on with the finger of God containing the Ten Commandments which were the substance of Gods Covenant with the People This Testimony this Covenant these Tables of Stone with the Moral Law engraven in them were by the express command of God put into the Ark Exod. 25. 16. Chap. 33. 18. Chap. 40. 20. Deut. 10. 5. And there was nothing else in the Ark but these two Tables of Stone with the Law written in them as is expresly affirmed 1 Kings 8. 9. 2 Chron. 5. 10. Wherefore whereas it is said of Aaron's Rod and the Pot of Manna that they were placed before the Testimony Exod. 16. 34. Numb 17. 10. that is the Ark and the Book of the Law was also put into the side of it that is laid beside it Deut. 31. 26. and not only are the Tables of Stone appointed expresly to be put into the Ark but also it is likewise affirmed that there was nothing else in the Ark but these Tables of Stone This Place of the Apostle hath been exceedingly tortured and perplexed by Criticks and all sorts of Expositors with multiplied conjectures Objections and Solutions I know not that the Repetition of them in this place would be of any use Those who have a mind to exercise themselves about them do know where to find them I shall therefore give only that interpretation of the words which for the Substance of it all sober Expositors do at least betake themselves unto The true real positure of these things was after this manner In the closed Ark there was nothing at all but the two Tables of Stone Before it or at the ends of it adjoyning unto it were the Pot of Manna and the miracle-working Rod. Neither of these were of any actual use in the service of God but only were kept as sacred Memorials Unto this end being placed by it they were joyned unto and reckoned with the Ark. This appurtenance of them unto the Ark the Apostle expresseth by the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this preposition is so frequently used in the Scripture to signify adhesion conjunction approximation Appurtenance of one thing unto another that it is meer Cavilling to assign it any other signification in this place or to restrain it unto inclusion only the things themselves requiring that sense See Job 19. 20. Deut. 6. 7. 1 Sam. 1. 42. Hos. 4. 3. Luke 1. 17. Iosh. 10. 10. Matth. 21. 12. And a Multitude of Instances are gathered by others VER 5. And over it the Cherubims of Glory Shadowing the Mercy-Seat of which things we cannot now speak particularly THE Apostle proceedeth in his Description of the immediate appurtenances of the Ark. He hath declared what was disposed with reference unto it as the Golden Censer what was before it as the Pot of Manna and Aaron's Rod what was within it namely the Tables of the Covenant Now he sheweth what was over it so giving an account of its whole Furniture and all that any way belonged unto it Two things he adds namely 1. The Cherubims 2. The Mercy-Seat And first he describes the Cherubims 1. By their positure they were over the Ark. 2. By their Title Cherubims of Glory 3. Their use they Shadowed the Mercy-Seat The Making Form Fashion and Use of these Cherubims is declared Exod. 25. The signification of the Name and their original shape or form any farther then that they were alata animata winged Creatures are not certainly known Most as unto the Derivation of the Name follow Kimchi who affirms the Letter Caph to be servile and a note of Similitude and the word to signify a Youth or a Child Such these Images are thought to represent only they had Wings instead of Arms as we now usually paint Angels for their Bodies Sides and Feet are mentioned in other places Isa. 6. 2. Ezek. 1. 5 6 7. where they are expresly said to have the Shape of a man Wherefore both as they were first framed for the Tabernacle and afterwards for the Temple when their Dimensions were exceedingly enlarged they were of humane shape only with wings to denote the Angelical Nature They were two of them one at each end of the Ark or Mercy-Seat Their faces were turned inwards one towards another so as that their wings touched one another This Posture gave unto the whole work of the Ark Mercy-Seat and Cherubims the form of a Seat which represented the Throne of God From thence he spake whence the whole was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracle As unto their place and posture they were over the Ark. For these Cherubims had feet whereon they stood 2 Chron. 3. 13. And these feet were joyned in one continued beaten work unto the ends of the Mercy-Seat which was upon the Ark Wherefore they were wholly over it or above it as the Apostle here speaks 2. As unto the Apellation whereby he describes them it is Cherubims of Glory That is say Expositors generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorious Cherubims If so this term is not given them from the matter whereof they were made Those indeed in the Tabernacle were of beaten Gold being but of a small measure or proportion Exod. 25. 18. Those in the Temple of Solomon were made of the wood of the Olive Tree only overlaid with Gold For they were very large extending their wings unto the whole breadth of the Oracle which was twenty Cubits 1 King 6. 23. 2 Chron. 3. 10. But such was the matter of other utensils also as the Candlesticks which yet are not called the Candlesticks of Glory Nor are they so called from their shape and fashion For this as I have shewed most probably was humane shape with wings wherein there was nothing peculiarly glorious But they are so called from their posture and use For stretching out their wings on high and looking inwards with an appearance of veneration and so compassing the Mercy-Seat with their wings all but the forepart of it they made a Representation of a Glorious Seat or Throne wherein the Majestatical Presence of God did sit and reside And from between these Cherubims above the Mercy-Seat it was that God spake unto Moses and gave out his Oracles Exod. 25. 