kill our bodies the filthy stincke that issues out of these dead carkasses of sin will kill both body and soule therefore let them be detested by us These dead workes of sinne will poyson us all therefore have nothing to doe with them as wee love our life which is most deere to us all skin for skin and all that a man hath will he give for his life so let us avoide these dead workes that deprive us of eternall life in the world to come 5. Dead things are heavy a dead man So these lye heavy on our consciences Caine Iudas they were not able to beare that intollerable burden Sins may very well be termed dead workes 1. Laedunt vitam naturae they make our naturall life more unpleasant to us in the end they cut the threed of it for the wages of sinne is death if we had never sinned against God we should never have dyed 2. Carent vita gratiae So long as we are dead in our sins we are out of the favour of God 3. Auferunt vitam gloriae they deprive us of the kingdome of heaven in the life to come therefore they are worthily termed dead workes Thirdly the end of our redemption is to serve God we are redeemed from our old conversation not to our old conversation we are bought with the bloud of Christ not to serve the Devill our selves the flesh the world we have served them too much already but from henceforth we must serve God And how must we serve him 1. Integraliter in soule and body not in body alone as hypocrites doe that draw neere to GOD with their lippes but their hearts are farre from him nor in soule alone as some fearefull Christians doe which say they have a good heart to God-ward and yet give their bodyes to the service of the Devill As God by Iesus Christ hath redeemed both soule and body so we must glorifie him with them both 2. Wee must serve God peculiariter him and him alone I am a jealous God Thou shalt have no other Gods besides me We must not make our belly our God as Epicures doe our money our God as covetous misers doe but wee must serve God alone hee must have all our service Matth. 4.10 3. Perseveranter not a while but continually to our lives end bee faithfull to the end and I will give thee the Crowne of life If wee persevere not in his service to our dying day wee shall loose our reward 4. Totaliter all the time of our whole life Wee must serve him not only when wee bee old drie and withered but in our fresh and flourishing yeeres wee must beare the yoke of the LORD when wee are young hee must have the first fruits of our service But alas though wee professe that wee are redeemed by CHRIST yet wee serve our owne lusts and affections wee serve not the living GOD as wee ought to doe Let us have a care to serve the living GOD in this short and transitory world that we may live eternally with this everliving GOD in the world to come There is no fishing to the Sea no service to the Kings nor no service to the King of Kings 1. Some Masters are poore and cannot reward their servants our master is rich heaven and earth are his Hester though a poore mayde yet because she served him he made her a Queene 2. Some masters are churlish and will not reward their servants as Nabal was wee have a kinde and loving master not the least service we doe if we give but a cup of cold water in his name but he will reward it 3. Earthly Masters give but earthly rewards they may give good wages while yee be with them and peradventure bestow a farme on you but our master will give us a kingdome 4. Earthly masters dye Gentlemen Knights Noblemen dye yea Kings themselves dye and then their servants seeke abroad but our master lives for ever Therefore let us serve him with all cheerefulnesse let us serve him in this life and we shall enter into the joy of our Master Will the Son of Iesse give you all Vineyards Our Master will give us all a kingdome We are servants here we shall bee Kings there have palmes in our hands and Crownes on our heads and raigne with him for ever VERSE 15. SEcondly the truth and substance of the Tabernacle is applyed to Christ as to a testatour Where 1. The constitution of the Testament Verse 15. 2. A confirmation of it In the constitution of it there be foure circumstances 1. The legatour 2. The death of the testatour that strengthens the Testament 3. The legatarie every believer 4. The legacie an eternall inheritance The instrumentall cause whereby wee attaine to our legacie was the death of Christ which hath a double use 1. To purchase redemption for us as a Priest we are redeemed by the bloud of Christ from the bonds of sins wherewith we were tyed by vertue of the former Testament 2. To ratifie the covenant and Testament to us as a Testatour he is a Priest in regard of God making an attonement for us with his bloud hee is a Testatour in respect of us bequeathing that to us which hee hath bought with his bloud It is ratified by the death of the Testatour Which is confirmed by two arguments 1. Iure humano Verses 16.17 2. Iure legali Where 1. A generall assertion Ver. 18. 