with the bloode to intercede for the people and there remayned during the tyme of Intercession appoyncted to him So Christ carrying his Sacrifice out of the Citie offered vp his Bodie on the Altar of his Godhead to his Father and by his owne bloode entered into the heavenlie Sanctuarie and sate downe on the Right hand of the Majestie on high and there hee liveth for ever to intercede for vs having then ended his Sacrifice as this Apostle prooveth Chap. vij 17 and Chap. ix 25.26 And having no Sacrifice nowe to offer on earth it is with reason that the Apostle sayeth If Hee were on earth Hee should not bee a Priest WHENCE WEE LEARNE 1. That Christ is not nowe on the earth nor in anie place thereof and therefore if anie man say to vs Loe heere hee is Loe there hee is wee must not belieue him it is a false christ hee showeth vs and not the True as CHRIST himselfe fore-warneth MATTH XXIV 23 2. That it is impossible that Christ should nowe bee on the earth for then should hee lose his Priesthoode which is impossible For if hee were on earth hee should not bee a Priest sayeth the Apostle heere 3. That Christ's Priesthoode is onelie discharged nowe in heaven seeing hee can not bee a Priest on earth 2. His Reason is They are Priestes which offer Giftes according to the Lawe THEN Everie Priest who brooketh his Priesthoode on earth must offer Giftes according to the Law as the Apostle heere reasoneth And such Priestes as those Christ hath abolished having chaunged the Priesthoode and the Lawe also THEREFORE There can bee no Priest by Office on earth at all with GOD'S allowance Vers. 5. Who serue vnto the Example and Shadowe of Heavenlie thinges as Moses was admonished of GOD when hee was about to make the Tabernacle For see sayeth Hee that thou make all thinges according to the Patterne showed vnto thee in the Mount HEE descrybeth the proper vse of the Leviticall Priestes to serue vnto the Example of heavenlie Thinges THEN 1. The Incarnation of Christ his Death and the Benefites thereof signified by Leviticall Shadowes are heavenlie thinges in regarde of their heavenlie Fruites and Effectes and other heavenlie Respectes and are with an heavenlie Mynde to bee looked vpon 2. The Ceremonies of the Lawe were not ydle Rites but Examples and Figures of Christ and his Graces by the which men were led then as by the hand to Christ vvho was to come 2. From EXOD. XXV 40 hee prooveth they were Shadowes of heavenlie thinges because the Patterne in the Mount represented the heavenlie thinges and Moses Tabernacle represented the Patterne in the Mount Therefore it represented heavenlie thinges And vnto this Patterne was Moses tyed THEN 1. GOD would not no not in the tyme of Types suffer anie devyse of man to come in for representing anie thing heavenlie Much lesse will hee nowe 2. Those which himselfe ordayneth hee will haue observed and none omitted Vers. 6. But nowe hath Hee obtayned a more excellent Ministerie by howe much also Hee is the Mediatour of a better Covenant which was established vpon better Promises 1. THE offering of the Typicall Oblations hee hath made proper to the Levites Nowe the offering of the true Sacrifices and service belonging therevnto hee appropriateth to Christ and calleth it A more excellent Ministerie THEN 1. The offering of the thing signified by the Leviticall Types is more excellent than all their Offeringes 2. This Ministerie is proper vnto Christ onelie in his owne person 2. From this hee preferreth the Mediatourship of Christ to the Typicall The Promises and the Covenane nowe to the Covenant then His reasoning is As the Ministerie is so is the Mediatour The Ministerie is more excellent in offering vp himselfe than the shadowes Therefore the Mediatour is more excellent nowe than the typicall of olde THEN The offering of Christ's Bodie which is the more excellent Ministerie is still annexed to the Person of the Mediatour onelie And who-so-ever intrudeth himselfâ— into that excellent Ministerie of offering vp Christ's Bodie intrudeth himselfe also into the Office of the Mediatour 3. In comparing the Covenant then and nowe hee maketh this the better Because the Promises are better WHENCE WEE LEARNE 1. That there was a Covenant betwixt GOD and his Church of olde vnder the Lawe And so Reconciliation to bee had with GOD then 2. That how-so-ever in substance of Grace both the Covenantes agreed yet the forme of this Covenant vnder the Gospell is better Because the expresse conditions are better the Promises are more spirituall and more free of strayte conditions Vers. 7. For if that first Covenant had beene faultlesse then should no place haue beene sought for the second TO cleare the abolishing of the olde Covenant hee prooveth it not to bee faultlesse Because a Newe Covenant was promised in place thereof Not that anie thing was wrong in that Covenant but because it was imperfect and all thinges needfull not expressed in it clearlie WHENCE WEE LEARNE 1. That the LORD'S proceeding with his Church hath ever beene from the lesse perfect to the more perfect till Christ came 2. That where ever GOD addeth or altereth what hee once did institute by so doing hee showeth That before his Addition hee had not expressed all his Mynde as in the tyme of the Olde Testament 3. When once hee hath perfected his course taken with his Church as nowe hee hath done vnder the Newe Testament hee altereth the matter no more Vers. 8. For finding fault with them hee sayeth Beholde the dayes come sayeth the LORD when I will make a Newe Covenant with the House of Israell and the House of Iudah 1. HEE prooveth That there was an imperfection in the Olde Covenant Because GOD sound fault with the people vnder it THEN The imperfection of the Covenant of olde was especiallie in default of the parties with whome it was made who by their inabilitie to fulfill it or beholde the drift of it made it vnable to saue themselues 2. In the wordes of Ierem. xxxj 31 the LORD promiseth to make a Covenant afterwardes with the house of Israell and Iudah THEN 1. The partie in the Newe Covenant is not all Man-kynde but the Church of the Newe Testament the spirituall Israell and Iudah 2. This Covenant was not brought to light of olde but had its owne tyme of manifestation 3. Even then the Church was made wyse of the imperfection of the Olde Covenant that they might learne to looke through the outward forme of it to a better 4. The Hope and Too-looke which they had towardes the Newe Covenant helde vp their heart that they without vs and our Priviledges should not bee perfected Vers. 9. Not according to the Covenant that I made with their fathers in the day when I tooke them by the hand to leade them out of the land of Aegypt because they continued not in My Covenant and I regarded them not sayeth the LORD 1. THE Prophet
