Twenty-Three Sermons, Lecture 8
THE EIGHTH LECTVRE VPONUPON THE SACRAMENT OF THE LORDS SVPPER.
BY occaſion of the time that the next Lords Day wee purpoſe, God willing, to come to the Lords Table, wee are now to make digreſſion into the Argument of the Lords Supper. I ſhewed you that one of the titles giuen to the Lords Supper, is the New Teſtament, as it is ſet downe by Mathew, Marke, Luke, and Paul, and becauſe Mathew is moſt plentifull in ſetting downe the words of our Sauiour, we made choyce of his words to ſpeake of, Math. 26.28. For this is my Blood of the New Teſtament which is ſhed for many, for the remiſsion of ſinnes. And we propounded theſe three particulars to inſiſt vponupon: The firſt whereof is this, that it is called here the New Teſtament: and there we ſhewed, that all the hold we hauehave in God, as many of vsus as liue vnderunder the ſtate of the Goſpell, we hold it by force and vertue of a New Teſtament, as the old being aboliſhed. The next point was the Blood of Chriſt, the Seale whereby the Teſtament is confirmed. The third followes to be handled, and that is the benefit that followes of this Teſtament, and by the Blood of Chriſt, and that is remiſſion of ſinnes, for ſo it followes, Which is ſhed for many for the remiſsion of ſinnes, as that being the reach and end of both, both of the New Teſtament, and of the Blood of Chriſt. God is pure, holy, iuſt, and righteous: pure, and therefore free from ſinne; holy, and therefore hating ſinne; iuſt, and therefore condemning ſinne; righteous, and therefore a puniſher of ſinne: Man is full of ſinne, and therefore vncleane, and therefore hatefull to God, and therefore damnable and puniſhable by the rule of Gods Iuſtice, in ſo much that there is no hope nor poſſibilitie that euer any Couenant of LoueLove and Peace ſhould be eſtabliſhed betwixt God and Man, except firſt ſinne be remoued, and therefore our Sauiour Chriſt interpoſing himſelfe a Mediator betwixt God and Man, to make ſuch a Couenant, muſt take ſuch a courſe, as whereby ſinne might be taken out of the way, and ſinne cannot be taken away, vnleſſe it be remitted on Gods part, and God will not, nor in Iuſtice cannot remit it, without ſhedding of Blood; for where there is no ſhedding of Blood, there is no remiſſion: Hence it is that Chriſt our Mediator comming to make this Couenant, ſheds his Blood for the remiſſion of our ſinnes: And this is the right ſtraine and meaning of theſe words, My Blood which is ſhed for many far the remiſſion of ſinnes. In handling theſe words, Firſt, we will conſider of the phraſe or manner of ſpeech here vſed, Remiſsion of ſinnes. Secondly, we will remoue ſome exceptions or doubts. And thirdly, we will proceed to the obſeruation. Firſt, touching the phraſe or matter of ſpeech, Remiſſion of ſinnes, that is, forgiueneſſe of ſinnes: There are ſundry phraſes in Scripture, that ſignifie forgiueneſſe, to couer, to forget, not to impute, to blot out, to waſh away ſinne: but none either more vſual or ſignificant then this, to remit, that is, to let goe, or paſſe by, or to looſe ſinne: It doth moſt pithily vnfold both the nature of ſin, and of forgiueneſſe. Sinne hath a double reſpect, Firſt, to God himſelfe: Secondly, to his Law: I grant that there is but little difference in the thing it ſelfe, for that which is done againſt God, is done againſt his Law; and that which is done againſt Gods Law, is done againſt God himſelfe: But yet for Doctrine ſake we diſtinguiſh them ſo in our conſideration. Firſt, ſinne hath