2. A particular explication of it Verse 19.20 Here may seeme to be some contradictions 1. There it is said when Moses had read the booke here it is said when hee had spoken every precept that is appertaining to the booke of the covenant So that there is no jarre but a sweete harmony 2. There is mention only of the bloud of Beeves here of Calves and Goates they are by a Synecdoche comprehended in the other 3. There is nothing said of water wooll and hysop but there he speakes of sprinkling and these were used in all sprincklings 4. It is not said that the booke was sprinckled but that may well bee collected Verse 6. for having made an Altar and set the booke of the covenant on it with halfe of the bloud he sprinckled the Altar and the booke afterwards hee sprinckled the people too 5. There it is said this is the bloud of the Testament which God hath made with you Here which GOD commanded to bee brought to you This in sense is all one it was made according to the booke and being made was brought to them comprised in the booke Exod. 24.9 The force of the argument is this the former Testament was confirmed with bloud by the death of Calves Goats c. therefore it was requisite that the latter Testament should be ratified with bloud namely by the death of Christ the Testatour Because by his owne bloud hee hath purged our consciences which the bloud of beasts could not doe in the Law He by whose meanes and mediation the New
writing by his Apostles The Testatour is Christ the thing bequeathed is an inheritance the legataries are the faithfull the witnesses to it are his Apostles Act. 1.8 The seales are the Sacraments the exequutor is the HOLY GHOST Ioh. 14.16 which is CHRIST 's Vicar on the earth a faithfull exequutor that will give us our legacies to the full and deprive us of nothing Our SAVIOUR is dead therefore his Testament is of force Object If CHRIST 's Testament was of no force till his death then how could they in the time of the Law have remission of sinnes and eternall life Sol. In seeing the day of Christ by the eye of faith as Abraham did it was not in force complemento till Christ dyed acceptatione it was This eternall inheritance could not have come to us without the death of our Saviour Christ. If hee had not dyed wee could never have had possession of this inheritance therefore how are wee to love the Lord Iesus that hath ratified this inheritance to us by his bloud Let the consideration of the death of Christ worke a death to sinne in us all that as he hath dyed for us to procure this inheritance so we may dye to sin daily more and more Seeing the Testatour is dead we may assure our selves of this inheritance bequeathed to us by his will It is a rule in Law debts must be payd before legacies and oft-times under the colour of paying debts the legataries goe long without their legacies It cannot be so here our Saviour Christ left no debts to pay he ought nothing he departed cleere with all men therefore we may be sure of our legacie All the devils in the world cannot keepe us from it VERSE 18. DEdicated to God by certaine Solemne rites and ceremonies Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of dedication Ioh. 10.22 Much lesse should the latter bee ordained without bloud VERSE 19. TO the Law as God required Exod. 24.8 Every precept being spoken by Moses Some thinke that all the people are said to be sprinkled because the twelve pillars representing the twelve tribes of Israel were sprinckled Others thinke that some few of the elders were sprinckled instead of all the rest Or all may be put for a great part In a manner all of them were sprinckled VERSE 20. YEt it was the bloud of heifers or of Goates but it is called the bloud of the testament because by it was signified Christ his bloud which is the maker of the Testament to this did our Saviour allude Matth. 26.28 this is the bloud of the New Testament which was shed for you Beza translates it that God hath commanded to you as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather expound it which God hath commanded subaudi to be carryed to you The bloud of Calves and goates sprinckled on the people in the time of the Law was a figure of Christ's bloud sprinckled on our consciences Object Here wee may learne say the Rhemists that the Scripture containes not all necessary truths when neither the place to the which the Apostle alludeth nor any other doth mention halfe these ceremonies but he had them by tradition Sol. I but all these are contained in the Scripture The booke was sprinckled on the Altar or at least with the respersion that was cast on the people For the purple wooll and hysop Levit. 14.51 there is the water too Ribera sayes all these are necessarily collected for there could be no sprinckling without them Vnder the peace offerings Exod. 24.5 are comprehended Goates appointed to peace offerings as wee may see Levit. 3.12 The meaning of these words is nothing else but this is a significant token of the bloud of the New Testament that is to bee shed for your sins This bloud sprinckled on the people was a significant type and figure of the bloud of our Saviour Christ whereby the New Testament is confirmed to us That was the bloud of Goates and Heifers this of Christ the immaculate Lamb of God 2. Moses was the sprinckler of that bloud the Holy Ghost is the sprinckler of this 3. That was sprinckled on the face or garments of the people this on our hearts and consciences 4. The aspertorium the sprinckling sticke there was made of purple wooll and hysop the aspertorium here is faith With that doth the Spirit or God sprinckle on us the bloud of Christ. 