to the greatest THEN 1. The Newe Covenant admitteth all Rankes and Degrees of Persons and excludeth none high nor lowe that loue to embrace it 2. It may bee in sundrie poynctes of Trueth some of them bee ignorant and misstaken more nor other some But of the saving Knowledge of GOD in CHRIST they shall all haue light in a saving measure 3. The greatest as well as the meanest in what-so-ever respect of Place or Giftes must bee GOD'S Disciples in the studie of Saving Knowledge and heartie obedience Vers. 12. For I will be mercifull to their vnrighteousnesse and their sinnes and their iniquities will I remember no more 1. TO make vs belieue the former Promises hee addeth to a Newe Article of Remission of Sinnes because from the Conscience of those ordinarilie doe aryse our Doubts and difficultie of drawing neare to GOD. THEN 1. The Conscience of Sinne must not dryue vs away from GOD but rather force vs to run vnto GOD more humblie because onelie to such as come vnto Him in His CHRIST is Remission of Sinne promised 2. What-so-ever sorte of sinnes they bee Vnrighteousnesse or Sinne or Iniquitie they shall not hinder GOD to bee gracious to the Penitent fleeing to this Covenant for Refuge 2. In saying For I will bee mercifull 1. Hee maketh His Mercie pardoning Sinne the REASON of His bestowing the former good things His giving of one Grace the Reason of giving another even Grace for Grace 2. Hee maketh His Mercie the Ground of all this Favour and nothing in the man's person or workes or worthinesse of his fayth 3. The word MERCIFVLL is in the Originall PACIFIED and doeth importe both GOD'S respect to the Propitiatorie Sacrifice of CHRIST which pacifieth Him towardes vs and also our duetie in looking towardes it as the Pryce of our Reconciliation 3. In that the LORD joyneth the Promise of putting His Lawe in the mynde and wryting it in our heart with the Promise of Remission of Sinnes HEE TEACHETH VS That Hee will haue everie Confederate Soule that seeketh the Benefite of this Covenant to joyne all these Benefites together in their Claime vvith Remission of Sinne seeking to joyne the illumination of their mynde renovation of their heart and lyfe at least in their desires and endevours and not to fever one of them from another but studie in vprightnesse to haue them all 4. Whyle Hee sayeth Hee will remember their sinnes no more HEE TEACHETH 1. That Hee will never forgiue sinne nor forget it but set it ever in His sight till a man enter into this Covenant with Him through CHRIST 2. That when Hee hath forgiven sinne Hee forgetteth sinne also what-so-ever Hee remitteth Hee remooveth from His rememberance Vers. 13. In that Hee sayeth A Newe Covenant Hee hath made the first olde Nowe that which decayeth and waxeth olde is readie to vanish away FROM the name that the LORD giveth this Covenant in calling it New hee draweth two Consequences The first That the former Covenant by this word was declared olde Next That as it was declared olde so was it declared shortlie after to bee abolished THEN 1. The least word that proceedeth out of GOD'S Mouth is weyghtie and worthie of consideration 2. What-so-ever GOD'S Word doeth importe by due consequence must bee taken for GOD'S Trueth and GOD'S Mynde as if it were expressed 3. Seeing CHRIST is come and the tyme is nowe of this Newe Covenant wee knowe that by GOD'S authoritie the Leviticall Ordinances and whole forme of the Legall Covenant and Ceremoniall formes of worship are abrogated The summe of Chap. IX THEN That you may see this more clearlie Let vs take a view of the typicall Ordinances in the olde Covenant and of their accomplishment in CHRIST Vnder the olde Covenant and typicall Tabernacle there were sundrie shadowes Vers. 1.2 The Tabernacle divided in two rowmes and their furniture within them both Vers. 3.4.5 In the vtter rowme the Priestes resorted daylie Vers. 6. In the inner rowme onelie the high Priest once a-yeare Vers. 7. The close-keeping of which rowme signified That the Way to Heaven was not to bee fullie cleare during the tyme of those shadowes Vers. 8. Nothing done then externallie could quyet the Conscience Vers. 9. All beeing but temporaâ—ie shadowes imposed till CHRIST came to reforme all Vers. 10. But when CHRIST came Hee gaue to those shadowes accomplishment For Hee was Priest of the true Tabernacle of His owne Bodie signified by the typicall Tabernacle Vers. 11. And by His owne Bloode entered into Heaven for our aeternall Redemption Vers. 12. For if the Types procured a Ceremoniall cleansing Vers. 13. Howe much more shall His Bloode truelie and in effect procure our Iustification and Sanctification Vers. 14. And therefore that Remission of Sinnes and aeternall Lyfe might bee given to the Faythfull both then of olde and nowe Hee behooved by His Office to make His Testament and die Vers. 15. For so requyreth the nature of a Testament Vers. 16.17 Wherefore the typicall Testament of olde also behooved to haue a typicall death as LEVIT xvj maketh playne Vers. 18.19.20.21 Yea everie Cleansing of the Types and everie Remission behooved to bee with Bloode Vers. 22. Therefore the thinges represented by the Types behooved to bee cleansed by better Bloode even the BLOOD of the MESSIAS Vers. 23. For CHRIST entered not into the typicall Sanctuarie but into Heaven it selfe Vers. 24. And offered not Himselfe often as the imperfect Leviticall Sacrifice was offered Vers. 25. For then should Hee haue often died But His once Offering was sufficient for ever Vers. 26. And as GOD appoynted men but once to die Vers. 27. So CHRIST was but once offered till the Tyme Hee come to Iudgement for the Salvation of the Faythfull Vers. 28. The doctrines of Chap. IX VERS 1. THEN verilie the first Covenant had also Ordinances of Divine Service and a worldlie Sanctuarie THE word Ordinances in the Originall is also Iustifications in the plurall number so called because they represented our Iustification WHEREOF WEE LEARNE 1. That as other thinges were typed vnder the Lawe so also was our Iustification and the manner of obtayning the same shadowed foorth 2. That those things which then were called IVSTIFICATIONS were so called onelie because they were the Representations of the way of obtayning IVSTIFICATION for they did not justifie 3. That albeit IVSTIFICATION bee onelie one yet the types thereof were manie no one of them beeing able to expresse the Trueth but in parte 2. By calling them Ordinances of Divine Service hee teacheth vs That sometyme those Ceremonies which are nowe abolished were during their owne tyme partes of GOD'S externall Worship in regarde of the Commaundement of GOD injoyning them 3. By calling the Sanctuarie Worldlie hee teacheth vs To thinke of all the externall Glorie of Leviticall Service onlie as the earthlie representation of Heavenlie things and vnder all these earthlie shadowes to seeke in to an Heavenlie signification Vers. 2. For there was a Tabernacle made
separate from their signification as manie of the Iewes tooke them THEN There is a two-folde Consideration to bee had of the Leviticall Ceremonies One as they are joyned with the Significations and so Promises were made of Attonement by them in the Lawe Another As they were looked vpon by themselues separate from their signification as the carnall Iewes tooke them and rested on them and so they could not perfect the Conscience 2. Hee showeth their endurance saying They were imposed on them vntill the tyme of Reformation That is Till the tyme of the Gospell that CHRIST came with cleare light to perfect Matters THEN 1. These Ceremonies were by GOD imposed vpon no people but them That is The Iewes onelie 2. Neyther were they imposed on the Iewes for ever but for a tyme onelie vntill the tyme of Reformation 3. Seeing the tyme of Reformation by Christ is come these Ceremonies are expyred and abolished 3. Seeing the tyme of the Gospell is the tyme of Reformation or Correction THEN 1. The Shadowes are fulfilled and the Substance is come 2. The Darknesse of Teaching is remooved and the tyme of Clearnesse is come 3. The Pryce of Redemption promised to bee layde downe is nowe payed 4. The Difficultie and Impossibilitie of bearing the Yoake of GOD'S externall Worship is remooved and CHRIST'S easie Yoake in place thereof is come In a worde What-so-ever was then wanting vnder the Lawe of the measure of the Spirit or the meanes to get the Spirit and Fruites thereof is nowe helped in the Frame of the Gospell Vers. 11. But CHRIST beeing come an High Priest of good thinges to come by a greater and more perfect Tabernacle not made with handes that is to say not of this building TO showe the Accomplishment of these thinges in CHRIST'S Priesthoode hee opposeth His Excellencie to the Imperfection of the Leviticall high Priest's Service thus 1. The Leviticall Priest was Priest of the Shadowes of good thinges but CHRIST Priest of the good thinges Themselues keeping the Dispensation of them proper to His owne person such as are Reconciliation Redemption Righteousnesse and Lyfe c. 2. The Leviticall high Priest had a Tabernacle builded with hands wherein hee served but CHRIST