First Epistle of John Applied Part 2, Sermon 13

First Epistle of John Applied Part 2 · Sermon 13

p. 195THE FIRST EPISTLE OF S^t. IOHN.SERM. 13.

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.

THE life of man on earth is a race, and every one in this world a Traveller. The wayes in which all men walk, are fitly and fully enumerated to be two, Duae sunt viae una aequitatis altera iniquitatis, &c. Ambros. in Ps. 1. Litera Pithagorae discrimine secta bicorni, &c.Ps 1the one on the right, the other on the left hand; so much Pythagoras his Y imports the one a straight and narrow way, the other a wide and broad way, so our blessed Saviour plainly asserts; the one a lightsom, & the other a dark path, as S. Iohn here insinuateth. Hence it is that all men who either have been, are, or shall be, are marshald into two ranks, p. 196sheep, and goats, the seed of the woman, and the seed of the serpent, the righteous and the wicked. In Italy after the Guelphs and the Gibellines, Mat. 7.13, 14. Cresol. de virtut. part prima. c. 3.Matt 7:13Matt 7:14there arose two factions which were called the Albi and the Atri, the white and the black; these two indeed divide the whole world, all men being children of God, or of the devil: such as walk in the light, and such as walk in darknesse. These two wayes are so directly contrary in their natures, that though a man may go out of the one into the other ▪ yet it is impossible he s…ould at once walk in both, and therefore St. John sets the one in a manifest Antithesis to the other. But if we walk in the light, nor are they lesse contrary in their ends, then in their natures; the one leadeth to life, the other to destruction: so Christ expressely, the one causeth a separation between God and us, and therefore they lye who walking in darkness say they have fellowship with God, the other leadeth to communion with God, and an interest in Christ; so it is affirmed in the words of the Text. But if we walk, &c.

Having dispatched the qualification which respects our duty, passe we now on to the Collation, which representeth Gods mercy, and that in respect of two excellent benefits here specified, namely fellowsh…p with God, and cleansing by Christ; the one in those words, We have fellowsh…p one with another, the other in those, and the blood of Iesus Christ his Son cleanseth from all sin, of each in their order.

1. The first of these benefits, namely our fellowship with God hath been already explicated from the third verse, and therefore I shall not need here to insist upon it. Indeed the phrase (one with another) seemeth to intimate another kind of fellowsh…p then that before handled: namely, that fellowship which those who walk in the light, have one with another; but the connexion will by no means admit this interpretation, this fellowship of them that walk in the light, being an inference from the p. 197consideration of Gods being light, and therefore must be understood of the fellowship they have with him. Sutable to this it is that Grotius, and Doctor Hammond, observe the space in the Kings manuscript to be so little,Vide Gr…. D. Hamm…nd i… l…c. that it may more probably be supposed as left for foreign then foreign ▪ But our Greek copies do plainly read it foreign ▪ and so it may (as Beza and others observe) admit a very fit exposition;Vide Bez. Calv. Se…rar. in reference to God we have fellowship one with another, that is, he with us, and we with him.

And truly this is that which we may very well look upon with admiration and astonishment, and that both in the one part, and in the other, when we consider that we have fellowsh…p with him, it may teach us to admire at the exaltation of a Saint, when we consider that he hath fellowsh…p with us, we have reason to wonder at the condescension of God; how may we here make use of St. Pauls words, Oh the heighth, oh the depth, Rom. 11.33.Rom 11:33oh the heighth of advancemet, oh the depth of his abasement; would we not think that beggar highly preferred, whom a King should admit to fellowship with himself in his Palace, would we not conclude that King did much undervalue himself, who should vouchsafe to have fellowship with the beggar in his cottage, and yet thus it is between God and a Christian: hereafter we shall have communion with him in his Palace, now he hath communion with us in our Cottage. Oh our dignity, oh his dignation, how high are we exalted, how low doth he stoop. The truth is, there is not a more familiar fellowsh…p between the dearest friends, then there is between God and the Saints, in which respect Stobaeus asserts foreign, that there is a common negotiation and converse between God and pure minds; oh let them rejoyce in,Stob. in Ecl…g. Phys. p. 115. be thankfull to, and wonder at it.

That which is yet further to be taken notice of, is the habitude and relation, which walking in the light, and fellowship with God bare one to the other, for the better clearing p. 198whereof, conceive it in this double notion. Walking in the light, is both Medium disponens, and Testimonium firmans, a means disposing the subject for, and a Testimony assuring the person of fellowship with God.