22. As a man on a Throne speaks above the place where he sits and rests Hence may they be called the Glorious Cherubims But I must add that by glory here the Majestatical Presence of God himself is intended The Cherubims that represented the glorious Presence of God himself as he dwelt among the People So the Apostle reckoning up the Priviledges of the Hebrews Rom. 9. 4. affirms that unto them appertained the Adoption and the Glory And therein not the Ark is intended although it may be that is sometimes called the Glory or signified under that name as 1 Sam. 4. 21 22. Psal. 26. 8. But it is God himself in his peculiar Residence among the People that is in the Representation of
death of the Testator VER XVIII XIX XX XXI XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde hence Therefore Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc quia propter For this Cause And hence it is Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was confirmed dedicatum fuit was dedicated consecrated separated unto sacred use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. When the whole Command was enjoyned Vul. Lat. lecto omni mandato legis The command of the Law being read taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same Arias exposito secundum legem Most cum recitasset having repeated recited namely out of the Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack reads only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an Heifer as the Arabick omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also of Goats it may be in compliance with the story in Moses without cause as we shall see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted in the Syriack Whereupon neither the first Testament was dedicated without Blood For when Moses had spoken every Precept to all the People according to the Law he took the blood of Calves and of Goats with water and Scarlet wool and Hyssop and sprinkled both the Book and all the People Saying This is the Blood of the Testament which God hath enjoyned unto you Moreover he sprinkled with Blood both the Tabernacle and all the Vessels of the Ministry And almost all things are by the Law purged with blood and without shedding of blood is no Remission What we have before observed is fully confirmed in this Discourse namely that the Apostle intended not to argue absolutely and precisely from the Name and Nature of a Testament properly so called and the use of it among men For he makes use of these things no further but as unto what such a Testament hath in common with a Solemn Covenant which is that they are both confirmed and ratified by death Wherefore it was necessary that the new Testament as it was a Testament should be confirmed by death and as it had the Nature of a Covenant it was to be so by such a Death as was accompanyed by blood-shedding The former was proved before from the general Nature and Notion of a Testament the latter is here proved at large from the way and manner whereby the first Covenant was confirmed or dedicated But the Apostle in this Discourse doth not intend merely to prove that the first Covenant was dedicated with Blood which might have been dispatched in a very few words But he declares moreover in general what was the use of blood in Sacrifices on all occasions under the Law whereby he demonstrates the Use and Efficacy of the blood of Christ as unto all the Ends of the new Covenant And the Ends of the use of Blood under the old Testament he declares to have been two namely Purification and Pardon both which are comprised in that one of the Expiation of Sin And these things are all of them applyed unto the blood and Sacrifice of Christ in the following verses In the Exposition of this Context we must do three things 1 Consider the Difficulties that are in it 2 Declare the Scope Design and force of the Argument contained in it 3 Explain the particular passages of the whole 1. Sundry Difficulties there are in this Context which arise from hence that the account which the Apostle gives of the Dedication of the first Covenant and of the Tabernacle seems to differ in sundry things from that given by Moses when all things were actually done by him as it is recorded Exod. 24. And they are these that follow 1. That the blood which Moses took was the blood of Calves and Goats whereas there is no mention of any Goats or their blood in the story of Moses 2. That he took Water Scarlet-wool and Hyssop to sprinkle it withal whereas none of them are reported in that story 3. That he sprinkled the Book in Particular which Moses doth not affirm 4. That he sprinkled all the People that is the People indefinitely for all the individuals of them could not be sprinkled 5. There are some Differences in the words which Moses spake in the Dedication of the Covenant as laid down ver 20. 