served in a Greater and more Perfect Tabernacle not made with handes That is In the precious Tabernacle of his owne Bodie wherein hee dwelt amongst vs IOHN I. 14 represented by the materiall Tabernacle 3. Hee expoundeth howe the Tabernacle of Christ's Bodie is not made with handes by this That it is not of this building First Because it was not formed by the Arte of anie Bezaleel or Aholiab but by the holie Ghost 2. Albeit the Tabernacle of his Bodie was lyke ours in substance yet for the manner of his holie Conception hee is of another building nor ours For our Tabernacles are builded by naturall Generation of Man and Woman with propagation of Originall Sinne But CHRIST'S Bodie in a singular manner even by the speciall Operation of the holie Ghost in the Wombe of the Virgine And so without Originall Sinne. Vers. 12. Neyther by the blood of Goats and Calues but by His owne Blood Hee entered in once into the Holie Place having obtayned aeternall Redemption for vs. THE Opposition goeth on 1. The Leviticall high Priest entered into the Typicall holie place But CHRIST entered into the Holie Place properlie so called That is into Heaven 2. The Leviticall Priest entered often into the holie Place CHRIST entered but once into Heaven Heereby the Leviticall Priest's entrie was declared to bee imperfect because it behooved to bee repeated But CHRIST'S entrie into Heaven to bee perfect because but once not to bee repeated 3. The Leviticall Priest entered by the bloode of Goates and Calues But CHRIST entered by His owne Bloode 1. AND if CHRIST entered but once into Heaven after His Suffering THEN Wee must not thinke that His Bodie is anie-where else but in Heaven onelie wherein it is once onelie entered 2. If the Bloode whereby CHRIST entered into Heaven was His owne Bloode THEN 1. Verilie CHRIST'S Bodie was lyke ours in substance having BLOOD in it as ours and wee must not conceaue otherwayes of His Bodie than to bee of the same substance and substantiall properties with ours 2. The Bloode belonged to the same person to whome the properties of GOD belongeth so often in this EPISTLE attributed vnto CHRIST His Bloode was the Bloode of GOD ACT. XX. 28 That is The same IESVS vvas GOD and Man with Flesh and Bloode in one person 3. The Fruit of CHRIST'S bloodie Sacrifice hee maketh The aeternall Redemption of those for whom Hee offered it And to the Typicall Sacrifice hee ascrybeth no Redemption at all in the Comparison There-by giving vs to vnderstand 1. That from the Worldes beginning to the ende thereof Salvation of Sinners is by way of CHRIST'S Redemption That is By His loosing them through Payment of a Pryce 2. That the Redemption was manifested to haue force when after His bloodie Sacrifice Hee entered into Heaven 3. That such as are once redeemed by CHRIST are aeternallie redeemed not for a tyme to fall away agayne but aeternallie to bee saved most certaynlie Vers. 13. For if the blood of Bulles and of Goates and the ashes of an Heyfer sprinkling the vncleane sanctifieth to the purifying of the flesh Vers. 14. Howe much more shall the Blood of CHRIST who through the aeternall Spirit offered Himselfe without spot to GOD purge your conscience from dead workes to serue the Living GOD TO prooue that aeternall Redemption is the Fruit of CHRIST'S Sacrifice hee resoneth thus If the Typicall Sacrifices and Rites of olde were able to worke that for which they were ordayned that is externall Sanctification Much more shall CHRIST'S true Sacrifice bee able to worke that for which it was appoyncted That is Eternall Remission of Sinnes and inward Sanctification vnto aeternall Lyfe THEN There are two sortes of Sanctification One externall of the flesh which maketh a man holie to the Church what-so-ever hee bee within Another internall of the Conscience and inner man which maketh a man holie before GOD. 2. The purifying of the flesh hee maketh to bee by the exercyse of such and such Ordinances of Divine Service for the tyme. THEN Externall or Church-holinesse of the outward man is procured by such and such Exercyses of Divine Ordinances in the Church as serue to make a man to bee reputed and holden for cleane before men and so to bee receaved for a member of the Church as is to bee seene NVMB. XIX 3. From his forme of reasoning WEE LEARNE That what-so-ever libertie and accesse of comming to the Church was made to the Iew of olde by those Ceremonies of the Law as much and more libertie is made to the Christian to come in to GOD by the Blood of CHRIST 4. In descrybing CHRIST'S Sacrifice hee sayth Christ through the aeternall Spirit offered Himselfe without spot to God THEN 1. CHRIST is both the Sacrifice and
the Priest in one person Hee offered Himselfe as Man through the aeternall Spirit that is By the vertue and power of His owne Godhead by which Hee preached before His Incarnation to Sinners I. PET. III. 19 2. His Sacrifice was without spotte Hee was that spotlesse Lambe in whome was no sinne nor imperfection nor defect of anie thing that the Sacrifice requyred 3. The vertue of the Sacrifice which made it to purchase aeternall Redemption vnto vs floweth from the infinite worth of His aeternall Godhead 4. Albeit CHRIST'S two natures haue their distinct respectes in the actions of His Office yet CHRIST is one and vndivided in the execution of His Office 5. The fruite and force of the Sacrifice is set downe in this that this Bloode shall purge our Conscience from dead workes to serue the living GOD That is Shall both absolue a man from by-gone Sinne and also inable him to serue GOD for tyme to come THEN 1. Sinnes are but dead workes flowing from nature dead in sinne and not onelie deserving but also drawing on Death vpon the Sinner 2. The Conscience lyeth polluted with the filthinesse of dead workes till the vertue of the Blood of IESVS applyed bring intimation of Absolution 3. Christ's Bloode doeth not purge the Conscience from dead workes that a man should goe wallowe in them agayne but that hee may serue the living GOD more acceptablie 4. The purging vertue of Christ's Bloode is joyned with the Sanctifying and Renewing of the absolved Sinner and what GOD hath conjoyned let no man put a-sunder Vers. 15. And for this cause Hee is the Mediator of the New Testament that by meanes of death for the redemption of the transgressions which were vnder the first Testament they which are called might receaue the promise of aeternall inheritance NOw lest anie man should stumble aâ— Christ's Death hee showeth a necessitie thereof in respect of His Office of Mediation and the Purchase to bee made by His Redemption The force of the Reason is this Remission of Sinnes could not haue beene given vnder the Lawe except the Mediatour had beene to pay the pryce of the same vnder the Gospell Nor could the Faythfull and called Ones eyther then 〈◊〉 now obtayne aeternall Lyfe for an Inheritance otherwayes than by the Mediatour's Death Therefore it behooved the true Mediatour by meanes of Death to pay the promised Pryce of the Purchase of Remission of Sinnes and aeternall Lyfe THEN 1. The Remission of Transgressions and the Inheritance of aeternall Lyfe are both Fruits of Christ's Passion 2. The Fruites of His Passion extended themselues vnto them who were vnder the Olde Testament as well as vnto vs vnder the New 3. The Way of Purchase of these Benefites was by Redemption that is to say by lawfull Purchase such as might satisfie Iustice. 