannot satisfy for our former doing what we ought not and not doing what we ought to do but the merit of Christs bloud both can and doth expiate our former guilt 2. As for our present sins whither continuall infirmities or our particular grosse acts into which we may fall notwithstanding we walk in the light from these upon our repentance the bloud of Christ cleanseth so our fellowshâ—p with God continueth it is true we cannot walke so exactly but sin will cleave to us sin in whomsoever it is cannot but provoke God to seperate from him I but the bloud of Christ cleanseth us from our sins whereby it is that we still have fellowshâ—p with God Thus doth this sentence at once both infirmitatis nostrae nos admonere admonish us of our own weakness adversus desperationem munire arme us against those fears which the sins we fall into by reason of that weaknesse may prompt us to whilst we have still a refuge to flie to a rock to lay hold upon a plaster to make use of even this bloud of Jesus Christ which cleanseth from all sin 2. There is yet another relative consideration of these words which would by no means be left out as being that which may serve like the angels flaming sword to keep of impenitent sinners from comming to the tree of life Brethren this is a very comfortable doctrine which you have heard of Christs bloud cleansing from all sin and I doubt too many will be ready to lay hold on it to whom it doth not yet belong when therefore you apply this comfort take with you the condâ—tion if we walke in the lâ—ght as he is in the light the bloud of Christ cleanseth from all sin And remember that this hypotheticall proposition is aequivalent to an exceptive unless we walk in the light the bloud of Christ will not cleanse us Hence then impenitent presumptuous sinners here is bread indeed but not for Dogs a pearle but not for swine The comfort of this text is precious but not common and though that his bloud is able to cleanse all yet it only will cleanse them that walk in the light It is the strange conceit of many that all is so done for them that nothing needs to be done by them whereas Christs bloud so cleanseth from sin that we must walk in the light it is the horrid presumption of some that though they live in sin they shall be cleansed by Christs death whereas his bloud cleanseth onely such as walk in the light Oh then let us not deceive our selves with vain hopes Christ hath borne our sins we must not therefore think to lay what load upon him we please he onely taketh away their sins who cast away their sins Christs death is a plaister for wounded sinners but we must not presumptuously wound our selves in hope that this plaister will cure us Finally Christs bloud is a rich treasure to defray the debts of humble sinners and to beare the expences of such to heaven but there is nothing allowed for wanton prodigals who spend freely and sin lavishly upon the account of Christs merits and therefore to end all be sure in reading and applying to joyne the beginning of the verse with the end If we walke in the light the bloud of Jesus Christ cleanseth from all sin THE FIRST EPISTLE OF St. IOHN CHAP. I. Ver. 8 9 10. If we say that we have no sin we deceive our selves and the truth is not in us If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousness If we say we have not sinned we make him a lyar and his word is not in us THat vision which Moses saw of a bush burning in the fire is symbolically applyed to instruct us in that most exquisite wisdom the knowledge of God and our selves nor unfitly since flaming fire is a fit embleme of Gods purity and the thornie bush of mans iniquity This sight me thinketh St. Iohn presenteth us within this Chapter if you please to cast your eyes on the sixth verse you may behold the fire a delineation of Gods holinesse who is light without any darknesse here in these verses you may meet with the bush a declaration of mans sinfulness It was the prayer of a devout Ancient Domine noverim te noverim me Lord let know thee let me know my self this ought to be the prayer the study of every Christian to know Gods purity that
as lyable to the penalty so is the forgiven sinner from the punishment it selfe which is the remote term and the obligation to it which is the proxime term of pardon in this respect it is that Anselm saith to forgive sinne is not to punish it and St. Austin to the same purpose it is Gods not marking inquity so as to inflict the penalty due to it and the Schooles to remit the sinne is not to impute it so as to punish it For the fuller opening this truth know 1 On the one hand there is a great deale of difference between these two to withhold the execution off and to withdraw the obligation to the punishment it is one thing for a creditor to give day of payment and another thing to cancell the bond indeed the phrase used by Moses of Gods forgiving his people from Egypt untill now seemeth chiefely to intend his sparing to punish them but that is forgivenesse in a larger and improper sence according to the genuine notion there is a vast difference between forgiving and forbearing mercy As learned Davenant upon those words forbearing forgiving one another hath observed that there is far more in the latter than in the former since a man may forbear revenge meerly for want of ability or opportunity so is it true though not upon the same ground in respect of God his forgiving is farre more then his forbearing and therefore this latter hee vouchsafeth even to those who goe on in sinne but the former onely to them who confesse theâ—r sin since whereas by the one it is onely hee doth not as yet by the other it is that he will not at all punish 2 On the other hand there is a great deal of difference betwixt afflâ—cting for sin and punishâ—ng for sin properly so called for though the meritorious cause of both be the same to wit sin yet the impulsive cause from within is different that from an anger mixed with love this from meer anger and purely judiciall wrath besides the finall cause is far differenâ— that is for emendation of the person this is for satisfaction of the law and so whereas that is medicinall this is exitiall That God doth afflict his own people for sin yea for sinne after it is forgiven is a case so cleare that it cannot upon any just reason be denied The Antinomians doe but discover their owne blindnesse whilest they deny that God seeth sinne so as to correct it in justified persons that instance of David is pregnant whom the prophet tels as it were with one breath that God had forgiven his sinne and yet for that sinne the childe must dye that of the Psalmist concerning the Isralites is very plaine Thou wast a God that forgavest their sinne though thou tookest vengeance of their iniquities finally that of the Corinthians is no lesse apposite who though they were forgiven and therefore should not be condemned with the world yet were judged and chastized of the Lord for their sinne of unworthy receiving the holy sacrament But still though God doe afflict yet hee doth not punish for sinne those whom hee forgiveth unlesse