reſpect to God himſelfe: for if there were no Lawes made to forbid and puniſh miſdemenours done againſt the Kings perſon, yet if a Subiect do ought againſt him, he is an offendor, and iuſtly puniſhable, euen becauſe the one is a Subiect, and the other a King: ſo if God had made no Lawes at all againſt ſinne, yet if we do any thing againſt God, we are ſinners, and iuſtly lyable to Gods wrath and ſentence of his diſpleaſure, euen becauſe he is God: Sinne is a wrong to God, for he being our Creator, and we his workemanſhip, if we ſhould doe him his right, we ſhould giuegive him all our whole ſeruice; then when we ſinne, we faile of that, and ſo we wrong God. Now when God forgiues vsus our ſinnes, he remits or puts vp our wrongs: ſo ſinne is a diſhonour to God, he being perfectly holy, and hauing made vsus holy too: By holineſſe we glorifie God, Pſ. 50.23. He that offereth prayſe, glorifieth me, By ſinne we diſhonour him, as being that which is vtterly vnbeſeeming both our ſelues and our Maker: when he forgiues ſinne, he remits and paſſeth by this diſhonour. Sinne is an opposition and enmitie againſt God, hee being goodneſſe it ſelfe, Pſ. 51.4. Againſt thee, againſt thee onelyonly hauehave I ſinned. When he forgiues ſinne, he remits or lets goe this enmitie, not laying it to heart, nor taking notice of it. Secondly, ſinne hath reſpect to Gods Law, whereto it alſo carries direct oppoſition, for ſinne is the tranſgreſſion of the Law. Gods Law is a binder, it layes a ſtrait chaine or bond of perfect obedience vponupon euerie Man, whereby we are neceſſarily tied to do all that Gods Law commands, and to auoid all that it forbids: whenſoeuer we faile either in omitting the good, or committing the euill, we ſtand bound in the bonds of the Law not performed: when God forgiues vsus our ſinnes, he remits theſe bonds for the time paſt, & looſeth vsus from them, for ſo the Apoſtle reſtraines it to the time paſt, Rom. 3.25. To declare his righteouſneſſe by the forgiueneſſe of ſinnes that are paſſed. It layes a ſecond bond on vsus by conſequence, and that it, that when we hauehave ſinned, we are in bondage to ſinne; He that commits ſinne, is the ſeruant of ſinne, Iohn 8.34. And how comes this to paſſe? Meerely by the rigour of the Law, puniſhing ſinne paſt, by a ſubiection to ſin afterward: when God forgiues vsus our ſinnes, he remits and looſeth theſe bonds alſo. There is a third bond, and that is the heauieſt of all, the eternall curſe of God vponupon transgressſors, wrapping them in chaines of eternall darkeneſſe and damnation, Deut. 27.26. Curſed be he that confirmeth not all the words of this Law to doe them: When God forgiues vsus our ſinnes, he remits and looſeth vsus of theſe bonds too, in Chriſt he ſets vsus free from them, Gal. 3.13. Chriſt hath redeemed vsus from the curſe of the Law, when he was made a curſe for vsus. To ſhut vp this point, our ſinnes are vſually called our debts, Math. 6. and Gods forgiuing, is the remitting or releaſing of theſe debts: wherein the Lord (as he is rich in merciemercy) ſhewes himſelfe an exceeding mercifull Creditor, he remits not onelyonly the forfeiture and penaltie, which is the curſe, but euen the whole bond, the principall debt of obedience it ſelfe, for the time paſt, for that which we did owe vntounto God, and hauehave not payd him. Thus much light we hauehave receiued touching this ſweet and heauenly Doctrine of forgiueneſſe of ſinnes, by the occaſion and benefit of this phraſe, Remiſſion, that is, looſing our ſinnes.
