we shall drink deep of the river of pleasure Now we have onely the first fruits hereafter our joy shall be as the joy of harvest Finally now the joy of the Lord enters into us but then it is we shall enter into the joy of the Lord and be as it were swallowed up in the boundless ocean of that joy the truth is according to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our exultation answereth our participation because this fellowship cannot be perfect till we come to heaven where we shall fully enjoy sanctity and immortality with God and Christ for ever therefore then and not till then shall this be verified our joy shall be filled And now to tell you how full that joy shall be I want words St. Peter speaking of our joy which we have in believing calls it unspeakable and full of glory indeed sentire est cordis dicere non est oris the heart feeleth what the tongue cannot express but oh then how glorious and not onely unspeakable but unconceivable shall that joy be in seeing Surely as when Christ miraculated wine he filled the vessels to the brim so shall he fill the vessels of our souls in that day with the water of joy to the very brim so as there shall not be the least deficiency but an abundance yea a superabundance both over and everflowing to make glad the inhabitants of that heavenly City to all eternity What then is the inference which we are to draw from hence but that we learn what joy to seek after namely that which is full and wherein to that end to place it namely in fellowship with God and Christ. Beloved it is a false slander an odious calumny which by black mouths is belched forth against Christianity as if it were an enemy to all joy whereas it doth not extirpate but ordinate our joy teaching us to place it on the right object you are mistaken when you think that we would rob you of your comfort and spoile your mirth no brethren our aim in indeavouring to bring you to God and Christ is to use Seneca's phrase upon better grounds that you might never want mirth or according to St. Pauls expression that you may rejoyce evermore Indeed this is our scope to confine your carnall joy or rather refine it that it may be pure spirituall and heavenly Oh that you would at last be wise and fix your joy in the right center by elevating it to the things above how should you say with that penitent Father Far be it Lord far be it from the heart of thy servant that I should account my self happy by any earthly joy that is the joy which is not given to the wicked but onely to them who serve thee whose joy thou thy self art and that is the blessed life to rejoyce of thee in thee for thee that is it and no other or in words not much unlike those of St. Paul God forbid that we should rejoyce in any thing save in fellowship with the Father and his Son Iesus Christ. 2. Refer this clause to the former part of this verse and then the truth which is manifestly implyed is that those things which the holy men of God did write are able to give fulness of joy This is the doctrine which I shall endeavour to illustrate both generally of all the holy writings and particularly of the Apostolical writings 1. There is fulness of joy to be had in the holy Scriptures this was that which David experienced and therefore affirmeth concerning himself that the words of God were sweet to his taste and he rejoyced in them as one that found a great spoyle and that holy man Ambrose upon those words breaketh forth into these expressions I have great cause to rejoyce for I have found the spoyles for which I have not laboured I have found the Pentateuch of Moses the writings of the Prophets I have found Christ the wonderfull Counseller and Paul the prudent builder for this reason no doubt it is that the word of God contained in the Scripture is compared to light and wine and honey and milk all which are of a pleasing and exhilarating nature indeed the holy Scriptures are a tree of life whereof every leaf is healing or according to St. Chrysostom a pleasant garden wherein every flower yields a fragrant smell or to use St. Ambrose his comparison a feast in which every book is a dainty dish affording both sweet and wholesome nutriment No wonder if St. Paul speaking of the Scriptures maketh mention of the patienâ—e and hope and comfort of the Scriptures there being no such ground of hope and patience and therefore no such comfort to be found elsewhere as in these sacred books 2. As this is true in general of all parcels of holy writ so more especially of the Apostolical writings to this purpose St. Cyril mystically interpreting those words of the Prophet Micah that every man should sit under his vine and under his figtree observeth that wine is an embleme of joy the figtree of sweetness and by both is shadowed that joy whâ—ch the Evangelâ—cal doctrine should produce in those who sit under the preaching of it indeed those doctrines which reveal God and Christ satisfaction to God by Christ reconciliation to God in Christ can only give solid comfort to the soule since God out of Christ is a consuming sire onely in Christ he is a reviving Sun out of Christ he is a sin-revenging onely in Christ a sin-forgiving God now these doctrines are no where made known but in holy writ and they are most clearly delivered in the Apostolical writings what Moses and Esay and Ieremy spake obscurely that Paul and Peter and Iohn declare plainly and therefore though we find joy in those yet by these our joy is filled It is not unworthy our obsetvation in the Text that this clause These things we write stands in the middle between our fellowspip is with the Father and his Son Iesus Christ and that your joy might be full as having indeed an influence on both and by effecting the one it produceth the other these things which the Apostles write reveale God and Christ and the way of fellowship with them and by bringing us to this fellowship they convey unto us this fulnesse of joy and comfort To apply this in some short confectaries 1. How injurious is the superstition of the Papists and that both to the Scriptures themselves and to the people 1. To the Scriptures in that they deny to them a perfect sufficiency containing all things necessary to salvation and that for this reason that thâ—y might advance the esteem of their unwritten Traditions indeed such traditions as are not fictitious but real not particular but universal and clearly appear to be sâ— we reject not but withall we assert there are no such traditions delivering any thing necessary to