as all afflictions may in some sort bee called punishments and the reason is plain because punishing for sinne is in a war of revenge and Satisfaction which are direâ—tly opposite to forgivenesse and wee may as well say that â— judge can at the same time pardon a malefactor and exâ—â—ute him as that God can punish when hee forgiveth indeed because those eternall miseries have most properly in them rationem paenae the nature of satâ—sfactory punâ—shment therefore forgiveness chiefly consists in taking off the obligation to that according to St. Pauls Phrâ—se There is no condemnation to them that are in Christ Iesus but yet it is no less true that the oblâ—gation to temporall as well as eternall punishâ—enâ— is taken off so that though the same ouâ—ward miseries seize upon pardoned as well as unpardâ—ned sinners yet nâ—t in the same way as hath been already iâ—timated and therefore though God doe inflict many miseries of life yea death it self upon forgiven sinners to make them feel the smart of sinnâ— watchfull how they run into sinne and to declare his justice against sinne yet not in the least to satisfy his justice upon them for sinne that being already most fully as I shall hereafter shew performed by Christ. 2 You see the significancy of the first word and thereby the nature of the thing passe wee on to the second which though the same as to the thing with the former yet wants not its peculiar emphasis That distinction of Divines concerning remissio culpe paenae the remission of the fault and the punishment may not unfittly bee made use of for a distinct reference of those two expressions the former of forgiving more properly refers to the remission of the punishment though yet it includeth the fault as a creditor cancelleth the bond doth thereby remit the debt it selfe this latter of cleansing chiefely refers to the remission of the fault which defileth though it include the punishment because it is of that defilement which is contracted through the guilt of sinne And now as in the former so in this expression wee have two things considerable what unrightâ—ousnesse doth and what pardon doth 1 What unrighteousnesse dothâ— it maketh the sinner filthy and polluted in Gods sight sinnes as they are debita debts so they are said to bee remitted and blotted out and as they are sordes filthy so they are said else where to bee covered and here to bee cleansed Oh then how odious is an unpardoned sinner in Gods sight It is very observable how Almighty God describing the sinfull state of rebellious Israel borroweth a metaphor from a châ—ld that is not swadled but lieth polluted in its bloud the Psalmist speaking of wicked men saith They are corrupt â—nd become abominable where the former word iâ— borrowâ—d from a dead carkass and truely â— child in its bloud is not more loathsome to our eyes a carkasse on the dunghill is not more nâ—isome to our smell then a sinfull wretch is in Gods eyes and to his nostrils 2 What forgivenesse doth it cleanseth the sinner An expression that must not be strained too much as 〈◊〉 according to the doctrine of the Church of Rome the pardoning of sinne were an utter extinction and aboâ—â—tâ—on of it as cleansing doth wholy take away filthâ— truâ— it is where sinne is forgiven the filth of sinne is in some measure and shall at last bee wholly removed but that is onely the effect of glorification not of justification or sanctification and indeed as if our Apostle would prevent any such inference from this Phrase wee finde him subioyning if wee say wee have not sinned as before whâ—n hee speaketh of Christs cleansing he addeth if wee say wee have no sinne so that sinne is therefore said to bee cleansed not that the
1. Some interpreters make faithful and just to be synonima's therefore he is faithful and just because it is just he should be faithful in this respect the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth truth is by the Septuagint translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnesse nor is it without reason because it is a righteous thing to be true before a man maketh a promise he is free to make it or not but when he hath made it he is not free to keep it or not by promise a man becometh a debtor and for one to pay his debt is no more then just Indeed this is not exactly true in regard of God because we never so fully perform the condition but it is justly lyable to exception yet after a sort it is that which he accounts himself engaged to in point of justice to perform all his promises and therefore though it is meer mercy which maketh it is justice which fulfilleth the promise This interpretation Socinus layeth hold on hereby to evade the doctrine of satisfaction which this word according to its proper sense doth clearly â—avour But the designe of the Holy Ghost being in these words to strengthen our weak faith in beleeving the pardon of sin I conceive we shall do best to expound the words in that way which may most â—onduce to this end and that is as affording not only a single but a double prop to our faith from a double attribute in God and therefore I waâ—e this interpretation 2. Others there are who distinguishing these two understand by justice mercy so Grotius here saith I interpret just to be good gentle and Illyricus observeth that righteousnesse is sometimes taken for benignity and clemency in this respect iâ— is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth mercy is sometimes by the Sepâ—uagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth righteousnes agreeable hereunto the Greâ—k word for almes is by the Syriach rendred righteousness the merciful mans bounty is by the Psalmist and St. Paul called righteousnesse yea upon this account mercy and righteousnesse gracious and righteous are joyned together and David promiseth if God would deliver him from blood guiltinesse he would sing aloud of his righteousnesse And now according to this interpretation we see another impulsive cause of forgivenesse namely the grace mercy clemency of God Among others there are two Greek words by which pardon is set forth that excellently confirm this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former by St. Paul which comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to forgive freely and intimateth free grace to be the spring of pardon the latter by the Authour to the Hebrews in that quotation of the Prophet I will be merciful to their sins and their transgressions which is by shewing mercy to the sinner in the forgivenesse of his sins so that we may hence learn to what we are to ascribe the pardon of our sins meerly the good will and grace and mercy of God Indeed we shall still find all those benefits especially spiritual which we receive attributed to mercy the regeneration of our nature according to his mercy he hath begottâ—n us the salvation of our soules according to his mercy he saved us and the remission of our sins through the tender mercy of our God oh let us admire the bowels of love the riches of grace the treasures of mercy which are manifested in pardoning and cleansing our