Secondly, A doubt or two is to be remoued touching the matter it ſelfe, Remiſsion of ſinnes. Firſt, is this the onelyonly benefit of Chriſt Blood ſhed? Is this the whole ſubſtance of the New Teſtament? I anſwer no, it is not: the Teſtament containes two branches, Iuſtification and Sanctification: the remiſſion of ſinnes, and the renewing of the Heart: ſo the words are, Ierem. 31.31, &c. which is die place where this Couenant is originally mentioned: and ſo Chriſts Blood is ſhed for the confirmation of both, but onelyonly this named by a figuratiue ſpeech in other caſes of like nature, yea in this verie caſe in other places of Scripture, Ierem. 32.38, &c. I will giuegive them one Heart, an done way, that they may feare me for euer, &c. He ſpeakes that of our Sanctification, but vnderunder that branch is vnderſtood and meant the whole Couenant, Remiſſion of ſinnes too, though it be not expreſt. So in Rom. 11.27. which the Apoſtle quotes out of Eſay 27.9. there is mention made of the Couenant and he names but one branch of it without the other, Remiſſion of ſinnes, and not Sanctification, but both are to be vnderſtood, and being both but one Couenant, one may well ſtand for both; The New Teſtament, and Chriſt his Blood ſhed, is as well effectuall for the one as for the other. Secondly, here ſeemes to be ſome contradiction in the words; to ſhed Blood for ſinne entends ſatisfaction; and remiſſion of ſinne entends free pardon: How is that ſaid to be remitted, that is fully ſatisfied for? And how is that fully ſatisfied for, that is freely remitted? I anſwer, they are ſo farre from contradiction, that they muſt neceſſarily goe together: For where there is no ſhedding of Blood, there is no remiſſion, which is as much to ſay, where there is no ſatisfaction, there is no forgiueneſſe: God is exactly iuſt, and exactly mercifull; and he cannot ſhew exact Iuſtice, but he muſt ſhew exact MercieMercy: Gods exact Iuſtice requires that ſinnes be fully ſatisfied for; his exact MercieMercy requires that they be freely forgiuen: ſo in reſpect of Iuſtice they are fully ſatisfied for; but in reſpect of MercieMercy they are freely forgiuen. Againe, conſider Chriſt and our ſelues: in reſpect of Chriſt our ſinnes are not freely forgiuen, but ſatisfied for; in reſpect of vsus they are not ſatiſfied for, but freely forgiuen: It is full ſatisfaction in him; but free forgiueneſſe to vsus. Theſe points being cleered, let vsus come in the third place to the Doctrine, and that is this: in that it is here ſaid, Blood ſhed for the remiſsion of ſinnes.
Obſerue, that the whole and entire benefit of all Chriſts doings and ſufferings for vsus, is chiefely and indeed wholly and really conferred vponupon vsus in the remiſſion of our ſinnes, Epheſ. 1.7. By whom we hauehave redemption thorough his Blood, euen the forgiueneſſe of ſinnes. By whom; who is that there ſpoken of? It is Ieſus Chriſt, of whom in the former Verſes the Apoſtle ſaith, That all the good we hauehave from God, is beſtowed vponupon vsus in him. And what hath he done for vsus? Redeemed vsus: By whom we hauehave redemption. And how hath he wrought our redemption? Thorough his Blood. And wherein doth it conſiſt? In forgiueneſſe of ſinnes: By whom we hauehave redemption thorough his Blood, euen the forgiueneſſe of ſinnes. So that when our ſinnes are forgiuen, then we are made partakers of the whole worke of Redemption, and of the whole benefit of Chriſts doings and ſufferings. Act. 2.38. Amend your liues And be baptized euerie one of you in the Name of Ieſus Chriſt, for the remiſſion of ſinnes. Why, all that are truly baptized into Chriſt, are partakers of him, and all his merits and henefits? That is true: but yet the Apoſtle bids them to repent and be baptized in the Name of Ieſus Chriſt, for the remiſſion of ſinnes. Giuing vsus to vnderſtand thereby, that when we hauehave obtained that, we hauehave obtained all the reſt together with it, Acts 10.43. To him giuegive all the Prophets witneſſe, that thorough his Name, whoſoeuer beleeueth in him ſhall receiue remiſsion of ſinnes. It is not the Apoſtles reach to ſhew that the faithfull ſhall hauehave nothing elſe but remiſſion of ſinnes thorough his Name, but contrarily, that they ſhall hauehave the whole benefit of all things that belongs to Saluation. If once we hauehave remiſſion of ſinnes, then we ſhall hauehave newneſſe of life, the pledge of the Spirit, all that belongs to Glorie and Saluation, Rom. 3.15. Whom God hath ſet forth to be a reconciliation through faith in hit Blood, to declare hit righteouſueſſe by the forgiueneſſe of ſinnes, &c. The ſumme of the Apoſtles ſpeech is this: God declares his righteouſnes in ſauing thoſe that hauehave Faith in the Blood of Chriſt, whom he hath ſet forth to be a reconciliation betwixt him and vsus, euen by the forgiueneſſe of their ſinnes, 2 Cor. 5.19. God was in Chriſt, reconciling the world vntounto himſelfe. How? Not imputing their ſinnes vntounto them. Rom. 11.27. And this is my Covenant to them, when I ſhall take away their ſinnes. Specifying the circumſtance of the time, it proues the point verie directly, that then the Couenant is made, when ſinne is taken away, then is all made ſure betwixt God & vsus. Pſ. 32.1, 2. The Prophet deſcribes a bleſſed Man, and ſets him forth by both the parts of this Couenant, Iuſtification and Sanctification. The Apoſtle, Rom. 4.7, 8. quoting that very place, and handling the ſame Argument, names but Iuſtification, and placeth bleſſedneſſe in that, as that being in a manner all in all to our Saluation. If once we get remiſſion of ſinnes, we hauehave right to all the reſt of the Couenant.