reference of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things to the things which precede in the end of the former and immediately follow in this Chapter For whereas he had in the foregoing verses delivered the doctrines of an impossibility of being without sin of a possibility of pardon of sin that upon confession besides he was presently to mention the comfortable doctrines of Christs interceding to God for us and reonciling us to Gâ—d well knowing how apt men are and how ready they would be to make these doctrines encouragements to sin he thought it necessary that this caveat should be put after the one and set before the other whereby the misconstruction and misapplication of these precious truths might be prevented and according to this reference here is something implyed something expressed That these things which were written would be perverted by some for the encouragement of themselves and others in sin That these very things which would be so perverted were written by him that they should not sin 1. Our Apostle no doubt foresaw how these things which he wrote would be abused and therefore thought this caveat very needful for how apt are men to reason in this or the like manner If we can never come to say we have no sin what need we care though we have sin that which no man can avoid why should we go about to withstand and thus from a necessity take to themselves a liberty of sinning again Again If God will forgive sin upon confession what need we fear the commission if he is ready to forgive all sin what need we care how many and great sins we run into we can confesse as oft as we offend and God will forgive as oft as we confâ—sse Once more If Christ will be an Advocate and propitiation when we have sinned why should our sins trouble us There is a plaister provided for our wounds what need we fear to wound our selves and since Christ will free us from sin let us sin freely Thus as the best of actions so of expressions are subject to misconstructions nothing can be done so exactly nor written so exquisitely but a wicked eye will pry and censure and slander a vitiated stomach turneth all its meat into choller a venemous spider sucketh poyson out of the sweetest flower and men of corrupt minds will strengthen themselves in sin from pure and heavenly truth as they make the good gifts of God conferred on them so the good word of God published to them fuel for their lust St. Peter saith of many unlearned and unstable soules that they wrest the Scriptures to their own perdition to wit by making them patrons of errour no lesse do prophane men by making them fautors of sin and the metaphor there used is very emphatical borrowed from the stretching of men upon the rack and as those who are racked are ofttimes made to confesse what they never did so these cause the Scriptures as it were to speak what they never meant Oh let us take heed of learning this hellish sophistry beware we of putting foule glosses upon the fair Text It is very ill to make a sinister construction of our neighbours words but farre worse to misinterpret Gods sayings and we cannot more abuse these writings then to make them speak any thing which is either untrue or impure And because it is that to which men are so prone oh let Gods Ministers take heed how they deliver these things too largely and loosely without their due caution it is Ferus his note how wary S. John is in delivering the sweetest doctrine of remission and reconciliation by Christ no lesse is S. Paul when he handleth the doctrine of justification and so ought we in delivering those sweet Gospel verities so to propose them as that wicked men may not hereby take occasion to let loose the reines to all licentiousnesse 2. But further to prevent this mâ—stake he plainly asserts that these very things were written by him that men might not sin Those very doctrines which wicked men abuse to countenance loosenesse directly tend to perswade strictnesse When the Apostle saith we cannot be altogether without sin what should that teach us but to be so much the more careful and watchful since we daily gather filth we had need to take the more pains in cleansing our selves If I cannot shoot fully home when I have done my best I had need draw the arrow as far as I can that I may come the nearer to the mark Because my best knowledge is mixed with some ignorance have I not reason to study hard that I may attain the more knowledge seeing do what we can we shall slip is there not cause of the more warinesse that we may not fall or at least not often these things if we say we have no sinne if we say we have not sinned are written that we sinne not Again when the Apostle saith if we confesse our sins God is faithful and just to forgive for what is this confession required but that we might not sin the truth is confession is required not so much in reference to sin past either to inform God of or make him amends for it but chiefly in reference to sinne for time to come that hereby being the more sensible of the offence guilt shame and griefe attending we may be both inraged and engaged against it he that by confession condemneth himselfe for his sinne is thereby obliged to condemn sinne in himself and the end of acknowledging our sins is as that the sinner may be absolved so that the sinne may be executed Once more when the Apostle saith God forgiveth and cleanseth from all unrighteousnesse and Christ is our Advocate and propitiation for our sinnes these are sweet yet strong arguments to disswade from sinne Gospel-truths favour the sinner but not the sin they reach forth an hand of succour to us but it is to pluck us out of the mire they are a playster not to skinne but to heale the sores Very apposite to this purpose is that of S. Paul The grace of God which bringeth salvation hath appeared to all men teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world pardoning and reconciling love cannot but 1. oblige to thankefulnesse and it were a very iâ—l requitall for pardoning an old to offer a new injury 2. Excite love and love must needs make us careful not againe to displease no wonder if Arnobius saith We who beleeve that our sinnes are expiated by Christs blood cannot but be caâ—telous how we plunge our selves into the guilt of sinne again Oh let us study the purity of Evangelical doctrines let us get spiritual enlightened understandings that we may judge aright of these truths Having these promises saith Saint Paul let us not defile but cleanse our selves from all filthinesse of flesh and spirit perfecting holinesse in the feare of God then