4. The Way in speciall was by Meanes of the Mediatour's Death His lyfe was layde downe to redeeme ours His one lyfe as good as all ours 5. For this cause Christ â—â—oke the Office of a Mediatour vnto Himselfe that Hee might haue Right and Enteresse by Death to make this Purchase 6. And therefore except Hee had reallie died the Purchase could not haue beene lawfullie made Vers. 16. For where a Testament is there must also of necessitie bee the death of the Testatour ANother Reason to prooue the necessitie of Christ's death from the force of the word COVENANT which signifieth also a Testament The force of the Reason is this CHRIST IER xxxj 31 promised to make a New Covenant and therefore also a New Testament and if to make a New Testament then also Hee promised to die The Articles of the Covenant also evinceth it to bee a Testament and the Promiser bound to make His Word good and so to die For IER xxxj the Lord Christ promiseth to reconcile his People to GOD to take away their sinnes and to bee their GOD. Iustice requyred satisfaction of them before they could bee reconciled Satisfaction they could not make themselues therefore hee who promised to make the Reconciliation with GOD was bound to make the Satisfaction for them to GOD and if Satisfaction for them then to vnderlâ—e the Curse of the Lawe for them and so to die THEN 1. The Newe Covenant is of the nature of a Testament and the Benefites promised â—herein to wit Remission of Sinnes Reconciliation Sanctification and Lyfe aeternall are Legacie freelie left vnto vs by our Defunct LORD who was dead and is alyue to execute His owne Will for evermore The Scripture is the Instrument and Evidence the Apostles Notares the Sacraments are Seales Witnesses from Heaven the Father the Word and the Spirit Witnesses on earth the Water the Bloode and the Spirit 2. Christ Iesus is both the Maker of the Covenant which is in Iâ—REMIE xxxj and the Mediatour thereof also the Testatour and Executour of that blessed Testament 3. Christ's Death was concluded and resolved vpon and intimated before Hee came into the World Vers. 17. For a Testament is of force after men are dead otherwyse it is of no strength at all whylest the Testatour liveth HEE cleareth his reasoning from the nature of Testaments amongst men which not before but after a man's death haue force But heere it may bee objected How can this bee seeing by vertue of the Testament of Christ Benefites not a fewe were bestowed vpon the Church before his death from the beginning of the Worlde not onelie Remission of Sinnes and aeternall Lyfe but also manie Graces and Blessings in this lyfe both bodilie and Spirituall I aunswere Albeit CHRIST'S death was not accomplished in act till of late yet for the certayntie of his death to followe and the vnchaungeablenesse of his Mynde towardes his Church before his death hee was reckoned both with GOD and the Church for dead and the Promise of laying downe his lyfe for his People accepted for the tyme as if it had beene performed For which cause hee is called Revel xiij 8 The Lambe slayne from the beginning of the worlde And Christ was still represented as a slayne man in all these Sacrifices which the Apostle poynteth at as meeting this Doubt in the next words which follow heere-after Vers. 18. Vers. 18. Wherevpon neyther the first Testament was dedicated vvithout blood HEE prooveth the necessitie of Christ's death yet farther Vnder the Law his Bloodshed was represented by types of bloodie Sacrifices therefore it behooved those Types to bee aunswered by his reall bloodshed and death THEN 1. What the types of the Lawe did signifie Christ behooved to accomplish in veritie 2. The Olde Church was taught that by vertue of the blood signified by these types the Covenant stoode betwixt GOD and them Vers. 19. For when Moses had spoken everie Precept to all the people according to the Lawe hee tooke the blood of Calues and of Goates with Water and Scarlet Wooll and Hyssope and sprinkled both the Booke and all the people Vers. 20. Saying This is the Bloode of
the Testament which GOD hath enjoyned vnto you Vers. 21. More-over hee sprinkled with bloode both the Tabernacle and all the Vessels of the Ministerie FRom Moses Example WEE LEARNE 1. That the LORD'S Word should bee manifested to all the people and none of them debarred from â—aking knowledge thereof 2. That the Word must bee spoken playnlie with a distinct Voyce in the common Languague and not muttered in an vnknowne Tongue 3. That with the vse of holie Rites appoynted of GOD the Preaching of GOD'S Word should bee joyned to showe the Institution and Force of GOD'S Ordinances to His People 2. In that the Booke and the People and Instrumentes of Service were all to bee sprinkled WEE LEARNE That everie thing which wee touch or meddle with or make vse of is vncleane vnto vs were it never so holie in it selfe except the Blood of IESVS make it cleane vnto vs and cleanse vs in the vsing of it Vers. 22. And almost all thinges are by the Lawe purged with bloode and without shedding of bloode is no Remission HEE sayeth ALMOST because of some Purging which was done by Washing and yet even that Washing also drew the Vertue of Ceremoniall Purging from the Sacrifice where-vnto the Washing was annexed 2. In saying Without shedding of blood there is no remission of sinnes HEE TEACHETH VS That wheresoever a Sacrifice is offred for obtaining Remission of Sinne there shedding of bloode must reallie be and where an vnbloodie Sacrifice is pretended to bee offered for obtayning Remission it serveth not the purpose because Without shedding of bloode there is no Remission Eyther therefore must such as pretende to offer Christ for obtayning the Remission of sinne graunt that Christ is daylie murdered by them and His Bloode shed of newe in their pretended Offering or else that by their Offering no newe Remission is purchased But the trueth is Christ's Bloode is once shed and never to bee shed agayne and that once Offering and Blood-shedding is sufficient for ever-lasting Remission without anie newe Offering of Him agayne Vers. 23. It was therefore necessarie that the Patternes of thinges in the Heavens should bee purified with these but the Heavenlie things themselues with better Sacrifices than these ANother Reason of the necessitie of Christ's Death in force thus much If thinges figuratiuelie holie behooved to bee cleansed with the Typicall Blood of Beastes Then Thinges truelie holie behooved to bee cleansed with better Blood even the Blood of the MESSIAS HENCE WEE LEARNE 1. That for the significations cause GOD would not haue the Tabernacle nor anie Instrument of Service about it to bee esteemed holie till bloode was shed to sprinkle it That it might bee knowne there-by That without the shedding of CHRIST'S Blood Hee would not accept of anie thing from vs as holie 2. That the bloode of Beastes was sufficient to make representation but better Bloode even the Bloode of the MESSIAH behooved to bee shed to giue the trueth of the signification For as farre as Heaven is aâ—oue the earthlie sanctuarie and mens Soules aboue the vessels thereof As farre better behooved to bee that Blood which made Soules acceptable to GOD and to get entresse into Heaven than the blood of Leviticall sacrifices was Vers. 24. For CHRIST is not entered into the Holie Places made with handes which are the figures of the True but into Heaven it selfe now to appeare in the presence of GOD for vs. HEE cleareth the matter howe CHRIST hath offered a better Sacrifice than the Leviticall yea and behooved to offer a better because Hee is entered into a better Sanctuarie another Man in another manner and to another ende than the high Priest vnder the Lawe entered The Comparison goeth thus 1. The Leviticall high Priest entered into the materiall and artificiall Sanctuarie and a Typicall Sacrifice became him But CHRIST entered not into that Typicall Sanctuarie Therefore a Typicall Sacrifice became not Him 2. The Leviticall high Priest entered bodilie into the figuratiue Sanctuarie But CHRIST did enter bodilie into the true Sanctuarie in Heaven it selfe 3. The high Priest entered in behalfe of the people with the names of the twelue Tribes vpon his breast and sholders But CHRIST is entered in in behalfe of vs all His People to appeare for vs bearing the particular memoriall of everie Saynct in His Memorie 4. The high Priest entered in to appeare for a short tyme and stayed not within the Sanctuarie But CHRIST is entered in to