6. That he sprinkled the Tabernacle with blood and all the Vessels of it when at the Time of the Making and Solemn Confirmation of the Covenant the Tabernacle was not Erected nor the Vessels of its Ministry yet made For the Removal of these Difficulties some things must be premised in general and then they shall all of them be considered distinctly 1. This is taken as fixed that the Apostle wrote this Epistle by Divine Inspiration Having evidence here of abundantly satisfactory it is the vainest thing imaginable and that which discovers a frame of Mind disposed to Cavil at things Divine if from the Difficulties of any one Passage we should reflect on the Authority of the whole as some have done on this occasion But I shall say with some confidence he never understood any one Chapter of the Epistle nay nor any one verse of it aright who did or doth question its Divine Original There is nothing Humane in it that savours I mean of humane Infirmity but the whole and every part of it are animated by the Wisdom and Authority of its Author And those who have pretended to be otherwise minded on such slight occasions as that before us have but proclaimed their own want of Experience in things Divine But 2. There is nothing in all that is here affirmed by the Apostle which hath the least appearance of Contradiction unto any thing that is recorded by Moses in the story of these things Yea as I shall shew without the Consideration and Addition of the things here mentioned by the Apostle we cannot aright apprehend nor understand the account that is given by him This will be made evident in the Consideration of the particulars wherein the difference between them is supposed to consist 3. The Apostle doth not take his Account of the things here put together by him from any one place in Moses but gathers up what is declared in the Law in several Places unto various Ends. For as hath been declared he doth not design only to prove the dedication of the Covenant by Blood but to shew also the whole use of blood under the Law as unto Purification and Remission of Sin And this he doth to declare the Vertue and Efficacy of the blood of Christ under the new Testament whereunto he makes an Application of all these things in the verses ensuing Wherefore he gathers into one head sundry things wherein the sprinkling of blood was of use under the Law as they are occasionally expressed in sundry Places And this one observation removes all the difficulties of the Context which all arise from this one supposition that the Apostle gives here an account only of what was done at the
been unto the People like that given to Ezekiel that was written within and without and there was written therein Lamentations and Mourning and Woe Chap. 2. 10. Nothing but Curse and Death could they expect from it But the Sprinkling of it with blood as it lay upon the Altar was a Testimony and Assurance that Attonement should be made by blood for the sins against it which was the Life of the things 2 The Book in it self was Pure and Holy and so are all Gods Institutions but unto us every thing is unclean that is not sprinkled with the blood of Christ. So afterwards the Tabernacle and all the Vessels of it were purified every year with blood because of the Uncleannesses of the People in their Transgressions Levit. 16. Wherefore on both these accounts it was necessary that the Book it self should be sprinkled The blood thus sprinkled was mingled with water The natural Reason of it was as we observed to keep it fluid and aspersible But there was a Mystery in it also That the blood of Christ was typified by this blood of the Sacrifices used in the Dedication of the Old Covenant it is the Apostle's Design to declare And it is probable that this mixture of it with water might represent that Blood and Water which came out of his side when it was pierced For the Mystery thereof was very great Hence that Apostle which saw it and bare Record of it in particular Joh. 19. 34 35. affirms likewise that he came by water and blood and not by blood only 1 Epist. chap. 5. ver 6. He came not only to make Attonement for us with his blood that we might be justifyed but to sprinkle us with the efficacy of his blood in the communication of the Spirit of Sanctification compared unto water For the Sprinkler it self composed of Scarlet wool and Hyssop I doubt not but that the Humane Nature of Christ whereby and through which all Grace is communicated unto us for of his fulness we receive and Grace for Grace was signified by it But the Analogie and Similitude between them are not so evident as they are with respect unto some other Types The Hyssop was an humble Plant the meanest of them yet of a sweet savour 1. Kings 4. 33. So was the Lord Christ amongst men in the days of his flesh in comparison of the tall Cedars of the Earth Hence was his complaint that he was as a worm and no man a reproach of men and despised of the People Psal. 22. 6. And the Scarlet wool might represent him as red in the blood of his Sacrifice But I will not press these things of whose Interpretation we have not a certain Rule Secondly The principal Truth asserted is confirmed by what Moses said as well as what he did VER XX. Saying This is the Blood of the Testament which God hath enjoyned unto you The Difference between the words of Moses and the Repetition of them by the Apostle is not material as unto the sense of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold in Moses is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This both demonstrative Notes of the same thing For in pronouncing of the words Moses shewed the Blood unto the People And so Behold the Blood is all one as if he had said this is the Blood The making of the Covenant in the words of Moses is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath cut divided solemnly made This the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath enjoyned or commanded you And this he doth partly to signify the Foundation of the People's Acceptance of that Covenant which