anie Angell 2. The Father hath sayde to Christ Sit Thou on my right hand vntill I make thyne enemies thy Foote-stoole THEN 1. Christ's Kingdome will not want enemies 2. Yea his enemies shall bee such as there shall bee neede of divine wisedome and power to overcome them 3. GOD professeth himselfe Partie agaynst all the enemies of Christ's Church and Kingdome 4. GOD will put them at vnder piece and piece and altogether at length 5. Their opposition and overthrow shall serue to glorifie Christ's Kingdome and Governament they shall bee his Foote-stoole 6. In the meane time of this Battell Christ in his owne Person shall continue equall in Glorie and Majestie with the Father beholding the Victorie brought about and bringing it about with the Father vnto his Souldiours comfort Vers. 14. Are they not all ministring Spirits sent foorth to minister for them who shall bee Heyres of Salvation 1. THE Angels are all ministring Spirites THEN 1. Angels are not bodies but their substance is invisible 2. They are all of them even these that are called Arch-Angels the greatest of them but servantes to Christ and none of them must haue their Master's honour that is anie religious worship of prayer or invocation made to them 2. They are sent foorth for Service or Ministring THEN Their employment is about God's Children to attende vs and serue vs at Christ's direction not to bee served by vs by anie devotion 3. Christ's Subjects are called Heyres of Salvation THEN 1. They are Sonnes 2. And what they get is by Heyrship by vertue of their Adoption and Sonneship not by merit of their workes 3. And they shall surelie get Salvation as an Heritage never to bee taken from them The Summe of Chap. II. FRom the former Doctrine hee inferreth seeing Christ is so glorious let his Gospell bee steadfastlie believed Vers. 1. For if the disobedience of the Law given by the Ministerie of Angels was punished Vers. 2. Farre more the disobedience of the Gospell so gloriouslie confirmed Vers. 3.4 For Christ is greater than the Angels even as Man and hath all thinges in subjection to him Vers. 5. As David witnesseth speaking of elected Men with their Head the Man Christ Vers. 6.7.8 And albeit wee see not that subjection yet fullie accomplished Vers. 8. Yet it is begun in Christ's personall exaltation And for his short humiliation vnder the estate of Angels by suffering wee must not stumble For it is both glorious to himselfe and profitable for vs Vers. 9. For God's glorie requyred that our salvation should bee wrought by sufferinges of the Mediator Vers. 10. And to this ende hee behoved to bee part-taker of our nature as was foretolde Vers. 11.12.13 That hee might take on our due punishment that is Death Vers. 14. And deliver his owne from the feare thereof Vers. 15. And herein wee haue a Priviledge aboue the Angels in that hee tooke on our nature and not theirs Vers. 16. And by his sufferinges a ground of so much greater Comfort in Him Vers. 17.18 The Doctrine of Chap. II. Vers. 1. Therefore wee ought to giue the more earnest heede to the thinges which wee haue heard lest at anie tyme wee should let them slip 1. THerefore wee ought to giue heede c. From the Excellencie of Christ's Person hee vrgeth the Beliefe of his Doctrine THEN 1. CHRIST must bee esteemed of as becommeth the Excellencie of His Person 2. The way howe CHRIST will bee respected of vs is by respecting His Doctrine And the Excellencie of His Person should procure our reverend receiving of His Word and steadfast holding of it 2. Hee will haue vs to take heede lest wee should let it slip The word is borrowed from rent and leking Vessels or sandie ground THEN 1. The Gospell is a precious Liquor worthie to bee well keeped And wee of our selues are as rent Vessels readie to let it slip when wee haue heard it or lyke sandie ground which keepeth not the rayne 3. For this wee ought to giue the more earnest heede THEN The Conscience of the worth of CHRIST and His Gospell and of our owne vnfitnesse to retayne it should sharpen our Vigilancie and Attendance to keepe it else wee will doubtlesse let it slip 4. Hee sayeth not lest shortlie but lest at anie tyme. THEN It is not sufficient to belieue the Word for a whyle and for a whyle to remember it but wee must gripe it so as never to quyte iâ— by misregarde or misbeliefe For Fayth and loue of the Trueth is the good memorie that speciallie hee requyreth heere Vers. 2. For if the word spoken by Angels was steadfast and everie transgression and disobedience received a just recompence of reward 1. HEe reasoneth from the Law spoken by Angels THEN The Angels were employed in giving of the Law they did blow the Trumpet they from GOD vttered the Word to Moses 2. The word spoken by them was steadfast THEN What GOD delivereth by the Ministerie of Messengers is authorized and ratified by GOD. 3. Everie transgression was punished THEN The punishment of transgressours of His Law is a proofe of GOD'S authorizing the Doctrine 4. Hee calleth the Punishment a just Recompense THEN There is no evill befalleth sinners more than they doe deserue None hath cause to complayne of injustice Vers. 3. How shall wee escape if wee neglect so great Salvation which at the first began to bee spoken by the LORD and was confirmed vnto vs by them that heard Him 1. HOw shall wee escape The Apostle joyneth himselfe with them in the Threatning THEN So should Preachers threaten their people as willing to vnderlye the same punishment except they flee the sinne for which they threaten others 2. Hee reasoneth from the punishment of the Law breaking to proue the punishment of misbelieving the Gospell THEN 1. The not-embracing of the Gospell is a greater sinne than the breach of the Law The despysing of Forgiuenesse is much worse nor the making of the fault 2. Examples of judgement vpon Transgressours of the Law are Evidences of greater judgementes to come on the misregarders of the Gospell 3. Hee calleth the Gospell so great a Salvation because of the free Offer of Remission of sinnes and eternall Lyfe in it THEN The greatnesse of the Benefit to bee gotten by the Gospell aggreageth the sinne of the misregarders of it 4. Hee sayeth not If wee reject denye or persecute the Gospell but if wee neglect THEN The neglect of the Doctrine of the Gospell the carelesse receiving of it the not-studying to know it is sufficient to draw downe heavier judgementes than ever fell on the breakers of the Law albeit a man bee not an Vnder-myner or open Enemie to the Gospell 5. Hee descrybeth the Gospell to bee that Doctrine which Christ himselfe preached and his Apostles from him THEN Wee are not bound to belieue anie more for Gospell than that which is made cleare vnto vs by His Apostles word And the misregarding of other doctrine which is not
whome Perfection was to bee gotten PSALME CX 1. Therefore Perfection could not bee by Aaron's priesthoode FROM THIS WEE LEARNE That vnder the Lawe Remission of sinnes and eternall Lyfe was not obtayned by vertue of anie sacrifice then offered but by the vertue of CHRIST'S Sacrifice and CHRIST'S Priesthoode represented there-by 2. But why could not Perfection bee by that Priesthoode Hee giveth a Reason saying For vnder it the people receaved the Lawe The worde importeth as much as the people were then legalized disciplined after a legall manner that is The Lawe was still vrged vpon them still they were pressed to giue perfect obedience vnder Payne of the Curse still GOD dealt in the externall forme of handeling them as one not satisfied for anie thing that was offered as yet in their name Therefore Perfection could not bee had by that Service For it was evident that neyther GOD was pacified nor their Consciences quyeted by anie thing in that Priesthoode but all were sent to the thing signified and to the tyme which was to come in the Messias manifestation THEN Comparing their tyme and ours for outward manner of handeling as they were legalized that is straytlie vrged by the Yoake of the Lawe vvee are Evangelized that is smoothlie entreated vnder the Gospell GOD laying aside Terrour entreating vs to bee reconciled and to come and receaue Grace for Grace Vers. 12. For the Priesthoode beeing chaunged there is made of necessitie a chaunge also of the Law FROM the chaunge of the Leviticall Priesthood hee inferreth of necessitie the abolishing of the Leviticall Lawe and of our Obligation therevnto THEN 1. The Leviticall Priesthoode and the Leviticall Lawe doe stand and fall together 2. The Leviticall Lawe can not stand with anie other priesthoode than Aaron's it can not stand with Christ's vnder the Gospell 3. Christ's Priesthoode seeing it is another than Aaron's must haue another Law other Ordinances and statutes than Aaron's a Lawe and Ordinances suteable vnto it selfe 4. To vse Leviticall Ceremonies vnder the Gospell is to confound the priesthood of Aaron and Christ. Vers. 13. For hee of whom these things are spoken pertayneth to another Trybe of which no man gaue attendance at the Altar Vers. 14. For it is evident that our LORD sprang out of Iuda of which Trybe Moses spake nothing concerning Priesthood Vers. 15. And it is yet farre more evident For that after the similitude of Melchisedek there aryseth another Priest 1. HEE prooveth that Aaron's Priesthoode is chaunged and the Ordinance thereof because PSAL. CX speaketh of Christ's Priesthood that is fred from the service of the Altar By the Altar hee meaneth the materiall Altar commaunded in the Lawe Another Altar hee knoweth not And Christ's Priesthoode hee declareth to bee fred from the service of this Altar beside which no Lawe could tye it to anie other Altar THEN Christ's Priesthoode is fred from the Altar which GOD commaunded and all the service thereof And who-so-ever will erect another materiall Altar in CHRIST'S Priesthoode and tye his Church vnto it must looke by what Lawe they doe it 2. From Verse 14. WEE LEARNE That Christ's Genealogie was well knowne in the Apostle's tymes and no controversie about it And it sufficeth vs that wee knowe this by the Apostle's Testimonie albeit wee could not lineallie deduce the same 3. Obserue howe hee reasoneth That none of the Trybe of Iuda attended the Altar because Moses spake nothing of that Trybe concerning the Priesthoode THEN Negatiue Conclusions in Matters of Fayth and Dueties followe well from the Scriptures silence It is not warranded from Scripture therefore I am not bound to belieue it The Scripture doeth not requyre anie such thing of mee therefore GOD accounteth it not service to Him to doe it is good reasoning 4. From Verse 15. The Apostle comparing the Proofes of his Argument calleth this last in playne tearmes Farre more evident THEN Of Reasons drawne from Scripture by Consequence some will bee lesse evident some more evident and yet all bee good Reasons and prooue the Purpose stronglie Vers. 16. Who is made not after the law of a carnall commandement but after the power of an endlesse lyfe HEE entereth into a more particular comparison of the Leviticall Priesthoode and CHRIST'S to show the weaknesse of the one in comparison of