THE Catholic Doctor AND HIS SPIRITUAL CATHOLICON To CURE Our SINFUL SOULS.  
A COMMUNION-SERMON Preached to the Right Honourable Sr. ROBERT FOSTER Lord Chief Justice of the KING'S BENCH, and the rest of the Reverend Judges, and Sergeants at LAW, in Sergeants-inn in Fleetstreet, On Sunday May the 26th. 1661.  
BY MATTHEW GRIFFITH, D. D.  
London, Printed by W. Godbid for John Playford in the Inner Temple. 1661.   

To the Right Honourable EDWARD EARL of CLARENDON Lord Chancellor of ENGLAND, etc.  
MY LORD,  
IT may seem a Paradox, though it be true, that this Communion Sermon was preached in a small Congregation, viz. the Chapel in Sergeants-inn in Fleetstreet; yet to a great and grave Auditory, for the reverend Judges, and Sergeants at Law, were pleased there to honour me with their attention and approbation. And as it is the only staff of my age, and chief comfort of my life, that I am a servant to the truly Honourable Societies of the Temple, of which the said Judges and Sergeants not long since were a considerable part: so that I might not die altogether a stranger to your Lordship (whom all knowing men look upon as the Quintessence, and highest Extraction of those noble Societies) I have assumed the confidence (being over-entreated to print this Sermon) to recommend herein to your Lordship a Physician, in whose care and custody you may safely venture both body and soul; in which respect as he is every way worthy of your Lordship's cordial entertainment: so my hope is that Your accustomed goodness will not only pardon this presumption in one, whose yet suffering condition can give no better evidence, and assurance of his real reverence, and sincere desire to serve Your Lordship: but also freely permit him to publish this piece of devotion under your Lordship's name unto the people: for your native Candour, and supernatural Clemency, have made you (as the Historian styles Titus) their darling and delight: Among whom not only your Lordship's countenance, but connivance is enough to candy any person, or action; and to gain them both authority and acceptation. Your Lordship's infallible prudence in counselling, and irresistible power in persuading outshine all humane precedents; and whosoever would now advance himself like an Orator, he must first sit a while in silence at Your Lordship's feet, and learn of you (who are only able) to speak with as much grace, and gravity, as both Nestor, and Gamaliel. His Sacred Majesty (who is under God the fountain of honour) could not possibly do himself more right, then by advancing you; who are observed to discharge the high and weighty place of Lord Chancellor, with so much ability, and satisfaction, that the Dignity itself is preferred in being conferred upon Your Lordship; all whose Injunctions, and Decrees, are tempered not only Ad Justitiam, but Ad pondus aequale: so that though but one side can prevail, yet the other hath not the least colour to complain of any thing but the demerits of his Cause. And howe'er the incredible extent, and irreparable expense of some Suits in Chancery have formerly turned both parts into Plaintiffs at last, when though one seemed to get the better, yet in truth both were worsted: yet now Your Lordship's integrity and dexterity in determining causes, render all Commencers in that Honourable Court, as happy as any that go to Law (which is a kind of waging war) can in reason hope to be, Cita mors, aut Victoria laeta. We need no other arguments to prove, or inducements to believe, that His Sacred Majesty hath at this day that extraordinary gift, which the Apostle called, The Spirit of discerning; but only this, that he singled out Your Lordship as One fit, and worthy to be nearest Himself. If Moses in his time had been blessed with such a Counsellor, sure Jethro would never have diminished his Greatness by Advising him to call in so many Assistants. Your Lordship's wisdom is sole-sufficient to govern the vastest Empire; which irrefragable truth no man can deny without the guilt and censure of gross ignorance, Envy, and heresy. And were we not generally ingrateful, if not stupid, we would professedly congratulate our own happiness in the accumulation of your Honours; and wish them in all respects as transcendent as your Merits. But though some others, (like the nine Lepers that were healed) return not thanks, yet for my part the Psalmist hath taught me to say, Good luck have you with your Honour: Ride on, till your christian progress centre in perfection: in order whereunto you carry yourself with so much sobriety, and sweetness, that those few who malign your fortune, yet cannot but love your person; and all the rest think it their happiness to be commanded by your Lordship. In whom (as it is said of Daniel 5. 14.) the Spirit of the Holy Gods, light, and understanding, and excellent wisdom is found: and consequently your Lordship deserves that Eulogy in the North, which the Queen of the South gave to Solomon himself; Happy are thy servants that stand always in thy presence to hear thy wisdom: This is all the ambition of him, who here in all humility craves your Lordship's patronage, and vow's himself  
The humblest of Your Lordship's Servants, and truest Honourers, Matthew Griffith.   

The CATHOLIC DOCTOR AND His SPIRITVAL CATHOLICON TO Cure Our SINFUL SOULS.  1 JOHN 1. 7. The Blood of Jesus Christ, his Son, cleanseth us from all Sin. 
THE sum of all knowledge is Divinity, the sum of all Divinity is the Scripture; the sum of all the Scripture is the Gospel; the sum of all the Gospel is my Text; and the sum of my Text is in the Verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cleanseth; which Verb is a Metaphor taken from the learned, and necessary profession of Physic, in which there be so many sorts of purging and cleansing medicines.  
And (if you will give me leave to follow this Metaphor in dividing my Text) it will fairly, and without the least straining, lead your Christian devotion into the serious consideration  
First of a Physician, who is here described not only by his proper name, jesus; and his Appellative name, Christ; but also by somewhat that is Relative, His Son; viz. The Son of God, spoken of in the Context,  
Secondly, Of the Physic here administered, viz. Blood: The Blood of Jesus, etc.  
Thirdly, Of the Operation of this Blood, which is the Physic in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It cleanseth.  
Fourthly, Of the Patients on whom this Physic works, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Us.  
Fifthly, Of the sickness which so much endangers us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sin.  
Sixthly, Of the Extent of this mortal disease, insinuated in the Collective, All, all Sin.  
In the first you may note the transcendent diginity of this Physician; for it is neither Galen, nor Hipocrates, nor any other mere man; nor Aesculapius, Apollo, or any fictitious Deity; nor Menecrates who affected to be styled Menecrates Jupiter: but it is Jesus Christ the Son of God.  
In the second note the excellency of this Physic, for it is no ordinary English simple, or Indian drug; but it is blood; and not any blood neither, as the blood of the Levitical Sacrifices; but by way of singularity, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The blood; even the blood of the Physician himself; The blood of Jesus Christ his Son.  
In the third note the admirable efficacy, and operation of this blood; for it is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but also Catholicon, an Universal cleanser.  
In the fourth note the extreme misery of mankind since the fall, expressed in the parable of the wounded Traveller: and here implied in this Us, which I properly call The Patient.  
In the fifth Note the extraordinary malignity of the deplorable, and almost desperate malady, which is here called Sin. For this Sin is such a sickness as can not possibly be cured by any other means, than Blood; nor by any other blood, then that of Jesus Christ, the Physician in the Text.  
In the sixth and last, Note the vast extent, and latitude of this disease; expressed in this Collective, All; and so St. John's meaning is to assure us for our comfort that the blood of Christ cures all our sickness, when he saith here, that it cleanseth us from all Sin. These six are the parts; of all which in this order with so much brevity, as can any way stand with perspicuity: and I begin with him, who deserves to be our first consideration, viz. Jesus Christ, his Son.  