was the Authority of God enjoyning them or requiring them so to do partly to intimate the nature of the Covenant it self which consisted in Precepts and Injunctions principally and not absolutely in Promises as the New Covenant doth The last words of Moses Concerning all these words the Apostle omits For he includes the sense of them in that word which the Lord commanded you For he hath respect therein both unto the words themselves written in the Book which were Precepts and Injunctions as also the command of God for the Acceptance of the Covenant That which Moses said is This is the blood of the Testament Hence the Apostle proves that Death and the shedding of blood therein was necessary unto the consecration and establishment of the first Testament For so Moses expresly affirms in the Dedication of it This is the blood of the Covenant without which it could not have been a firm Covenant between God and the People Not I confess from the nature of a Covenant in general for a Covenant may be solemnly established without Death or Blood but from the especial end of that Covenant which in the confirmation of it was to prefigure the confirmation of that new Covenant which could not be established but with the blood of a Sacrifice And this adds both force and evidence unto the Apostles Argument For he proves the Necessity of the Death and Blood-shedding or Sacrifice of Christ in the confirmation of the New Covenant from hence that the Old Covenant which in the Dedication of it was prefigurative hereof was not confirmed without Blood Wherefore whereas God had solemnly promised to make a new Covenant with the Church and that different from or not according unto the Old which he had proved in the foregoing Chapter it follows unavoidably that it was to be confirmed with the Blood of the Mediator for by the blood of Beasts it could not be which is that Truth wherein he did instruct them And nothing was more cogent to take off the scandal of the Cross and of the sufferings of Christ. For the Enuntiation it self This is the blood of the Covenant it is figurative and Sacramental The Covenant had no blood of its own but the blood of the Sacrifices is called the blood of the Covenant because the Covenant was dedicated and established by it Neither was the Covenant really established by it For it was the Truth of God on the one hand and the stability of the People in their professed Obedience on the other that the establishment of the Covenant depended on But this blood was a confirmatory sign of it a Token between God and the People of their mutual engagements in that Covenant So the Paschal Lamb was called Gods Pass-over because it was a sign and token of Gods passing over the houses of the Israelites when he destroyed the Aegyptians Exod. 12. 11 21. With reference it was unto those Sacramental Expressions which the Church under the Old Testament was accustomed unto that our Lord Jesus Christ in the Institution of the Sacrament of the Supper called the Bread and the Wine whose use he appointed therein by the names of his Body and Blood and any other Interpretation of the words wholly overthrows the Nature of that holy Ordinance Wherefore this Blood was a confirmatory Sign of the Covenant And it was
Difference also laid down in this verse namely as unto the things that were purified by them and consequently in the nature of their respective Purifications There is in the words 1 A note of Inference or dependance on the former Discourse Therefore 2 A Double Proposition of things of divers natures compared together 3 The Modification of both those Propositions It was necessary 4 In the first Proposition there is 1 The subject Matter spoken of The Patterns of things in the Heavens 2 What is affirmed of them as necessary to them that they should be purified 3 The Means whereby with these 5 The same things are proposed in the second namely 1 The things spoken of or the Heavenly things themselves 2 What is affirmed of them is traduced from the other Proposition they also were purified 3 The means whereby they were so with better Sacrifices then these 1. That which first occurrs is the Note of Inference or Dependance on the former Discourse Therefore And it hath an equal respect unto both parts of the Assertion And it is not the Being of the things but their Manifestation that is intended From what hath been said concerning the legal Purification of all things and the spiritual Purification that is by the Sacrifice of Christ these things are evident and manifest 2. Of both the things affirmed it is said that it was necessary they should be so that is it was so from Gods Institution and Appointment There was no Necessity in the nature of the things themselves that the Patterns of Heavenly things should be purged with these Sacrifices but on Supposition that God would in and by them represent the Purification of the Heavenly things it was Necessary that they should be thus purged with Blood And on the supposition of the same Divine Ordination that the Heavenly things themselves should be purified it was necessary that they should be purified with better sacrifices then these which were altogether insufficient unto that End 3. The Subject of the first Proposition is the Patterns of things in the Heavens The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next words Things in the Heavens are Heavenly things And they are the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse figures of the true things The things intended are those which the Apostle hath discoursed of The Covenant the Book the People the Tabernacle with