Reaſ. 1 The firſt Reaſon is drawne from the nature of ſinne: Our ſinnes are our debts whereby we become indebted to God; when they are diſcharged then we are no further debtors: that is to ſay, God is a Friend to vsus, he is reconciled to vsus, and we to him: Our ſinnes are our foulneſſe, when they are waſhed we are clenſed: Our ſinnes are our hatred, when they are aboliſhed God loues vsus, and we louelove him: Our ſinnes are our ſeparation, take away this wall of ſeparation, and God is a Father to vsus, and we dutifull Children to him. To conclude, we are one with him, and he is one with vsus.
Reaſ. 2 The ſecond Reaſon is drawne from the intireneſſe of Chriſt: Chriſt our Mediator is our Sanctification as well as our Righteouſneſſe; and our Righteouſneſſe as well as our Redemption; and our Redemption as well as our Wiſedome: 1 Cor. 1.30. He is our Wiſedome, Righteouſneſſe, Sanctification, and Redemption. Is Chriſt diuided?
No ſurely; and therefore whoſoeuer hath part in him for his Righteouſneſſe, hath alſo part in him for his Wiſedome, Sanctification, and Redemption
Reaſ. 3 The third Reaſon is drawne from the neceſſarie dependance of the whole worke of Saluation, and of all the Graces and Mercies that God beſtowes vponupon vsus, they are all inſeparable, they goe all together, and are neuer ſundred, Iuſtification being the firſt: If that once be obtained, all the reſt neceſſarily follow: Thoſe whom he iuſtifies, he ſanctifies. If any Man be in Chriſt, he is a new Creature, 2 Cor. 5.19. If we be once reconciled to God, whereby our ſinnes are forgiuen, we are new Creatures. So that where there is Iuſtification, there is Sanctification; and where there is Iuſtification, there is alſo Glorification. Rom. 8.30. Whom he iuſtifies, them alſo he glorifies. There is a neceſſarie dependance betwixt the matter of Iuſtification, conſiſting in the forgiueneſſe of ſinnes, and the matter of our Sanctification, and Glorification: Whoſoeuer bath intereſt in one, hath alſo right & intereſt to all the reſt.
Reaſ. 4 The fourth Reaſon is drawne from the Office of our Sauiour Chriſt: He came for ſinne, Rom. 8.3. To ſaue his People from their ſinnes, Math. 1.21. To ſane ſinners, 1 Tim. 1.15. His Office is to take away ſinne, and to ſaue ſinners: If therefore our ſinnes are taken away and forgiuen, we are intereſted into the worke of our Saluation: It is made ſure vntounto vsus, howſoeuer the Glorie is reſpited to another World.
Vſe 5 The laſt Reaſon is drawne from the compariſon of the ſtate we were in before our ſinnes were forgiuen, with that which we doe after inioy: Before we were Enemies to God; after we are reconciled to God, and made his Friends: If God vouchſafe vsus this fauour to forgiue vsus our ſinnes when wee were his Enemies, ſhall hee not alſo vouchſafe vsus this louelove according as he hath promiſed, to accompliſh and worke vponupon vsus the whole worke of our Saluation, to ſaue vsus being now reconciled to him? It is the Apoſtles reaſon, Rom. 5 10. For if when we were Enemies, we were reconciled to God, by the death of his Sonne: much more being reconciled, we ſhall be ſaued by his life.