sins 3. But though this interpretation may be received yet since it is a good rule in expounding Scripture to keep to the proper meaning of the words if there be not very good reason to the contrary and there being no reason why we should here recede from I have chosen rather to adhere to the litterall sence of the word Iust. For though it be true that 1. The commission of sin deserveth punishment and therefore justice which giveth every one their due calls for the punishing not the remitting of sin and 2. The confession of sin cannot as hath been before asserted deserve pardon because it is no proportionable compensation of the offence Upon which grounds it appeareth that this justice which forgiveth cannot be in respect of us yet it still is a truth in regard of Christ God is just to forgive so that a Gualtâ—r well he cannot but forgive unlesse he will be unjust to his own Son and inasmuch as our Apostle in the foregoing verse save one expressely attributes this cleansing to Christs blood this interpretation of justice is doubtlesse most genuine and congruous To clear briefly and perspicuously this sweet truth of pardoning justice be pleased to know that 1. The mâ—ledictory sentence of death denounced by the law against sinners was inflicted by God upon Christ this is that which the Prophet Esay positively asserts where he saith the chastisement that is the punishment called a chastisement because inflicted by a father and onely for a time of our peace was upon him and again he was oppressed and he was afflicted which according to the genuine sence of the original is better rendred it was exacted to wit the punishment of our sin and he was afflicted or he answered to wit to the demand of the penalty It may be here enquired how it can stand with Godâ— justice â—o inflâ—ct punishment upon the guiltles and if this doubt be not cleared we shall stumble at the threshold and the foundation of this pardoning justice will be layed in injustice and truly when we find God saying the soul which sinneth shall die and asserting those who condemne the righteous as an abomination to him it is hard to imagin how he can himself justly punish the innocent for the nocent To remove this scruple consider 1. That God did inflict death on Christ is undeniable and who may question the justice of his actions when as things are therefore just because he wills them to be done whose will is the supream rule of justice 2. There cannot be a more necessitating reason of Gods afflâ—cting Christ by death then this so that if it be not just for God to inflict it upon him on this ground it is much lesse upon any other That Christ should die for the confirmation of his doctrine was needless it was done sufficiently by miracles To make way by death to his glory was not necessary he might have been translated as were Enoch and Eliah To dye only as an example of patience and fortitude to his followers is a far less cogent cause then to dye as an example of Gods justice and severity against sin nor need he have died for that end since the death of any of his Apostles might have been exemplary in that kind Finally had he died only for the declaration of Gods immense love to us and not for the demonstration of his severe justice against sin whilest he had been so
Father Jesus Christ the rightâ—ous wherein there are two things observable The quality what it is we have an advocate The efficacy how prevalent it is in respect of The person with whom the Father The person who Jesus Christ the righteous The first thing to be discussed is the Quality of this Ingredient and to that end we must enquire what this meaneth that Christ is called an Advocate The more clearly to unfold this comfortable truth I shall proceed by these steps 1. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is attributed in Scripture both to Christ and the Spirit but when it is attributed to the spirit it is rendered by comforter when to Christ by advocate and not without reason since the spirits work is to speak comfortably to us and Christs to plead powerfully for us indeed whensoever this title is given to the holy Ghost it is either in respect of the world and then it noteth his pleading for God with men by way of conviction or in respect of beleevers and then it noteth his incouraging them in all their distresses and enabling them by strong groanes to plead with God for themselves but when it is given to Christ it importeth his taking our cause upon himselfe and undertaking to intercede with God in our behalfe 2. This will the better appeare if we consider that advocate is verbum forense a judicial word so that look as in all such proceedings there is the guilty the accuser the Court the Judge and the Advocate so is it here Heaven is the Court man is the guilty Satan the accuser God is the Iudge and Christ the Advocate and look as the advocate appeareth in the Court before the Iudge to plead for the guilty against the accuser so doth Christ before God in heaven to answer whatsoever the devil can object against us 3. But further as Christ is here called an advocate so is he elsewhere a Iudge thus St. Peter saith that Christ commanded the Apostles to preach and testify that it is he whom God hath ordained to be Iudge of quick and dead Indeed both these in respect of different times and his several offices are aptly verified of him 1. Now being ascended to heaven he is an advocate at the last day when he descends from heaven he shall be a Iudge how comfortable is this meditation to beleevers that he who is now their advocate is hereafter to be their Iudge and if he vouchsafe to plead for them at the barre he shall certainly passe sentence for them upon the Bench. 2. There is a twofold office which Christ undertaketh in respect of which these are truly attributed to him the one Regal and the other Sacerdotal as King he shall one day sit as a Iudge as Priest he now stands as an advocate at Gods hand by his Kingly power he shall execute the one but of his Priestly goodnesse he vouchsafeth the other and thus whilest as a King he can and will himself confer yet as a Priest he obtaineth of the Father remission of our sins 4. It is not unworthy our observation that as Christ is here called by S. Iohn an advocate so by S. Paul a Mediator unus utriusque nominis sensus saith Gualter the sence of both is one and the same but yet there is somâ— difference to be observed between them Christ is a mâ—diator both in respect of his person and office both bâ—â—cause he is a middle person and because he mediateth bâ—â—tween God and man whereas he is an advocate onely respect of his office Again he is a mediator in respect of all his offices an advocate only in respect of his Sacerdotal Finally a mediator inasmuch as he doth both deal with God for man and with man for God pacifying God towards man bringing man to God obtaining favour with God for us and declaring Gods will to us but an advocate onely inasmuch as he intercedeth with God and pleadeth our cause in heaven Mediator then is as it were the genus and advocate the species it being one part of