all the Vessels of its Ministry These he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we well render Patterns And Patterns are of two sorts 1 Such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplaria Those from and according unto which any other thing is framed That is the Pattern of any thing according unto which it is contrived made and fashioned So a Scheme or Frame drawn and delineated is the Pattern of an Edifice 2 Such as are exemplata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are framed according unto other things which they do resemble and represent These also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things mentioned were not Patterns of the Heavenly things in the first sense The Heavenly things were not framed by them to answer resemble and represent them But they were so in the latter only And therefore in the first constitution of them those which were durable and to abide as the Tabernacle with all its Utensils and Vessels with the positure and disposal of them were made and erected according unto an original Pattern shewed in the Mount Or they were framed according unto the Idea of the Heavenly things themselves whereof he made a Representation unto Moses and communicated a Resemblance of them unto him according unto his own Good Pleasure This is the Order of these things The Heavenly things themselves were designed framed and disposed in the Mind of God in all their Order Causes Beauty Efficacy and Tendency unto his own Eternal Glory This was the whole Mystery of the Wisdom of God for the Redemption and Salvation of the Church by Jesus Christ. This is that which is declared in the Gospel being before hid in God from the Foundation of the World Ephes. 3. 8 9 10. Of these things did God grant a Typical Resemblance Similitude and Pattern in the Tabernacle and its services That he would make such a kind of Resemblance of those Heavenly things as unto their kind nature and use that he would instruct the Church by them was an Act of his meer Soveraign Will and Pleasure And this is that effect of his Wisdom which was manifest under the Old Testament whereon the Faith and Obedience of the Church was wholly to acquiesce in his Soveraignty And this their Resemblance of Heavenly things which they had not from their own nature but meerly from the Pleasure of God gave them all their Glory and Worth which the Saints under the Old Testament did in some Measure understand The present Jews do as their Forefathers did under the Degeneracy of their Church conceive their Glory to consist in the Materials and curious structure of them things that the wealth and Art of men might exceed But in themselves they were all earthly carnal perishing and liable unto all sorts of Corruption Much inferior they were in Nature and Glory unto the Souls of Men which were conversant in their highest and most noble Acts about them But herein alone consisted their honour worth and use They were Patterns of Heavenly things And we may observe that The Glory and Efficacy of all ordinances of Divine Worship which consist in outward Observance as it is with the Sacraments of the Gospel consist in this that they represent and exhibit Heavenly things unto us And this Power of Representation they have from divine Institution alone 2. What they were Patterns of is expressed namely of Heavenly things What these were in particular must be spoken unto in the Exposition of the next Proposition whereof they are the Subject The Heavenly things themselves 3. Of these things it is affirmed that they were purified The Apostle had treated before of a double Purification 1 Of that which consisted in a cleansing from Defilements of its own Sprinkling the Unclean and Sanctifying to the Purifying of the Flesh ver 13. 22. 2 That which consisted in a Dedication unto Sacred Use. But this also had some respect unto uncleanness Not unto any that the things so Dedicated had in themselves but because of the Uncleanness of them that were to make use of them This was such as that God would have the intervention of the Sprinkling of Blood between him and them in all their services as he declares Levit. 16. 15 16 17. And this he would do that he might teach them the absolute and universal necessity of the purifying Efficacy of the Blood of Christ in all things between him and sinners Of this Purification he gives us in this Discourse two Instances 1 That which was Initial at the first Solemnization of the
otherwise The Covenant the Book of the Law and the Tabernacle with all its Vessels were purified in their sacred Dedication unto God and his service Thus were all the Heavenly things themselves purified Christ himself was Sanctified Consecrated Dedicated unto God in his own Blood He Sanctified himself Joh. 17. 19. and that by the Blood of the Covenant Heb. 10. 29. even when he was Consecrated or made perfect through sufferings chap. 2. 10. So was the Church and the whole worship of it dedicated unto God made holy unto him Ephes. 5. 25 26. And Heaven it self was dedicated to be an habitation for ever unto the Mystical Body of Christ in perfect Peace with the Angels above who had never sinned Eph. 1. 10. Heb. 12. 22 23 24. But yet there was moreover a real Purification of the most of these things The Church or the Souls and Consciences of Men were really Cleansed Purified and Sanctified with an internal Spiritual Purification Eph. 5. 25 26. Tit. 2. 14. It was washed in the blood of Christ Rev. 1. 5. and is thereby cleansed from Sin 1 Joh. 1. 7. And Heaven it self was in some sense so Purified as the Tabernacle was because of the sins of the People among whom it was Levit. 