Of whom that I may speak more distinctly, let your attention, intention, and retention, keep pace with me through these two considerations: The one is of our Saviour's Person; and the other of his Profession, which in the regular prosecution of this allegory continued in the Text, I call A Physician. Again in opening the former consideration, viz. that of our Saviour's Person, I shall take just occasion to speak somewhat both of his names, Jesus, Christ: and also of his natures; the divine, and the humane; one of which is clearly expressed, and the other necessarily implied in these two terms; His Son. A word of each; and first of his proper name, Jesus; This signifies a Saviour, it is a broken Hebrew word, (as Critics observe) and it is our Physicians proper name; and indeed it is not improper for any Physician to be styled a Saviour, because his principal aim and end is to save his Patients, that is, to keep them safe and sound; so that by the help and benefit of Physic, They may have what all men do, or should pray, and labour for, viz. Mentem sanam in corpore sano. But the Physician in my Text is a Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for at the very imposition of his name, the Angel (Matth. 1. 21.) made this the Exposition of the same, Thou shalt call his name Jesus; for he shall save his people from their sins. Then a Physician he was, yet with this difference; Other Physicians cure our bodies, He our Souls; they our sickness, He our Sins. This Jesus was a Saviour; yet not like Joseph, Josua, Jepthah; Gedeon, Othoniel, and some others, who in Scripture are called Saviour's, too, in their kind; but they were only typical, and temporary Saviour's; they saved the people among whom they lived, only from temporal evils, and enemies: but this Jesus was the truth of all those types; and justified to be a Saviour under God's broad Seal; as having power thereby to save his people both from Sin, the root; and miseries, the branches; from death, I mean eternal, which St. John calls the second death; and the Devil, who is said to have the power of death; and the curse of the Law, and the wrath of God; from all which none could save us, but this Jesus in the Text. Of which sweet and saving name St. Bernard descants thus, Nomen jesu lux, cibus, medicina est: The name Jesus is both our light, our meat, and our medicine: lucet praedicatum, saith he, pascit recogitatum, sanat invocatum. And elsewhere in his devotions he calls this Jesus Mel in ore, melos in aure, jubilus in cord. This Jesus (say others) is the sick man's salve, and the Soldier's shield, he solaceth the Patient, and supports the deficient, and encourageth the proficient, and crownes the perseverant.  
I may call this name Jesus, Angelical; for (in the second Chapter of St. Luke, at the twenty first verse) I find him called jesus by the Angel, before he was conceived in the womb. His name Christ is prophetical; for the Prophets still call him in Hebrew, The Messiah; which in Greek signifies The Christ, And if, with St. John in the Text, we put the two names together, than we have his name Evangelical: for (john 20. 31.) These things were written, that you might believe that jesus is the Christ, the Son of God, and that believing you might have life.  
He is Jesus in Hebrew, to show that he is a Saviour to the Jews; and he is called Christ in Greek, to show that he is a Saviour to the Gentiles also: And both these names are commonly given him in holy writ, to show that he is the Common Saviour of both: and St. john hath coupled them in the Text, to signify that the wall of separation is now broken down, and so no difference between his Patients; as the Apostle (Gal. 3. 28.) speaks plainly, There is neither jew nor Greek, neither bond nor free, neither male or female; for ye are all one in Christ jesus.  
Christ signifies Anointed; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen verbale a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ungo, say Critics. And this which I call his Appellative, shows him to be a Physician, too: for he was Anointed himself that he might anoint us: yea he was anointed the rather that he might as a Physician be the more successful; which I take to be the meaning of that prophecy in the 61 chap. of Isaiah; which our Saviour applies to himself in the 4th chap. of St. Luke, The Spirit of the Lord is upon me, therefore hath the Lord anointed me; he hath sent me to preach good tidings to the poor, to bind up the broken hearted, etc. Never such a Physician as this; none can bind up, and heal the broken hearted, but He: never such Physic as this Blood in the Text, which he administered only as he was anointed. Yea he is not only Anointed in himself, but he is our Ointment too; in the second Chapter of the first Epistle of St. John, at the twenty seventh Verse; and such annointment as is transient from him, and immanent in us; for that ointment which you have received from him, as Christians, dwells in you, saith St. John: and this inhabitation makes you to be, as well as to be called, Christians. And as the precious ointment which was poured on Aaron's head, ran down his beard, saith the Psalmist, and thence to the skirts of his clothing: so Christ was not so much anointed for himself, who is the head of all principalities and powers, saith the Apostle, and in whom dwelled the fullness of the Godhead, even bodily: as for us; that so from him as our head, the grace and virtue of his Anointing might descend upon us, who are so many real, though inferior members of his mystical body, or rather but the skirts of his clothing. Briefly, The fathers out of the Scripture affirming that in him all fullness dwelled, enlarge themselves thus, There was in Christ fullness of favour, fullness of prerogative, fullness of influence, fullness of grace, etc. And of his fullness (saith St. John 1. 16.) we have all received, and grace for grace; grace in our proportion, though not in his perfection.  
Now, it is observable that as Kings and Priests in times past were ordinarily anointed, and the Prophet Elizeus extraordinarily: So in this Christ all these Three Offices met. For,  
First, A Priest he was, and a Priest for ever after the Order of Melchizedek, in the 110. Psalms, at the the 4. Verse. I have sworn, and will not repent, thou art a Priest for ever, after the order of Melchizedek. Not after the Order of Aaron; for his Priesthood was Levitical and Typical; and so ceased when the Fullness of time was come: but after the Order of Melchizedek; who was both King of Salem (Heb. 7. 1.) and also Priest of the most High God? Yea he was the true Melchizedek; without Father as he was Man; without Mother as he was God.  
Secondly, A Prophet he was; and that Prophet which Moses speaks of (Deut. 18. 18.) A Prophet shall the Lord your God raise up unto you from among your Brethren, like unto me. And though in some things Christ was but like to Moses, yet in most things he excelled even Moses himself, who might have justly said as john the Baptist doth, He that comes after meis preferred before me, Joh. 3.  
Thirdly, A King he was to save his people, jeremiah the 23. and the 6. yea he was not only a King; but the King proclaimed in the 9 of Zechary at the 9 Verse. Behold the King comes to thee, etc. Yea he was the King of Kings. Apoc. 19 16. Briefly this Christ was David's priest; and Moses his prophet; and Ieremies King.  
These Offices had formerly met double; I find two of them in some others: For Melchizedek was King and priest; Samuel was priest and prophet; David was prophet, and King: yet all the three never met in any one save this Christ alone; and consequently no perfect Christ but he; but he, was all, and so all-perfect. Yea he was not only a Christ, but even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Christ, for so the Term is both propounded and expounded (joh. 1. 22.) we have found the Messiah, which is by Interpretation, The Christ, not only Christus Domini (saith St. Augustine) but even Christus Dominus.  
And thus having opened his two names, jesus Christ: I come now to touch with a light pencil his two natures; the one employed, the other expressed in the two next words, His Son. The Blood of jesus Christ his Son, etc.  
This Jesus Christ is the Son of God; yet his Son he is, neither by creation as are the Angels of Heaven; nor yet by adoption, as are the Saints on Earth, but by Generation; for so saith God by his prophet (Psal. 2. 7.) Thou art my Son, this day have I begotten thee? thou including Christ: and so much the apostolic Writer in his first Chapter to the Hebrews, at the Fifth Verse, applies unto Christ Antonomastice, excluding the Creatures; for to which of them said God at any time, Thou art my Son, etc.  