his mediatorship that he is an advocate I shall end this with Bezaes distinction who observeth that Christ is called a Iudge in respect of our adversaries a mediator in reference to God and an advocate in regard of us judging our enemies mediating with God and pleading for us 5. We may not unfitly here distinguish between a patron and an advocate between a defender and an interceder the one undertaketh to justifie the fact the other only to prevent the punishment of the fault If any man sinne far be it from Christ to be a patron to defend the fault but he is an advocate to deprecate the guilt In the end of the verse he is called Iesus Christ the righteous and therefore non nisi justam causam suscepit he cannot maintain a bad cause but though he abhorres to plead for the sin yet he will for the sinner and though he dare not excuse the commission yet he intercedes for the remission of the offence 6. Lastly when Christ is said as an advocate to intercede we are not to fancie a supplicating voyce and bended knees no it suiteth not with the Majesty of Christ in heaven But that which Christ doth as an advocate is according to the Apostolical phrase his appearing for us in that coelestial Court as an Advocate doth for his Clyent in humane Iudicatories To open this more fully be pleased to know that the advocateship of Christ consists in a fourefold presentation 1. Of his person in both natures divine and humane his and ours as our Sponsor and Mediator in this respect he liveth in heaven saith the Apostle to make intercession as he lived on earth to dye so he liveth in heaven to intercede for us presenting himself as one that hath made satisfaction for our offences hence it is that there is not only a ptesentation of himself but 2. Of his merit as the High Priest entered into that holy of holies with the blood of the sacrifice so is Christ entered with his own blood and as there was once for all an oblation of it upon the Crosse so there is a continual presentation of it in heaven in this respect his blood is said to speake better things then Abels for whereas Abels blood did from the earth imprecate Christs in heaven deprecates vengeance indeed quot vulnera tot ora how many wounds so many mouths to plead for sinners thus action is the best part of this Oratour who intercedeth by shewing his wounds his pierced hands and feet his opened side his bruised body As a Mother intreating her sonne openeth her dugs and brest so this Son interceding with his Father presenteth his blood and his wounds When AEchylus the tragedian was accused his brother Amyntas coming into the Court opened his garments shewed them cubitum sine manu an arme without an hand lost
stone is one and very apt to our present purpose Since as in respect of Satan He is lapis triumphalis a stone of victory and triumph dashing that Goliah in the forehead so in respect of God he is lapis foedificus a stone of league and amity such as that between Laban and Iacob or rather lapis angularis a corner stone for as this uniteth the walâ— which were one seperate from the other together so doth he unite and that not onely Iewes and Gentiles to one another but both to God This is that truth which the Apostle Paul planly asserts in those Scriptures which speak of reconciliation to God thus he saith God was in Christ reconciling the world to himselfe and again Christ is said to reconcile both to wit Jew and Gentile unto God in one body by the crosse and againe It pleased the Father by him having made peace through the bloud of his crosse to roconcile all things to himselfe It would not be passed by what is by Socinians objected against these Scriptures that they speake onely of our being reconciled to God not of Gods being reconciled to us and so prove not any pacification of divine wrath by Christs death whence it is that they understand this reconciling of us to God to be no more then the turning of us from sin to God by true repentance But to vindicate this great truth and that as asserted in those Scriptures be pleased to consider briefly that Though the phrase onely run in this straine the reconciling us to God yet it doth not therefore follow that the reconciliation is onely on our part and not on Gods nay rather the one involveth the othâ—r since if we were not sinners there were no need of reconciling us to God and being sinners there is no lesse need of his being reconciled to us unlesse we will say that sin doth not provoke him which is to deny him to be a God And though this reconciliation being mutuall doth no lesse imply Gods to us then ours to him yet it is very fitly thus expressed because God is the pars offensa the party offended and man is pars offendens the party offending he that offendeth another is more properly said to be reconciled to him whom he hath injured then he that is offended in which respect Christ adviseth him who bringeth his gift to the altar If he remember his brother have ought against him to go and be reconciled to his brother and St. Paul wisheth the woman that departeth to be reconciled to her husband as having by departing offended him But as the reconcililing of a woman to her husband a trespasser to his brother is the paâ—ifâ—ing the one of her husbands anger the other of his brothers displeasure justly conceived against them so the reconciling us to God is the appeasing of his wrath towards us which for our sins was incensed against us And that this is St. Pauls meaning appeareth plainly in one of those forecited places where the manner how God in Christ reconcileth us to himselfe is expressed to be his not imputing our trespasses and Christ in whom we are thus reconciled is said to do it by being made sin for us It is not therefore our turning from sin to God but Christ becomming a sacrifice for our sins and Gods not imputing our sins to us for his sake which is our reconciltation to God and inasmuch as it is God who being offended receiveth us againe into favour therefore it is ascribed to him as his act and because it is Christ who hath by his death appeased Gods anger therefore it is attributed to him and so the cleare meaning of our Apostle appeareth to be the same with that which here S. Iohn asserts and intends when he saith of Christ He is the propitiation for our sins And because the Socinians being resolved to make all Scripture stoop to their reason endeavour to pervert this text as if it were onely a delivering us from the wrath to come upon impenitents by turning us from our sins Give me leave to set before you the genuine sence of this word which our Apostle here useth and that both in its native signification and legall allusion 1. If we consider this word in its native signification we shall find that the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text commeth in all writers both sacred and prophane Poets Oratours Historians as the learned Grotius hath observed signifieth to appease or pacify or render propitious and is usually construed with an accusative expressing the person whose anger is pacified Indeed there is one place in the Hebrewes where