this tend those expressions of Moses He is a God of truth and without iniquity just and right is he and of David he is my rock and there is no unrighteousness in him and again Thou art not a God that hath pleasure in wickedness neither shall evil dwell with thee Indeed the Gods of the Heathen were such as had been impure filthy men and therefore as one of themselves argueth no Gods but the true God cannot be charged with any iniquity nay as Carthusian enlargeth it because it may be said of the Angels that stand and the Saints that are glorified they have no darkness of sin at all in them in God there is not so much as a defectibility or mutability which yet is in the Creatures if considered in themselves because of their dependency though the reducing of it into act is impossible in regard of their plenary confirmation in the state of bliss God then as Aquinas excellently is a pure a most pure act without the least potentialitie and so this in the highest sense agreeth to him and to him onely he is light and in him is no darkness at all 2. These words are true of God not onely formally but causally in himself but in regard of his influence and that in both the clauses 1. God is light that is according to St. Iames expression The Father of lights so that whatever light there is in any Creature it is but a ray a beam of his excellency That distinction of a threefold kinde of light is very considerable to this purpose there is lux light Illuminata non illuminans enlightned and not enlightning to wit the air Illuminata illuminans enlightned and enlightning such is the moon Illuminans non illuminata enlightning but not enlightned and this is the Sun It is that which may fitly be applyed here all Christians are lights as the air Ministers are lights as the moon but onely God is light as the Sun to wit receiving no light from any other and communicating to others what light they have and this exposition Zanchy conceiveth most sutable to the Apostles meaning in this place making the paralell to run thus Look as the lâ—ght where it ariseth and displayeth its beams expels darkness with all the effects of it and maketh all to be clear and lightsome so doth God to all them who have fellowship with him impart the light of his grace so that they can no longer walk in the darkness of sin and though I conceive that the Apostles aim is chiefly to describe the purity of Gods nature in himselfe and thereby the repugnancy of walking in darknesse and consonancy of walking in the light to him both because this carrieth in it a full sense correspondent to the Apostles intention and also because the phrases of no darkness in him and afterwards his being in the light do intimate that these words are to be understood rather subjectivè then effectivè of what God is in himself then what he doth to us yet withall I cannot but acknowledge this construction to be both pious and ingenuous 2. And accordingly the sense of the other clause in him is no darkness at all amounts to this that he is not cannot be the cause of any darkness It is true God is said in Scripture to create darknesse as well as to form light but that is the darkness of calamity not of iniquity it is true God hath an hand even in the darkness of sin so far as to limit it how far it shall spread and no farther as to permit that it shall be suffer men to walk in it as judicially to withhold the light of his grace from them who love darkness rather then light whereby they plunge themselves into greater darkness Finally so as to bring light out of the darkness good out of evill and make all the darkness of sin tend accidentally to illustrate the glory of his own wisdom justice and mercy but still farre be it from him to be any way an impelling cause of any wickedness Indeed these two do one necessarily flow from the other There is no darkness in therefore none can be from him nil dat quod non habet is a known rule in Phylosophy no cause can communicate to another what it hath not in it self surely then God having no darkness in himselfe cannot be any cause of it in us Besides he is an hater an avenger of darkness and it cannot consist with his justice to be a punisher of it were he himself the Authour In a word It is impossible that the same cause should directly produce contrary effects can the same fountain send forth sweet and bitter fresh and salt water no more can God who is light and the natural cause of light be the author of darkness To draw to an end in a word of application 1. Our Apostle here implicitely teacheth us by what means we may come to know something of God indeed those three ways which the Schools mention of knowing God per viam causalitatis eminentiae remotionis by way of efficiency eminency and remotion are all to be found in this Scripture We know God by way of causality when we assert him the prime supreme universal cause of all good whatsoever we know him by way of eminency when we attribute to God whatsoever perfection or worth there is in any or all the creatures and that as being in him after a more eminent manner Finally we know God by way of remotion when we deny of him whatever imperfection and defect is observable in the creature A taste of all these our Apostle here giveth us since if we understand the words both formally and causally he proclaimeth him the cause of that light and beauty and excellency that is in us he attributeth to him that which is the most noble among inanimate creatures light and he removeth from him darknesse which is a defect and deformity 2. Learn we with this holy Apostle to have high and holy thoughts of God as most pure and free from all pollution Indeed there have not wanted such Sonnes of Belial who have charged God with sin as the Luciferians who blame God for dooming Lucifer to eternal darknes the Talmud which blasphemously forgeth the new moons as appointed for an expiation of a fault in the deity of taking away the light from the moon and giving it to the Sun and too many there have been who charge their own sins upon God as Plautus brings in a deboyst wretch pleading for himselfe dii voluerint and St. Augustine speaketh of some Jewes who would say when they had done any crime Deus voluit Oh let all such opinions be to us as they were to that Father detestable and abominable and as St. Basil adviseth though Gods counsels may many times seem strange to our reason yet let that axiom be firmly rooted in our minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