1. If we walk in the light we have fellowship, in as much as walking in the light doth make us fit for fellowship with God: That we may rightly understand this, it will be needful to make use of that known distinction between meritum de condigno & de congruo, condignity which is properly merit, and congruity which is onelyonly so called in a large and improper sense. Our walking in the l…ght, hath no worthiness to deserve so great a priviledge as fellowship with God, because it is no more then what is our duty, so that when we have done our best, we have done but what we ought; but yet our walking in the light, hath in it a fitness for this fellowship, so that though it do not oblige God,, yet it qualifieth us for this benefit, and that in two respects; inasmuch as

1. It removeth that which otherwise would be offensive to God, and cause a separation; it is very observable, that when St. James speaketh of our drawing nigh to God, and Gods drawing nigh to us hee presently addeth,Jam. 4.8.Jas 4:8 cleanse your hands ye sinnners, and purify your hearts ye double minded, thereby intimating that the cleansing from sin fits for approaching to God; now by walking in the light, darkness is expelled, the heart is purified, the hands are cleansed, and so the person fitted for divine communion.

2. It rendereth the person in some measure like to, and so fits for fellowship with God, Aristot. Eth.It is a knowne maxime of the Philosopher foreign likeness causeth love and love fellowship, where there is conformity, there must needs be congruity, God cannot but take delight in his owne image, Acts 13.22.Acts 13:22what is said of David, is true of every holy person, he is a man after Gods owne heart, he wils, what he wils, and nils, what he nils, and no wonder p. 199if there be a friendly communion between God and him.

2. If we walke in the light, we have fellowship, that is our fellowship with God, is assured to us by walking in the light. And if we consider the Antithesis of this to the preceding verse, this construction cannot but seeme very genuine, that as for them who walke in darkness, to say they have fellowship with God, is a lie: So on the contrary, they who walke in the light, may truly say they have fellowsh…p with God, the one being an evident, and infallible testimony of the other. To illustrate this briefly, you must know that this foreign fellowship if taken for a participation of Gods sanct…ty, is the cause of our walking in the light, since till wee receive by this participation the l…ght of hol…ness from God, we can never walke in it. Now though science properly so called, is à priori from the cause to the effect, yet our knowledge for the most part and especially in this particular is à posteriori from the effect to the cause, and so this walking in the light as an effect, assureth us of its cause, fellowship with God.

The consideration hereof may serve for a touchstone, and a whetstone; and so both rectify our judgements, and quicken our endeavours.

1. Let it be a touchstone, to try the truth of our interest in this fellowship, that so we may give a right estimate of our own condition. It is St. Peters counsell,2 Pet. 1.8. Vid Bez grot. ibid.2 Pet 1:8 give all dilligence to make your calling and election sure, this fellowship my text speaketh of, is that to which we are elected before time, and called in time, but how shall we make it sure, Beza and Grotius both tell us, that in severall Greek manuscripts these words are added foreign by good workes, which are Metaphorically a walking in the light. If then we would not be deceaved in the knowledg of our election and vocation, to this heavenly participation, let us measure our selves by the course of our actions and integrity of our conversation.

2. Let it be a whetstone, to set an edge upon our desires p. 200after walking in the light that we may have fellowship with God, surely if we have any beleefe of a deity and acknowledge him to be the summum bonum cheefest good, we cannot but account it our happines to have the fruition of him. If then we desire this happy communion, let it be our care to lead holy conversations.

The truth is fellowship with God, is such a priviledge which as on the one hand it is impossible to deserve, so on the other it is not sufficient to desire, but we must be in some measure fitted for it. There is none of us but would attaine this fellowship, only we like not the way that leadeth to it, whereas it is in vaine to expect the one, without performing the other, as therefore we seriously desire fellowship with him, let us earnestly strive to walke in the light as he is in the light, and so much shall suffice for the first benefit here assured, passe we on to the.

2. Other which indeed is the foundation of this namely our cleansing by Christ, and the blood of Jesus Christ his son cleanseth us from all sin. For the fuller discussion whereof I shall consider it two waies.