being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plurall accusative it is rendred to expiate the sins of the people but either the use of the word there must be altogether different from its sence of perpetuall signification or it must signify such an expiation as tends to a pacification so it is all one whether you read it here He is the expiation or He is the propitiation since the one depends on the other and by expiating our sins it is that He propitiateth God towards us 2. If we consider this word in its legall allusion we shall find a double reference which may be made of it 1. To the mercy-seat which covered the arke where the law was whence God gave answers and from which he shewed himselfe propitious to the people whereof we read in the booke of Exodus Hence the Seventy and the Authâ—r to the Hebrews from thence cal it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiatory to this the Apostle Paul manifestly alludeth where the very same word is used when he saith Him hath God set forth a propitiation and possibly St. John in this word might have the same reference Indeed Christ may well be called the propitiatory or a propitiation in allusion to the mercy-seat since there is a fit analogy between them For as it covered the Law so Christ the transgressions of the Law as thence God gave answers so by Christ his Evangelical Oracles are revealed and as from thence God shewed himselfe propicious so is he in Christ well pleased but in this last analogy in which respect it was called a propitiatory and serveth to our present purpose though there is a fitnesse yet not a fulness for whereas the mercy-seat is called the propitiatory onely because it had vim declarativam a declarative vertue to signify Christ is the propitiation as having vim effectivam an operative energy to procure divine favour and therefore was God pleased to manifest himselfe benevolous from the mercy-seat because it was a type of Christ in whom he is propitiated towards sinners In vaine therefore do the Socinians confine the antitype to the type as if that Christ must be in no other sense a propitiation then the mercy-seat was since it is sufficient to make a type
that there be in some things a similitude though not in all things an aequality nor is it any wonder if there be more energy in the body then in the shadow since the shadow is but a resemblance of the body 2 Besides this allusion which no doubt is most congruous to S. Pauls phrase there is another more suitable to this of S. John and that is in reference to the Sacrifices of expiation attonement Almighty God in the Law appointed both the burnt-offering for sin in generall and trespasse-offerings for particular sins by which being offered up he became appeased towards the sinner Now all those Sacrifices did look at Christ and the attonement which was made by them was not as considered in themselves but as they did typify Christs death and the propitiation to be wrought by it That those sacrifices did all of them typify Christ seemeth to me an undoubted truth and that among others for this reason because by Christs death they were abolished and became mortua dead yea soon after mortifera not onely dead but deadly upon this account that to continue those Sacrifices was to deny Christ. That whatsoever efficacy those Sacrifices had towards attonement was onely in reference to Christ must needs follow upon the former since as when the antitype is accomplished the type ceaseth so the vigour of the type whilest inbeing is from its relation to the antitype in this respect it is that under the legall administrations the people offering Sacrifices were minded of Christ and beleeving in him and God was propitiated by those Sacrifices as they did prefigure and so as it were mind him of Christ to be offerred up a reall and effectuall propitiation To close up this it would not be passed by how emphaticall our Apostles expression is in that he doth not onely say of Christ he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiatour but the propitiation it selfe that is victima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the propitiatory Sacrifice Indeed he is both the Priest and the Sacrifice rhe propitiator and the propitiation according to which is that of Origen God hath set him forth a propitiation through faith in his blood that by the Sacrifice of his body he might render God propitious to men In one word to speak after the Schooles inasmuch as Christ by his death did removere peccatum take away the guilt of sin which causeth the enmity and offerre sacrificium Deo acceptissimum offer up a sacrifice most grateful to God he might be truly said to be the propitiation There is only one objection which carrieth in it a shew of reason and therefore calls for a solution It is drawn from those Scriptures in which Gods love to mankind is set down as the cause of sending Christ into the world whereas if Christs coming into the world to dye did propitiate God for our sins this love of his towards man should be the effect not the cause and those Scriptures should have run thus not God so loved the world that he sent but God sent his Son into the world that he might love it and not in this was the love of God manifested but by this was the love of God procured to wit the sending his only begotten Son To untye this knot you may please to know that these two assertions are not irreconcileable Gods love to us moved him to send Christ to dye Christs dying moveth him to love us Indeed the love of God to man is in one respect the cause and in another the effect of Christs death and that thus it appeared to St. John is plain in that he puts these two together in one verse he loved us and sent his Son to be the propitiation for our sins To clear the truth hereof briefly observe these distinctions 1. Man fallen is to be considered say the Schooles two wayes either quantum ad naturam or quantum ad culpam as made by God or marr'd by sin he loved us as the work of his hands and that love was the cause of sending Christ he hated us as transgressours of his Law and Christ by making satisfaction removeth that hatred and obtaineth his favour 2. There is a twofold love of God towards man The one of commiseration and benevolence whereby he was reconcileable yea himself appointed the way of reconciliation and this love was the cause of Christs death The other of friendship or complacency whereby he becomes actually reconciled and so conferreth all good upon us and this love is the effect of Christs death It is observable concerning the friends of Job that God said to them My wrath is kindled against you therefore take seven bullocks and seven rams and go to my servant Job and offer up for your selves a burnt-offering and my servant Job shall pray for you for him will I accept wherein it appeareth God so far tendred them as to acquaint them with his wrath and the meanes of pacifying it but his wrath was not removed till those meanes were used An enemy may so far love as to propose and offer conditions of peace to his adversary but till those conditions be