come But though the Text contain a promise and the promisâ— a blessing of so great a value yet if it were not as sure in the performance as it is sweet in the promise we could not with joy draw water out of it And therefore he lets us see this Well of salvation is dâ—gged so deep that the water cannot fayle this fabrick of comfort is founded so strong that it cannot fall if we be not a wanting to our selves in fulfilling the condition Gods justice fidelity will not suffer him to be a wanting to us in performing the promise for if we confess our sins he is faithfull just to forgive c. It is that part of the Text I am now to handle the certainty of the mercy in those words he is faithfull and just To assertain us of the effect our Apostle mindeth us of the causes and here are two sorts of efficient causes set before us the principal in the word he and the internal impulsive in those words faithful and just and surely when we consider both quis who it is that conferreth this benefit and qualis how faithful and just he is we may certainly conclude the accomplishment of it of each therefore in their order The principal efficient cause of remâ—ssion is He and if you ask who this he is you must look back and you shall find it to be him with whom we havâ— fellowship who is light 〈◊〉 self and so no other then God himself And indeed such is the nature of this blessing that if he did not do it none else could it being not only his act but his prerogative and so his onely act to cleanse and forgive a sinner I even I am he saith God himself that blotteth out thy transgressions by which reduplication he intendeth an appropriaâ—tion as if he had said I and none but I Who is a God like unto thee that pardoneth iniquity saith the Prophet by which is no doubt intended both an affirmative and a negative the one that whosoever pardoneth must be a God the other that there is no God like to him for pardoning and therefore indeed whatever else besides him is called God is no God In this doubtlesse those Pharisees spoke truth though with a malicious intention against him who is the truth when they said who can forgive sins but God alone and therefore from that very position S. Ambrose proveth the Deity of the holy Ghost and S. Cyrâ—l most properly the Deity of the Son of God And indeed iâ— must needs be onely in Gods power to forgive because it is onely against him that the offence is commâ—tted it is no doubt a clear truth that only he to whom the injury is done can remit the doing of it now David saith and most fully Agaâ—nst thee against thee only I have sinned nor is that only true because he being a King was accountable to none but God for what he had done but because sin properly so called is only against him of whose law it is a breach and that is God himself Thus S. Cyril argueth It belongeth only to God to loose men from their sins for who can free from the transgression of the law but the Authour of it and accordingly S. Cyprian let no man cheat and delude himself only God must shew mercy since the servant cannot grant an indulgence for the fault which is done against his Lord. Sin is a spot in Gods sight and none can hide it from him unless he pleaseth to turn away his face It is a debt in Gods Book and who dares to blot any thing out of his Book but himself If any man shall pretend to forgive anothers debt he offereth a double injury to the debtor by deceiving him with false hopes and to the creditor by usurping his power hence it is that we find those exclusive propositions frequent in the ancients S. Chrisostom often none can forgive sin but God alone to forgive sin belongeth to none other to forgive sins is possible to God alone And Gregory the great Thou who only sparest thou who alone forgivest And Optatus It is only Gods act to cleanse and make white our scarlet sins this is a part of Gods name which is incommunicable because an expression of his nature he is the Lord forgiving iniquity and transgression and sin an emanation of that glory which he saith he will not give to another That which may seem to contradict this truth is that power which the ministers of the Gospel have in the point of forgiveness insomuch that our blessed Saviour expressely saith Whose sins you remit they are remitted To cleare this scruple be pleased to know that 1. Whatever power the priest hath of forgiving it is then onâ—ly effectual when the person is rightly qualified we are stewards and must not be like the unjust steward strâ—ke out our Masters debt without his leave or otherwise then according to his prescription we are Ambassadors therefore have not power to proclaim war or conclude peace between God and man according to our own discretion but his direction to wit upon the testification of that which we at least probably conceive is unfained repentance and therefore saith Tolet well quod in terra sacerdos in coelo Deus What the Priest doth on earth is ratified in heaven but clave non â—rrante not when he turneth the key the wrong way so that if the confession of the penitent be not sincere the absolution of the Priest is invalid 2. But further the power which a Priest hath upon penâ—tent confession of forgiving is but ministerial not magisterial ministri sunt pro judicibus baberi nolunt they are only Ministers not Judges so St. Austin it is the King that grants the pardon they are only Officers that bring it If you desire more particularly to know how far the power of a Minister extends to forgiving I answer briefly 1. They have power by vertue of their office to intercede with God for sinners and therefore the sick person is to call for the Elders of the Church that they may pray for him that his sins may be forgiven him 2. They have the word of reconciliation committed to them wherein the promise of pardon is revealed and exhibited by them the holy Sacraments are administred which are the means of conveying pardon to those that are rightly qualified to which purpose it is that Fâ—rus saith appositely Mâ—nisters forgive sins inasmuch as they are instrumental in those several Ordinances by which God remitteth sin 3. They have authority of releasing those censures which have been past upon sinners for the scandal given by their flagitious practices to the Church 4. Finally they have power particularly to declare that God hath forgiven their sins in whom they observe the signs of repentance as they pray us to be reconciled to God so they may assure us upon our contrition that
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