In it selfe as it containeth a positive 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,Cal… in loc. 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, p. 201since 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.

p. 2021. The one in regard of the disease it cleanseth from all sin, that is, whatsoever can be called sin, of what k…nd, nature, Omnipotenti medico nullum vulnus in sana bile, Aug. in Ps. 58. Vide bern serm. 1. de nat dom. et 66. de parv. et 13 in Cant.Ps 58degree soever it be, since the cure of no d…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 onelyonly 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 unde…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 just…fication, nor is it my distinction but St. Pauls, where having mentioned walking as the genus, 1 Cor. 6.11.1 Cor 6:11he 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 obl…ged to suffer the pun…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 p. 203true 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, Tit. ….13. 1 Pet. 2.24.1 Pet 2:24but 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 prom…sed as a priviledge to be conferred upon them that walk in the l…ght.

To this purpose it is rationally observed, that

1. Where cleansing from sin is required as a duty to be done by us, Isa. 1.16. 2 Cor. 7.1▪Isa 1:162 Cor 7:1it 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;Jam. 4.8.Jas 4:8 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: P…l. 51.27▪ 10.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, Ier. 33.8. Ezek. 36.25.Jer 33:8Ezek 36:25and 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 rem…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 p. 204found 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 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 defil…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,Revel. 15. Ezek. …6 26. Est metaphora deducta ab aquâ quâ quemadmodum abluuntur sor…des corporis ita …anguine hoc est sacrificio Christi tolluntur peccata n…stra. Lubbert. Adv. Socin. de serv. l. 2. c. 17. Heb…. 9.22.Rev 15Ezek 6:26 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 rem…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, V. 12.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, V. 24.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 p. 205not 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 accompl…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 causal…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, onelyonly 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;2 Cor 1.20.2 Cor 1:20 yea when our blessed Saviour in particular calleth it the blood of the new Testament, or Covenant, Mat. 26.28.Matt 26:28because it was shed (not so much for confirming the covenant, wherein rem…ssion of sins is promised us) for the remission (that is, obtaining the remission) of p. 206sins 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 c…rcumc…sion they took away the foresk…n of his flesh, a little before his death in the garden, when he was cast into that bloody sweat, Vid. Bern. de pass dom. cap. 32. &c.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, Colos. 1.20. Gutta sanguinis modica propter unionem ad verbum pro redemptione totius humani generis satis fecisset. Extrav. commun. l. 5. tit. 9. c. 2. Clem 6.Col 1:20yet 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. Socin…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 p. 207wit, 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, Hebr. 1.3.9.12.Heb 1:3Heb 1:9Heb 1:12yea our blessed Saviour himself being ready to up the Ghost cried, it is finished, I shall not noubt to assert,Ioh. 19.30.John 19:30 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 onelyonly to his passion, one part put for the whole of his sufferings, and so we are to construe it not onelyonly 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, 1. Pet. 2.2….1 Pet 2:2and to his body, nor yet onelyonly 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, Colos. 1.20.21.Col 1:20Col 1:21Mat. 1.27.46.Matt 1:27Matt 1:46why hast thou forsaken me, and therefore the Prophet Isay, foretelling his passion, …. 53.10.mentioneth his soule which was made an offering for sin, in a word, not onelyonly his bloud, and body, and soule, but his whole person is to be included,Gal. 2.20. Eph. 5.2. Tit. 2 11.Gal 2:20Eph 5:2Titus 2:11 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,Heb. 1.3.Heb 1:3 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 p. 208benefit 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,Socin. in loc. onelyonly with this difference, God is the principall, and Christ the organicall cause, and so God forgiveth by Christ, but whilst he onelyonly 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, Eph. 4 …. 1. Io. 2.12.Eph 41 John 2:12so our translators render the sence of St▪ Paules foreign for Christ, sake, and our Apostle in the twelfth verse of the next chapter, saith our sins are forgiven, foreign 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:1 P…t▪ ….…4. 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 bear…ng them on his body, which, because it was done on high, upon the tree▪ the Apostle useth not barely foreign but foreign which signifyeth sursum tulit, not onelyonly he bore, but he carryed up, whereby the sence is not diminished,Vide s…erae I…inerar in ps. super …e…bum. foreign 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 foreign and the greeke foreign (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,Isay. 53.4. Joh. 1.29▪Isa 53:4John 1:29 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