accomplished and performed there is no amity between them so is it in this case though God loved us so as to propose nay indeed to perfect the meanes of reconciliation yet still he is not actually reconciled to us but only in and by those means the chief whereof is Christs passion The summe of all then amounts to this God considered without respect to Christ was though iratus yet placabilis actually angry yet so as that there was a possibility of appeasing it he was not so far provoked with men as with the Angels for whom he would not appoint nor accept a ransom but still it is only in and through Christ that he becometh placatus actually appeased toward sinners 2. He only is the propitiation for our sins only Moses must go up to God in the mount none but the High Priest must enter with the blood into the holy of holies Christ alone must mediate with God for man Indeed there was not could not be found in heaven or earth any one fit or able to undertake this work This will the better appear if we consider that whosoever would become a propitiation for our sins must both be free himself from all sin and be both capable and able to undergoe the punishment of our sins 1. He must be free from sin and therefore we could not propitiate God for our selves can it be imagined a Rebâ—ll should pacify the King towards himself or fellow-rebels whatever we could do whilest in our sins were but evaginato gladio pacem peterâ— seeking for peace with a drawne sword in our hand against our Soveraign indeed the good works of them that are in Christ do placere but not pacare please not appease and that only as dyed in Christs blood but as we are in a
Who art thou then that sayest Christ dyed not for thee and will not be a propitiation for thy sins when the doore is open by God why should it be shut by thee when God is ready to receive thee why shouldest thou reject Christ and cast away thy self view the Text well and tell me if the whole world do not include thee surely omne totum continet suas partes omnis species sua individua every species includeth its individuals every whole its parts it is both Calvins and Gualters note upon the word world that it is so often repeated ne aliquem à Christi merito exclusum puâ—aremus so Gualter that we should not think any one excepted ne quis omnino arceri se putet modo â—idei viam teneat so Calvin lest any one should think himself excluded if he walk in the path of beleeving Beleeve it never any missed of propitiation for want of merit in Christ but of faith in themselves why should I give my self over when my Physician doth not so long as I am one of the whole world and my particular sins are not so great as the sins of the whole world I will not cast away all hopes of propitiation 3. Caution that we do not hence presume of a propitiation without application St. John saith he is the propitiation for our sins and for the sins of the whole world but we cannot inferre he is the propitiation for the sins of the whole world therefore he will be for ours though we live as we list Alas brethren you have already heard this propitiation as it is universal so it is conditional habet quidâ—m in se ut omnibus pro sit sed si non bibitur non medetur this cup of salvation hath that in it which can benefit all but if no drinking of it no healing by it If thou dost not beleeve saith St. Ambrose Christ did not descend for thee nor dye for thee to wit so as effectually to save thee and in another place more aptly to our present purpose if any one doth not beleeve he defraudeth himself of that benefit which is so generall indeed by reason of this condition it falls out that though Christ be a propitiation for the sins of the whole world yet it is not the whole world no nor the greater no nor an equall part of the world but a third a fourth part a remnant a little flock partake of this propitiation and therefore we have a great deal of reason to fear and tremble lest we miscarry and have no share in this propitiation which is so universal 4. Exhortation that since Christ is a propitiation for the whole world we labour to make sure our own share in this universal good it had been little comfort to St. Iohn that he could say Christ is the propitiation for the sins of the whole world if he could not have said he is the propitiation for our sins that known saying is in this case too often verified later dolus in universalibus men deceive themselves whilest they rest in generalities content not thy self to know that Christ hath dyed for the world but strive to be assured that thou shalt be saved by his death it will be a sad trouble at that day for thee to think I had a price in my hand but I made no use of it I might have obtained propitiation by Christ but I neglected it there was a remedy prepared but I contemned it And therefore let our great care be to gain an interest in assurance of this propâ—tiation to our own soules that what it is in it self it may be to us and it may be for our sins efficiently what it is sufficiently not for ours onely but for the sinnes of the whole world FINIS A TABLE of the materiall Truths in this Treatise A. ADvocate How affirmed of Christ how of the Holy Ghost 351. how Christs Advocateship differs from his Mediatorship 352. He the onely Advocate 363. wherein it consists 354. with whom he is an Advocate 356. what giveth efficacy to it 357 369. he is no Patron of sin though advocate for sinners 353. he is no Advocate for them that continue in sin 346.347 we must be advocates for Christ. 365 Afflictions compared to darknesse 151 152. Christians rejoyce in them 110. the Word of God comforts in them 118 for sin inflicted even on forgiven persons 294. Ambition spiritual commendable 192. Angels Christs death in some sense suffiâ—ient to redeem the fallen Angels 397. yet not applicable to them 400. Anger Gods how terrible 371. sin the cause of it 369 370. Antiquity a note of verity 80. what kind of Antiquity is so 81 82. Apostles the meannesse of their outward condition 133. their integrity and unblameableness 71. Christs witnesses 21. their continual converse with him 64 65 66. why needfull 67 68. B. BLood of Christ how taken in Scripture 205. how often shed 206. how it cleanseth from sin 207 208. C. CHildren Regenerate persons must be as such 327. they must reverence their parents 330. Christ. Why called the Word 37 38 39 40. The subject of the whole Scripture 42. how the life the eternal life 44 45 46 His eternal subsistence from the beginning 53 76. Truly man 68. God and man in one person 69 212. How he was visible 67. His excellent preaching 64. His unspeakable dignity 6â— His fitnesse for the work of our Redemption 54. promised before sent 43. our miserable condition without him 46 391. In what respects said to be righteoue 395. The onely Refuge of a wounded conscience 350. The Parable between him and the Mercy-Seat 375. His great love to sinners 215. No fellowshâ—p with God but through him 98. no salvation but through him 388. Christians their dignity 102. their charity in desiring others may partake with them 86 87.385 what is done to them reflects on Christ. 