16. 16. Sin had entered into Heaven it self in the Apostacy of Angels whence it was not pure in the sight of God Job 15. 15. And upon the sin of man a state of Enmity ensued between the Angels above and Men below so that Heaven was no meet Place for an habitation unto them both until they were reconciled which was done only in the Sacrifice of Christ Eph. 1. 10. Hence if the Heavenly things were not defiled in themselves yet in Relation unto us they were so which is now taken away The Summ is As the Covenant the Book the People the Tabernacle were all purified and dedicated unto their especial ends by the Blood of Calves and Goats wherein was laid the Foundation of all gracious entercourse between God and the Church under the Old Covenant So all things whatever that in the Counsel of God belonged unto the New Covenant the whole Mediation of Christ with all the Spiritual and Eternal Effects of it were Confirmed Dedicated unto God and made effectual unto the ends of the Covenant by the Blood of the Sacrifice of Christ which is the spring from whence Efficacy is communicated unto them all and Moreover the Souls and Consciences of the Elect are Purified and Sanctified from all defilements thereby which work is gradually carried on in them by renewed Applications of the same Blood unto them until they are all presented unto God Glorious without spot or wrinkle or any such thing And we are taught that The one Sacrifice of Christ with what ensued thereon was the only means to render effectual all the Counsels of God concerning the Redemption and Salvation of the Church Eph. 1. 3 4 5 6 7. Rom. 3. 24 25 26. Of these Heavenly things it is said that they were purified with better Sacrifices than these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to encrease the signification All sober Expositors agree that here is an Enallage of Number the plural put for the singular The one Sacrifice of Christ is alone intended But because it answered all other Sacrifices exceeded them all in Dignity was of more Use and Efficacy than they all it is so expressed That one Sacrifice which comprized the Vertue Benefit and Signification of all other The Gloss of Grotius on these words is intolerable and justly offensive unto all Pious Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he quia non tantum Christi perpessiones intelligit sed eorum qui ipsum sectantur unà cum precibus operibus Misericordiae Is it possible that any Christian should not tremble to joyn the Sufferings of Men and their works with the Sacrifice of Christ as unto the same kind of Efficacy in purifying of these Heavenly things Do they make Attonement for Sin Are they offered unto God for that end Are they sprinkled on these things for their Purification 4. The Modification of the former Proposition belongs unto this also It was necessary these things should be thus purified 1 As that which the Holiness of God required and which therefore in his Wisdom and Grace he appointed 2 As that which in it self was meet and becoming the Righteousness of God Heb. 2. 10. Nothing but the Sacrifice of Christ with the everlasting Efficacy of his most precious Blood could thus purifie the Heavenly things and dedicate the whole new Creation unto God The last thing we shall observe hereon is that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this Dedication and Purification is ascribed unto Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a slain Sacrifice a Sacrifice as slain a Sacrifice by Mactation Killing or shedding of blood so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also Wherefore it is the Sacrifice of Christ in his Death and Blood-shedding that is the Cause of these things Other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him there was none he offered none For the vindication hereof we must examine the Comment of Schlictingius on this Place His Words are Licet enim non Sanguinem suum Christus deo obtulerit sed se ipsum tamen sine sanguinis effusione offerre se ipsum non potuit neque debuit Ex eo veró quod diximus sit ut Autor Divinus Christum cum victimis legalibus conferens perpetuò fugiat dicere Christi sanguinem fuisse oblatum et nihilominus ut similitudini serviat perpetuò Christi sanguinis fusionem insinuet quae nisi antecessisset haud quaquam tam plena tamque concinna inter Christum victimas antiquas comparatio institui potuisset Ex his ergo manifestum est in illa sancta celestia ad eorum dedicationem emundationemque peragendam victimam pretiosissimam proinde non sanguinem hircorum vitulorum imò ne sanguinem quidem ullum sed ipsum Dei filium idque omnibus mortalis naturae exuviis depositis quo nulla pretiosior sanctior victima cogitari potuit debuisse inferri Ans. 1 The Distinction between Christ offering his Blood and offering himself to God the Foundation of this Discourse is coyned on purpose to pervert the Truth For neither did Christ offer his Blood unto God but in the offering of himself nor did he offer himself unto God but in and by the shedding and offering of his Blood There is no Distinction between Christ offering of himself and offering of his Blood other then between the Being of any thing and the Form and manner of its being what it is 2 That he could not offer himself without the antecedent effusion of his Blood seems a kind concession but it hath the same Design with the preceding Distinction But in the offering of himself he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slain Sacrifice which was in and by the effusion of his Blood in the very shedding of