p. 2091. 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, 1 Pet. 2.21. Io. 11.50. Rom 7.3.1 Pet 2:21John 11:50Rom 7:3to die for the people; for so much the preposition foreign sometimes signifieth, as when St. Paul wisheth to be an anathema foreign, for or instead of his brethren, and when the Apostles are said to be Ambassadors foreign 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 foreign but foreign, which alwayes implyeth a commutation, and when it is applyed to persons, 2 Cor. 5.20. M…th. 20.78.2.22.2 Cor 5:20signifieth the comming of one into the room of another, so Archelaus is said to raign in Judea, foreign, 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 onelyonly meant for your good, 1 Cor. 1.13.1 Cor 1:13Paul might have been crucified for them, as he tells the Colossians, I rejoyce in my sufferings for you, Col 1▪ 24.Col 1:24and 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: Isai. 53.1. Rom. 4.25. 1 Cor. 15.3.Isa 53:1Rom 4:251 Cor 15:3and 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 p. 210him 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 knew no 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,2 Cor. 5. ult.2 Cor 5 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, Genes. 2.17. Gal. 3.13.Gen 2:17Gal 3:13Thou 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 u…, 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, Heb. 7 2….Heb 7:2we 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 punishmen…, Christ taking that punishment upon himself, and p. 211suffering it in our roome must needs thereby cleanse us from that guilt, so that in few words Christs blood being foreign a laver became foreign 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, Socin. in loc.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, Eph. 1 4. Col. 1▪ 24.Eph 1:4Col 1:24there 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, Vide Socin de Servat…re.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 p. 212Christ, 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.Vide grot. de satisfact. Christi c. 1. ad finem.

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, Vide est in loc.that in them there is a confutation of three heresyes at once, the M…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 p. 213of 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 ava…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 unsinn…ng man did much conduce to this worke since had he beene himselfe a sinner he could not have cleansed us from our sins, 1 Io. 2.1. 1 Pet. 1.17.1 John 2:11 Pet 1:17and 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, Aug de Trinit. l. 3. c. 15. Leo Ep. 8 3▪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, Dames… de fide. l. 3. c. 15.thus Damasen speaking of his deity addeth, thence his passion became of a saving, and quick…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, Cyr. de rectan fide ad Reg. Socin. de …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, 1 Cor 2.8. Act. 20.28.1 Cor 2:8Acts 20:28and 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.

p. 214The summe then is this, Christs deity being personally united to his manhood, giveth an efficacy to his sufferings, hence 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.Peccati inma…nitas Christi charitas Justin in loc.

1. View oh sinner the hainous nature of thy sins, from which nothing but Christs blood can cleanse th…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: Vide Gualt: hom. in ep. Bern de nat. dom. serm 3.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?

p. 2152. 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, Gal. 2.20. Rev…l. 1.5.Gal 2:20who 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,Io. 11.36.John 11:36 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, Bern. de pass dom c. 41.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.Rev 1.5.Rev 1:5

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? vide Oecumen. Aguust in loc.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 p. 216crying 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 despa…ring sinner; with poore Hagar in the wildernesse,Z…ch. 13.1. 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. Dicitur Christus emundare ab omni peccato quia nullum est tam immane sacinus quod Christi sangnine non potest el…i. Justin. in loc.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, extor…tioners have been washed by it, for such saith St. Paul to the Corinthians, 1 Cor. 6.9.1 Cor 6:9were some of ye, but ye are washed: look once again,10.11. 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,1 Tim. 1.15.1 Tim 1:15 (for such were those converts at St. Peters sermon) Act. 2.35.Acts 2:35cleansed mercyfully by this very bloud which they shed p. 217so cruelly. Sinners, this bloud still as it were runs afresh, and the efficacy of it is as full now, as it was at first, onelyonly remember that this bloud which was shed, cleanseth not unlesse it be sprinkled, so much David intimateth in that prayer, purge me with hisope, Ps. 51.7.Ps 51:7hysope being that by which the bloud of sacrifice was sprinkled, to which answereth faith, Jo. 3.14.John 3:14wereby 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,Math 8 2. Ma…k 9 24. Math. 11.28.Matt 8:2Matt 11:28 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, p. 218and 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.

Et maxime apud Johannem causaliter usurpatur. l…r. in loc. Ezek. 18.21.22.Ezek 18:21Ezek 18:221. As for our past sins, committed before conversion, they shal not hinder this fellowsh…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, bu… 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 walk…ng in the l…ght; cleanseth from our former workes of darkness: but the bloud of Christ. Zonch. ibid.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 fellowsh…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 fellowsh…p with God. Thus doth this sentence at once: both infirmitatis nostrae nos admonere: admonish us of our own weakness, & adversus desperationem munire, Calv. ibid.arme us against those fears which the sins p. 219we 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 cond…tion, if we walke in the l…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 onelyonly 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 onelyonly 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 p. 220cure 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.