may be to his glory my comfort and your profit Amen THE FIRST EPISTLE OF St. IOHN CHAP. II. Ver. 1.2 My little children thâ—se things write I unto you that ye sin not and if any man sin we have an advocate with the Father Jesus Christ the righteous And he is the propitiation for our sins and not for ours only but also for the sins of the whole world WHat a disease is in the body that sin is in the soule nor are mali humores ill humours more pernicious to the one then mali mores bad manners are to the other and indeed these are as more so far more dangerous then those by how much the part affected is more noble In this respect they who are appointed to watch over the peoples soules are not unfitly called spiritual Physicians and as Luke a Physician of bodies was one of the Evangelists so all the Evangelists Apostles and all Ministers are Physicians of souls Upon this account we find this holy Apostle as in this whole Epistle so in these verses performing the part of a careful and skilful Physician for whereas the whole body of Physick is divided into two parts namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one whereof is for preventing the other for curing diseases here we have this ghostly Physician prescribing to his Patients whom he calls little children in both these kinds giving them a preservative to keep them from sin and a restorative in case of falling into sin My little children these things I write unto you that you sin not and if any man sin c. These two verses might very well have been annexed to the foregoing Chapter because the matter of them is pertinent to yea depends upon that which immediately precedeth as Marlorate and Illyricus have both truly observed for whereas in the end of the former Chapter the Apostle insisteth upon three things remission of sins as being the foundation of fellowship with God confession of sin as being the first step of walking in the light and saying we have no sin which being opposite to confession is a step of walking in darknesse our Apostle in these verses doth but further amplify explain and confirm these several parts letting us know that the confession of sin he speaketh of is such as puts on not sinning and yet we cannot so not sin as to say we have no sin and that the comfort of our remission dependeth upon Christs Advocateship and propitiation In the words we have two generals considerable namely A caveat entered which requireth care against sin in those words My little children these things I write unto you that you sin not A comfort annexed which discovereth the cure of sin in the following words and if any man sin we have an advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins and not for our sins only but the sins of the whole world In the Caveat we have observable A friendly compellation my little children A faithful admonition these things I write to you that you sin not In the comfort we have considerable A disease or danger supposed if any man sin A remedy or succour proposed we have an advocate c. and he is the propitiation for our sins c. At this time onely of the first general and therein begin we with the Friendly compellation my little children These three words in the English are but two in the Greek and accordingly we may observe a word of Declaration who they were little children Appropriation whose they were My little children 1. He calls them little children and that not once but often very often in this Epistle and here yea not only here but in the most places he so stileth them upon a double ground 1. Because though not in a carnal yet spiritual way they were little children what the Proverb saith of old men is true of all good men they are twice children by Generation and Regeneration as when they first partake of the humane so when they participate divine nature they become little children 2. Because being regenerate they were to be as children our blessed Saviour puts these two together except ye be converted and become as little children intimating that all converted persons become such and St. Peter calleth upon those who were born again to be as new born babes indeed in little children are the shadowes of many graces and vertues which are really found in the regenerate Little children cry after the dug an image of spiritual thirst after the word are solicitous for nothing a lesson of dependance upon divine providence are content with a little a document of temperance lye upon the ground a shadow of humility give willingly of their meat to their play-fellows a representation of liberality have no fraud nor deceit in them an embleme of sincerity bear no malice are soon pacified a dictate of placability and charity are harmlesse and inoffensive a monitor of innocency It were easie to multiply parallels in this kind and truly inasmuch as little children put us in mind of these duties and thereby of avoiding the contrary sins of pride covetousnesse injuriousnesse guile malice wrath disobedience contempt of Gods word hypocrisy and all uncharitablenesse our Apostle here intending to disswade from sin in general which includeth all these particulars fitly bespeaks them in this phrase little children 2. It is further observable that he calleth them my little children and this both in respect of a reall though spiritual relation and also by way of a metaphorical yet apt allusion 1. My little children in reall relation God having no doubt made him an instrument of converting many of them to and strenghthening all of them in the saith this spiritual affinity have all true christians to their Ministers Indeed primarily they are Gods children being as the phrase is frequent in this Epistle born of God in this respect it is that St. James saith Of his own good will begat he us and St. Peter blesseth the God and Father of our Lord Iesus Christ for begetting us again and thus indeed Ministers as well as people if believers are Gods children But still secondarily the people are the Ministers children for whereas God is the principall they are the instrumental causes of forming Christ in the hearts of their auditory and as the instruments of their natural being do so no lesse justly the instruments of our spiritual being may call us their children To clear this a little further you may please to consider that the word of truth is the means whereby we are begotten to a spiritual and nourished to eternal life in which respect S. Peter compareth it both to seed and to milk the seed by which we are born again and the milk by which being born we are fed now the preaching of this word is committed to the Ministers of Christ and they are sent and appointed