And this Jesus Christ doth ordinarily in the Gospel style himself, The Son of man: So that there were two Natures in him, The Divine and the Humane; and he was one of both Natures, not two in both: One and the same without time, begotten of the Father, the Son of God without Mother, and in time begotten of the Virgin Mary, the Son of Man without Father; the true, natural, real and consubstantial Son of both. Thus was he the Son of God, and Man; yet not by confusion of Substance but by Unity of person. And this Union of the Divine and Humane nature in him, is called by the Schoolmen a Personal Conjunction, yet not of persons; and it is of two Natures, yet not natural: for as The Word because of the Flesh is man, so the Flesh because of the Word is God; and yet neither is the humane Nature coextended with the Divine, nor the Divine nature concluded in the humane.  
In the creation we read that God made man like himself, Gen. 1. 26. but in the Redemption it is plain, that God made himself like man: and as at first man was like God in nothing but Holiness; (for so the Apostle (Ephes. 4. 24.) expounds God's Image) so at last God was like man in all things but Sin: He became that which he was not, yet still remained that which he was; being at one and the same time both perfect in his own nature, and true in ours: That there might be as great Humility in the Redeemer, as there was pride in the Praevaricatour; and as there was at first so great pride, that Man would be as God. Gen. 3. 6. So there was at last so great Humility, that God would become man; even of a reasonable Soul, and humane flesh subsisting; as in the Athanasian Creed. Thus he that was the Son of God from everlasting, was born in the fullness of time, as the Son of man; and he that was born as the Son of man, wrought miracles as the Son of God; and he that wrought miracles as the Son of God, died as the Son of man; and he that died as the Son of man, rose again from the dead as he was the Son of God.  
O wonder at this, all you that wonder at nothing else; for this is admirably singular, and singularly to be admired: This was such a work, such a wonder; that I must needs say (with St. Hierome) that which nature had not, which use knew not, which reason was ignorant of, which the mind of man was uncapable of, which the Angels themselves (till revealed) understood not; and which all the powers of created nature stood amazed at, came to pass, when the Son of God in the Text became the Son of man; taking the divine and humane nature into the unity of his person, that so he might bring God and man into the unity of affection.  
It is confessed that only the humane nature that Sinned, aught to have made satisfaction, but that alone could not; for by Sin an infinite Majesty was offended, and therefore infinite satisfaction was to be made; but mere man being a finite creature could not possibly make infinite satisfaction: and it cannot be denied but that the Divine nature could have satisfied, and that alone for Sin, but that alone ought not; for man had Sinned, and therefore man must suffer: Now, in this Jesus Christ both these natures met; for he was the Son both of God, and man; and as he was the Son of man, he was truly liable to the debt of Sin; and as he was the Son of God, he was fully able to discharge it: and so as the Son of man, he suffered; as he was the Son of God, he satisfied; and as he was the Son of both, he saved us.  
And thus having showed his Person; I stand now bound by a debt of promise to speak somewhat of his Profession; for if we look upon the words of my Text, as a continued allegory, as you may remember we did when we took it in pieces; then this jesus Christ as he is the Son of God and man in the Text, doth personate a Physician; and indeed whilst he was incarnate, he seemed to delight in no one title more than this of a Physician; as you may observe both in the ninth Chapter of St. Matth. at the twelfth Verse: where (apologizing for his frequenting the company of publicans, and sinners) he doth it under this parable, The whole have no need of the Physician, but the sick. His meaning was, that as Sin is a sickness, so he was a Physician; and as Physicians for the most part are taken up in visiting their patients, so was he: and as the sound need not the Physician, so the Pharisees, who were so many Justiciaries, and trusted in their own righteousness, never thought that they stood in need of Christ, etc. And also in the fourth Chap. of St. Luke, at the 23d., Verse, ye will say unto me, according to the proverb, Physician heal thyself. In both which, and divers other places, and passages of Scripture, he assumes the habit, and profession of a Physician; and well he might, for as in some things he was like other Physicians; so in many things he did exceed, and excel them. I say again that in some things Christ was like other Physicians; for  
First as a Physician must be thoroughly skilled in the Theory of all Diseases, that so he may know how to proportion, and apply his medicines to the radical humour of every malady that ill affects his patients: so in Christ were hid all the treasures of wisdom, and knowledge, saith the Apostle; and therefore he could not be ignorant of the cause, or cure of any Evil that befalls us; he knows whereof we are made, saith the Psalmist; yea all our lurking distempers, and secret sins are naked, and open before him, whose eyes are a thousand times brighter than the Sun.  
Secondly, As a Physician carefully and compassionately visits his sick patients, and abhors not their persons, though their diseases be never so loathsome: so for us men, and for our Salvation Christ descended from the bosom of his heavenly Father into the womb of his Virgin Mother: and in the days of his flesh he was so fare from abhorring our natural uncleaness, and even unnatural lusts, that he took upon him all our penal infirmities, (as the Schoolmen speak) though not our sinful: and he was tempted in all things like unto us, sin only excepted, as we read in the second to the Hebrews, at the 17. Verse; that so he might the better sympathise in all our Sufferings, and heal our sins.  
Thirdly, As it is the praise of a Physician that he will visit the poor though they be not solvant, and he will not protract his cures beyond the Rules of Art, though he might thereby much enrich himself: So Christ did freely administer all his Spiritual potions: and he cured all such as had long languished, speedily: Yea, he not only healed all that came; but he invited them to come unto him, as in the 11. Chapter of St. Matthew and the 28. Verse, Come unto me all ye that are weary and heavy laden, and I will refresh you: and when they were so wearied with the load of Sin, that they were not able to come unto him, he vouchsafed to come unto them; and he soughtout opportunities to be doing of good.  
Fourthly, As a Physician seldom administers Physic, but where he finds both a capacity and velleity in the Patients to take it▪ so Christ commonly gives his spiritual Medicines to none but such as are poor in Spirit, which makes them capable; and tonone but such as hunger and thirst after righteousness, which argues an eager appetite, and velleity to become safe and sound. You know how he began his cure upon the Cripple (John 5. 6.) that had lain so long at the Pool of Bethesda, vis sanus fieri? wilt thou be made whole? and as soon as he had professed his willingness, but only that he wanted a man to help him; then Christ as a Physician said, and his word had a deed in it: Ecce sanus factus es! Behold thou art made whole? and he is constant to this method in all his cures.  
Fifthly, As a Physician often cures by contraries, as a Surfeit by Fasting, etc. So Christ by his obedience did cure our disobedience; by his humility our pride; by his bounty our avarice, etc. briefly his poverty was our riches; his death our life; his cross our crown. Thus, as the Apostle speaks in the first Chapter of the first Epistle to the Corinthians, at the Thirty Verse, Christ was made unto us of God, Wisdom, Righteousness, Sanctification and redemption: That by his Wisdom he might cure our Folly; by his Righteousness our Iniquity; by his Sanctification our profaneness; by his Redemption our Spiritual bondage.  