101. Christ to be manifested in their lives 60. Church the Christian in it self a great multitude 393.395 Civility how differenced from sanctity 182 183. Cleansing from sin twofold 27 28. the causes of it 208. Commandments of God joyned with promises 131. how conversant about things impossible 228. many think they keep them all 252. Communion with God and Christ and the Saints see fellowshâ—p Confession threefold 264. of sin necessary to remission and how 280 281 282. it brings glory to God 285. benefit to us 283. The devil an enemy to it 285. it must be particular 266 267 chiefly of our ouwn sins 269. to whom to be made 271 272. its antecedent ingredients consequent 273 274 275. to be performed by the Holiest 227. Conversion maketh an alteration 192 192. others must be desired by us 87. Conversation of Christians ought to be exemplary 179. Covenant of Grace double one general the other special 399. D. DArkness fourfold 150. Death of Christ in our stead for our sins our dischrge 209 210. what gave the merit to iâ— 213 214. no benefit by
why hast thou forsaken me and therefore the Prophet Isay foretelling his passion mentioneth his soule which was made an offering for sin in a word not onely his bloud and body and soule but his whole person is to be included the passion being expiatory as you shall hear more fully anon in that it was the passion of such a person and therefore it is often said he gave up himselfe and more appositely to our present purpose is that of the Auther to the Hebrews by himselfe he purged our sins 2. For the Resolution of the 2. question be pleased to take notice 1. That the cleansing of our sins is attributed in scripture to God to Christ to faith and all of them have a reall and severall influence upon this benefit the principall efficient of this cleansing is God to whom therefore it is attributed in the 9 verse the instrument receiving the benefit is faith and therefore it is said to be through faith the meritorious cause deserving this benefit at the hands of God for us is Christs bloud indeed Socinus asserts with a nihil verius that God and Christ act in the same way of efficiency onely with this difference God is the principall and Christ the organicall cause and so God forgiveth by Christ but whilst he onely asserts but doth not prove it we may as confidently deny as he affirmeth especially when the scriptures expresse that not per but propter Christum by but for Christ we are forgiven so our translators render the sence of St Paules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ sake and our Apostle in the twelfth verse of the next chapter saith our sins are forgiven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his name sake 2. More particularly Christs bloud is the meritorious cause of cleansing us from sin inasmuch as he thereby took our sins upon himselfe This is the truth which the Apostle Peter manifestly asserts where he saith he bore our sins on his own body on the tree and presently addeth by whose stripes we are healed Healing cleansing are paralel phrases our sins being the diseases of our souls of these sicknesses we are healed of these sins we are cleansed by Christs bearâ—ng them on his body which because it was done on high upon the tree the Apostle useth not barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth sursum tulit not onely he bore but he carryed up whereby the sence is not diminished but augmented as having in it a fit allusion to the sacrifices which were lift up upon the Altar It is very considerable in this respect that the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the latine tollo signifie both ferre and auferre to bear and to take away and both these are used concerning Christ in this particular the one by the prophet Isay where he saith he bore our griefes the other by Iohn Baptist when he saith he taketh away the sins of the world and most aptly because he taketh away the sinne from us by taking it upon himselfe To unbowel this precious truth know 1. That Christ bleeding and dying on the Crosse stood in our stead and suffered in our room to this purpose are those expressions where Christ is said to suffer for us to die for the people for so much the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth as when St. Paul wisheth to be an anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or instead of his brethren and when the Apostles are said to be Ambassadors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is in Christs stead more clearly to this intent is that phrase of the Evangelist where Christ is said to give his life a ransom for many the preposition being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which alwayes implyeth a commutation and when it is applyed to persons signifieth the comming of one into the room of another so Archelaus is said to raign in Judea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the rooom of his father Herod Yea that this sence is intended where spoken of Christs sufferings appeares by St. Pauls question is Paul crucified for you for if it were onely meant for your good Paul might have been crucified for them as he tells the Colossians I rejoyce in my sufferings for you and therefore crucified for you must be as much as in your stead which neither Paul nor any other could be 2. That Christ standing in our stead death was inflicted on him by God for our sins this no doubt is the genuine meaning of those Scriptures where he is said to be wounded for our transgressions and bruised for our iniquities and again he was delivered for our offences he died for our sins That these phrases cannot properly note the final cause appeareth in that the end of his death is not our sins but what is directly contrary to our sins the destruction of them who ever said that Physick was taken for death that is the avoyding death but for the disease the disease being that which necessitateth to Physick besides to instance yet nearer when we say a man died for theft for murder or treason what else do we mean but that those crimes were the deserving cause which brought him to his end Thus Christ died for our sins our sins bringing him to his Cross to his grave in this sense no doubt it is that the Apostle saith he that is God made him to be sin for us to wit at least so farre as to be made a sacrifice for our sins when yet he sin-namely in himself and look as the beast in the law was slain and sacrificed in the room and for the sin of the person that brought it so was Christ crucified in our stead because of our sin 3. That Christ bleeding and dying for our sins suffered that punishment which was due to us It was the commination of God to Adam Thou shalt dye the death Death then was the punishment due to him and all his posterity for sin and this death which we must have undergone in our own persons is inflicted upon Christ. To this purpose it is that Christ is said by the Apostle to be made a curse when this but when he hung upon the tree for cursed is every one that hangeth upon the tree so that the curse which the law pronounceth against uâ— was laid on him if it be said that the curse and death which was due to us was eternal whereas Christs was temporary I answer that duration is but a circumstance to the thing and the reason why on us it must have been eternal is because our punishment could no other way be infinite which yet is required for the satisfaction of an infinite offended justice whereas the case is farre different in respect of Christ as will appear presently 4. That Christ having suffered