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
for you the Father himself loveth you as if there were scarce any need of this mediation however no doubt but that this being the pleasure of the Lord it shall prosper in his hand and Gods heart being prepared Christs suit must needs be granted To shut up this first consideration Iacob the younger brother obtained the blessing from his Father in the garments of Esau the elder Christ the elder obtaineth â—he blessing at the Fathers hands for his younger brethren no wonder if the brother pleading for brethren and that with the Father become an effectual Advocate and so much the rather considering 2. The person who it is and how fitly he is qualified for this office being Iesus Christ the righteous This word righteous is capable of various acceptions which accordingly Interpreters make use of 1. Righteous is somâ—times as much as merciful and thus Iesus Christ the righteous that is gracious and therefore ready to become an advocate for us to this puâ—pose it is that the authour to the Hebrewes calls him a merciful High Priest one who having compassion on us and our infirmities is willing to plead our cause before God 2. Righteous is sometimes as much as faithful and so Iesus Christ the righteous that is in performing his promise when he was on earth he promised his disciples I will pray the Father and now he is in heaven to perform it 3. Righteous is as much as just and so Iesus Christ the righteous that is in doing us right if we retain him for our advocate he will not be withdrawn from pleading our cause by any means what ever 4. But lastly Righteous is as much as holy innocent so we find them joyned together concerning Christ whom the Apostle Peter calls the Holy and just one and so Jesus Christ the righteous is as much as pure and innocent And this both in respect of himselfe and us 1. In himself he is righteous because blameless one who is altogether free from sin It is well observed by the learned Chamier That the Apostle saith not we have a righteous advocate Jesus Christ but we have an advocate Jesus Christ the righteous And therefore this terme righteous signifieth not so much rationem fungendi officii as ipsius officii fundamentum the manner of performing this office as a qualification rendring him fit to undertake it and so is most properly referd to his innocency since he could not have been an advocate If he had not been in this sence righteous In this respect it is that Ferus saith truly verè necessaria condâ—tio this is a condition necessarily requisite since If he had had any sin of his own to answer for he could not have pleaded for us neque enim idoneus advocatus qui ipse sit reus as Estius saith excellently He can be no fit advocate for another who himselfe is guilty But yet this is not all he is Jesus Christ the righteous or innocent not onely in himselfe but also 2. In respect of us Inasmuch as he maketh us righteous cleansing us from the guilt of our sins To this purpose saith Illiricus he is called â—he righteous not so much in a passive as an active sence and Cajetan observing the following words he is the propitiation saith ecce justitia Jesu Christi herein is the righteousnesse of Jesus Christ our advocate that he maketh us by his propitiation righteous so is inabled to plead our cause To this effect it is that Lorinus observeth He is such an advocate as satisfieth the judge not onely by reason but reality interceding by vertue of a price payd And hence it is that though he findeth both us and our cause unjust yet which no other advocate can doe he maketh both us and it righteous so that though we by reason of our sins are unworthy of pardon yet Christ pleading his satisfaction rendreth us worthy and our cause just And no wonder if being thus every way righteous he become an effectual advocate and thus much shall suffice for the Explication of this choyce ingredient in this divine remedy We have an advocate with the Father Jesus Christ the righteous To end it in a brief application and that by way of 1. Consolation the Greek word here used as Vorstius well observeth may be rendred either advocate or comforter since inasmuch as Christ is an advocate he is a comforter to all penitent sinners If you please read over the Text againe and take the words asunder and you shall find that every word breatheth comfort 1. Wee it is not you but wee St. John includeth himselfe in the number of those sinners who need Christ an advocate and therefore we may be the lesse discouraged in the sence of our infirmities And again it is not I but wee he excludeth not others from having an interest with himselfe in Christ the advocate and therefore every penitent moy apply this comfort to himselfe which is so much the more comfortable because it is wee Have it is not we may but we have a burdened conscience cannot be satisfied with a perhaps nor will it hang upon uncertainties this comfort of Christs intercession is certain and therefore positively asserted nor is it spoken of as a thing past but present not we had but we have and indeed it is so in the present tence that we now may as truly say we have as St. John then yea so long as there shall be penitents on earth there will not want this advocate in heaven so true is that of the Author to the Hebrews he ever liveth to make intercession that is to be An advocate It is true we want not accusers that will be ready to lay our sins to our charge Satan without and our own consciences within ready to bring an endictment against us nor have we any merit of our own to plead before God for us but we have an advocate to stand and appear for us and that With. Many times a cause miscarrieth in humane courts by reason of the advocates absence but of this their is no feare in our advocate for he is at the Judges right hand and so stil ready upon all occasions as it were to put in a word for us to the Father not the Judge but the Father to render our hope of prevayling so much the more firme this sweet word of Father implying not onely a passibility but a facility of obtaining so much the rather considering that it is The Father and so capable of a reference both to Christ and us hee that is our advocate is not a servant a friend but a Son and so the Judges chiefest favorite wee for whom he is an advocate are not slaves or strangers or enemies or onely servants but Sonnes though too dificient in our obedience and can we imagine that the suite should not speed nay further this advocate whom we have with the Father is Iesus that