Sixthly, As when a Physician hath cured his patient of a dangerous Disease, he prescribes him a Diet for fear of a Relapse, which is ever dangerous and sometimes deadly: So Christ when he hath converted a Sinner (which is a Spiritual Cure) he ever prescribes him a Diet to prevent Relapsing: as to the Cripple (in the 5. chap. of St. John verse 14.) Behold thou art made whole: Sin no more, lest a worse thing fall unto thee. In which method of our Saviour we may observe, first the commemoration of a benefit received, Behold thou art made whole. Secondly, a caution to be duly observed, Sin no more. Thirdly, the commination of a judgement to be avoided, lest a worse thing fall unto thee. As if he had said; no Sin goes unpunished; and what ere thou hast suffered for thy former fins, yet if thou go on, a worse thing may befall thee in this Life; and if not here, than I tremble to think on, and am altogether unwilling to prognosticate, what (if thou die in thy Sins) will be thy portion in the Life to come. And as in all these respects Christ resembles other Physicians: So in divers others he exceeds and excels them all, as I come now to show; For,  
First, All other Physicians are fain to make use of the ordinary means, such as are Roots, Herbs, and Flowers in the Galenical way; and of Minerals in the Paracelsian: but this Physician cured most of his Patients only by his Word: and either he made no use of the means, or he wrought his cures even against the means, for being the first cause, the whole Series of the Creatures were subordinate and subservient to his absolute will and command.  
Secondly, Howe'er other Physicians may cure some diseases, yet they cannot cure all, some maladies being in their own nature incurable; but nothing was impossible to Christ, he could cure all Comers. And therefore St. John Baptist pointed at him, and painted him to the Life, with an En & Ecce, Behold the Lamb of God that takes away the Sin of the World, Joh. 1. 29. Sin is the procreating cause of all Sickness, in the Third of the Lamentations at the Thirty ninth Verse. Man suffers for his Sins. And this Physician taking away the cause, the cure must needs follow.  
Thirdly, Though other physicians may sometimes be instrumental to hasten health, yet never could any of them prevent death; Contra vim mortis non est medicamen in hortis. Their Cure is at most but a Reprieve, no Goal-Delivery, Interdum medica plus valet arte malum; but this Physician in the Text, is not only Morbifugus, but also Mortifugus. He alone Triumphs over Death and the Grave, as in the prophet, O death I will be thy death! O grave I will be thy Victory! Christ by his Death hath both taken out, and taken away the sting of Death; so that now, like a Serpent without a sting, Death's Malice is Toothless. The Death of the Saints in Scripture is called but a dissolution, a departure, a sleep, a resting in hope, till Christ (who is the Resurrection, and the Life) shall awake them.  
Fourthly, Other Physicians can only cure our bodies, which are but one constituting part of man, and the worst of the two; but Christ both heals and saves the whole man, yea all mankind, if they will take his potions, and live according to his prescriptions; which must be observed and strictly too, upon pain not only of Death but of Damnation.  
Lastly, Other Physicians use Phlebotomy, and let their patiented blood to cure them, but Christ himself was let blood to save us: So malignant and pestilential was the burning Fever of our sins, that if our Physician had not bled to Death, we could not possibly have lived, either the Life of Grace on Earth, or the Life of Glory in the Heavens.  
And so I have done with the first main part, viz. The Physician, in the consideration of whom, because I have so enlarged myself, I will handle all the rest with Laconic brevity.   

The second thing considerable here is the Physic which this Physician administers; and this saith St. John here, is Blood; for so stand the Words, The Blood of Jesus, etc.  
The ancient Physicians had an excellent Receipt, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was a mixture of many bloods: but why was this waist? why such a mixture, and of so many bloods? when as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Blood in the Text, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sovereign Medicine for every Malady: Nam cum me pulsat turpis aliqua cogitatio (saith St. Augustine) when any unclean thought assaults me, I strait recul to the wounds of my Saviour; when I stumble and fall foul through any strong infirmity, the Meditation of my Saviour's wounds raiseth me up; yea when the Devil either openly like a roaring Lion; or privily like a subtle Serpent lies in wait to devour me, I both fly to, and hid me in the holes of the Rock, my Saviour's wounds, and I am safe. Briefly, there is none so catholic a remedy as the Blood of Christ; for this contains in it virtually all the parts of Physic, such as are Sweatings, Vomits, Unctions, Minutions, Potions, Diets, Watch, Exercises, Clysters, Cauterizing, etc.  
The spiritual Sweatings are sharp Agonies, breathed out in brinish tears of true Compunction.  
The Vomits are civil and religious, public and private; general and particular confessions.  
The Unctions are powerful and sweet smelling prayers.  
The Minutions are Contributions to the necessity of the Saints.  
The Potions are self-denyals, and bearing Christ's Cross, with many the like bitter potions.  
The Diets are religious fasts keeping under the Body, and bringing it into subjection.  
The Watch are preparations against allurements to Sin, and the Temptations of Satan.  
The Exercises are the practice of piety, and the conscionable labours of men in their Callings, Civil and Christian.  
The Clysters are meekness, longanimity, and easiness to pardon injuries and indignities.  
The Cauterizing are Stigmata Jesus, to bear in our bodies the marks of the Lord Jesus; and all kind of persecution for Righteousness Sake.  
All these are called and counted Sovereign remedies in their kind; and yet I must tell you that they are neither sovereign, nor remedies, any farther than they derive their virtue and energy from the Blood of Christ, which alone makes all our christian endeavours sweet and acceptable to God, as God himself testifies in the 3. chap. of St. Matthew at the 17 verse, This is my beloved Son in whom I am well pleased: As if he had said, This, singularly; is, eternally; my, substantially; son, naturally; beloved, transcendently; in whom, as in a common man; I, whom it once repent that I had made man; am now well pleased with all men.   

But we usually judge of the goodness of Physic by its operation, and therefore I hasten to speak something of that; yet that I may not make more haste then good speed, let me sweeten your mouths after your taking this purge, with that pious ejaculation of St. Augustine, Inspice vulnera Christi pendentis; etc. Oh see the Wounds of Christ hanging on the Cross! the blood of him dying, the price of him redeeming: Caput habet inclinatum in Cruse ad osculandum, etc. His head is inclined on the Cross to salute us; his arms are stretched abroad to embrace us; and his whole body is there exposed to redeem us.  
And thus from the consideration of this Physician, Jesus Christ his Son; and his physic, Blood: I come now to inquire how this his physic works; and this St. John shows in the very next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cleanseth; It is purging Physic, for it cleanseth; which is our next consideration.  
The Epigrammatist wittily jeers a Patient that had taken such Pills as did not work, Cepisti pilulas hodiè sed non operantur; and he tells him withal that he might safely take such Pills on the Lord's day; they would not break the Sabbath sure, because they would do no manner of work: And as it is their sin who commonly take Physic on the Lord's day; so they were justly punished if the Physic so taken should not work. But howe'er bodily Physic sometimes works not kindly, and sometimes not at all, when God blesseth not the means because we abuse them: yet the blood of Christ, this Physic in the Text, is wondrous operative; it hath many and sundry admirable effects, for it is Unguentum nostrae aegrotationis (say the Fathers) ornamentum nostrae conditionis, munimentum protegens contra tentationes, fulcimentum stabiliens in bonas operationes, etc.  
Saint Peter styles Christ's blood the fountain of our election; St. Paul, the laver of regeneration; St. John, the price of our redemption: In the 12. to the Hebrews, it is an Advocate to plead for us: and in the 12. of the Revelation it is a champion to fight for us; and in the 9 of the Hebrews it is a Chamberlain to open the Holy of Holies unto us: and because nothing that is either imperfect or impure shall ever enter there; therefore in the 13. to the Hebrews, the blood of Christ is said to make us perfect in every good work: and in my Text it purgeth us from every evil work; for here it cleanseth us from all-Sin.  