5. That sprinckling did but sanctifie the outward man this the hid man of the heart 6. The force and power of that sprinckling lasted but a while the efficacy of this sprinckling continueth for ever Therefore let us all be desirous of this sprinckling As the Woman of Samaria said Lord give me of that water So let us say LORD sprinckle us with the bloud of CHRIST continually It is a comfortable thing for a man to bee sprinckled with sweet water it is a sweet smell and refreshes him but nothing so sweete as the bloud of CHRIST sprinckled on our soules and consciences by faith Let us desire the Lord to sprinckle this bloud on us dayly more and more that being washed with it wee may bee made fitt for the Holy Hierusalem and remaine with Christ for ever and ever Hebrewes 9.21 NOw followes an application of the rites and ceremonies belonging to the Tabernacle 1. A narration of them Verse 21.22 2. An accommodation of them The rites are two 1. The rite of consecration or sanctification Lev. 16.14 16. 8 15 18. 2. The rite of purification some by fire some by water Num. 31.23 In all things are comprehended also all persons An accommodation is made of these rites by the way of an antithesis or opposition whereof there be foure members 1. An application of the things Verse 23. 2. Of the place Verse 24. 3. Of the actions Verse 25.26 4. Of the use Verse 27.28 The things are applyed by way of opposition It was necessary that the types of heavenly things should be purified with such externall things for the purification of the flesh or outward man But c. The sacrifice of Christ is termed sacrifices in the plurall number and yet is but one because the fruit and efficacy of it is derived unto many So the wisedome of Christ is set forth by seven eyes his power by seven hornes Apoc. 5.6 The Holy Ghost being but one spirit it is called seven spirits Apoc. 1.4 The place is applyed by way of opposition 1. In respect of the nature that was made with hands this without 2. Of the use or end there the High-Priest did appeare before the Arke and Mercy-seate which were figures of Gods presence here our High-Priest appeares before GOD immediately without figures for us The third is an application of the action or service the dissimilitude whereof consisteth in three things 1. There the High-Priest went often into the holy place here our High-Priest went into heaven but once 2. He went with other bloud ours
with his owne bloud And that he should goe but once with his owne bloud he proveth ab impossibili If he should often have offered himselfe he should often have suffered but he cannot dye or suffer often therefore hee cannot often offer up himselfe 3. There the High-Priest by his sacrifice did signifie the expiation of sins that was to be accomplished our High-Priest hath appeared to put away sin which is amplified by the time when and the instrument whereby The 4th is the application of the use The use of the Leviticall Priest-Hood was to shadow out our redemption to be wrought by Christ the use of Christ's Priest-Hood is to procure to us eternall happinesse Which is set forth by an antithesis betweene the common estate and condition of men and the grace we have by Christ. The common estate of men consisteth in two things 1. In death then in judgement These happen to all and cannot be avoyded Both members are applyed to Christ. 1. Death 2. The judgement where Christ's second comming is described To mans once dying is opposed Christ's once dying amplified by the finall cause To the fearefull judgement to come is opposed the second comming or appearing of our Saviour Christ amplified 1. By the persons to whom hee shall appeare with comfort 2. By the manner how hee shall appeare without sin not only in himselfe but in his members in his body the Church neither head nor body shall then have any sin in them 3. By the end VERSE 21. THe consecration of the Tabernacle was with bloud Where 1. The sprinckler 2. The things sprinckled 3. Wherewith The sprinckler was Moses which was Gods deputie the things sprinckled were the Tabernacle and the vessells of ministration that is wherewith they did publikely serve and minister that wherewith they were sprinkled was bloud At the first dedication of the Tabernacle it was annointed with oyle but afterwards Levit. 8. it was sprinckled with bloud The Altar and all other ministring vessells Aaron and his sons themselves were sprinckled with bloud All Christians are Gods Tabernacle hee dwells in us as in a Tabernacle and Temple we are likewise Gods ministring vessells to serve him Therefore wee must be sprinckled with the bloud of Christ Iesus or else we cannot be consecrated as an holy people to the Lord. Likewise as well as he did the people and the booke VERSE 22. THe second rite no purgation could be made without bloud Almost 1. A qualification 2. An asseveration Saint Chrysostome and Theophylact referre it to the verb all things are by the Law almost purged with bloud Not wholly but in part almost because the bloud of the beasts did but purge the flesh not the heart and conscience As Agrippa said to Paul almost thou