appeare now all the tyme from His Ascention vnto this day and constantlie still whyle it is called Now. Vers. 25. Nor yet that Hee should offer Himselfe often as the high Priest entereth into the Holie Place everie yeare with blood of others HEE prooveth that Hee had offered a better Sacrifice than the Leviticall Because Hee behooved to offer an Offering not to bee repeated as the Leviticall and so a more perfect Offering The Comparison goeth in Dissimilitudes 1. The high Priest entered in with the bloode of others But CHRIST entered in with His owne Blood 2. The high Priest made an Offering of other thinges than himselfe But CHRIST did offer Himselfe THEN The Offering of CHRIST is the personall action of CHRIST Himselfe None can nor may offer Him but Himselfe For the Priest must bee eyther better than the Sacrifice or as good at least as the Sacrifice but none can bee so good as CHRIST let bee more excellent or better Therefore none can offer CHRIST but Himselfe 3. The high Priest offered his Sacrifice oftener But CHRIST offered not Himselfe oftener than once THEN To imagine an Offering of CHRIST often is both to giue the Lie to this Text and to make CHRIST'S Offering by repeating of it imperfect and lyke to the Levitall For if once offering of Christ bee sufficient often offering is superfluous And if often offering bee needfull then that once offering was not sufficient and so was not perfect which were blasphemie to say 2. If anie man pretende to offer CHRIST often it is not CHRIST that giveth him warrand so to doe for heere it is declared That Hee hath no hand in offering Himselfe often Vers. 26. For then must Hee often haue suffered since the foundation of the worlde But now once in the ende of the worlde hath Hee appeared to put away sinne by the Sacrifice of Himselfe HEE prooveth That Christ can not bee often offered Because then sayeth hee must He often haue suffered THEN 1. No Offering of Christ without the Suffering of Christ His Passion and Death is inseparable from His Sacrifice If Christ were often offered Hee behooved to bee often slayne and put to death But that can not bee that Hee should suffer and bee slayne oftener therefore Hee can not bee offered vp in a Sacrifice oftener And they who will take vpon them to offer Christ agayne and agayne take vpon them to slay Him and put Him to new suffering agayne and agayne 2. The offering of Christ in an vnbloodie sacrifice is
perfectlie expiated all their sinnes 3. Hee hath not made Purchase of some Graces vnto them onelie for a certayne tyme so as Hee will let them bee taken out of His Hand afterwardes and perish but Hee hath PERFECTED them for ever 4. Hee hath not appoyncted anie offering for them to bee made by anie other after Him But hath made ONE Offering HIMSELFE for them which satisfieth for ever so as the Father craveth no more offering for expiating their sinne for ever For GOD hath set foorth CHRIST to bee a Propitiation through Fayth in His Bloode ROM lij 25 That is GOD maketh it manifest by His Gospell that Hee is pacified in CHRIST towardes them that belieue in His Bloode that belieue in Him crucified Vers. 15. Whereof the holie Ghost also is a Witnesse vnto vs For after that Hee had sayde before Vers. 16. This is the Covenant that I will make with them after those dayes sayeth the LORD I will put My Lawes into their Hearts and in their Myndes will I wryte them Vers. 17. And their sinnes and iniquities will I remember no more HEE prooveth that it is needlesse there should bee anie repetition of a sacrifice for sinne in the New Testament Because Remission of sinnes purchased by Christ's death who is the Testatour is still in force continuallie in Christ's Kingdome there beeing an Article of the Covenant for Remission of sinnes to the Confederated And if Remission of sinnes bee no Oblation for sinne can bee vers 18. 1. Hee sayeth that the holie Ghost is Witnesse vnto vs of this Trueth That Christ can not bee offered agayne THEN 1. Wee who doe teach this Doctrine and deny anie more offering of Christ as a sacrifice haue the holie Ghoste testifying for vs. 2. The holie Ghoste is Author of the Scripture and doeth speake vnto vs there-by 2. Hee declareth the Newe Covenant to bee of the holie Ghosts making and calleth Him THE LORD Wherein hee teacheth vs 1. That the holie Ghoste it a distinct person of the Godhead bearing witnesse by Himselfe to the Church of the Trueth 2. And one in essence with the Father and the Sonne even the LORD IEHOVAH Author of the Newe Covenant with the Father and the Sonne Vers. 18. Now where Remission of these is there is no more offering for sinne FROM this Article of Remission of sinnes in the Newe Covenant hee concludeth No more offering for sinne but once vnder this Covenant Because sinne is expiated QVEST. Howe then could there bee Remission of sinne vnder the Lawe where there was daylie offering for sinne Or if there was Remission howe could there bee offering for sinne I ANSWERE There is a Remission granted vpon Suretie given for Satisfaction to bee made for the partie remitted and there is a Remission granted for Satisfaction alreadie made for the partie remitted The Remission that the Fathers vnder the Lawe had was of the first sorte Vpon Promise of the Mediatour to come and to satisfie And with Remission of this sorte a typicall sacrifice might stand for signifying that the true expiatorie Sacrifice was not yet payed but was comming to bee payed But the Remission that wee get vnder the Gospell is vpon Satisfaction alreadie made by the true Expiatorie and Satisfactorie Sacrifice of IESVS CHRIST done and ended with the personall suffering And this sorte of Remission is it whereof the Apostle heere speaketh and it admitteth no manner of offering for sinne neyther typicall offering because Christ is come and hath fulfilled what the typicall sacrifice did signifie neyther the repeating of the true Expiatorie Sacrifice of Christs Bodie because then Christ behooved to suffer daylie and die daylie after that hee hath made satisfaction And beside these two sortes of offering the â—ewish bloodie sacrifices typicall and the true Expiatorie bloodie Sacrifice of Christ's Bodie on the Crosse the Scripture acknowledgeth none So the meaning of 〈◊〉 Apostle in these wordes must bee this Where Remission of sinnes is alreadie purchased by offering of the true Expiatorie Sacrifice as nowe it is vnder the New Covenant there no more offering can bee for sinne anie more THEN 1. The Apostle acknowledgeth no vse for anie sacrifice vnder the Newe Testament after Christ's Ascention else his Reason should not holde 2. The sacrifice which is offered to wit the Bodie of IESVS hath alreadie suffered for sinne so that nowe the Remission of those that is of sinne and iniquitie ALL SORT of the Elects sinnes is obtayned there-by alreadie 3. Not onelie NO SACRIFICE is anie more to bee offered for sinne vnder the Newe Covenant but also No OFFERING sayeth hee bloodie or vnbloodie is to bee offered 4. That Church which pretendeth to offer anie Offering for sinnes of quicke or dead nowe vnder the Gospell professeth That no Remission of sinne is to bee had in such a Church Because vvhere there is Remission of sinne there is no more offering for sinne sayeth the Apostle expresslie Vers. 19. Having therefore Brethren boldnesse to enter into the Holiest by the Blood of IESUS FROM the by-past Doctrine of Christ's Excelcellencie and Riches of Grace which commeth vnto vs through him hee draweth Exhortations for vse-making of this Doctrine in soundnesse of Fayth and the Fruites there-of vnto the ende of the Epistle And first hee exhorteth To seeke vnto Communion with GOD in Heaven through Christ vsing the tearmes of the Ceremoniall Lawe but mixed with wordes touching the Excellencie of the thing signified aboue those Ceremonies to showe the Hebrewes That those Ceremonies had nothing in themselues but did serue to represent Christ and his Benefites And so to