Yea it not only cleanseth, but whitens too; as St. John shows in the 7. of the Apocalypse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They washed their Robes, and made them white in the blood of the Lamb. Many things are washed, and washed clean, which yet are not white: more than ordinary laver, and labour must go to whitening. And yet it is remarkable that the Saints not only washed but whitened their Robes in the blood of Christ, there, by a Metaphor called the Lamb.  
But stay; doth not the Philosopher say that Quicquid sanguis attingit, inficit, & foedat. What ever blood touches it pollutes, and defiles. It is true that he saith so; and he saith that which is true: then may not some Embryo in the Faith, both scruple and question, How can blood cleanse us, seeing that it pollutes all things else?  
To this hard Question, the Answer is easy; for the blood of Christ doth not cleanse Physically, but meritoriously: we must distinguish (say the Schoolmen) inter sanguinem corporis Christi, & crucis Christi: The blood of Christ's body, like that which runs in our Veins, did naturally slain, else it had not been true blood: but when that true blood of his natural body was poured out on the Cross, and offered as a Sacrifice of a sweet-smelling savour to God, for the sins of the World; this the Apostle (in the first to the Colossians at the Twentieth Verse) calls the blood of his Cross; and this blood of Christ's Cross is of infinite merit; and this merit of his Blood, is only that, which in the Text is said to cleanse Us.  
And it cleanseth us every way: for whereas Blood in Scripture is sometimes put for the guilt of sin, as in the 51. Psalms, at the 14. Verse, Libera me de sanguinibus, as it is read out of the Hebrew, Deliver me from Bloodguiltinesse, O God, etc. And sometimes for the punishment of Sin, as in the 27. chap. of St. Matthew at the 25. Verse, where the Bloodsucking and Bloodthirsty Jews cried out, the better to encourage staggering Pilate to sentence Christ to death, His blood be upon us and our Children: It is very remarkable that this Blood cleanseth us both from the guilt of Sin, as our reconciliation; and also from the punishment of the same, as our satisfaction: In this blood note the singularity of the Medicine; in the extent, from all sin, note the Universality of the malady; The first insinuates the sole-sufficiency of Christ's merit; and the second, the all-sufficiency of the same. Haec unica medicina contra omnes morbos.  
Then though the Roman, like the Assyrian Leper, dote to this day on the Abanah and Pharphar of humane Inventions, such as are their holy water, holy oil, spittle, cream, salt, and sundry other purging devices; yet nobis non licet esse tam disertis; the holy Scripture allows us to acknowledge no other purgatory but the blood of Christ. This our Jordan is better than all the Rivers of their Damascus; which are indeed but so many standing ponds and stinking puddles, compared with Christ's Side; that one living fountain discovered by the Prophet Zechary, which God hath set open on the Cross to Judah and Jerusalem, to bathe in for sin, and for uncleanness.   

And the Physic being thus prepared; the next thing that I am to do, is to take a serious view of the Patients on whom it works, and those St. John here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, us; we ourselves are the Patients in the Text, for, The blood of Jesus Christ his Son cleanseth us.  
It is a Question much controverted in the Schools, An Christus aliquid pro se meruerit? whether Christ merited any thing for himself? but St. John here puts it out of Question, that Christ's blood cleanseth us; as I take it, in opposition, if not exclusively to some others whom it doth not cleanse; Such as are,  
First Christ himself; Indeed God expressly required the Levitical High Priest to offer sacrifice first for his own sins; and then for the sins of the people; but out Evangelical Highpriest, Christ Jesus sacrificed himself, yet not for his own sins but for the sins of the people. He suffered not as a sinner, but as a Saviour, and shed his blood, non ex indigentia sui, sed ex indulgentia nostri. I say then, that Christ's blood, doth not cleanse himself; for he was conceived by the Holy Ghost, that is, say the Learned, by the manufacture, and by the operation; by the overshadowing of the Holy Ghost, saith the Angel. He was conceived not by generation, but by benediction, saith Gab. Biel, and his Virgin Mother conceived him, not by spermatical effusion, but by the Spirit. He was begotten without carnal copulation, and brought forth, without mortal corruption; so that he was not leprous in the principles of nature, he was no way imaginable taincted with original Sin. And in the whole course of his life he was a Nathaniel, a true Israelite, in whom there was no guile; his conversation was as sinless, as his coat was seemlesse; and being so free from original and actual sin, no man could say unto him (as it is in the proverb, Luke 4.) Physician heal thyself: for he had no sickness, no sin; and consequently his blood in the Text cleansed not himself.  
Secondly, His blood cleansed not the good Angels; for though they had a possibility to fall, yet it was never reduced into Act; and therefore they needed not the blood of Christ to cleanse them from sin, but only to confirm them in grace.  
Thirdly, His blood cleanseth not the evil Angels; they are irrecoverably fallen, both because they fell nullo suggerente, and also because they are inveterate, and obdurate in their pride, and malice; and therefore that dangerous opinion of Origen, who held that the damned Spirits shall be saved at last, as it comes for aught I can see without any Warrant from God, so let it pass without reverence from man.  
Fourthly, The brute Beasts as they are not capable of faith, so they reap no benefit by Christ's bloodshed. And thus you see that the blood of Christ did not cleanse himself, nor the good Angels, nor the evil Angels, nor the brute Beasts; and if you ask, whom then? St. John answers flat and plain in the Text; Us.  
First us, and only us; for all that the Son of God incarnate did, or said, or suffered, was for us men, and our Salvation; Christ was not born for himself, for unto Us a Child is born, sayeth the Prophet Isaiah, and unto Us a Son is given, given to Us, given for Us, He did not live for himself, for the Text saith, that he went about doing good, and hearing evil; and regium est audire male, cum bene feceris. Neither did he die for himself; for he was smitten for our sins, saith the same Isaiah, and bruised for our Transgressions; The Chastisement of our peace was laid upon him. And therefore being dead, justly was he buried in an others Sepulchre; who dved for the sins of others. He was a Jesus, a Saviour, not for himself but Us: he was The Christ, anointed a King, a Priest, and a Prophet, and all and only for us; a King to protect and govern us; a Priest to pray, bless, and offer sacrifice for us; a Prophet to direct and instruct us; whose redemption was in his passion; our absolution was in his condemnation; our release from the curse was in his Cross; our satisfaction for sin was in his sacrifice; our cleansing was in his blood; our mortification of the flesh was in his burial; our reconciliation was in his descension; our newness of Life was in his Resurrection, our immortality in his conquest; and the fullness of our joy in his Kingdom.  
Sic vos non vobis mellificatis apes. Thus this Master-Bee, made Honey not for himself, but Us.  
Sic vos non vobis nidificates aves. Thus this Bird of Paradise, prepared his Nest, a rest not for himself, but Us.  
Sic vos non vobis fertis aratra boves. Thus this Red Heyser (the truth of that in the Type) bore the Yoke not for himself, but Us.  
Sic vos non vobis vellera fertis oves. Thus this Lamb of God was led to the slaughter, where he was not only fleiced but flayed, yet not for himself, but us, and us only.  