the other The Leviticall Priestes in their Consecration got a commaundement for the Exercyse of bodilie and carnall Rites some fewe yeares of their mortall lyfe without power to convey the Grace signified by those bodilie Rites But CHRIST in his Consecration is endewed with Power to conferre Grace and Lyfe eternall from Generation to Generation to all that seeke the Benefite of his Priesthoode THEN Wee may bee assured of Christ's power to make the meanes which hee vseth for our salvation effectuall as wee may bee assured of his endlesse lyfe Vers. 17. For Hee testifieth Thou art a Priest for ever after the Order of Melchisedek HEE prooveth this by Scripture because GOD calleth Him a Priest for ever Therefore Hee hath Power for ever as living for ever to make His owne Priesthoode effectuall So The eternitie of CHRIST'S Priesthoode prooveth it to bee forcible to gâ—ue Eternall Lyfe For if it did not endure in his person it could not giue Eternall Lyfe and peoples heartes would not rest vpon it with anie ground And so it behooved to bee renounced and another Priesthood sought But seeing it is not to bee chaunged but shall endure Then of neede force it hath the thing to giue vs which wee are seeking that is Eternall Lyfe THEN As long as Christ endureth we want not a Priest to heare confession of sinne to giue absolution to blesse vs and giue vs Eternall Lyfe Vers. 18. For there is verilie a disannulling of the Commandement going before for the weaknesse and vnprofitablenesse there-of 1. BY the same wordes of establishing Christ's Priesthoode PSAL. CX hee prooveth that the Leviticall Lawe was to bee abolished when Christ came Because the establishing of Christ's Priesthoode and bringing it to light is the disannulling of the Leviticall THEN There needeth no more to declare That the Leviticall Priesthood and Law is abolished and wee fred from the Ceremonies thereof but the comming of CHRIST and His entering to his Office of Priesthood 2. Hee giveth a Reason of the abolishing of this Priesthoode Because it was weake and vnprofitable Question How can that bee seeing it was ordayned to strengthen the Believers then and was profitable for that ende I aunswere It is called weake and vnprofitable in regarde of anie power to make satisfaction to GOD'S justice for our sinnes or to purchase anie Salvation vnto vs For other wayes as a Meane to leade men for that tyme vnto the MESSIAS who should satisfie for vs it was not weake nor vnprofitable But to pacifie GOD and purchase Salvation as the missbelieving Iewes did vse it it was weake and vnprofitable altogether Agayne being considered as a Meane to praefigure CHRIST it was
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
a vayne imagination which the Apostle acknowledgeth not For if that were possible then were the Apostle's wordes heere false and his reasoning ridiculous which were blasphemie to say 2. Hee sayeth Hee behooved to haue suffered often since the beginning of the worlde Because as often as new sinnes were committed and new Remission was to bee bestowed as often behooved hee to haue suffered to expiate these sinnes and to purchase the new Remission since the beginning of the worlde But this is impossible Therefore his Offering often is impossible THEN 1. They who make it needfull to offer Christ often make it needfull also that Hee should haue taken on flesh sooner nor Hee did and beene slayne sooner nor Hee was and slayne as often as newe sinnes were to bee expiated and forgiven from the beginning of the worlde And so by this vayne Conceat they doe ranverse all the wisdome of God about Christ and set to Him an Order and Course of their owne making themselues wyser than God 2. It is by the Apostle's esteemation as vayne a Conceat and as impossible to offer Christ oftener nor once nowe in the ende of the worlde as to haue offered Him before Hee came in the flesh since the beginning of the worlde 3. But now sayeth hee once in the ende of the worlde hee hath appeared to put away Sinne by the Sâ—crifice of himselfe THEN 1. No Sacrifice of Christ doeth the Apostle acknowledge but such as is joyned with His bodilie appearance in the worlde for that ende Once hath Hee appeared and once onelie hath Hee sacrificed Himselfe sayeth the Apostle 2. The Apostle vnderstoode no Offering of Christ but onelie one and once to bee offered for tyme by-gone or tyme to come from the beginning of the worlde vnto the ende thereof 3. This one Offering once offered was sufficient to expiate the sinnes of the saved before it was offered and therefore must haue force also to expiate the sinnes of the saved without repetition nowe after it is once offered 4. Whose sinnes Christ doeth take away for those Hee appeared for those Hee made a Sacrifice of Himselfe And whose sinnes Hee doeth not put awaye for those Hee appeared not Hee sacrificed not 4. In calling the tyme of Christ's Suffering The ende of the worlde hee giveth vs to vnderstand That there can not bee so much tyme betwixt Christs First and Second Comming as was betwixt the worldes beginning and his first comming But a great deale of lesse tyme neede force else were not that tyme the ende of the worlde Vers. 27. And as it is appoyncted vnto men once to die but after this the Iudgement ANother Reason to prooue That Christ neyther could nor should offer oftener nor once from the Common Lawe layde vpon Man of Once dying Which Lawe Christ having once satisfied by dying when hee offered vp himselfe there is no reason hee should offer himselfe agayne and so die agayne 1. It is appoyncted sayth hee for men once to die THEN 1. It is come by GOD'S just appoynctment that men should die since His Lawe is broken by men 2. The Common Lawe of Nature appoyncteth but one Death once to be suffered And though GOD by singularitie of Miracles make some Exceptions yet the Common Lawe standeth for a Rule beyonde which no reason Christ should bee tyed since His once dying is sufficient 3. Everie man must take Death to him and prepare himselfe to obey the Appoynctment 2. Hee sayeth After Death commeth Iudgement THEN 1. Everie man 's particular Iudgement Day followeth his departure out of this lyfe and Generall Iudgement abydeth all at length 2. The tyme of Grace and Mercie getting is onelie in this lyfe nothing but Iustice remayneth eyther to absolue the Reconciled or to condemne the vnreconciled sinner Mens Devyses for the Reliefe of the Dead are but Delusions of the Living Vers. 28. So CHRIST was once offered to beare the sinnes of manie and vnto them that looke for Him shall Hee appeare the second tyme without sinne vnto Salvation HEE applyeth the Common Lawe of dying once to CHRIST saying Christ was once offered to beare the sinnes of manie THEN 1. It is as vnreasonable that Christ should offer Himselfe oftener nor once as it is to exact of Him the laying downe of His lyfe oftener nor once for that is to exact more nor the severitie of GOD'S Iustice requyreth of Him 2. Christ's Death was not for anie sinne in Him but for our sinnes 3. Hee tooke not away the sinnes of everie man in particular for manie die in their sinnes and beare their owne judgement but the sinnes of manie the sinnes of His owne elect People MATTH I. 21 Hee shall saue his People from their sinnes 2. Hee sayeth that vnto them that looke for him hee shall appeare the second tyme. THEN 1. After that once Offering of Christ and ascending to Heaven Hee is not to bee corporallie present on earth agayne till the Day of Iudgement The Apostle acknowledgeth corporall presence no oftener 2. To looke for Christ's corporall presence vpon earth then and not till then is the propertie of true Believers 3. Corporall presence is joyned with Appearance the one is put heere for the other 3. Hee will appeare the second tyme without sinne THEN In his first comming hee was not without our sinne yet lying vpon him by imputation as his basenesse and miserie declared But the glorious manner of his second comming shall make evident That hee is without sinne that is Fullie exonored by that one Offering of the debt thereof which hee tooke vpon Him 4. In stead of saying that those who looke for him shall bee without sinne hee sayeth that Christ shall appeare without sinne To TEACH VS 1. That the defraying the Debt of 〈◊〉 sinnes of such for whome CHRIST hath vnderâ—aken lyeth vpon CHRIST and not vpon the Beâ—â—evers for whome Hee vndertooke 2. And that if 〈◊〉 once sacrificing Himselfe for them did not exâ—â—ate their sinnes sufficientlie then Sinne shoulde â—â—aue vnto CHRIST vntlll His second comming 3. That CHRIST'S freedome from Sinne â—â—all evidence our freedome from Sinne for whome Hee became Suretie 5. Hee will appeare vnto them who looke for Him â—nto Salvation THEN 1. The full accomplishment of the salvation of the Believers shall not bee vntill CHRIST'S second comming Though their soules bee blessed before yet the full blessednesse of soule and bodie is deferred till then 2. As CHRIST'S Glorie shall testifie then that His once offering fred Him of the Suretieship for our sinnes So our Salvation shall testifie that His offering was sufficient to exoner vs. 3. They that loue not His comming can not looke for Salvation The summe of Chap. X. THIS ONCE OFFERING of CHRIST putteth the mayne difference betwixt this Sacrifice and those Offeringes of the Lawe which because they were repeated could never perfect the worshipper Vers. 1. For if they could haue perfected the worshipper they should haue ceased to bee repeated Vers. 2. Nowe cease they