signifieth a Saviour and he that vouchsafeth to be our Saviour will not stick to be our advocate yea that he may save as the Apostles phrase is to the utmost he will leave no way unatempted as by his passion so by his intercession by the one purchasing salvation for by the other applying it to us nor need we doubt that he will be thus every way a Iesus to us when we observe that he is the Christ a word that signifieth anointed and indeed so he was to all his offices among the rest to that of his priesthood and so this part of it which consists in intercession Anointing carryeth in it both designation to and preparation for an office all that were anointed being thereby called to and furnished with abilities for the office to which they were anointed our advocate therefore being Christ is both a legal and skilful advocate called to the barre invested with gifts and therefore knoweth how to plead and that our joy may be full take in the last words Righteous and therefore he will not deceive us in our trust or faile our expectation though an advocate be able knowing yet if he be not just our cause may miscarry but this advocate is so righteous that he cannot be perverted nay he is righteous and therefore can stand in Gods sight to plead for us whereas were he himselfe nocent he must flee from the face of the Iudge and being unable to answer for himselfe could not undertake our cause Once more this advocate is Iesus Christ The righteous because so exactly perfectly without the least spot we know how far the intercession of Abraham Moses and other righteous men have prevayled yea St. Iames saith The effectuall fervent prayer of a righteous man availeth much and that not onely for himselfe but others surely then much more must the intercession of him who is the righteous one be effectual Yea perhaps as Origen observes Therefore Moses obtained so much of God in Israels behalfe that we might not be faithlesse but confident in our advocate Iesus Christ the righteous And now oh thou drooping sinner let me bespeak thee in S. Austins language Thou committest thy cause to an eloquent Lawyer and art safe how canst thou miscarry when thou hast the Word to be thy Advocate Let me put this question to thee if when thou sinnest thou hadst all the Angels Saints Confessors Martyrs in those celestial mansions to beg thy pardon dost thou think they would not speed I tell thee One word out of Christs mouth is more worth then all their conjoyned intreaties When therefore thy daily infirmities discourage thee or particular falls affright thee imagine with thy self that thou heardest thy Advocate pleading for thee in these or the like expressions Oh my loving and affectionate Father look upon the face of thine anointed behold the hands and feet and side of thy crucified Christ I had no sins of my own for which I thus suffered no it was for the sins of this penitent wretch who in my name sueth for pardon Father I am thy Son the Son of thy love thy bosome who pleads with thee it is for thy child thy returning penitent child I plead that for which I pray is no more then what I payed for I have merited pardon for all that come to me Oh let those merits be imputed and that pardon granted to this poor sinner Chear up then thou disconsolate soul Christ is an Advocate for thee and therefore do not despaire but beleeve and beleeving rejoyce and rejoycing triumph and triumphing take up that bold challenge of St. Paul Who shall lay any thing to the charge of Gods elect it is God that justifieth who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us 2. Councell and that in several particulars 1. Since we are so well provided seek we not elsewhere it is not unfitly observed to this purpose that St. Iohn saith not we have advocates in the plural number but an advocate in the singular this being Christs peculiar prerogative Indeed the Papists have coyned a distinction between Mediator redemptionis and intercessionis a Mediator of redemption and intercession appropriating the former to Christ attributing the latter to the Virgin Mary and the rest of the glorified Saints but the advocateship and the propitiation are here by our Apostle joyned together and accordingly our Church in the close of one of the Collects putting mediatour and advocate together prefixeth an exclusive particle to both through our onely mediator and advocate Iesus Christ our Lord. I deny not but that the Saints in heaven pâ—ay for the Church on earth but though they pray for her in general yet not for her paeticular members whose sins and wants they are strangers to and therefore cannot pray for and that they pray for the Church it is ex charitate ut fratres non ex officâ—o ut mediatores by way of charity not authority as friends not as advocates And whereas it is another subterfuge of the Romanists that though Christ be our onely mediator with the Father yet we may make use of the Mother and the rest to be our advocates to Christ besides that in their prayers they expressely desire the Saints to pray to God for them even in respect of Christ it is both vain and impious Vain because it being his work to reconcile us to God there is no need of any to reconcile us to him and though an advocate be needful to the Iudge yet what need of an advocate to the advocate nay indeed when Christ bids us come to him to wit our selves what an impious contempt were it of his command to go to him by a proxie It may perhaps be here objected if we may not desire the prayers of the Saints in heaven why do we of those on earth how is iâ— that St. Paul calleth upon the Thessalonians to pray for him and St. Cyprian in an Epistle to the Romane Confessors craveth their remembrance of him in their prayers and nothing more usual with christians then thus both by word and writing to beg one anothers prayers but beloved this we desire of one another not as advocates but only as fellow-helpers and hence it is that whilest as members we pray each for other we all in our prayers acknowledge Christ to be him who doth and must intreat for us all In summe there is a great deal of difference between a christian-desiring of their prayers who know our persons to whom we may signifie our wants and a religious invocation upon them for their prayers who are both ignorant of us and our necessities Let then the Apostatized Rome seek to Angels and Saints we will only make mention in our prayers of the name of Iesus Christ as him on whose intercession we depend and rest 2. Since