And as for us, and only us; so in the next place let me tell you, that the blood of Christ cleanseth us, and us indefinitely, all of us: for St. John the Baptist proclaims that he took away the sins of the World, Joh. 1. 29. and lest any strait laced consistorian Schismatics should restringe the words to their own believing faction, St. John (in the 2. chap. of his first Epistle General, at the 2. verse) explains himself, If any man (whosoever) sin (any sin whatsoever) we have an Advocate with the Father, even Christ Jesus the Righteous, who is a propitiation for all our sins, and not for our sins only, but for the sins of the whole World. And totum est extra quod nihil est. And to evince this Truth, St. Paul in the second chapter of his second Epistle to the Corinthians, at the 15. verse, saith in express terms that Christ died for all. And in Heb. 2. 9 we read that He tasted Death for every man. And in this latitude St. Augustine took the meaning of God himself to be; for (glozing upon those words of St. Peter in the 10. chap. of the Acts, at the 34. Verse) he asserts, Apud Deum nulla personarum acceptio, qui seipsum excipit, seipsum decipit. And to the same effect St. Bernard cries out, devoutly as he is wont, Non horruisti, Domine, peccatricem Lachrymantem, non Chananaeam supplicantem, non Publicanum exorantem, non Latronem confitentem, non mulierem in adulterio, non Davidem in homicidio, non sedentem in telonio, non discipulum negantem, non discipulorum persecutorem. And of this judgement in effect were all the Ancients.  
Then to draw all these scattered lines to their Centre, The blood of Christ here cleanseth, yet neither himself, nor the good Angels, nor the evil Angels, nor the brute Beasts; but us; and only Us; and all of us: and yet for close of this point, I add one thing not to be omitted, viz. That as in this us, we cannot but observe the Communion of Saints (Omnes enim summi, medii, infimi, in peccato pariter nati, codem sanguine purgati) so in this Nos, Us, we must not forget the particularity of the benefit; which all and every of us must apply to himself, with St. Paul in the first chapter of his first Epistle to Timothy at the 15. Verse, This is a faithful saying, and by all means worthy to be received, that Jesus Christ came into the world to save sinners, Quorum ego primus, saith he, of whom I am chief: and each of us must in this kind be of the Quorum. Yea every of us must (with St. Thomas) have the finger of his particular faith in the hole of Christ's side; crying as he did, My God and my Lord, for no Deus without meus; This particular application (saith Martin Luther) is sanguis fidei; The Life-blood of Faith; This blood in the Text is Physic, as I told you ere while; and now I tell you again, that this, like all other Physic, benefits none but such as take it; and they that take it must be sure they keep it; for it is a purge, not a Vomit: if they cast it up again; if they digest it not by the fervour of their devotion; yea, if they disperse it not, as by so many Veins, through the whole body of their conversation: then do they spill Christ's precious blood, like water on the earth, and they shall be severely censured at last among those professed Enemies of the Cross of Christ, that trampled the blood of the New Testament under their Feet.   

And thus from the consideration of this Physician, and his Physic, and the operation thereof, and the Patients on whom it works; I hasten now to say somewhat of our Disease, which St. John here calls sin; which though it be a shameful, painful, and loathsome Disease, yet are we not left as men, altogether without hope of help, since the knowledge of the Disease is the first step to the cure; and we know what sin is in the general; we know it to be radically all kinds of evil; a Chameleon that assumes the shape of what ever is next it; fiet enim subito sus horridus, atraque Tigris, squammosusqne Draco, etc. a mere Sphinx for Riddles, and impostures: and because sin is a general notion, and Dolosus versatur circa universalia, saith the Philosopher; therefore that I might the better continue the allegory here; and you might more distinctly conceive what sin is: I presume to call it a Sickness; and that you will so count it in three respects, viz. in respect of the Cause; of the progress, and of the Cure. I say,  
First, Sickness and Sin are caused alike; for Physicians desine sickness to be an indisposition through some distemper of the body; as a Windy Colic, or a Watery Dropsy; or a Fiery Ague, or an earthly Melancholy, etc. And by the same rule, and reason, Divines (who are so many spiritual Physicians) define sin to be an indisposition through some distemper of the soul; as the Timpany of Pride; the Leprosy of Lust, the Lethargy of Sloth, the Dropsy of covetousness, the Surfeit of Gluttony, the Consumption of Envy, the Burning Fever of Anger, the cold Ague Fit of Fear, etc.  
Secondly Sickness and Sin are alike in their progress; for as the Lingering of any Sickness inseebles the body, and so infatuates the appetite, that it cannot relish any thing as it is in itself, but as it seems best to the palate corrupted: In like manner he that goes on in the custom of any sin, doth not only weaken the powers and faculties of his Soul; but so inverts and perverts the right order of the same, that they cannot possibly exercise their due functions; and hence it comes at last, that the habituated sinner doth quite lose his spiritual palate, savouring only earthly things; he hears all that tends to his Recovery with a sinister respect, as if (with Malchus) his right ear were cut off; he is sensible of nothing beyond his senses, plus oculo quam oraculo credit, he must see and feel, or he will not believe, and he understands not the things which belongs to his peace.  
Thirdly, Sickness and Sin are alike in their cure; for what one way, or course can any Physician take to cure our bodily Sickness; which in a qualified sense, is not appliable to a Sin-sick soul?  
Galen (in his method Medendi) hath his Attrahentia, Repellentia, Apozemata, Alexipharmaca, Diuretica, Dia-catholica, etc. And so in the Gospel (which is but a System of spiritual Medicaments) jesus Christ who is our Physician in the Text, hath several sorts of Physic, which he still applies according to the quality of the persons, which are his Patients, and the inequality of their disorders and diseases. For,  
Sometimes he useth Attractives, as in the 11. of St. Math. Come unto me all you, etc.  
Otherwhiles Reprocussives, as in the 13. of St. Luke, Tell Herod that Fox, etc.  
Sometimes Attenuatives, as in the 23. of St. Luke, Father forgive them, for they know not, etc.  
Sometimes opening Physic, as in the 16. of the Acts, when he opened the heart of Lydia.  
Otherwhiles he applies obstipantia, as in the 9 of the Acts, when he stopped Saul in the heat of his career, breathing out Threatening and Slaughter.  
Sometimes he evacuates, as in the 20. of St. Matthew, where seeing his Disciples contest for priority; he said, Whosoever will be the chief among you, let him be your Servant.  
Otherwhiles he restores, as in the 5. of St. John, Behold thou art made whole; and withal he prescribes the convert Cripple a diet, Sin no more, lest, etc.  
Sometimes he administers a Cordial, as in the 9 of St. Matthew, Son be of goad cheer, thy Sins be forgiven thee.  
And where he meets with proud flesh, to take that down, he sometimes claps to a Corasive; as in the 19 of St. Matthew when the youngster gloried of his having kept the whole Law, etc. Then it was high time to prick the bladder, and so to let out the tumour; and accordingly our Physician cooled his courage, Vade vend, etc. Go and sell all thou hast, and give it to the poor, etc. No such Cordolium as this; for he went away sorrowful, saith the Text, for he had great possessions, and he was as unwilling to part with them as Cardinal Burbonius professed on his Death bed, that if he might have his wish, he would not leave his part in Paris, for a part in Paradise.   