Vſe 1 The Vſes: Firſt, this ſhewes vsus, what we muſt ſpecially labour for in all our practiſe of Religion, namely, to obtaine remiſſion of ſinnes, that is the maine: That being obtained, all the reſt be obtainned. But ſome will ſay, there be other things to be laboured for. It is true: But that is the firſt and principall; and till we hauehave that, we can hauehave no other merciemercy from God; and when we hauehave that, we hauehave all: Without that, no fauour at all can be expected from God either for Soule or Body. It was Dauids caſe and practiſe, when he was ſicke or perſecuted, or whatſoeuer occaſion befell him, ſtill he labours for the forgiueneſſe of his ſinnes: O Lord be mercifull to my ſinnes. This alſo was the practiſe of our Sauiour; ſome came to him about one Diſeaſe, ſome about another, the Leproſie, the Palſie, and the like: His anſwer is, Thy ſinnes are forgiuen thee: Sinne no more, &c. By which tender, he teacheth vsus what we muſt ſpecially labour for, and chiefely ayme at in the practiſe of Religion, namely, for the forgiueneſſe of our ſinnes. But ſome will ſay, how ſhall we come by this? I anſwer, we muſt ſeeke for it, pray for it, and vſe the meanes which God hath appointed to obtaine the ſame; heare the Word, and meditate vponupon it; receiue the Sacraments, and labor to profit by theſe things, & to get the knowledge of Chriſt: And this we muſt vnderſtand, that howſoeuer we can doe nothing to procure the forgiueneſſe of our ſinnes, but the Lord muſt firſt forgiue before our workes can be acceptable, yet notwithſtanding, God hath appointed meanes wherein he hath promiſed to meet vsus: Let vsus humble our ſelues before him, and by that meanes we ſhall be made capable of the forgiueneſſe of our ſinnes, let vsus labour for Faith, and by that we ſhall receiue forgiueneſſe of ſinnes; let vsus labour for newneſſe of life, and ſo we ſhall walke worthy of this Grace; let vsus vſe the meanes wherein God hath promiſed to meet vsus, and this is to labour for remiſſion of ſinnes; and doubt not, but he that doth this out of a Heart vnfaigned, ſhall find the bleſſing of God vponupon it, But where ſhall we find this? I anſwer, In the Blood of Chriſt, there this Treaſure lyes: Digge deepe into his wounds by the Hand of Faith; diue into this euer-liuing Fountaine, the Blood of Chriſt, by the worke of Faith; ſo ſhalt thou be ſure to find forgiueneſſe of ſinnes; and then though thou be neuer ſo loathſome in thy ſelfe, yet his Blood is verie precious, and will make amends for all; though thou be vnable to go forward one Foot in the way of Saluation, yet his Blood is all-ſufficient; though thy Prayers be weake, thy deſires feeble, thy Faith and Hope faint, yet his Blood is a ſtrong and a mightie Interceſſor that calles for forgiueneſſe; though our ſinnes be like the Blood of Abel that calles for vengeance, yet the Blood of Chriſt ſpeakes better things for vsus then the Blood of Abel, it calles continually for merciemercy for vsus; though our ſinnes be great and grieuous, as red as Scarlet, deepely dyed by our continuance in them, or by our relapſing, or by our much hardneſſe of Heart againſt Gods warnings, yet diue thou deepe into the Fountaine of Chriſts Blood, and that will put thee into another hugh, his Scarlet Blood will put downe thy Scarlet ſinnes though neuer ſo deepely dyed, and procure thee MercieMercy, and preſent thee faultleſſe before the Lord. But how ſhall I know that I hauehave forgiueneſſe of ſinnes? I anſwer, his is the merciemercy of God, that he not onelyonly forgiues vsus our ſinnes, but alſo telles vsus they are forgiuen. To forgiue vsus our ſinnes is a great merciemercy, but to tell vsus that they are forgiuen, is a greater merciemercy. If a Man be neuer ſo well prouided for, ſo that he ſhall neuer want, it is well; but yet vnleſſe he know ſo much, he will ſtill feare and ſtand in doubt; and therefore becauſe we ſhould not be thus perplexed, and in deſpaire, he giues vsus his Spirit to witneſſe to our Spirits, that he hath (in the Blood of Chriſt) ſmelt a ſweet Sauour of reſt; that our ſinnes are pardoned, and we reconciled. Againe, we may know it by peace of Conſcience, Rom. 5.1. Being inſtified by Faith, we hauehave peace towards God: He giues vsus peace of Conſcience when he forgiues vsus our ſinnes, all is then pacified; our Conſciences which before were like the Surges of the Sea, tumultuous and raging, are then layd into a ſweet calme. I doe not ſay, that this ſhall be alwayes ſo: but we ſhall know it ſome times or other, and find it to be as the pledge of the forgiueneſſe of our ſinnes: and howſoeuer by reaſon of our ſinne and weakeneſſe, that may faile for a time in our ſence, yet the truth of God ſtands ſure for euer. Againe, we may know it by the dying of ſinne in vsus; for it is effectuall to kill ſinne: as the ſhedding of Chriſts Blood was the death of himſelfe, ſo his Blood is the death of our ſinne: This is one ſure token that our ſinnes are pardoned, when we find this bond of ſinne looſed, and that we are ſet at libertie.