3. The high Priest's Office reached to all thinges pertayning to GOD to communicate GOD'S will vnto the people and to lay before GOD the peoples Necessities So doeth CHRIST'S Office to all the businesse betwixt GOD and vs for working in vs Repentance and Amendement and making our persons and service acceptable to GOD and therefore in nothing may wee passe by Him 4. In speciall the Priest behooved to offer Giftes and Sacrifices for Sinne for remooving of Wrath and obtayning of Favour So hath CHRIST done and fullfilled the type in this poynct also therefore by Him must wee obtayne the good which we craue and haue the evill remooved which wee feare Vers. 2. Who can haue compassion on the ignorant and on them that are out of the way for that Hee Himselfe also is compassed with infirmitie 1. HEE goeth on in the Comparison The typicall high Priest behooved to bee compassionate on the Sinner So in trueth is Christ even as the miserie requyreth proportionallie as the worde importeth 2. Hee maketh two sortes of Sinners Ignorantes and Transgressoures THEN Though there bee difference of sinners yet no sinner that seeketh to Christ is secluded from His Compassion 3. Followeth a difference serving to advaunce Christ aboue the typicall Priest The high Priest typicall was compassed with infirmities not onelie sinnelesse infirmities but sinnefull also and so behooved to pittie others CHRIST though not compassed with sinnefull infirmities but sinnelesse onelie yet doeth pittie Sinners of all sortes THEN Looke what compassion one sinner might expect of another as much may wee expect of our sinnelesse Saviour Vers. 3. And by reason heereof hee ought as for the people so also for himselfe to offer for sinnes ANother difference The typicall Priest had neede of Remission of his owne sinnes and the benefite of the true Sacrifice But CHRIST because without sinne offered Sacrifice onelie for our sinnes and not for His owne THEN All the Benefite of Christ's Sacrifice commeth vnto vs. Vers. 4. And no man taketh this honour vnto himselfe but Hee that is called of GOD as was Aaron HEE proceedeth in the Comparison The typicall Priest entered by authoritie to his Calling and was honoured by his Calling So entered Christ. No man sayeth hee taketh this honour vnto himselfe but Hee that is called as was Aaron THEN 1. It is an honour to bee called to an Office in the House of GOD. 2. The Calling is null if it haue not GOD for the Author and Caller 3. If a man take an Office not appoyncted of GOD or intrude himselfe into an Office without a lawfull Calling it is no kynde of honour vnto him Vers. 5. So also CHRIST glorified not Himselfe to bee made an High Priest But Hee that sayde vnto Him Thou art My Sonne to day haue I begotten Thee 1. OVR LORD is commended for not glorifying himselfe by intrusion in his Office THEN 1. Such as pretende to bee Christ's servauntes must beware to intrude themselues into anie Office and must attende as Christ did God's Calling to God's Employment 2. Heâ— that â—suâ—peth a Calling doeth glorifie himselfe and taketh the honour that is not given him for which hee must giue a Reckoning 2. Thou art My Sonne this day haue I begotten Thee doeth imâ—oâ—â—e by the Apostle's alleadging not onelie CHRIST'S Godhead and Declaration to bee GOD'S Sonne but also the Declaration of him To â—ee high â—riest in his Manhead taken out from amongst mâ—n So deepe are the Consequences of Scripture when the Spirit bringeth foorth his owne Mynde from it Vers. 6. As Hee sayeth also in another place Thou art a Priest for ever after the Order of Melchisedek HEE alleadgeth another place more cleare THEN Howbeeit Trueth may bee proven from one place yet it is needfull also for the hearers cause to alleadge moe places till the hearer bee convinced Vers. 7. Who in the dayes of His flesh when Hee had offered vp Prayers and Supplications with strong Crying and Teares vnto Him that was able to saue Him from Death and was heard in that Hee feared HAving proven CHRIST'S Office hee showeth his Exercyse of it in offering for our sinnes a more precious Oblaâ—ion than the typicall Even himselfe with Teares to Death In these wordes THEN CHHIST is poyncted out vnto vs 1. An High Priest taken from amongst men a verie true Man of our substance Flesh of our flesh 2. A Man subject to the sinnelesse infirmities of our nature as Griefe Feare Mourning Death 3. Having a set-tyme during which hee was to beare these our infirmities in the dayes of his flesh 4. Exercysing his Priestlie Office in these his dayes and offering his precious Teares and Cryes yea his lyfe for vs. 5. One who how-so-ever Feare was vpon his holie Nature yet knew hee should bee delivered from Death 6. Who as a Man in confidence of delyverie made Prayers to the Father 7. Whose Prayers are not refused but accepted and heard in our behalfe 8. And That these his Sufferinges were ended with the dayes of his Humiliation 1. These Actes of Feare and Teares c. are the proper Actes of his humane nature THEN 1. As the Divine Nature had its owne Actes proper to it selfe so had the humane Nature Actes proper to it selfe also and some Actes were common to both the Natures So of Christ's Actes some are divine some humane some are both divine and humane 2. As Man hee was vnable to beare our Burthen or to helpe himselfe and therefore behooved to haue the helpe of the Godhead 3. Albeeit hee was God in his owne person yet as Man hee behooved to take our rowme and place and pray for Assistance both as Cautioner for vs and Teacher of vs to giue vs Example how to behaue our selues in Straytes 2. HEE feared Death and offered Prayers and Teares and strong Cryes Because not onelie death temporall presented it selfe before him but which was more the Curse of the Lawe the Father's Wrath for Sinne duelie deserved by vs was sette in a Cuppe to his head which should haue swallowed him vp for ever if hee had not by the worthinesse of his person overcome it and turned the eternall Wrath and Curse due vnto vs into a temporall Equivalent to himselfe THEN 1. The sense of GOD'S Wrath whom will it not terrifye since it wrought so on Christ. And Nature can not choose but feare when Sense feeleth Wrath. 2. Felt Wrath seemeth to threaten yet more and worse and therefore beside Feeling doeth breede yet farther Feare 3. The Curse of God due to our sinnes virtuallie implying the deserved paynes of Hell is more terrible than can bee tolde and such as the creature can not choose but feare and abhorre 4. Christ's sufferinges were no phantasie but verie earnest vehement and terrible 5. No Weapon nor Buckler agaynst Wrath but fleeing to God by Supplication and Crying and Teares 3. Hee prayed to Him that was able to saue him and was heard THEN 1. Albeit sense of Wrath seeth no out-gate but
the Promise is of Grace Vers. 13. For when GOD made promise to Abraham because Hee could sweare by no greater Hee sware by Himselfe Vers. 14. Saying Surelie blessing I will blesse thee and multiplying I will multiplie thee Vers. 15. And so after hee had patientlie endured hee obtayned the Promise 1. FOR manie Examples he bringeth one of Father Abraham from Genes xxij vers 16.17 and maketh vse of it by application THEN Because wee can not haue all Examples at once before our Eyes wee shall doe well for severall dueties to haue some select Examples singled out for our owne more readie vse 2. Hee doeth not bring foorth all Abraham's Vertues but such as made for his purpose THEN When fit Examples are found out those poynctes which moste serue for our edification must bee moste in our Eyes 3. Hee marketh first the Promise made next the confirmation of it by an Oath then the fast and constant holde layde on it by Abraham last the fruite of the holding fast Hee obtayned the Promise THEN 1. In the Example of Believers the nature of the Promise and howe they came by it must especiallie bee marked for helping of our Fayth 2. Preachers haue Paul's Example heere howe to handle a Text. 4. Hee setteth Abraham's Obtayning for a Pawne of their Obtayning allbeeit hee knewe their Fayth should bee weaker in degree than Abraham's THEN In making vse of Examples it must bee helde for a ground that the honest and vpright Imitators allbeeit weake shall finde the same successe that the stronger gone before them haue found Vers. 16. For men verilie sweare by the greater and an Oath for confirmation is to them an ende of all stryfe 1. THE Apostle beeing about to comment vpon this Oath first bee showeth the ende of an Oath amongst men vers 16. and then the vse of the Oath made to Abraham thereafter 1. Men sweare by a Greater sayeth hee that the authoritie of him by whome they sweare may ratifie the Oath one way or other But GOD hath not a greater and THEREFORE Himselfe and all His is layde in pawns to make His Oath good 2. Hee who is the Greatest and giveth authoritie and weyght to all Oathes amongst men must bee esteemed worthie to giue weyght and authoritie to His owne Oath This is the Force of his reasoning 2. The ende of an Oath is to ende Controversie Then this similitude IMPORTETH That as long as wee are in missbeliefe there is a Controversie betwixt GOD and vs wee testifying that wee are in suspicion of His good affection towardes vs and of His Promise keeping vnto vs and GOD is offended with vs for our wicked thoughtes entertayned of Him 3. GOD hath sworne His Promise to vs to take away the Controversie THEN 1. A man could condescende no farther to giue his partie satisfaction nor GOD hath condescended to satisfie vs. 2. Except wee will denye GOD the honour which wee can not denye vnto an honest Man wee must belieue the sworne Covenant of GOD and particular Articles thereof 3. Except wee belieue the Controversie remayneth yea and is doubled after the Oath Vers. 17. Wherein GOD willing more aboundantlie to show vnto the Heyrs of Promise the immutabilitie of His Counsell confirmed it by an Oath 1. ONE of the endes of GOD'S swearing to Abraham is the Confirmation of the Faythfull or the Heyres of Promise concerning the vnchangeablenesse of GOD'S Counsell in making the Promise THEN Everie Believer hath the same ground of Certayntie with ABRAHAM seeing the Oath sworne to ABRAHAM is sworne for their Confirmation 2. Hee calleth Believers by Isaak 's style Heyres of the Promise THEN Believers are all reckoned by GOD as so manie Isaaks and intituled with Isaak to bee Heyres of Abraham with him and Heyres of the Good promised to him and Heyres begotten by the force of GOD'S Promise and Word and not by the force of nature And certaynlie allbeeit the Law serue for a Preparation yet it is the Gospell and the Word of Promise which pulleth in the heart of a man to GOD in loue as a reconciled Father and converteth him Wherefore even because of the Believers begetting to GOD by the immortall Seede of the Word of Promise he may bee called the heyre of Promise also 3. By the Oath GOD declareth himselfe willing to showe the immutabilitie of his Counsell concerning the Salvation of Believers THEN 1. As manie as belieue in IESVS and are begotten by the Promise are fore-ordayned in GODS Counsell for Salvation 2. The Purpose and Counsell of GOD concerning such mens Salvation is immutable 3. GOD will haue Believers knowing this His Counsell concerning themselues and their Salvation and assured of the immutabilitie thereof 4. HEE will haue the sworne Promise made to Abraham and his Seede serving in particular to the Heyres of Promise or Believers to make evident this His Counsell to them in particular as well as to Abraham because Hee sware to Abraham to showe them this His Purpose 4. By the Oath hee sayeth GOD is willing more aboundantlie to showe the immutabilitie of His Counsell THEN 1. Till the immutabilitie of the LORD'S Counsell concerning our Salvation bee layde holde vpon Fayth can not bee steadfast as the LORD would haue it 2. GOD is willing that wee shoulde looke in vpon His Counsell by the Eye of Fayth and reade our Names written in Heaven in His Decree and so bee made sure 3. The Promise of Salvation or of the Blessing to Believers is of it selfe sufficient anough for Assurance allbeeit it were not sworne and the Oath is added not of necessitie for anie weaknesse of the trueth of the Promise but out of super-aboundant good will to haue vs made sure 4. It behooveth to be most pleasant to GOD that Believers haue full assurance of Fayth and overcome all doubting seeing Hee sweareth the Promise onelie for this ende Vers. 18. That by two immutable things in the which it was impossible for GOD to lie we might haue a strong Consolation who haue fled for refuge to lay holde vpon the Hope set before vs. ANother ende of the Oath is That with assurance the Believer may haue strong Consolation vpon solide groundes 1. But howe descrybeth hee the Believers to whome this Comfort is allowed Wee sayeth hee who haue fled for refuge to lay holde vpon the Hope set before vs. That is Wee who to flee from deserved wrath haue taken our course towards IESVS in hope to get the Salvation offered vnto vs in Him Fleeing for refuge a similitude whether from nature or from the ordinance of Moses Lawe NVMB. XXXV vers 6. GIVETH VS TO VNDERSTAND 1. That everie true Believer of necessitie must beâ— sensible of his owne sinnes and the deserved Wrath of GOD persuing him for sinne 2. Must haue this esteemation of IESVS That Hee is both a readie and sufficientlie strong Refuge to saue a man from Sinne and Wrath when hee runneth towardes Him 3. That in this sense of Sinne and