that punishment which belonged to us we must needs be thereby acquitted and cleansed to this purpose he is called by the Authour to the Hebrews a surety and look as the surety paying his debt for whom he is bound dischargeth him from his creditor so Christ suffering our punishment freeth us from the obligation to it which is all one with cleansing from the guilt of sin and the reason is plain for since the guilt of sin is its binding the sinner over to the punishmenâ— Christ taking that punishment upon himself and suffering it in our roome must needs thereby cleanse us from that guilt so that in few words Christs blood being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a laver became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a price satisfactory for our debt hath obtained the forgiveness of it to us and so we are cleansed Having in some measure according to the scriptures explained the genuine notion of this causality I shall not much trouble my selfe nor you with those farfetched and ieiune inventions of the Socinians whereby they endeavour to elude these truths and yet I cannot passe by one evasion because it is that Socinus annexeth to this very scripture as if this saying the blood of Christ cleanseth from sin were no more but that his blood declareth us to be assureth us that we are cleansed so that what the Orthodox attribute to the Sacrament instituted by Christ in commemoration of his blood that these Hereticks attribute to the blood it selfe but how incongruous it is to expound this of a declarative cleansing appeareth in that the Apostle who could best interpret his own language in the very next verse save one unfolds it by forgiving besides this construction maketh cleansing from sin to antecede Christs blood for if it did not praeexist there not be could any declaring or confirming of it whereas the scripture both here else where plainly positively asserteth this cleansing to flow from come through the blood of Christ the consideration hereof no doubt forced Socinus to the finding out of other solutions and there fore he sometimes asserts that Christs blood cleanseth inasmuch as it perswadeth us to a beleefe hope of eternall life whereby we are induced to holiness of life and so our sins are cleansed but all which is hereby ascribed to Christs death is only a morall causality nay rather a meere antecedency sure it is Christs resurection rather then his death which ingenders that faith and hope in us and it is not imaginable that the scripture should so often attribute that to the death which cheifely depends on the resurrection of Christ adde to this which is very considerable how remote if any at all an influence it is which Christs blood according to this sence hath upon this cleansing for as Grotius hath well observed the thread must be drawn out to this length Forgiveness and cleansing from sin is conferred upon them that live holily to live holily we are induced by a certaine faith and hope of the reward the example of Christ raised from the dead and exalted to glory for the holinesse of his life is a way to beget this faith hope that glorifying and rising his death did necessarily antecede and thus our cleansing from sin is obtained by his blood but how credible it is that the scriptue should so frequently so positively so expresly attribute this cleansing to Christs blood and yet the dependance of these one upon the other to be at so remote a distance and of so slender an energie let any one who hath but a competent use of his reason Judge 3. I proceed therefore to the answer of the last question nor need we go further then the text it selfe to finde that if you would know how this blood becometh so effectuall to cleanse from sin the answer is because it is the blood of Iesus Christ his son I shall not altogether passe by nor yet insist upon that note which Estius hath upon the blood of his son that in them there is a confutation of three heresyes at once the Mâ—â—ichees who deny the truth of Christs humane nature since as Alexander said of his wound clamat me esse hominem it proclaymeth me a man we may say of his blood for had he not beene man he could not have bled have dyed the Ebionites who deny him to be God since being Gods naturall son he must needs be of the same essence with himselfe and the Nestorians who make two persons which if true the blood of Christ the man could not have been called the blood of Christ the son of God That which I conceive here chiefly to be taken notice of is that our Apostle contents not himselfe to say the blood of Jesus Christ but he addeth his son to intimate to us how this blood became avaâ—leable to our cleansing to wit as it was the blood not meerly of the son of Mary the son of David the son of Man but of him who was also the son of God Indeed that it was the blood of an innocent pure unsinnâ—ng man did much conduce to this worke since had he beene himselfe a sinner he could not have cleansed us from our sins and therefore our Apostle in the next chapter joyneth these two together Jesus Christ the righteous the propitiation for our sins and the Apostle Peter puts these together as of a pretious lambe without spot and blemish to this purpose it is St. Austin saith the blood because it was the blood of him who had no sin himselfe was shed for the remission of our sins and Leo sutably the powring out of a just mans blood for the unjust was effectuall to our redemption But though this was a necessary qualification in this person who did shed his blood for this end yet that which gave the efficacy and merit to his blood was the fullness of the Godhead which dwelt in him personaly thus Damasen speaking of his deity addeth thence his passion became of a saving and quickâ—ning virtue and St. Cyrill expresly his blood had not been a price for the worlds sin if he had been only man Indeed Socinus asserts that the dignity of his person added nothing to the value of his sufferings because the divinity it selfe did not suffer but though the Godhead did not suffer yet Godman did suffer and he who endured the punishment was God though he did not indure it as God in these respects it is said they crucify'd the Lord of Glory and God is said to purchase his Church with his blood and here it is called the blood of Iesus Christ his son and we may as well say it is all one to kill a King as a beggar a Father as a stranger because the mortall wound is directed against the body not the dignity or affinity The summe then is this Christs deity being personally united to his manhood giveth an efficacy to his sufferings hence