perswadest me to be a Christian. But by the grammaticall construction it is rather to be referred to the noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almost all things for there were some things purged by water some by fire Num. 31.23 But howsoever some things might be purified without bloud yet there is no remission namely of sins without bloud Where then is the unbloudy sacrifice of the Masse If there be no shedding of bloud in it as they affirme the bloudy sacrifice was on the Crosse this of the Masse is unbloudy then it cannot be propitiatory for sins as they contend Bellar. lib. 1. de Missa c. 27. hath three answers or rather three cavills against this place 1. The Apostle here speakes de sacrificijs veteris legis But 1. Then hee would have used a verbe of the time past rather than of the time present hee would have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. He cannot speake of the sacrifices of the Old Law but he must needs have reference to CHRIST 's sacrifice prefigured by them Secondly sayes Bellarmine this is not to bee understood as if without actuall shedding of bloud there could bee no remission but absque virtute without the power of shedding of bloud there can be no remission Now the power of Christ's sacrifice on the Crosse is applyed to us in the Masse and so by it we have remission of sins I but First the sacrifice of the Masse doth rather abolish the power of Christ's Sacrifice on the Crosse then apply it to us for if that were a full and perfect sacrifice for sinne then there needs no other the sacrifice of the Masse is a blasphemous sacrifice robbing Christ of his honour 2. Here it is said without bloud shedding no remission not without the power of bloud shedding Bellar. saw hee should bee driven to this therefore hee hath a third refuge In the Masse there is shedding bloud 1. Mystically by a mysticall signification 2. Really for as the body of Christ is broken subspecie panis so under the forme of Wine is his bloud shed But if CHRIST 's bloud bee really shed so often as a Masse is said or sung then CHRIST suffers often Certainely a man suffers when his bloud is shed but Verse 26. therefore in the Masse no shedding of bloud and for that cause no remission of sins for the same 2. Vnder the Vizzard sub specie they may cover any thing In the Masse there is no propitiatory sacrifice offered up that 's most certaine That doth plainely signifie to us that if CHRIST 's bloud had not been shed for us we could never have had remission of sins Then how are we beholden to the Lord Iesus There is a base fellow in the land that hath committed high treason he must needs dye unlesse the Kings Son shed his bloud for him We were vile wretches dust and ashes Traitors and rebels against God If the Son of God had not powred forth his bloud for us we should have beene tormented in hell for ever CHRIST hath bought us with his owne bloud O the wonderfull love of CHRIST remember sayes Saint Peter yee are redeemed from your old conversation not with silver and gold but with the precious bloud of Christ. O that the consideration of this deere price were deepely imprinted in our hearts Being washed from sinne in the bloud of CHRIST shall wee tumble in the mire of sinne Thou art washed from thy covetousnesse pride uncleannesse drunkennesse with the bloud of CHRIST and yet wilt thou wallow still in them We are bought with a price we are not our owne wee are CHRIST 's hee hath deerely payd for us therefore let us glorifie him in our spirits and bodies which be his VERSE 23. IT was therefore necessarie 1. because God commanded it to be so 2. Because it was meete they should by these ceremonies be consecrated to God 3. That they might the better signifie the things that were to come Patternes such as did lively set before their eyes as by certaine examples the things to come Of things in the heavens that is of the Church in the time of the Gospell that is called heaven because the
by the sacrifice of his own body hath made satisfaction for our sins and hath reconciled us to God the Father that by his bloud alone wee have an entrance into the holy place this truth was revealed to them by the Holy Ghost this they once acknowledged and professed before all men but afterwards maliciously they oppugne this truth by blasphemous speeches rayling and reviling books and by all the force they can go about to suppresse it by fire and fagot treading under foote the Sonne of GOD and counting the bloud of the Testament as an unholy thing Paul was a blasphemer and a persecutor of the Lord Iesus Saul Saul why persecutest thou mee yet hee sinned not against the HOLY GHOST because hee did it on ignorance Peter sinned against his owne knowledge when hee denyed and forswore CHRIST yet he sinned not against the Holy Ghost because he did it on weakenes for the preservation of his life Malicious impugning of every truth of the Gospell is of the essence of the sinne against the Holy Ghost To malice a member of Christ a Preacher an Ambassadour of Christ as Ahab did Michâ—aiah is a grievous sinne a step to the sinne against the Holy Ghost yet not the sinne against the Holy Ghost That is a malicious oppugning of the truth it selfe As Saint Paul sayes of