profitable still till CHRIST came namelie for that ende and vse But when Hee is come no ende nor vse more for it but that iâ— should bee abolished having served the Turne wherevnto it was ordayned THEN 1. Leviticall Ceremonies what-so-ever vse they might haue had before CHRIST are weake and vnprofitable after His comming 2. It is evill reasoning to say such Rites and Ceremonies were vsed before CHRIST came therefore they may bee vsed now also Vers. 19. For the Lawe made nothing perfect but the bringing in of a better Hope did by the which we draw nigh vnto GOD. HEE prooveth That those Rites were weake Because the Lawe whether Morall or Ceremoniall could not perfect anie thing that is justifie sanctifie and saue anie man 1. They served as a Pedagogue to leade a man to CHRIST for expiation of Sinne and purchase of Salvation but could not effectuate this by themselues And this maketh good the Aunswere to the Question in the former Verse THEN To seeke to bee perfected justified and saved by workes is to seeke that by the Lawe which could never bee brought to passe by it 2. What then doeth perfect all Hee aunswereth The bringing in of a better Hope perfecteth all That is CHRIST then boâ—ed for and looked vnto who is that Better Thing â—â—en the Ende and the Signification of those Legall Ordinances being brought in vnto Believers Hee dâ—eth perfect all THEN 1. What the Believers could not get vnder the Lawe by their outward service they got it by CHRIST hoped for and believed into 2. The Believers of olde rested not on the shadowes but had the Eye of their Hope on CHRIST 3. Hee commendeth this Better Hope that is CHRIST'S Priesthoode hoped for vnder the Lawe Because by it wee drawe nigh vnto GOD. Nowe Drawing nigh importeth a distance before drawing nigh and agayne Drawing nigh was the Priests prerogatiue vnder the Lawe THEN By Nature and without CHRIST wee are Aliens from GOD and farre away from Him But by CHRIST wee get Libertie to come nigh not onlie is GOD'S people but as Priestes through CHRIST to offer our Spirituall Oblations The Priestes Priviledge of olde is common to Belâ—evers now Vers. 20. And in as much as not without an Oath Hee was made Priest Vers. 21. For those Priests were made without an Oath but This vvith an Oath by Him that sayde vnto Him The LORD sware and will not repent Thou art a Priest for ever after the Order of Melchisedek Vers. 22. By so much was IESUS made a Suretie of a better Testament 1. HEE goeth on to compare the Leviticall Priesthoode with CHRIST'S Two Comparisons are heere conjoyned First Leviticall Priestes were made without an Oath onelie by way of simple Ordinance and Direction GOD leaving rowme to himselfe howe long hee pleased to holde on the Direction and when hee pleased to chaunge it But CHRIST was made Priest with an Oath that hee should never bee chaunged THEN 1. When GOD gaue foorth the Ceremoniall Lawe hee reserved rowme to himselfe to chaunge it yea gaue evidence that hee was to chaunge it for hee obliedged the people during his will but not himselfe 2. But for CHRIST'S Priesthoode GOD is bound with an Oath Never to chaunge it and it leaneth on his nature which can not alter nor repent and vpon his Oath vvhich can not bee violated 2. Another Comparison betwixt the Leviticall Covenant and the Evangelicall Covenant As farre as the Oath is aboue the chaungeable commaundement by so much is the Newe Covenant better than the Covenant vnder the Lawe TEHN 1. There was a Covenant or Testament vvhereby Believers were saved as well vnder the Lawe as vnder the Gospell 2. The Covenant now though in substance of Salvation one with the former yet in the manner of downe-setting the Articles and the forme of it is better than the Covenant then more cleare more free more full more largelie extended and more firme 3. CHRIST is heere called Suretie of this Covenant THEN 1. CHRIST must see the Covenant keeped and bee good for it 2. GOD hath CHRIST to craue for our performance of the Covenant and wee haue CHRIST to craue for GOD'S parte of the Covenant Yea and CHRIST to craue to giue vs grace to performe that which GOD requyreth of vs in his Covenant 3. IESVS is content to bee Suretie and the Father hath consented and ordayned and made him Suretie So it resteth onelie that wee bee content also and make much of CHRIST that hee may doe all our Worke for vs and all GODS Worke in vs. Vers. 23. And they truelie were manie Priestes because they were not suffered to continue by reason of death Vers. 24. But this Man because He continueth ever hath an vnchaungeable Priesthoode ANother Excellencie of Christ's Priesthoode aboue the Leviticall which may bee braunched out in these particulars following 1. The Leviticall Priestes were manie both at one tyme and one after another by reason whereof that Priesthoode was weakened whyle one parte of the Office for such a tyme was in the handes of this man and another parte for another tyme was in the handes of that man And because one man could not bee readie to take the Sacrifices from all the people therefore severall men behooved to take severall partes of the burden But in Christ's Priesthoode there is but one Man even Himselfe His Priesthoode is vndivided no man beareth a parte of the burden with him Hee alone attendeth all mens Sacrifices by himselfe Hee is at leasure for everie man's employment at all tymes in the greatest throng of Sacrifices THEN As long as CHRIST is at leasure no reason to employ another to carrie our Prayers 2. The Leviticall Priesthoode did passe from one person to another Death made interruption But CHRIST'S Priesthoode can not passe from his owne person to anie other neyther Death nor anie other infirmitie can interrupt his Office THEN 1. To make anie Priest by speciall Office in the New Testament beside CHRIST is to vent the Priesthood of CHRIST and make it imperfect lyke AARON'S which for the same reason That it had manie Priestes was weake and imperfect and inferiour to CHRIST'S 2. To make Priestes by Office in the New Testament to offer vp anie corporall sacrifice is to make CHRIST'S Pristhood separable from his owne person vvhich is agaynst the nature of CHRIST'S Priesthood which can not passe from one to another for so importeth the worde 3. To make pluralitie of Priestes in Christ's Priesthood Vicars or Substitutes or in anie respect part-taker of the Office with him is to praesuppose that Christ is not able to doe that Office alone but is eyther dead or weake that hee can not fulfill that Office contrarie to the Text heere which sayeth Because hee continueth ever hee hath an vnchaungeable Priesthood or a Priesthood which can not passe from one to another Vers. 25. Wherefore Hee is able also to saue them to the vttermost which come vnto GOD by Him seeing
He ever liveth to make intercession for them 1. HEE showeth the Fruite of Christ's keeping still the Priesthoode altogether in his owne person to bee The perfect Salvation of all Believers for ever Hee is able to saue to the vttermost them that come vnto GOD through Him THEN 1. Who-so-ever communicateth Christ's Priesthoode with anie other beside his owne person maketh Christ not able alone to saue to the vttermost those that come vnto GOD through Him 2. From this ground also it doeth followe that Christ not onelie beginneth the Believers salvation but perfecteth it also Hee doeth not worke a parte of a man's salvation and leaue the rest to his owne merites or the merites of others but perfecteth it Himselfe even to the vttermoste 3. And if a man joyne anie thing meritorious vnto Christ's Priesthoode or anie Mediator for intercession beside him or seeketh by his owne workes to purchase salvation hee denyeth Christ to bee able to saue him to the vttermoste 2. Hee descrybeth Believers to bee those that come to GOD through CHRIST THEN 1. Christ is the Doore and the Way through which onelie Accesse is gotten to GOD. By Saynctes or Angels there is not a way to come to GOD but by Christ onelie 2. They that come not through Him alone to GOD seclude themselues from the sufficiencie of salvation to bee had in Him 3. The nature of Believing is to make a man come towardes GOD to get communion with Him through Christ. 4. And none but such as come in Fayth to GOD through Christ can take comfort from His Priesthoode or looke for salvation 3. Hee giveth a Reason why perfect Salvation is to bee had for such as come to GOD through CHRIST Because Hee liveth for ever to make intercession for them Hee sayeth not To offer or cause offer vp the Sacrifice of his bodie for them But Hee liveth and is not to bee offered anie more and liveth to make intercession THEN 1. The sacrificing parte is done and ended His intercession hath now the place and by His intercession wee get the Merite of His Death and Passion applyed vnto vs and not by anie newe Oblation 2. If Hee brooke His lyfe Hee will not fayle to intercede for vs who come vnto GOD through Him and not through Saynct or Angell or anie person beside For Hee liveth for ever to make intercession for vs. Vers. 26. For such an High Priest became vs who is holie harmlesse vndefiled separate from sinners and made higher than the Heavens TO the ende hee may force the Hebrewes to forsake the Priesthood of Levi hee draweth a strong Reason from the nature of our Estate vnder the Gospell where-by hee prooveth not onelie that the priests of Aaron 's Order are abolished but also everie sonne of Adam is excluded from the Office of the Priesthood except IESVS CHRIST in his owne person onelie Because everie Priest that wanteth the properties of IESVS CHRIST is vnbeseeming for vs vnder the Gospell A sinfull man might haue beene a Priest vnder the Lawe to praefigure CHRIST before Hee came But nowe no sinfull man may bee a Priest by Office but CHRIST onelie in whom there is no sinne When the sacrifice was a beast then a sinfull man might be a priest But now when the Sonne of GOD is the Sacrifice and hath offered vp himselfe alreadie and is gone in into the Sanctuarie with his owne bloode to make intercession there must bee no more anie sacrificing till hee come out of the Sanctuarie agayne at the Day of Iudgement nor anie priest but he till hee haue ended his Intercession For such an High