Thus Jesus Christ the Physician here, hath his attractive, and repercussive physic, his opening and stopping physic, his evacuating and restoring physic, his corrosives and his Cordials. Briefly, the blood of Christ is merely in, and of itself, a Medicine for every malady: There is no Soul so wounded, inflamed, exulcerated, and impostumated, but this Balm of Gilead, the blood of Christ, can both supple, cleanse, and heal it. And yet he were not only fond but frantic, who (like some indigent and desperate Empiric) would try conclusions upon his own soul; because here he hath such a Catholicon, as, if rightly applied, will infallibly cure all diseases; for though St. John's term in the Text, be only in the singular number, sin, yet it is joined with the Collective, all; (all sin) which as the Learned well observe, signifies as much as all sins; and so I am happily fallen upon the sixth, and it is the last thing considerable in the Text, viz. The Extent and Latitude of our Sickness; here necessarily employed in all sin. The blood of Jesus Christ, etc.  
Blood (in Scripture) is sometimes used synecdochically, for the whole Passion of Christ; say divers of the best Interpreters; and that speculation being elsewhere true, it may very well hold in the Text; for St. John here opposing Christ's blood to all sin, sure his meaning is to show that Christ's sufferings were proportionable to our sins; for (as the moral Divines observe) we sinned in our first Parents, by casting a wanton eye upon the forbidden fruit, and therefore Christ was blindfolded. They sinned by giving ear to the Serpent's suggestions, and therefore Christ's ears were vexed with Blasphemies and Crucifigies. They sinned by pleasing themselves in the sweet odour of the forbidden fruit, and therefore Christ suffered in Golgotha a place of ordure and stink. They sinned by going to, and taking of the forbidden fruit, and therefore Christ was nailed to the Cross in his hands and feet. They sinned by tasting of the forbidden fruit; and therefore Christ had Vinegar and Gall given him to drink. They sinned by desiring the forbidden fruit, and therefore Christ was pierced with a spear to the heart, which is the Fountain of Desires. Add to this; that for our shameful sins, Christ suffered a shameful punishment; for our strange and unnatural sins, Christ suffered a strange and unnatural punishment; even a bloody sweat in a frosty night. For our execrable and cursed sins, Christ suffered an execrable and cursed death; a Mors autem, as the Apostle calls it; even the most painful, shameful, and accursed death of the Cross; painful to his person, shameful to his office; reproachful to his estimation. It was mors lenta, violenta, sanguinolenta, maledicta; a death appointed by the Romans for none but slaves; tedious and lingering, yet sharp and vehement. Briefly, our sins as a Leprosy, had spread over all the parts, powers, and faculties both of soul and body; and Christ's sufferings were as general; for he paid our transgression of every Commandment. For,  
We had forsaken the true God, against the First Commandment; and for this, Christ (as forsaken for the time of his Father) cried out My God, my God, why hast thou forsaken me?  
We had bowed the knees to Idols and Images, against the Second Commandment, and for this Christ on the Cross, had some that bowed the knee in derision of him.  
We had taken the Lords name in vain, against the Third Commandment, and for this Christ's holy name was so used in vain, yea so blasphemed, that his Divine works were ascribed to Belzebub the Prince of Devils.  
We had profaned the Sabbath against the Fourth Commandment; and for this Christ was fettered in the bonds of Golgotha all the Sabbath long.  
We had dishonoured our Father and Mother against the Fifth Commandment, and for this Christ (to whom all honour is due) was vilified beyond compare.  
We had committed Murder, against the Sixth Commandment, and Christ's blood in the Text was shed for it.  
We had committed Adultery, against the Seventh Commandment, and for this, Christ as an unclean person was spit upon.  
We had stolen, against the Eighth Commandment, and Christ was hanged not only with, but between two thieves for it, as if he had been the greatest Malefactor.  
We had born false witness against the Ninth Commandment, and Christ had false Witnesses risen up against him, which laid to his charge things that he knew not, saith the Psalmist, prophesying of Christ.  
We had coveted our Neighbour's goods, against the Tenth Commandment, and Christ in his Passion so emptied himself, that there was nothing left in him to be coveted. Thus we sinned, and thus Christ suffered, and in suffering satisfied; and since all sin is either directly or reducibly against one or other of the Ten Commandments; St. John saith well in the Text, The blood of Jesus Christ his Son, cleanseth us from all Sin: and so the whole Law of God was satisfied; though not rigore, in the extreme rigour; yet vigore, in the full and perfect vigour thereof: Christ was our surety, and if a surety pay the debt, the principal is discharged: But Christ in our stead, and for our behoof, fulfilled the Law both actively and passively; for first, by his active obedience he did for us all that we should do; and then by his passive obedience he suffered for us, all that we should suffer, and so much St. john insinuates here, where he assures us, for our unspeakable comfort, that The blood of Jesus, etc.  
Yea it is worth noting that Christ shed his blood seven several times, on purpose (as it may be conceived) to cleanse us from those seven, which are commonly called deadly Sins: For  
First, In his Circumcision he bled, to cleanse us from the impurity of Lust, which is predominant in that part.  
Secondly, In his Agony in the Garden, he was cast into a bloody Sweat, that so he might breathe out our ill humours contracted by Gluttony.  
Thirdly, In his Flagellation, when he was whipped, he bled, to cleanse us from Envy, the cruelest scourge in the World: Invidia siculi non invenere Tyranni majus tormentum.  
Fourthly, In his Coronation, when they crowned him with Thorns, he bled, to assuage our pride: then let not us crown our heads with Rosebuds, since Christ for our Sakes was crowned with Thorns, ingenious malice, crown to delude him, Thorns to torment him.  
Fifthly, In his Crucifiction, when they nailed his hands to the Cross, he bled, to cleanse us from Covetousness: and as (Albertus Magnus well observes) his hands were then extended open, and perforated, and consequently could not then retain any thing, to teach us that (if God hath enabled us, we must give (as he hath commanded) liberally, totally universally.  
Sixthly, In his Crucifiction, when they also nailed his feet to the Cross, he bled; to cleanse us from the Scurvy of Idleness, and so to quicken our pace in the Paths of God's Commandments.  
Lastly, when the Soldier pierced his side with a spear, he bled, to give vent to our anger. The Philosopher in his first Book De Anima, calls Anger the Boiling of the Blood about the Heart, and accordingly St. John appositely notes (John 19 34.) that assoon as Christ's side was opened, there forthwith issued out of the wound, both water and blood, the two Sacraments and Seals of the New Testament, saith Gregory Nyssen.  
Exiit aqua (saith St. Hierome) ad abluendum fideles, sanguis ad damnandum incredulos. There came out Water for our ablution, and Blood for our absolution.  
Water (saith St. chrysostom) ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rinse us, and blood ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to redeem us, for without blood there is no redemption.  
Water to cleanse us from original Guiltiness; and Blood to wash away our actual filthiness.  
Ex aqua frigida, & sanguine calido, aegrotis balneum temperavit, saith Gaspar Melo: of cold water, and warm blood, our great Physician in the Text, tempered an excellent bath for his sin-sick-patients: Water to cool our inordinate fervour in the pursuit of all earthly things, and Blood to inflame our hearts with the love of the heavenly. Briefly,  
That Water and Blood shown a right noble temper in him, and withal they teach us, that if we sincerely desire Christ's blood should effectually cleanse us, than we must with the men of Mizpeh, draw water too; we must do our endeavour thoroughly to wash our souls in penitential tears, from all those sins which Christ hath purged away by the merit of h●s bloodshed. He that at first made us, without us, will not at last, save us, without us: for to his merit we must join our endeavour: This Physic in the Text never works more kindly, then when it is applied by the faithful with some of their own Eye-bright Water.  