drawe them from those shadowes vnto the trueth of that which once beeing signified by them is nowe manifested in Christ. To make the Exhortation to bee the better receaved bee setteth downe sundrie Priviledges of the Faythfull vers 19.20.21 From which hee inferreth his Exhortation vers 22. For the first Priviledge hee sayeth Wee haue libertie to enter into the Holiest That is Into Heaven 1. In that hee maketh this Priviledge proper to the societie of Christians himselfe and others hee teacheth vs 1. That so long as men are without Christ they are debarred out of Heaven no Doore nor Way open but the flaming Sword of GOD'S Iustice to keepe out everie one that shall preasse to enter before Christ bring them But such as come to Christ by Fayth Heaven is opened vnto them and the Doore cast vp for them to enter in who were exyled before 2. Next hee commendeth this Priviledge by calling the Place The Holiest the Place where GODS HOLINESSE dwelleth represented by the Sanctuarie where nothing can enter but that which is holie Teaching vs there-by That the Faythfull are so washen from their sinnes through Fayth in Christ that GOD will admit them into the Place of His Dwelling into His Heavenlie Sanctuarie by Fayth nowe and Fruition heere-after 3. Hee commendeth this Priviledge by calling it a Libertie The word properlie signifieth Libertie to speake
given to him of the Father 3. Wee are not presented before the Father without our Mediator Christ. 4. Christ and wee his little ones joyned together and separated from the worlde are a pleasant sight for the Father to beholde Vers. 14. Forasmuch then as the Children are part-takers of flesh blood Hee also Himselfe lykewyse tooke part of the same that through death Hee might destroy him that had the power of death that is the Devill 1. HEe giveth farther reasons of his Incarnation And first hee behoved by death to destroy the Devill that had the power of Death and so behoved to bee a Man that hee might die THEN 1. Sinners without Christ are vnder the sentence of death temporall and eternall 2. Satan hath power of Death as the Burrio hath power over the Pitte and Gallowes at death to take them away to torment who are not delivered from his power 3. Christ hath destroyed Satan's power and tyrannie in this poynt in behalfe of all his Elect and true Believers 4. The way how Christ hath overcome Satan is by his owne death ransoming his owne 5. Frae death behoved to bee the way it behoved also Christ to bee a mortall man as well as God that hee might die 2. Agayne hee sayeth Christ tooke parte of flesh and blood with the Children that is with the Elect given to him THEN 1. Loue to the Elect made the Sonne of GOD come downe and make himselfe a Man also 2. CHRIST in his humane nature is as kyndlie a Man as anie of the Elect having flesh and blood and bones as well as wee His flesh and blood is not onelie lyke to ours but is a parte of our substance who is come of the same stocke of Adam and Eue as surelie as ours and not made eyther by creation of nothing or by transsubstantion of some other thing than our substance Vers. 15. And deliver them who through feare of death were all their lyfe tyme subject to bondage ANother Fruit of Christ's death is the deliverie of Believers from the bondage of the feare of death wherein they doe lye before Beliefe THEN 1. There is a naturall feare of Death and the Devill and Hell rooted in all men all wayes albeit not aye felt yet easilie wakened 2. This Feare putteth Men in bondage that they dare not meditate on Death or GOD'S Iudgement or Hell as deserved by themselues 3. CHRIST'S death delivereth his Subjects from the danger of this evill and from the bondage of this feare also 4. None but a Chylde of Christ's can haue solide and true Cowrage agaynst Death neyther is there a Free Man in the worlde except true Christians Vers. 16. For verilie Hee tooke not on Him the nature of Angels But Hee tooke on Him the seed of Abraham HEe insisteth in the Doctrine of Christ's Incarnation because it is the ground of all our Comfort and secludeth the Angels from such a honour as wee haue there-by The Sonne of God tooke on him the seede of Abraham and not the nature of Angels sayeth the Apostle THEN 1. CHRIST hath his proper subsistance and beeing in himselfe before the Incarnation even his owne Divine nature with personall properties existing For hee is the Sonne of GOD the second person of the Godhead before hee tooke on our nature 2. Hee choosed to assume our nature for our deliverie and not the Angels nature for deliverie of such as were fallen of their kynde 3. The nature that hee taketh on is Man's verie nature the seede of Abraham 4. Hee preventeth the personall subsistance of our nature hee assumeth the seede of Abraham 5. Hee maketh an Vnion of our nature with his Divine Nature 6. The way of making the Vnion is ASSVMPTION or TAKING of our nature vnto his owne whereby remayning the same which hee was before to wit The sonne of GOD hee joyneth our nature to himselfe and becōmeth what hee was not before to wit the Sonne of Man 7. Hee assumeth the seed of ABRAHAM that he may bee knowne to be no other but the same Messias which was promised by the Prophets to the Fathers 8. When hee hath assumed Man's nature to His Owne Divine Nature Hee remayneth the same HEE that Hee was before still one person So CHRIST IESVS is the promised Messias the second person of the Godhead verie God from everlasting and verie Man since the conception of the Virgine Marie before his Incarnation having onelie his owne Divine Nature in his person but now since that tyme having our nature also personallie vnited with his Divine Nature so to remayne both God and Man in one person for our good for ever Vers. 17. Wherefore in all thinges it behooved Him to bee made lyke vnto His Brethren that Hee might bee a mercifull and faythfull high Priest in thinges pertayning to GOD to make reconciliation for the sinnes of the people HEe concludeth That Christ behooved to partake both of our nature and punishment or miserie that wee might ceceaue the more good of Him 1. First hee sayeth Hee behooved to bee lyke his Brethren in all thinges that is for substance of nature for naturall properties for sinnelesse infirmiteis for fellowship in Temptations and miseries and in all thinges whatsoever our Good did requyre his making like vnto vs. THEN 1. They who imagine and worship a Christ not lyke to vs in all these thinges wherein the Scripture pronounceth him lyke vnto vs doe misstake the true Christ and worship a false 2. It is verie necessarie that wee conceaue rightlie of Christ's person seeing the Scripture doeth presse the knowledge thereof vpon vs so particularlie 2. Hee showeth the ende of his conforming himselfe vnto vs to bee That hee might bee a faythfull and mercifull high Priest THEN 1. As Christ tooke on our nature so in our nature hee tooke on a speciall Office of Priesthoode to doe vs good 2. In this his Office hee is faythfull and will neglect nothing night nor day that may helpe vs. 3. In our slippes and over-sightes hee will bee mercifull vnto vs. 4. Seeing hee hath conformed himselfe to vs for this ende wee may take his communion of nature and miseries with vs for a Pawne and Pledge to assure vs that hee will both pittie and helpe vs. 3. The extent of his Priesthood hee maketh in generall to bee In all things pertayning to God and in speciall To make Reconciliation for the sinnes of the people THEN 1. If GOD haue anie thing to doe with vs anie Direction or Comfort or Blessing to bestow vpon vs it must come by our high Priest IESVS vnto vs. 2. If hee command vs in anie thing or bee to make covenant with vs or haue controversie to debate with vs our high Priest will answere for vs. 3. If wee haue anie thing to doe with GOD to seeke anie good thing of him or deprecate anie evill or to offer anie Offering of Prayse or Service Christ's Office stretcheth it selfe to all this to doe for vs.