Priest became vs who is holie harmlesse c. Question But why is it vnbeseeming vs vnder the Gospell to haue a priest without these properties I aunswere The Sacrifice of the Newe Testament is the vnspotted Lambe of GOD IESVS CHRIST holie harmlesse c. Therefore it becommeth vs to haue such a priest who is holie harmlesse and vndefiled For it were vnseemlie that the priest should bee worse than the sacrifice Next our Priest hath our sinnes originall and actuall to remooue and Heaven to open vnto vs And therefore it were vnbeseeming that anie should bee our priest who hath not his owne sinnes altogether remooved nor yet hath gotten entrie as yet into Heaven himselfe 1. In that hee draweth them of necessitie to quyte all mens priesthoode and betake them vnto Christ as Priest onelie WEE LEARNE That our necessities being well weyghed with the insufficiencie of anie beside CHRIST to doe our Turne wee shall bee forced to quyte all priestes but CHRIST onelie For vvhat priest can knowe all our needes all our sinnes all our thoughtes all our desires all our prayers all our purposeâ— and wayt on vpon our businesse with GOD night and day to see that no wrath breake out vpon vs Who can doe this but CHRIST onelie What Man What Saynct What Angell 2. In that hee reckoneth a number of Perfections necessarie to bee in a priest in the tyme of the Gospell all of them in CHRIST and all such as wee stand in neede of WEE LEARNE That all the perfections whereof wee haue neede in a priest are all in CHRIST And the perfections which are in CHRIST wee haue neede of them all and should make vse of them all 3. The first propertie of a priest vnder the Gospell is this Hee must bee holie that is of his owne nature holie in his originall holie THEN No sinful man can be a sufficient priest in the New Testament to doe for vs who wants holinesse by nature 4. The next propertie Our priest must bee harmlesse ill-lesse free from anie originall guiltinesse THEN No man come of Adame by naturall propagation can bee a priest for vs nowe to satisfie our necessities who haue sinne originall in vs. 5. The third propertie Wee haue neede of a priest vndefiled that is free from actuall sinne THEN No priest can suffice vs who are defiled with actuall sinne but CHRIST vvho never sinned 6. The fourth propertie A priest meete for vs must bee free from the pollution of these amongst whom hee converseth THEN Wee who are of polluted lippes and lyues and dwell amongst such a people communicating manie wayes of their guiltinesse can not haue sufficient comfort through anie priest who can bee infected with sinne And hee who is a man of polluted lippes is not meete to bee a priest for vs. 7. The fift propertie A priest meete for vs behooved to haue his Residence in Heaven and haue commaundement over Heaven to open it vnto vs and giue vs entrie THEN None other but CHRIST could suffice vs on whome by nature the Doores of Heaven are closed No priest out of Heaven is meete for vs. Vers. 27. Who needeth not daylie as those High Priestes to offer vp Sacrifice first for his owne sinnes and then for the peoples For this Hee did once when Hee offered vp Himselfe 1. THE sixt propertie of a fit priest
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
the first wherein was the Candle-sticke and the Table and the Shew-bread which is called the Sanctuarie Vers. 3. And after the second Vayle the Tabernacle which is called the Holiest of all Vers. 4. Which had the Golden Censer and the Arke of the Covenant overlayd round about with Golde wherein was the Golden Pot that had Manna and Aaron's Rod that budded and the Tables of the Covenant Vers. 5. And over it the Cherubims of Glorie shadowing the Mercie-Seate of which wee can not nowe speake particularlie Vers. 6. Nowe when these thinges were thus ordayned the Priestes went alwayes into the first Tabernacle accomplishing the Service of GOD. Vers. 7. But into the second went the high Priest alone once everie yeare not without Blood which hee offered for himselfe and for the errours of the people HEE setteth before our Eyes the pleasant Face of GOD'S outward Worship that in the wyse appoynting of everie thing for place for division of rowmes for Furniture for Ornamentes for Materialls for Persons for Actions for order of doing wee may beholde the Glorie not onelie of the Appoynter of them but also the Glorie of the Church and of Heaven and of CHRIST and of His Saynctes represented there-by as farre aboue the Glorie of those outward thinges as Heavenlie and Spirituall thinges are aboue earthlie as the particular Exposition of the meaning of the Types in their owne proper place will make playne which wee can not meddle with heere seeing the Apostle judgeth it not pertinent Vers. 8. The holie Ghost this signifying that the way into the Holiest of all was not yet made manifest whyle as the first Tabernacle was yet standing HEE expoundeth what the high Priest's going through the Vayle but once a-yeare did meane saying The holie Ghost signified some-thing there-by THEN 1. The holie Ghost is the Author of these Ordinances of LEVI and of Matters appoyncted about that Olde Tabernacle as of the Expressions of His owne Mynd to the Church and so Hee is verie GOD. 2. The holie Ghost is a distinct person of the Godhead exercising the proper actions of a person subsisting by Himselfe directing the Ordinances of the Church teaching the Church and interpreting the meaning of the Types vnto the Church 3. The Church vnder the Lawe was not altogether ignorant of the Spirituall Signification of the Leviticall Ordinances because the holie Ghost was then teaching them the meaning 4. Those Rites and Ceremonies were not so darke in themselues as they could not bee in anie sorte vnderstoode but were Expressions of the Mynde of GOD to the Church of that tyme. 2. That which the holie Ghost did signifie was this That the way vnto the Holiest of all was not yet made manifest whyle as the first Tabernacle was yet standing THEN That the Holiest of all represented Heaven the Olde Church did knowe 3. Hee sayeth not that the way to Heaven was closed but not clearlie manifested THEN They knewe the way to Heaven darklie through the Vayle of Types 2. They knewe there was a tyme of clearer Light comming 4. The tyme of the endurance of this not cleare manifestation of the way to Heaven is set downe to bee Whyle the first Tabernacle was standing THEN The Olde Church was taught 1. That the cleare light of the way to Heaven was not to bee revealed whyle those shadowes and that Tabernacle endured 2. That when the cleare Manifestation of that way should come by the MESSIAS that Tabernacle was not to stand 3. That when GOD should cause that first Tabernacle to bee remooved the true Light was at hand 4. That none should receaue the cleare light of the way to Heaven but such as should renounce the Ordinances of the first Tabernacle And so the Apostle by the authoritie of the holie Ghost enforceth these Hebrewes eyther to renounce the Leviticall Ordinances or to bee depryved of the true light of the way to Heaven now revealed 5. Whyle he calleth this Typicall Tabernacle The first Tabernacle bee importeth 1. That Christ's Bodie was the next Tabernacle 2. That the Temple is comprehended vnder the name of the Tabernacle in this Dispute Vers. 9. Which was a Figure for the time then present in which were offered both giftes and sacrifices that could not make him that did the service perfect as pertayning to the conscience HEE showeth the vse of the Tabernacle and the imperfection of the service thereof saying The Tabernacle was a Figure for the tyme then present Whereby hee giveth vs to vnderstand 1. That the Tabernacle was a Type and Figure of CHRIST 2. That it was not appoynted for all tyme to come but for that present tyme of the Churches Non-age 3. That how-so-ever it was an obscure Figure yet having some resemblance of the thing signified it was fitte for those of that tyme. 2. Next hee showeth the weaknesse of the Offeringes offered in the Tabernacle that they could not make the man that did the service perfect as concerning the Conscience That is They could not perfectlie satisfie the Conscience that Sinne was forgiven and Lyfe granted for anie worthinesse of those Offeringes they could not furnish the Conscience with a good Aunswere towardes GOD for saving of them who did that Service 1. Pet. iij. 21 Because the Conscience could not haue sound ground of satisfaction how GOD'S Iustice would bee made quyet by those Offeringes And that which doeth not satisfie GOD'S Iustice can noâ— satisfie the Conscience because the Conscience is GOD'S Deputie and will not be quyet if it bee well informed till it see GOD pacified THEN It followeth from this Ground seeing those Offeringes could not perfect a man in his Conscience 1. That CHRIST'S Sacrifice signified by them must perfectlie satisfie GOD'S Iustice and the Conscience also and purge the filthinesse of it and heale its woundes 2. That as manie as were justified before GOD and in their Conscience truelie quyeted vnder the Lawe behooved of necessitie to see through these Offerings and flee in to the Offering of the Sacrifice represented by them as PSAL. Lj. 7 For otherwayes the Apostle testifieth heere the outward Offeringes could not perfect them in the Conscience 3. That when Remission of Sinne and Attonement is promised in the Lawe vpon the Offering of these Giftes as LEVIT XIV 9 and XVII 11 the forme of speach is Sacramentall joyning the Vertue of the Sacrifice of Christ signified with the Offering of the figuratiue Sacrifices vnto the Believer 4. That true Believers notwithstanding of manie inperfections of their lyfe may bee perfected as concerning their Conscience by fleeing to the Mediation and Sacrifice of Christ which washeth the Conscience throughlie Vers. 10. Which stoode onelie in meates and drinkes and diverse washinges and carnall ordinances imposed on them vntill the tyme of Reformation HEE giveth a Reason why those Ceremonies could not perfect the Conscience Because they stoode in Meates and Drinkes and diverse Washinges and carnall Ordinances To wit If they bee considered by themselues
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