Vſe 2 The ſecond Vſe teacheth vsus the excellencie of the ſtate of Gods Children that the Faithfull are aduanced to, they are freed and hauehave remiſſion of all their ſinnes: A Man that liues and lyes in his ſinne vnpardoned, is in a wofull caſe, his ſinne is bound, that is, he ſtands obliged therein to abide the danger and penaltie of eternall death and condemnation: but when he is once forgiuen, his ſinne is looſed, that is, he is looſed from his ſinne; before he was hampered in the Snares of Sathan, in continuall ſubiection to the terrors of Gods wrath, faſt held in the Fetters of an accuſing Conſocience, linked in the Chaines of eternall death and condemnation: But when God releaſeth him, he deliuers him from all theſe; he quits him of this bond, and breakes it in peeces, and ſets him free from all danger; and not onelyonly ſo, but he beſtowes a contrarie ſtate of happineſſe vponupon him; as he deliuers him from the power of Sinne and Sathan, ſo he tranſlates him into the glorious libertie of the Sonnes of God: as it is ſaid, Thus ſhall it be done to the Man whom the King will honour: So ſhall it be ſaid of him whom the King of kings ſhall honour, whoſe ſinnes are pardoned in the Blood of Chriſt.
Vſe 3 Thirdly, This ſerues to reproue the Doctrine of Merit, which generally is taught in the Popiſh Church, howſoeuer many of them in priuate conference will not confeſſe it, yet in their life and practiſe they ſhew as much. There is a perfect contradiction betwixt Mans Merit and forgiueneſſe of ſinnes: Mans Merit is a matter of Iuſtice, Remiſſion of ſinnes is a matter of MercieMercy; Mans Merit is a matter of Debt, Remiſſion of ſinnes is a matter of Grace; Mans Merit challengeth Saluation of dutie, Remiſſion of ſinnes puts it wholly vponupon Gods bountie, all our Merit is Gods MercieMercy: We thorough Grace are intereſted into the Merits of Chriſt, without which no manner of Merrit doth concerne Mankind no not the name of it; I am perſwaded that the Children of God, can neuer heare mention of Mans Merit, but preſently they thinke of eternall condemnation. They that thinke they can merit, I aske them, did they euer ſinne or no? If they ſay no, they lye; For no Man liueth, and ſinneth not. If they ſay, they hauehave ſinned; Then I anſwer, before euer they can merit any thing, this ſinne muſt firſt be forgiuen; and tell me, canſt thou merit the pardon of this ſinne? No, that muſt be remitted in the Blood of Chriſt: for ſo the Papiſts themſelues will coufeſſe: If thou canſt not fatisfie for one ſinne, much leſſ for many; and much leſſe canſt thou merrit newneſſe of Life, Grace, and Saluation: Whoſoeuer challengeth this to themſelues, they detract from God, and incroach vponupon Chriſts Office, and the power of his Blood, which onelyonly is meritorious. But if theſe two could ſtand together, yet they debarre themſelues of the benefit of Chriſts Blood by which comes remiſſion of ſinnes: So that theſe magnifiers of the Merit of Man, while they thinke they goe the high way to Heauen, they tread the high way to Hell and euerlaſting deſtruction.
Vſe 4 The laſt Vſe teacheth vsus the ſingular wiſedome of God in working by contrarie meanes, by deſtroying Sinne and Sathan by Death: We deſpightfully ſhed Chriſts Blood, and yet of this Blood the Lord made a ſoueraigne Plaſter to take away our ſinnes: The ſhedding of his Blood was the groſſeſt ſinne that euer was heard of, and yet ſee his admirable wiſedome, that by this he tooke away our ſinnes: Sinne and Sathan thought to hauehave deſtroyed Chriſt by Death; by Death he vanquiſhed and ouer-came them both: We crucified him by our ſinnes; by Death he crucified and ouer-came our finnes: We ſhed his Blood by our ſinnes; God in merciemercy, and Chriſt in merciemercy, made it to be a Salue for our Sores: Our ſhedding of his Blood by his ouer-ruling Hand, ouercame our wickedneſſe, and was a meanes to take away our ſinnes, and to ſaue our Soules.
The end of the eighth Lecture.