Alexander the Copper-smith that he resisted not his person but his preaching and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his might Such a one was Iulian the Apostata that had beene a Christian baptised into the name of Christ in outward shew a zealous professour of the Gospell a publike reader in the Church of Nicomedia he and his brother Gallus together built a Temple to Mammas the Martyr This simulata Sanctitas proved duplex iniquitas Afterward in contempt of Christ and Christian religion he washed away his baptisme with bloud he was a scoffer and derider of Christ a cunning persequutor of the Gospell not by fire and sword but by sleights and devices because he thought open persequution would make Christianity more glorious In despight of the true God revealed to him in Scripture he worshipped the Gods of the heathen To the last gaspe hee spewed out malice against our Saviour Christ. When the arrow was in his side that gave him his deadly wound he took some of his own bloud into his hand threw it into the ayre and said Vicisti Galilaee c. and so dyed miserably Bellarmine sayes l. 2. de poen c. 15. there bee some among us that knowing the Scriptures and the Fathers yet sinne against their owne knowledge and that of malice to the truth But as for us we will not judge them An horrible sin Let us all take heed of it The damned commit not this sin for men may be damned for lesse sins If thou continuest in adultery unrepented thou mayest be damned nay the least sinne without repentance may throw us into hell but questionlesse they are damned that sin against the HOLY GHOST A sore punishment is reserved for them Therefore let us all beware of this sinne Let us bee thankefull to GOD for the Truth of the Gospell revealed to us let us make much of it Let us not quench the light of the spirit but nourish it in our hearts Let not the least thought against the truth finde any entertainment in us Let us never open our mouthes against it but blesse God for it and defend it by all possible meanes Let us say with that worthy Apostle we can doe nothing against the truth but for the truth yea let us be content if God shall see it good even to lay down our lives for the Truth Let us take heede how upon pride vaineglory or singularity we maintaine any opinion against the truth how upon malice we set our selves against the truth For by these degrees the Devill at the length may carry us into this fearefull sinne against the HOLY GHOST Let us not grieve the good Spirit of God any kinde of way but let us suffer our selves to be guided by him all the dayes of our lives that we never fall into this horrible sin nor be partakers of the punishment due to it but that wee may be preserved from it and all other sinnes and reigne with CHRIST our blessed SAVIOUR in the life to come There is an outward and an inward sanctification hee is not a Iew which is one outward but he is a Iew which is one within Iudas seemed to be a Saint yet he was a Devill Let us entreat the Lord to sanctifie our hearts as well as our hands our soules and consciences as well as our tongues That is true sanctification that beginneth at the heart and from thence floweth to all the parts and members of the body What should we doe with a faire and beautifull Apple if the core be rotten A straw for an outward glorious profession and if there be no truth in the inward parts Therefore let us desire God to sanctifie us in soule spirit and body throughout VERSE 30. The second argument is taken from a divine testimony containing in it the nature of God Where 1. The allegation of the testimony 2. The Application of it In the allegation 1. The manner how 2. The matter of the testimony alleadged which hath two branches the one out of Verse 35. the other out of Verse 36. If GOD bee a just judge and a severe revenger of all impiety even among his owne people then those vile wretches must not thinke to escape that tread under foote the Sonne of God But God is such a one Ergo. Quà m verax potens sit They that bee Christians must bee acquainted with God they must know him of what nature and disposition he is ye erre not knowing the Scriptures nor the power of God Heb. 9.11 If sitting in the lappe of the Church we know not God our condemnation shall be the greater Where hath he said it In the Scripture Moses was the pen-man of that booke out of the which this testimony is desumed yet it is God that speaketh in that booke God spake by the mouth of David by the mouth of all his Prophets Art thou desirous to heare God speake as who would not bee glad to heare the King speake but art thou desirous to heare the King of Kings speake come to the Scriptures and there thou shalt heare him speaking Which ought to enflame us with a love of the Scriptures and cause us to read and heare them with al reverence because not man out God speaketh in them What sayes he he thunders with a vehement voice Vengeance and retribution are mine What may none revenge but GOD Surely no by his owne authority The Magistrate may revenge for he carryeth not the sword in vaine But his throne is Gods throne his sword Gods sword his vengeance Gods vengeance no private man may revenge The King sayes White-Hall is mine the Scepter and Crowne of