1. The Conscience can never be purged except it see sinne taken away by a perfect Sacrifice and a Ransome so worthie as Iustice may bee satisfied 2. It is impossible that Attonement was properlie made by the Leviticall sacrifice but onelie figuratiuelie because heere it is sayde It was impossible they could take away sinnes 3. Sinne is not wyped away by anie vnworthie meane for sinne beeing the breach of the Lawe of Nature and of the written Lawe GOD'S Majestie so glorious His Iustice so exact His Trueth in threatning death to the offender so constant no lesse worthâ—e Sacrifice can expiate sinne than that which is of valour to aunswere all these Vers. 5. Wherefore when hee commeth into the worlde hee sayeth Sacrifice and offering thou wouldest not but a bodie hast thou prepared mee Vers. 6. In burnt Offeringes and Sacrifices for sinne thou hast had no pleasure HEE prooveth by testimonie of the xl PSALâ— vers 6.7 c. that these Sacrifices did never by themselues pacifie GOD and therefore were not to endure longer than Christ should come to fulfill what they did signifie and so abolish them THEN Neede-force the Olde Church was not altogether ignorant of the imperfection of their Legall service for remooving of their sinnes and that the true expiation of their sinnes signified by these sacrifices was to bee sought in the MESSIAS 2. CHRIST is brought in by the Prophet comming into the worlde That is Taking on our nature and manifesting himselfe in the flesh because by the Word hee is set before the Church of that tyme as incarnate remooving the Leviticall Sacrifices and offering himselfe in their place THEN The Word of GOD bringeth all Divine Trueth to a present beeing vnto Fayth and so by prophesie made Christ incarnate present vnto the Fayth of the Fathers vnder the Law 3. CHRIST'S wordes vnto the Father â—re Sacrifice and oblation thou wouldest not but a bodie hast thou prepared mee Which is in substance the same with Myne eare hast thou opened or bored vnto mee in the HEBREW PSALME xl 6 For if the Father open the Eare of his Sonne by making him a wyse Servant for the worke of Redemption if hee bore his Eare by making him a willing and obedient Servant then must bee also prepare a Bodie vnto him and bring him into the worlde by incarnation that hee may accomplish that Service as became THEN 1. CHRIST'S Bodie is of GOD'S preparation and fitting made of GOD so holie and harmlesse so free of sinne as it should bee fitte to bee joyned with the Godhead of the Sonne and fitte to bee an expiatorie Sacrifice for sinne 2. The Sacrifice of Christ's Bodie and the obedience done to GOD in it by him is the Accomplishment and Substance of these Sacrifices 3. GOD was never pleased nor pacified by these Sacrifices in themselues but by Christ's Sacrifice signified by them 4. GOD prepared a Satisfaction to Himselfe for vs when wee could not Vers. 7. Then sayde I Loe I come in the Volume of Thy Booke it is written of Mee to doe Thy will O God THen sayde CHRIST Loe I come to doe Thy will O GOD That is When the Legall Sacrifices are found and declared vnable to pacifie GOD CHRIST THEN findeth it the fitte tyme to come into the worlde and to doe that which the Sacrifices did fore-signifie but could not effectuate THEN 1. CHRIST did not thinke it the due tyme for himselfe to come into the worlde till it should bee found that without him neyther GOD could bee satisfied nor Man saved by anie other meane but by His obedience 2. CHRIST assumed our nature and offered Himselfe in our rowme to the Father willinglie readie to performe what the Father's Will could exact of vs yea earnestlie desired hee to discharge that service for vs. BLESSED BEE HIS NAME for that Willingnesse even for evermore 3. Speaking as in our nature nowe incarnate hee calleth the Father his GOD. So Christ as Man hath our GOD for his GOD. 2. One of the Reasons of His Offer-making is In the Volume of Thy Booke it is written of Mee That is So is it decreed and fore-prophesied in the Scripture of Mee That I should satisfie Thee O Father and doe Thy Will for Man THEN 1. CHRIST hath a great respect to the Scripture to haue all thinges fulfilled which are there spoken though it should cost him his lyfe hee will haue it done 2. Hee desireth that before wee boke vpon his manner of redeeming vs wee should boke to the prophesies which went before of him in the Scripture 3. The summe of GOD'S Decree and of his Scripture which revealeth his Decree is That GOD will saue Man by Christ or That the Sonne shall bee incarnate and doe the Father's will for redemption of Man That the Seede of the Woman shall treade downe the head of the Serpent is amongst the first Oracles of GOD'S Good-Will to Man Vers. 8. Aboue when hee sayde Sacrifice and Offering and Burnt-offeringes and Offering for Sinne Thou wouldest not neyther hadst Thou pleasure there-in which are offered by the Law Vers. 9. Then sayde Hee Loe I come to doe Thy Will O GOD. Hee taketh away the first that Hee may establish the second NOw the Apostle gathereth from the words of the PSALME set downe vers 5.6 that the Leviticall Sacrifices are abolished and taken away because they could not please GOD and from the wordes of the PSALME set downe vers 7. declareth That CHRIST'S Sacrifice is that onelie which pleaseth GOD now come in the rowme of the Leviticall THEN 1. Cleare Consequences drawne from the Scripture are sound Doctrine 2. Collation of places doeth yeelde both ground of good Consequences and ground of clearnesse 3. The abolishing of Leviticall sacrifices is necessarie that CHRIST'S Sacrifice may haue the full place and rowme for pleasing of GOD and saving of vs. Vers. 10. By the which Will wee are sanctified through the Offering of the Bodie of IESUS CHRIST once for all THE Apostle showeth what this Will was and how it is accepted by the Father The Will is That CHRIST should offer vp His owne Bodie in a Sacrifice once for all If but once THEN 1. It is not the Father's Will that CHRIST'S Bodie should bee offered oftener than once 2. If but once for ALL THEN These ALL for wâ—â—me hee offered were condescended vpon betwixt the Father and the Mediatour GOD knewe those whome hee gaue to the Sonne to bee ransomed and CHRIST knewe those whome hee bought 3. If but ONCE for those ALL THEN That ONCE made a perfect Purchase for all those The Father craved no more for their Ransome Another offering for them is needlesse For if it had beene needfull to offer agaâ—ne once offering had not satisfied GOD'S Will for their Ransome 2. For the Father's Acceptation and Fruite of it hee sayeth By this Will to wit beeing obeyed wee are sanctified That is I and you and the 〈◊〉 of our societieâ— Elect are separated from
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
learne the Trueth that they neede not to change agayne That is Must studie to know the Trueth soundlie and solidlie 2. And having learned it must not say and vnsay one day avowe it and another day quyte it For so GOD getteth not His due Glorie Beholders are not edified the man's Testimonie wanteth weyght with the Adversarie But hee must bee invincible in the Trueth who will neyther alter nor change or diminish anie thing of it for fead or favour 3. Hee giveth this for a ground of Constancie For Hee is faythfull who hath promised That is The Promises which IESVS hath made to such as constantlie belieue in Him shall bee surelie informed that no constant Professour of His Trueth shall bee ashamed THEN 1. Where wee haue a Promise of anie thing made vnto vs in Scripture wee may bee confident to obtayne it and bolde to avowe our hope thereof agaynst such as would teach vs the doctrine of Doubting wherevnto we are of our selues prone and enclyned and agaynst such as shake the assurance of the Sayncts perseverance 2. The ground of our Confidence is not in our selues but in the faythfulnesse of IESVS CHRIST who hath promised such Graces to His Children 3. Our bolde avowing of our Hope is not a bragging of our owne strength but a magnifying of CHRIST'S Faythfulnesse Vers. 24. And let vs consider one another to provoke vnto loue and to good works HEE strengtheneth his former Exhortation by giving of Directions to farther their Obedience therevnto And first for mutuall vp-stirring one of another WHEREOF WEE LEARNE 1. That mutuall Edification of Christians amongst themselues and sharpening one of another is a speciall helpe to Constancie in true Religion and a Preservatiue agaynst Apostasie 2. Prudence is requyred heerevnto that mutuallie wee obserue one another's Disposition Giftes Experience Vertues and Faultes that wee may the better fitte our selues to doe good each one of vs to another and to receaue good each one of another in our Christian conversing together 3. A Godlie stryving one with another who shall bee first in loue and well-doing is better than the ordinarie stryfe who shall exceede others in Vanitie and superfluitie of Apparrell and Fare Vers. 25. Not forsaking the assembling of our selues together as the manner of some is but exhorting one another and so much the more as yee see the Day approaching ANother Meane to this same ende is the frequenting of Christian Assemblies and Meetinges which may farther this purpose of mutuall edification AND THEREFORE 1. Church Assemblies must bee well keeped by such as doe mynde to prooue constant in the true Religion 2. Christian Meetinges also of private Christians for mutuall conference and exhorting one of another is not to bee neglected nor forsaken but to bee vsed for keeping vnitie in the Church and not to foster Schisme or hinder the publicke Assemblies 2. Hee taxeth the fault of some amongst them who in Schisme or purpose of Apostasie with-drewe themselues from all Church Assemblies and Christian Meetinges and fell backe agayne or were in the way of falling backe to the denyall of CHRIST openlie THEN 1. Separation from the true Church and Christian Societie of the Faythfull is a remarkeable evill 2. The Schisme or Apostasie of others should not weaken vs in following anie good Meane of Edification but rather stirre vs vp vnto more diligence lest by negligence wee fall piece and piece backe after their example 3. Hee maketh the approaching of the Day to wit of GOD'S Iudgement a speciall motiue to vse the Meanes diligentlie and make vs constant in the Fayth THEN 1. The Day of GOD'S Iudgement should still bee looked vnto as a thing neare-hand even at the doores because it is but a verie LITTLE and our Day shall come yea and but a LITTLE time till our LORD shall come to Iudgement 2. The consideration of the Daye of Iudgement is a fitte Meane to sharpen vs vnto all good Dueties which may make our reckoning to bee farthered at that Day and to make vs boldlie mayntayne the Trueth agaynst all feare of men Vers. 26. For if wee sinne wilfullie after that wee haue receaved the knowledge of the Trueth there remayneth no more sacrifice for sinnes ANother Motiue to constancie in the trueth of Religion taken from the fearfull case of wilfull Apostates who sinning the Sinne agaynst the holie Ghost are secluded for ever from Mercie I say the Sinne agaynst the holie Ghost because wee shall finde the Sinne heere descrybed not to bee anie particular sinne agaynst the Lawe but agaynst the GOSPELL Not a sinne agaynst some poynct of Trueth but agaynst CHRIST'S whole Doctrine Not of infirmitie but wilfulnesse Not of rashnesse but of deliberation wittinglie and willinglie Not of ignorance but after Illumination and Profession Such as Iewes turned Christians revolting from Christianitie backe agayne to their former hostilitie agaynst CHRIST did commit It is true manie who commit lesser sinnes get never grace to repent and manie who make defection in some poynct of their profession may bee secluded from Mercie there-after but this sinne heere descrybed is a wilfull rejecting of CHRIST and the Benefite of His Sacrifice after Illumination and Profession of the Fayth of CHRIST THEN 