state of sin nothing we do can please much lesse pacify he Almighty The truth is to use Ferus his similitude All the works we do are in themselves but as a ring of iron and could not so much as gain acceptance were it not for faith which sets into them as it were the precious gemme of Christs merits 2. He must be capable and able to bear the punishment of our sins There can be no propitiation for without expiation of sin the expiation of sin is by suffering the punishment and the sin being committed against an infinite Majesty the suffering by which it is expiated must be of infinite value in these respects it is impossible that any or all the Angels though holy and just should propitiate God for out sins since as Angels they were not capable of the punishment and though they should have assumed humane nature yet being but finite creatures the worth of their sufferings could not be infinite only Christ in himself being altogether pure and therefore called Iesus Christ the righteous in the end of the former verse and being both God and man and so able as God and capable as man of undergoing such a penalty as should by reason of the infiniteness of his person be of infinite merit is the propitiation for our sins To end this The propitiation here spoken of may be considered several wayes and accordingly it may have several causes as decreed published applyed purchased The decree and intention of this propitiation is the work of the whole Trinity though especially attributed to the Father The declaring and publication of it is the work of Christs Ministers to whom is committed the word of reconciliation The effectual application of it to every one in particular is done principally by the Spirit and instrumentally by faith But still the purchase and procuration of it is only by the blood of Christ nemo praeter illum nemo cum illo there was none besides him there was none to joynâ— with him he alone did undertake and accomplish the work of reconciliation Having briefly and I trust in some measure clearly explicated the explicite truth of this clause give me leave in a few words to apply it 1. In the sense of Gods wrath for our sins whither should we go but to Christ for reconciliation far be it from us to think we can pacify God for our sins by our prayers or teares or almes in all which Gods severe eye of justice would find matter of provocation far be it from us to place our hopes of Gods favour towards us in the merits and mediation of Saints or Angels who themselves are beholding to this Mediatour the truth is Propter filii meritum mater invenit gratiam The Mothers peace was made by the Sonnes blood and therefore to him and him alone let us have recourse as our only Peace-maker And would you know how to go to him I answer by faith accedit qui credit he cometh to who beleeveth on Christ and as there is no propitiation but through him so there is no propitiation through him to us but by laying hold on him in which respect the Apostle doth not only say God hath set forth Christ a propitiation through his blood but through faith in his blood and therefore being sensible of divine pleasure let us embrace Christ in the armes of our faith that God for his sake may be propitious to us 2. In the confidence of this propitiation wrought for us by Christ how infinitely should we account our selves obliged to our blessed Jesus the more to imprint this meditation upon us consider 1. What the benefit is which Christ hath procured propitiation for our sins a benefit which hath many blessings to attend upon it such as are acceptation of our persons and performances nearnesse of union and fulnesse of communion with God boldnesse of accesse to the throne of Grace peace of conscience and joy in the Holy Ghost Christ saith to every beleeving soul that hath an interest in his propitiation in words much like those to his disciples Be of good cheer I have pacified the Fathers wrath towards thee God saith to every such person for whom he hath accepted Christs propitiation in words much like those to Ephraim It is my dear Son it is my pleasant child though I spake against thee I do earnestly remember thee I will surely have mercy on thee and 2. Who are we for whom Christ vouchsafed to become a propitiation Jonathan stood between Sauls fury and David a good reason Sauls rage was causelesse David was innocent but Gods anger was just and we were offenders the people mediated between Saul and Ionathan when he tasted of the honey but Ionathan had offended ignorantly we have been wilful presumptuous Rebels Abigail pacified Davids wrath against Nabal but he was her husband Hester diverteth Ahasucrus his rage from the Iewes but they were her countreymen but loe Christ becometh a propitiation for our sinnes who were strangers not allies enemies not friends enemies to him as well as the Father and yet for our sins he propitiateth 3. When there was no other way left of propitiation he undertaketh it I looked saith Christ and there was none to help I wondred that there was none to uphold therefore mine own arm brought salvation If all those glorious Angels had with united endeavours sought to reconcile God to man it could not have been accomplished As God faith in another case Though these three men Noah Daniel and Iob were in the land they should deliver but their own soules they shall deliver neither sonnes nor daughters so he seemed to say in this Though Gabriel Michael yea all the Myriads of Angels had not only intreated but in assumed bodies suffered they should not have propitiated my wrath towards one man for the least sin And as Elishah said to Ahab Were it not that I regard the presence of Iehoshaphat I would not look towards thee nor see thee so God saith to us Were it not that I regard the passion and intercession of my Son I would not vouchsafe the least look of grace or favour towards you 4. That Christ might be the propitiation for our sinnes he was pleased to offer himself a sacrifice our blessed Saviour appearing to his disciples after his resurrection Said Peace be to you and shewed them his hands and his feet as if he would say See how dear your peace cost me Thus the case stood we had offended God was provoked wrath was ready to strike us Christ steps in and taketh the blow upon himself and so by his suffering God is pacified towards us And now putting all these together that when none could Christ would and that undertake so great a work as the reconciling offended justice and when no other means would prevaile but blood and death Christ should be willing to lay down his own life and this for our sinnes who were so
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