no more to doe If it pay the full pryce of the sinners expiation at once offering what neede can there bee to offer it over agayne And therefore if Christ's one sacrifice once offered perfect the commers therevnto must it not cease to bee offered anie more by this reasoning of the Apostle For if Hee haue made a perfect purchase of what-so-ever is requyred to perfect vs by once offering Wisdome and Iustice will not suffer the pryce of the purchase to bee offered agayne And if Hee must bee offered agayne Hee hath not perfected the purchase for vs by anie Offering going before 2. The Apostle his Reason why a Sacrifice which perfecteth the worshipper must cease to bee offered is Because that the worshipper once purged should haue 〈◊〉 more conscience of sinnes By which hee meaneth not that the purged worshipper may doe heereafter what hee listeth and make no conscience to sinne nor â—et that after hee is purged and falleth into a newe sinne hee should not take with his guiltinesse and repent and run agayne to the Benefite of that Sacrifice But this hee meaneth That the purging of his Conscience by vertue of a perfect Sacrifice is such that hee is fred from the just Challenge and condemnatorie Sentence of the Conscience for that sinne where-from hee is purged QVESTION How is it then will you saye that manie of GOD'S Children are often tymes troubled with the guiltinesse of their Conscience for those same sinnes which they haue repented and sought pardon for through Christ's Sacrifice and found Remission intimated and Peace graunted I ANSWERE Not for anie imperfection of the Sacrifice or of their Remission but for the weaknesse of their gryping of the ever-flowing Vertue of that once offered Sacrifice the Remission granted therethrough THEN 1. Hee that is purged by Vertue of the sacrifice of Christ hath God's Warrand to haue a quyet and peaceable Conscience 2. And if he haue a Challenge after hee is fled to this sacrifice hee may by God's approbation stoppe the same by opposing the Vertue of that perfect sacrifice to the Challenge 3. The commers vnto the Sacrifice to haue beneâ—â—te there-by vers 1. are heere called Worshippers vers 2. THEN The LORD reckonetâ— it a parte of Divine service and Worship done vnto him to come and seeke the Benefite of that sacrifice where-by Hee is pacified and wee ransomed 4. To make the worshipper perfect vers 1. is expounded by purging them and delivering them from the conscience of Sinne vers 2. THEN That sacrifice which purgeth the Conscience from sinne doeth also perfect the Man Neyther needeth hee anie thing vnto salvation which such a sacrifice doeth not purchase And such is that once offered Sacrifice of CHRIST Vers. 3. But in those sacrifices there is a rememberance agayne made of sinnes everie yeare HEE prooveth That the Leviticall Sacrifices tooke not away the Conscience of Sinne because there was a yearlie commemoration made of the same sinnes not onelie of that yeare but also of former yea beside the commemoration expresslie done by the Priest â—ven in these repeated Sacrifices sayeth hee there was â—â— effect a reall taking vp agayne of those sinnes for which Sacrifice had beene offered before because the offering of Sacrifice of newe did playnlie importe That by no praeceeding Sacrifice was the Ransome of the Sinner payed And so in effect the Sacrificers did professe That for anie thing which the former Sacrifice could merite their sinnes remayned vnexpiated QVEST. But you will aske Were not Believers vnder the Law purged from their sinnes and made cleane and whyte as Snow PSAL. lj 7 I ANSWERE Yes indeede but not by vertue of those Typicall Sacrifices but by Vertue of the Sacrifice signified by them To wit The Sacrifice of the true Lambe of GOD which taketh away the sinnes of the Worlde And therefore when Attonement and expiation of sinne is attributed to the Leviticall Sacrifices as LEVIT xvij vers xj The forme of speach is Sacramentall the propertie of the thing signified beeing ascrybed to the signe as was marked before QVEST. But doe not we Christians make a commemoration of our sinnes yeare by yeare yea daylie remembering even the sinnes of our youth and deprecating the wrath which they deserue I ANSWERE It is true wee doe but not by way of offering a Sacrifice as they for of them it is sayde heere In those sacrifices there is a rememberance of sinne QVEST. What is the difference betwixâ— commemoration of sinne without renewed Sacrifice and commemoration of sinne with â—enewed Sacrifice betwixt the Iewes commemoration of sinnes yeare by yeare spoken of in this place and the commemoration which true Christians doe make I ANSWERE The Iew in his solemne Commemoration of sinne by renewed Sacrifice did reallie professe two thinges One That no Sacrifice formerlie offered was sufficient to expiate his sinne or cleanse his Conscience Another That hee had not sufficientlie gryped by Fayth that signified Sacrifice which was to come but had neede through the Spectacles and Transparent of these Typicall Sacrifices enjoyned for his helpâ— to take a newe view of that true Sacrifice which was to come of both which the repeated Sacrifice did beare witnesse But wee by Commemoration of our sinnes and not sacrificing professe That by Christ's Sacrifice alreadie past GOD'S Iustice is so well satisfied as there is no neede of newe Sacrifice nor ofter offering of that one and therefore that wee desire no other Ransome but Christ's which is payed alreadie on the Crosse but onelie craue to haue by Fayth a better grip of Christ who hath payed the Ransome for vs that wee may finde the Vertue of his Ransome yet more and more in our selves QVEST. But what if with the Commemoration of sinnes yeare by yeare and daye by daye wee should pretende to joyne a Sacrifice that newe expiation might bee made by offering of Christ over agayne as is pretended to bee done now-a-dayes I ANSWERE By so doing wee should take away the Difference which the Apostle heere putteth betwixt the Leviticall Sacrifices and Christ's and make Christ's no better than theirs Wee should avow That Christ's Sacrifice on the Crosse done by himselfe was not a full Ransome for our sinnes but That â— man's offering were able to doe that which Christ's Sacrifice on the Crosse had not done Finallie with the Iew wee should avowe That the True and Satisfactorie Sacrifice were not as yet come nothing heretofore beeing done which were able to pacifie GOD or purge the Worshippers from the Conscience of Sinne. For if a man thinke that the pryce of expiaâ—ion of sinne bee alreadie payed hee doeth but mocke GOD'S Iustice and disgrace the Pryce payed if hee presâ—â—e to pay the Pryce over agayne Vers. 4. For it is not possible that the blood of Bulls and of Goates should take away sinnes HEE giveth a Reason why these Sacrifices could not pacifie the Conscience even because it is not possible that they should take away sinne THEN