1. As Apostasie from the true Religion lyeth nearest vnto this Sinne so they who desire to bee fred of this Sinne must bee the more carefull to bee constant in the profession of everie poynct of the Trueth of the Gospell 2. If a man reject the Benefite of that ONCE OFFERED SACRIFICE of CHRIST there is no other Sacrifice for Sinne after that nor anie other meane to helpe him But if a man seeke vnto IESVS CHRIST and will not quyte Him what-so-ever hee may thinke of the haynousnesse of his owne sinnes the Sacrifice which IESVS offered for sinnes remayneth where-by hee may bee saved Vers. 27. But a certayne fearfull looking for of judgement and fierie indignation which shall devoure the Adversaries HAving secluded the Apostate from Mercie hee goeth on in these wordes to showe his miserable estate WHERE-OF WEE GATHER 1. That the wilfull Apostate from the Fayth of CHRIST is also a wilfull Adversarie to CHRIST of the highest sorte Part-taker of Satan's sinne and Satan's profession 2. That everie Apostate of this sorte is destitute of GOD'S Peace selfe-condemned desperate of Salvation hopelesse of Reliefe without all purpose of Repentance or vsing meanes of helpe stricken with the fore-sight of the Wrath comming vpon him and made to expect it although hee should dissemble it never so much 3. The Apostate's feare shall come vpon him judgement aunswerable to his sinne the indignation and wrath of GOD yea fierie â—ndignation the most terrible that can bee thought vpon which hee shall not escape but it shall devoure him swallowe him vp and feede vpon his bodie and soule even for ever 2. In that hee maketh this the judgement of CHRIST'S Adversaries WEE LEARNE That the soule which loveth CHRIST and can not quyte Him can not
endure to thinke of a separation will not quyte the true Religion nor anie knowne poynct of CHRIST'S Trueth and is vsing the meanes to get GOD'S Peace albeit it might seeme to it selfe because of the present sense of wrath to bee in the selfe-same estate that is heere descrybed yet is it free as yet of the sinne agaynst the holie Ghost and not to bee reckoned amongst Adversaries but amongst the Friendes and Lovers of CHRIST howe vehementlie so-ever Satan's suggestions beare in the contrarie 3. In that by setting before them the fearfull estate of Apostates from the knowne Trueth of the true Religion hee laboureth to strengthen them agaynst the feare of persecution WHENCE WEE LEARNE That if Apostates before they make Apostasie from the true Religion did fore-see their owne daunger as after Apostasie they are made to fore-see their owne condemnation all the terrour of all the torment which man could put them vnto and all the allurementes which this worlde coulde giue them would not mooue them to quyte the least poynct of the Trueth of true Religion Vers. 28. Hee that despysed Moses law died without mercie vnder two or three witnesses Vers. 29. Of howe much sorer punishment suppose yee shall he be thought worthie who hath troden vnder foot the Sonne of GOD and hath counted the Blood of the Covenant wherewith hee was sanctified an vnholie thing and hath done despyte vnto the Spirit of Grace HEE prooveth the equitie of their judgement by the proportion of their punishment who despysed the Law of Moses THEN As sinnes are greater so must the punishment bee greater and the Conscience beeing posed as heere can not but subscrybe to the proportion 2. To make the Sinne appeare the better hee poyncteth out some particular sinnes involved within this great Sinne. For clearing whereof it may bee asked Howe can the Apostates treade the Bloode of the Sonne of GOD vnder foote c. I ANSWERE They can not indeede by physicall action but by doing the equivalent sinne they are accounted of GOD to doe it by judiciall interpretation Their Apostasie importeth their agreeing to doe CHRIST as much indignitie as if they did offer Him this personall violence Their deedes showe that they haue this base esteemation of CHRIST and His blood and no better For what sayeth the Apostate of CHRIST by his deede but That Hee is not worthie to bee professed or avowed or followed And what is this in effect but to treade Him vnder all these base thinges which the Apostate preferreth before Him And so is to bee vnderstoode of the Bloode of CHRIST and His Spirit QVEST. But howe can the Reprobate bee sayde to bee sanctified by the Bloode of the Covenant I ANSWERE There is a sanctification to the purifying of the flesh and a sanctification to the purifying of the conscience from dead workes to serue the Living GOD HEBR. ix 13.14 The sanctification externall to the purifying of the flesh consisteth in the man's separation from the world and dedication vnto GOD'S service by Calling and Covenant common to all the members of the visible Church and it is forcible thus farre as to bring a man into credite and esteemation as a Saynct before men and vnto the common Priviledges of the Church wherevpon as Men so GOD also speaketh vnto him and of him as one of His People and dealeth with him in his externall dispensation as with one of His owne People In this sense all the Congregation of Israell and everie one of them is called holie yea Core also and his followers Numb 16.3 The Sanctification internall by renovation consisteth in a man's separation from the state of Nature to the state of Grace from his olde conditions to bee a new creature indeede By this latter sorte a Reprobate can not bee called sanctified but by the former hee may bee called sanctified and that by vertue of the Bloode of the Covenant albeit hee should not get anie farther good thereby For as the Bloode of CHRIST hath vertue to cleanse the Conscience and renew the Soule which commeth vnto it truelie and spirituallie So it must haue force to doe that which is lesse that is purifie the flesh and externall condition of the man who commeth vnto it outwardlie onelie as the Types did vnder the Lawe wherevpon an hypocrite in the Christian Church must bee accounted one of the Congregation of the Saynctes as well as an hypocrite vnder the Lawe was so called because Christ's Bloode can not bee inferiour to the Types which were of this force to sanctifie men to the purifying of the flesh Or wee may say more shortlie There is a sanctification by consecration when anie thing is devoted or dedicated vnto GOD and a sanctification by inhabitation of the holie Spirit 2. Cor. vj. 16.17.18 Of the former sorte the Censers of Core Dathan and Abirim are called holie And the reason is given Because they offered them before the LORD therefore they are halowed Numb xvj 38 And in this sense all the members of the visible Church even such as afterwardes doe prooue Apostates are sanctified because they are offered and offer themselues vnto the LORD But the inhabitation of the holie Spirit is proper onlie to the Elect and GOD'S Children HENCE LEARNE 1. That all the members of the visible Church are so confederate vnto GOD that it is sacriledge for them not to seeke GOD'S Honour in all thinges or to bestowe themselues anie other way than for GOD. 2. Men are reckoned by GOD so to deale with CHRIST and His Blood and Covenant and Spirite as they make account thereof as they haue esteemation of CHRIST and His Bloode and Spirit 3. And their esteemation is not reckoned by their wordes or pretences but by their deeds as these doe importe so are they judged to esteeme 4. Because Apostasie from CHRIST importeth as much as Hee and His Doctrine are vnworthie to bee avowed or mayntayned by consequence it importeth also that CHRIST was not the Man Hee called Himselfe and that all His Spirite had taught them was vntrueth and therefore justlie heere doeth the Scripture challenge the Apostate of counting CHRIST'S Bloode no better than the blood of a common Malefactor and of giving the Lie to the HOLIE SPIRIT So fearfull a thing is it to make Defection from anie knowne parte of true Religion Vers. 30. For wee knowe Him that hath sayd Vengeance belongeth vnto Mee I will recompence sayth the LORD And agayne The LORD shall judge His People IN that hee prooveth the certayntie of their punishment out of Deuter. xxxij 35.36 LEARNE 1. That the justice and constancie of GOD'S Trueth in generall threatninges is sufficient to prooue the certayne punishment of particular sinnes 2. The punishment of Apostates of one kynde may evidence the punishment of Apostates of another kynde For it is the IEWES Apostasie to Idolatrie and worshipping of Images which in that place the LORD doeth threaten 2. Hee maketh the knowing of GOD who speaketh a proofe sufficient
represented by MOSES his confessed feare and quaking 12. And with all this no place to flee vnto no place to remayne in no companie but an evil conscience within and matter of terrour without represented by the Wildernesse wherein this Throne of Iustice was set vp And this is th' estate wherin we are by nature acording to the Law wherefra we are delivered by Christ according to the Gospel as followeth Vers. 22. But ye are come vnto mouÌ„t Sion vnto the Citie of the living God the Heavenly Hierusalem and to an innumerable companie of Angels THis is th' estate wherevnto we are advanced vnder the Gospel by Christ which by comparison with the former shall bee more cleare thus 1. Before wee come to Christ wee haue to doe with God as Iudge sitting vpon His Throne terrible After we come to Christ we finde God vpon a Throne of Grace reconciled vnto vs resembled by Mount SION 2. Without Christ we are kept vnder vpon the earth depressed in the Valley and may not touch the Mount to ascend But through Christ we get accesse to climbe vp towardes God and to advance piece and piece aboue the world and sinne and miserie towards Heaven resembled by going vp Mount Sion 3. Without Christ Vagabonds wandâ—ing abroad in a waste Wildernesse but through Christ collected together vnder a head and brought to a place of Refuge and Rest and commodious Dwelling to the Kingdome of Heaven resembled by the Citie where Mount SION stoode 3. Without Christ exposed to the wrath of the living God Through Christ admitted to remayne as reconciled in the Citie of the living God 4. Without Christ affrayde by the terrible sight of Wrath and Iudgement Through Christ brought into Hierusalem the Vision of Peace not onlie in this worlde by Fayth but in Heaven by Fruition resembled by HIERVSALEM 5. Without Christ heyrs of Hell Through Christ Citizens of Heaven 6. Without Christ exposed to the fellowship of Devils in sinne and torments Through Christ admitted to the societie of innumerable Angels resembled by the Inhabitants of Hierusalem on earth 7. Without Christ Angels our foes Through Christ our Fellow-Citizens Vers. 23. To the Generall Assemblie and Church of the First-borne which are written in Heaven and to God the Iudge of all and to the spirites of just men made perfect 2. WIthout Christ wee are as scattered Sheepe in the Wildernesse a Prey to all the ravenous Beastes But through Christ gathered together in one to the societie of the true Catholicke Church of the Elect vnder the governament of one Head even