Moses at his departure out of Egypt, would not leave to Pharaoh, ne ungulum quidem, not so much as an hoof: and shall Christ be less faithful, less powerful, than his servant Moses? It cannot be, and therefore sure he will not leave the hoof of any one sinful affection in the soul, which he cleanseth with his blood: St. John here witnesses that he cleanseth us from all sin: whether it be original or actual sin, mortal or venial sin, sin of omission or commission, sin of ignorance or knowledge, sin of weakness or wilfulness, etc. as there is no sin so small, but the pure eyes of God the Father can see it, so I will be bold to say, that there is no sin so great, but the pure blood of God the Son can cleanse us from it: for The blood of Jesus Christ his Son, cleanseth us from all sin.  
And it makes very well for the peace of the Church, that this universal particle All, is here expressed, it may be useful at this day.  
First, against all such Consistorian Schismatics, who (as if they were of God's Cabinet counsel) do so peremptorily preach, and press a fatal, and inevitable decree of reprobation; whereby they drive many a poor soul into despair, for which Christ died, and damn so many of their Congregation, as are not of their faction: fain would I know of these Sons of Thunder, whether they believe the beloved Disciple St. John, who was both an Evangelist, a Prophet, and an Apostle? (in his Gospel an Evangelist, in his Apocalypse a Prophet, and in his Epistles an Apostle) if they dare say, they believe him not, then have they both a Prophet, an Evangelist, and an Apostle in the Text, in express terms refuting them; for he saith, that the blood of Christ cleanseth us from all sin; and if so, then there is no man's case whatsoever so desperate, but if he take this spiritual Catholicon it will cure him.  
Secondly, This Collective, All, is comfortable against the Enormity of Sin, for if Christ's blood cleanses us from all sin, than there is no sin whatsoever, in its own nature unpardonable: and if any shall object that our Saviour (speaking of the sin against the Holy-Ghost, in the 12. of St. Matthew) saith it shall never be forgiven, neither in this World, nor in the World to come! I answer with the Ancients, that this impossibility of pardon, is not exparte gratiae Divinae, but pervicaciae humanae, proculcantis sanguinem Jesus, & sanari renuentis. When Cain had murdered his Brother Ibel (who was both a Virgin, and a Martyr, and a Type of Christ) in the consciousness of so horrid a fact, he cried out, My sin is greater than can be forgiven: but St. Augustine in an holy impatience, was so transported with the consideration of cain's desperate conclusion; that he gave him the Lie; Mentiris Cain; saith he, Cain thou liest, thy sin is not greater than can be forgiven; for God wants not mercy enough to forgive thee, hadst thou but grace enough to beg forgiveness. If thou perish it is thy own fault; who by wilfully rejecting the Medicine that should heal thee▪ dost obstruct thy own mercies.  
The Apostle speaking of all obstinate, obdurate, and impenitent sinners, calls them Vessels of dishonour; and it is with them, as with an empty vessel cast into the Sea; where though there be water enough to fill it; yet it still remains empty, because it hath not a capacity for want of a vent, or hole to take the water in at.  
Thirdly this Collective, All; plainly discovers that there is no need at all of humane purgations, and satisfactions; for if Christ's blood cleanseth us from all sin; then there is nothing left for Masses, Diriges, Trentals, purgatory, and the like goulden-tailed doctrines, to do; and by consequence down falls the Dagon of Popish puppets, and the trinkets of their indulgence-mongers, which like so many Laplanders, do in truth sell nothing but wind: The Pope sends them forth for filthy lucre's Sake, to make merchandise of men's souls.  
Lastly, this Collective, All; refells and refutes the dangerous error of the Donatists, and Novatians; qui negarunt lapsis paenitenti●m, & salutem: for if Christ's blood cleanseth from all Sin, then without question those sins are necessarily included, which men commit after regeneration, and conversion. The good Samaritan, I mean this Physician in the Text, doth not deal with our sins, as the unjust Steward in the Gospel, did with his sums; when the bill is an hundred, to set down fifty; for we are not solvant; even fifty would as utterly undo us, as if they were ten thousand talents. St. John here speaks fully, faithfully, and satisfactorily to all troubled, and trembling consciences, The blood of Jesus Christ, his Son, cleanseth us from all Sin: yet take heed that out of these sweet, and saving premises, you draw not a fond, and false conclusion; They that presume to sin, because h●re they have such a salve as will cure all sores, ●a spe fr●●●, saith St. Bernard, sperando percunt. They are not Bees, but of a Spider like nature, who suck that poison, out of these saving flowers: That one dead Fly, is enough to infect this whole box of so precious ointment. Shall we Sin, and Sin, (heaping Peleon upon Ossa) that grace may abound? God forbidden, saith St. Paul. Rom. 6. 2. There's no reason (saith Tertullian) that Man should be the worse, because God is better.   

Marshal's Fly played so long under a tree, till at last it was wrapped in Amber; and so congealed in the drops, that fell from the boughs; Sic modo quae f … vita contempta manente, funeribus facta est nunc pretiosa suis. I close with the moral, The best men on earth are but worms, saith the Princely Prophet in the 22 Psalms, at the sixth, and we see by experience, that some kind of worms do turn Flies: then let us who are but worms by nature; learn, by grace, to imitate his Fly: let us, Oh let us be ever hover about the tree of Christ's Cross; till we be wrapped, and embalmed and entombed in the precious amber of his fresh-bleeding wounds; who (as our Physician) bled himself to death, that we his Sin sick patients might live, the life of grace here; and the life of glory in the Heavens: and this he grant us, who hath so dearly bought us, even Jesus Christ the righteous. To whom with God the Father, and the thrice blessed Spirit, be ascribed (as most due is) all glory, power, and praise, now and for ever.   
FINIS.   

Sermons and other Pieces of Divinity, Printed and Sold by JOHN PLAYFORD at his Shop in the Temple.  
THE Great Work of Redemption; Delivered in four Excellent Sermons, Preached at St. Paul's, and at the Spittle, in the year 1641. First by Dr. Soames on Good Friday; Second by Bishop Morton on Easter Day; the Third by Dr. Potter, Bishop of Carlisle, on Easter Monday; Fourth by Dr. Westfield Bishop of Bristol, on Easter Tuesday.  
St. Paul's Thanksgiving; A Sermon Preached in the Abbey Church of Westminster before the House of Peers, By James Buck D. D.  
A Sermon Preached on the 30. Day of January (being the Day on which his Sacred Majesty King Charles the First was murdered) the Text Lam. 4. 20. By John King Dean of Tuam in Ireland.  
The Martyrdom of King Charles the First, or his Conformity with Christ in his Sufferings; In a Sermon Preached at Bredah, before his Sacred Majesty King Charles the Second; By the Right Reverend John Lord Bishop of Down.  
Considerations touching the Liturgy of the Church of England. In Reference to his Majesties late Gracious Declaration concerning the same; By the Right Reverend John Gauden D. D. and now Lord Bishop of Exeter.  
Soul's Life, or Pious Meditations for Devout Christians; Written by the Religious and Harmonious Richard Portman, Chief Organist of His Late Majesty's Royal Chapel; to which is added his Pious Meditation on the Divine use of Music.