Covenant Hee declared the other to bee olde and to bee abolished when the Newe came Vers. 13. The doctrine of Chap. VIII VERS 1. NOw of the thinges which wee haue spoken this is the summe We haue such an High Priest vvho is set on the Right Hand of the Throne of the Majestie in the Heavens 1. THE Apostle accommodating himselfe to helpe the capacitie and memorie of the Hebrewes and vrging the speciall Poynct of his Discourse is worthie of imitation 2. In saying Wee haue such an High Priest who is set downe on the Right Hand c. hee setteth foorth the Glorie of Christ's person that hee may commende His Priesthood THEN 1. The Glorie of CHRIST'S Office is not seene till the Glorie of His Person bee seene 2. The Glorie of His Person is not seene till His glorious Soveraygnitie and Governament of the Worlde bee seene 3. Yea the Glorie of CHRIST is not rightlie seene till His Equalitie with the Father in Glorie bee seene and acknowledged 3. In saying that Christ as high Priest is set downe on the Right hand of the Throne hee giveth vs to VNDERSTAND That CHRIST as in His Divine Nature Hee is vndivided from the Father in Glorie and Dominion So in His Humane Nature Hee is exalted to the Fellowship of Divine Glorie with the Father Because of the Vnion of the Humane Nature with the Divine in one Person of the Mediator The two Natures still remayning distinguished but not divided nor separated the one from the other 4. Hee noteth the place of this Glorie to bee in the Heavens wherein hee preferreth Christ aboue the Leviticall Priestes for their Priesthoode is onelie exercysed on Earth but Christ's in Heaven AND THEREFORE When wee will employ our high Priest wee haue no earthlie Citie to seeke Him in but in the Heaven the onelie Place and Palace of His residence Vers. 2. A Minister of the Sanctuarie and of the true Tabernacle vvhich the LORD pitched and not man 1. FOR all this Glorie yet Christ is still called heere a Minister TO SHOW VS That His High Honour hindereth Him not to doe His Office for our Good 2. Hee is called a Minister of the Sanctuarie or of the holie thinges for the worde will agree with both and both tende to one purpose for the holie thinges were all tyed to the Sanctuarie and hee that was Minister of the Sanctuarie was Minister of the holie thinges also and that in name of the Saynctes Nowe the Sanctuarie or the holie thinges which heere is spoken of is the thing signified by the Sanctuarie and by the holie thinges And so taking all the significations of the worde together WEE ARE TAVGHT That CHRIST in his Glorie is not ydle but as a faythfull Agent in the heavenlie Sanctuarie taking the care of all the holie thinges which his saynctes and people are commaunded to present procuring and giving foorth all holie and spirituall thinges from heaven to his saynctes vvhich their estate requyreth 3. Hee is called a Minister of the true Tabernacle which GOD pitched and not man That is The Minister of his owne Bodie miraculouslie formed by GOD not after the ordinarie manner of other men signified and represented by the Typicall Tabernacle THEN The Tabernacle and Temple vnder the Lawe was but the shadowe and Christ's Bodie was the true Tabernacle For 1. As the symboles of GOD'S presence was in the typicall Tabernacle So the fulnesse of the Godhead dwelleth bodilie in Christ. 2. As the typicall tabernacle had inclosed in it all the holie thinges the Candle-sticke Table of Shew-bread Laver Altar c. So hath the humanitie of Christ or Christ the Man all holinesse and perfection the fulnesse of all good and all holie thinges in him Light Foode Washing and Reconciliation and all in himselfe that out of his fulnesse wee may all receaue Grace for Grace 3. As the Tabernacle in the outmost Coveringes seemed but base yet had better stuffe within So our LORD when hee dwelt in the tabernacle of his flesh amongst vs was found in forme as a man and in the shape of a servaunt but inwardlie was full of Grace and Trueth 4. In calling Christ's Bodie The true Tabernacle which GOD builded and not man hee teacheth vs To make vse of Christ in trueth as the Church of olde made vse of the Tabernacle in the Type That is In him seeke GOD Towardes him turne the Eye of our soule when we seeme to our selues to bee farre remooved to the ende of the earth In him offer all our spirituall sacrifices In him seeke our Washing our Foode our Light our Comfort In him as his Priestes make our Abode and daylie Dwelling In him let vs liue and breathe 5. In so calling Christ he appropriateth the sacrifcing of his Bodie to himselfe in his owne person as the personall and proper Act of his Priesthoode for the offering of the which Sacrifice once and never oftener as HEBR. vij 27. showeth hee keepeth still the style of the onelie Minister of the true Tabernacle as his owne incommunicable Prerogatiue AND THEREFORE Who-so-ever presumeth to offer his Bodie presumeth also to take his place Vers. 3. For everie High Priest is ordayned to offer Giftes and Sacrifices vvherefore it is of necessitie that this Man haue some-what also to offer HEE prooveth That Christ is the Minister of the Tabernacle of his owne Bodie by offering it vp because it behooved him seeing hee is a Priest to offer vp some-thing eyther the typicall Oblations or else his owne Bodie represented by them But the typicall Oblations hee could not offer according to the Lawe not beeing a Levite Therefore hee behooved to offer vp himselfe represented by the typicall Oblations THEN The Apostle acknowledgeth no Priest but eyther the Leviticall priest or the Priest that offereth vp his owne Bodie And who-so-ever pretendeth to haue the Office of a priest nowe vsurpeth eyther the Office of the Levite or Christ's Office Vers. 4. For if Hee were on earth Hee should not bee a Priest seeing that there are Priestes which offer Giftes according to the Lawe 1. HEE prooveth That Christ can not offer vp the typicall Oblations Because hee can not bee a Priest on earth albeit hee were on earth Because Priesthoode on earth is proper to the Levites onlie For they are the onelie Priestes by Lawe on earth and haue praescrybed to them by Lawe what they should offer Question You will aske mee heere Was not Christ a Priest when hee was on earth I aunswere Yes How then sayth the Apostle here If he were on earth hee should not bee a Priest I aunswere Because albeit hee began his Priesthoode vpon earth yet hee could not brooke his Office of Priesthoode on the earth For as the high Priest who was the Type carried the Sacrifice once a-yeare through the Court and before the Sanctuarie killed the Sacrifice and then tooke the bloode thereof in vnto the Holiest of all and presented himselfe there before the LORD