CHRIST 9. Without Christ living with the world in the Suburbs of Hell Through Christ made Members of the True Church and Companie which is called out of the worlde by the effectuall Calling of His Word and Spirit 10. Without Christ forlorne Children who haue depryved our selues of our Inheritance and wasted all our Father's Benefites on Vanities Through CHRIST our forfaulting is reduced our Inheritance redeemed wee brought backe to the Familie restored to the Inheritance dignified with the First-borne and made Priestes to our GOD as His Portion from amongst men 11. VVithout Christ living amongst them whose names are written in the earth whose portion is beneath Through Christ our Names are enrolled in Heaven amongst those who are written in the Booke of Lyfe elected and predestinated vnto Grace and Glorie 12. Without Christ without God in the worlde having God our Iudge agaynst vs Through Christ wee are reconciled to God get accesse vnto Him and haue our God Iudge of all vpon our side to absolue vs and to pleade for vs agaynst all our Foes 13. Without Christ wee are for guiltinesse in the Ranke of those who are alreadie damned and brethren to those whose spirits are in prison But through Christ wee are Brethren to those who are alreadie saved whose Soules and Spirites are fred from Sinne and Miserie and made perfect in Holinesse and Glorie having the same Groundes of Right to Heaven thorow CHRIST which they haue who are entered alreadie into Possession Vers. 24. And to IESUS the Mediatour of the NEW COVENANT and to the Blood of Sprinkling which speaketh better thinges than that of Abell HEE GOETH ON 14. In our naturall estate wee are vnder the Law and the Covenant of works which bindeth vs to Perfect Obedience or to the Curse VVhen wee come to Christ wee are vnder the Covenant of Grace which proclaymeth Remission of Sinnes vnto all who are in Him 15. Yea now vnder the Gospell comming vnto Christ wee are in better case than they who lived before Christ because they were bound to all the Ceremoniall and Typicall Ordinances of the Lawe vnder the Olde Covenant but wee are exempted from that Olde Covenant and are entered into the Newe vvhich freeth vs from that Yoake which the ISRAELITES could never beare 16. VVithout Christ we stand alone and none to pleade for vs before our Iudge But when wee come to Christ wee finde Him a Mediatour both to deliver vs from the Olde Covenant and to take Burthen for vs for keeping of the Newe Covenant 17. Without Christ vnrighteous and vnholie When wee come to Christ we come to beâ— sprinkled with His Blood for Iustification and Sanctification also and for receaving of all other Benefites bought by that Blood Hee compareth this Blood with Abel 's as speaking better thinges For albeit wee by our sinnes haue made our LORD to serue yea and to die also yet doeth His Blood not speake agaynst vs as ABEL'S did speake agaynst KAIN and the Earth for drawing downe of a curse on both but speaketh to GOD still to pacifie His Wrath and to pardon vs and to our Conscience to cleanse it and make it quyet within vs. From this comparison of Men vnder the Lawe and vnder Grace WEE LEARNE 1. That the impenitent and vnrenewed man how secure soever hee sit yet hee is in a fearfull estate the Wrath of the Iudge from His Iustice Seat being readie to breake out vpon him 2. That the wakened Conscience lying in the sense of its owne sinnes and feare of the offended Iudge is much to bee pittied 3. That the holiest man on earth if GOD reveale vnto him the terrour of His Iustice hee will bee shaken with feare 4. That the onelie remedie agaynst the challenge of the Conscience and feare of the Lawe and Wrath is to haue recourse to IESVS CHRIST 5. That hee who is fled as a true penitent to IESVS CHRIST for Refuge to bee saved and directed and ruled by Him is a true Member of the true Catholicke Church of the Elect what-so-ever bee mens esteemation of him 6. That the more graciouslie wee bee dealt with vnder the Gospell the more must wee beware of fleshlinesse and prophanitie For to this ende all his speach doeth tende Vers. 25. See that yee refuse not Him that speaketh for if they escaped not who refused him that spake on earth much more shall not wee escape if
did not but were repeated Vers. 3. Because they could not take awaye sinne Vers. 4. Wherefore as the Scripture doeth witnesse PSAL. xl Sacrifices of the Lawe were to bee abolished and Christ His Sacrifice to come in their rowme Vers. 5.6.7.8.9 By which Sacrifice once offered wee are for ever sanctified Vers. 10. And as their sacrifice was imperfect so was their priesthoode also ever repeating the same sacrifices which could not because they were repeated abolish sinne Vers. 11. But Christ hath ended His sacrificing in His once offering and entered to His Glorie to subdue His Enemies Vers. 12.13 Having by that once offering done all to His Followers that was needfull to perfect them Vers. 14. As the word of the Newe Covenant IEREM XXXI prooveth vers 15.16.17.18 Having spokeÌ„ then of Christs Divine Excellencie and of the Priviledges which the Faythfull haue in Him I exhort you to make vse of it in speciall seeing wee haue by Christ's Bloode accesse vnto Heaven Vers. 19. By so perfect a Way as is Christ's Fellowship of our nature Vers. 20. And so great Moyen by Christ before vs there Vers. 21. Let vs strengthen our Fayth for the better gryping of our Iustification and Sanctification through Him Vers. 22. And let vs avowe our Religion constantlie Vers. 23. And helpe forwards one another Vers. 24. Neglecting no Meanes publicke nor private for that ende as some Apostates haue done Vers. 25. For if wee make wilfull Apostasie from His knowne Trueth no Mercie to bee looked for Vers. 26. But certayne Damnation of vs as of His Enemies Vers. 27. For if the Despysers of the Lawe were damned to death without mercie Vers. 28. What Iudgement abydeth those who so abuse IESVS His Grace and Spirit as wilfull Apostates doe Vers. 29. For GOD'S Threatening in the Lawe is not in vayne Vers. 30. And it is a fearfull thing to fall as a Foe in GOD'S Hand Vers. 31. But rather prepare you for such Sufferinges as you began to feele at your Conversion Vers. 32. Partlie in your owne persons and partlie by your fellowship with Sufferers Vers. 33. Which you did joyfullie beare in hope of a Rewarde Vers. 34. Therefore retayne your Confidence Vers. 35. And bee patient Vers. 36. GOD will come and helpe shortlie Vers. 37. And till Hee come you must liue by Fayth and not by Sense But if you will not you shall bee rejected Vers. 38. But I and you are not of that sorte that shall make Apostasie but of the number of true Believers who shall persevere and bee saved Vers. 39. The doctrine of Chap. X. THAT hee may yet farther show the impossibilitie of offering Christ oftener hee giveth the often repetition of Leviticall sacrifices yeare by yeare for a reason of their imperfection and inhabilitie to perfect the worshipper and therefore of necessitie Christ's sacrifice could not bee repeated except wee should make it imperfect lyke the Leviticall and vnable to perfect the worshipper is the Legall sacrifice was The force of his reasoning is this The moste solemne sacrifice offered by the high Priest himselfe Lâ—VIT xvj and least subject to repetition of all the sacrifices being offered not so often as each moneth or each weeke or each day as some sacrifices were but once a-yeare onelie yet because they were repeated yeare by yeare they were declared by this meanes vnable ever to make the commers therevnto perfect Therefore Christ's sacrifice could not bee often offered lest for that same reason it should bee found imperfect also And this is his drift in Vers. 1. Hee prooveth his reason to bee good thus If they could haue perfected the commer then they should not haue beene repeated but ceased from beeing offered because they should haue delivered the worshipper perfectlie from sinne and having done that the repitition was to no purpose Vers. 2. But they did not free the worshipper from sinne for still after offering hee professed himselfe guiltie for anie thing these sacrifices could doe by offering of a newe Offering Vers. 3. And no wonder because such sacrifices were not worthie to expiate sinne and so vnable to take away sinne and so also vnable to quyet the Conscience VERS 1. FOR the Lawe having a shadowe of good thinges to come and not the verie image of the thinges can never with those sacrifices which they offered yeare by yeare continuallie make the commers therevnto perfect THE Olde Covenant is called the LAW because it was drawne vp in a Legall forme vpon conditions of obedience to the Lawe and Grace and Lyfe in IESVS CHRIST to come were set before them in Shadowes not in a cleare manner as in the Gospell THEN 1. In the Olde Covenant the Lawe was expresslie vrged and Grace in the MESSIAS covered and hid vnder Vayles 2. Christ and his Grace and the good thinges which come by him were not so hid but they might haue beene seene albeit but darklie beeing as by their shadowes represented 3. The revealing of Christ and his Benefites vnder the Gospell and vnder the Lawe differ as farre in measure of light as the shadowe of a thing and the lyuelie image thereof drawne with all the lineamentes For they sawe Christ and Righteousnesse and aeternall Lyfe through him as those which are in the house see the shadowe of a man comming before hee enter within the doores but wee with open face beholde in the Gospell as in a Mirrour Christ's Glorie shyning Christ in the preaching of his word crucified before our Eyes as iâ— were and bringing with him Lyfe and Immortalitie to light 2. Hee maketh the repeating of the Sacrifices a reason of their inhabilitie to perfect the commers therevnto That is Perfectlie to satisfie for those who came to the Sacrifice and to sanctifie and saue them in whose name it was offered THEN 1. A sacrifice that perfectlie satisfieth God's justice for sinne can not bee repeated and a sacrifice which hath neede to bee repeated hath not perfectlie satisfied God's justice for the sinner nor perfected the sinner for whome it is offered by doing all that Iustice requyred to purchase justification sanctification and salvation to him 2. Who-so-ever will haue Christ offered vp in a sacrifice oftener nor once whether by Himselfe or by another denyeth the perfection of that sacrifice on the Crosse denyeth that by that one sacrifice purchase is made of all that is required to perfect sinners which is fearfull blasphemie Vers. 2. For then would they not haue ceased to bee offered because that the worshippers once purged should haue had no more conscience of sinne BY way of question hee asketh Would not those Sacrifices haue ceased to bee offered if they could haue made the commers therevnto perfect THEN The Apostle esteemeth this Reason so cleare that anie man of sound judgement beeing asked the question must of necessitie graunt it For Natures light doeth teach thus much That if a sacrifice doe all that is to bee done for the sinner it standeth there because there is