separate from their signification as manie of the Iewes tooke them THEN There is a two-folde Consideration to bee had of the Leviticall Ceremonies One as they are joyned with the Significations and so Promises were made of Attonement by them in the Lawe Another As they were looked vpon by themselues separate from their signification as the carnall Iewes tooke them and rested on them and so they could not perfect the Conscience 2. Hee showeth their endurance saying They were imposed on them vntill the tyme of Reformation That is Till the tyme of the Gospell that CHRIST came with cleare light to perfect Matters THEN 1. These Ceremonies were by GOD imposed vpon no people but them That is The Iewes onelie 2. Neyther were they imposed on the Iewes for ever but for a tyme onelie vntill the tyme of Reformation 3. Seeing the tyme of Reformation by Christ is come these Ceremonies are expyred and abolished 3. Seeing the tyme of the Gospell is the tyme of Reformation or Correction THEN 1. The Shadowes are fulfilled and the Substance is come 2. The Darknesse of Teaching is remooved and the tyme of Clearnesse is come 3. The Pryce of Redemption promised to bee layde downe is nowe payed 4. The Difficultie and Impossibilitie of bearing the Yoake of GOD'S externall Worship is remooved and CHRIST'S easie Yoake in place thereof is come In a worde What-so-ever was then wanting vnder the Lawe of the measure of the Spirit or the meanes to get the Spirit and Fruites thereof is nowe helped in the Frame of the Gospell Vers. 11. But CHRIST beeing come an High Priest of good thinges to come by a greater and more perfect Tabernacle not made with handes that is to say not of this building TO showe the Accomplishment of these thinges in CHRIST'S Priesthoode hee opposeth His Excellencie to the Imperfection of the Leviticall high Priest's Service thus 1. The Leviticall Priest was Priest of the Shadowes of good thinges but CHRIST Priest of the good thinges Themselues keeping the Dispensation of them proper to His owne person such as are Reconciliation Redemption Righteousnesse and Lyfe c. 2. The Leviticall high Priest had a Tabernacle builded with hands wherein hee served but CHRIST served in a Greater and more Perfect Tabernacle not made with handes That is In the precious Tabernacle of his owne Bodie wherein hee dwelt amongst vs IOHN I. 14 represented by the materiall Tabernacle 3. Hee expoundeth howe the Tabernacle of Christ's Bodie is not made with handes by this That it is not of this building First Because it was not formed by the Arte of anie Bezaleel or Aholiab but by the holie Ghost 2. Albeit the Tabernacle of his Bodie was lyke ours in substance yet for the manner of his holie Conception hee is of another building nor ours For our Tabernacles are builded by naturall Generation of Man and Woman with propagation of Originall Sinne But CHRIST'S Bodie in a singular manner even by the speciall Operation of the holie Ghost in the Wombe of the Virgine And so without Originall Sinne. Vers. 12. Neyther by the blood of Goats and Calues but by His owne Blood Hee entered in once into the Holie Place having obtayned aeternall Redemption for vs. THE Opposition goeth on 1. The Leviticall high Priest entered into the Typicall holie place But CHRIST entered into the Holie Place properlie so called That is into Heaven 2. The Leviticall Priest entered often into the holie Place CHRIST entered but once into Heaven Heereby the Leviticall Priest's entrie was declared to bee imperfect because it behooved to bee repeated But CHRIST'S entrie into Heaven to bee perfect because but once not to bee repeated 3. The Leviticall Priest entered by the bloode of Goates and Calues But CHRIST entered by His owne Bloode 1. AND if CHRIST entered but once into Heaven after His Suffering THEN Wee must not thinke that His Bodie is anie-where else but in Heaven onelie wherein it is once onelie entered 2. If the Bloode whereby CHRIST entered into Heaven was His owne Bloode THEN 1. Verilie CHRIST'S Bodie was lyke ours in substance having BLOOD in it as ours and wee must not conceaue otherwayes of His Bodie than to bee of the same substance and substantiall properties with ours 2. The Bloode belonged to the same person to whome the properties of GOD belongeth so often in this EPISTLE attributed vnto CHRIST His Bloode was the Bloode of GOD ACT. XX. 28 That is The same IESVS vvas GOD and Man with Flesh and Bloode in one person 3. The Fruit of CHRIST'S bloodie Sacrifice hee maketh The aeternall Redemption of those for whom Hee offered it And to the Typicall Sacrifice hee ascrybeth no Redemption at all in the Comparison There-by giving vs to vnderstand 1. That from the Worldes beginning to the ende thereof Salvation of Sinners is by way of CHRIST'S Redemption That is By His loosing them through Payment of a Pryce 2. That the Redemption was manifested to haue force when after His bloodie Sacrifice Hee entered into Heaven 3. That such as are once redeemed by CHRIST are aeternallie redeemed not for a tyme to fall away agayne but aeternallie to bee saved most certaynlie Vers. 13. For if the blood of Bulles and of Goates and the ashes of an Heyfer sprinkling the vncleane sanctifieth to the purifying of the flesh Vers. 14. Howe much more shall the Blood of CHRIST who through the aeternall Spirit offered Himselfe without spot to GOD purge your conscience from dead workes to serue the Living GOD TO prooue that aeternall Redemption is the Fruit of CHRIST'S Sacrifice hee resoneth thus If the Typicall Sacrifices and Rites of olde were able to worke that for which they were ordayned that is externall Sanctification Much more shall CHRIST'S true Sacrifice bee able to worke that for which it was appoyncted That is Eternall Remission of Sinnes and inward Sanctification vnto aeternall Lyfe THEN There are two sortes of Sanctification One externall of the flesh which maketh a man holie to the Church what-so-ever hee bee within Another internall of the Conscience and inner man which maketh a man holie before GOD. 2. The purifying of the flesh hee maketh to bee by the exercyse of such and such Ordinances of Divine Service for the tyme. THEN Externall or Church-holinesse of the outward man is procured by such and such Exercyses of Divine Ordinances in the Church as serue to make a man to bee reputed and holden for cleane before men and so to bee receaved for a member of the Church as is to bee seene NVMB. XIX 3. From his forme of reasoning WEE LEARNE That what-so-ever libertie and accesse of comming to the Church was made to the Iew of olde by those Ceremonies of the Law as much and more libertie is made to the Christian to come in to GOD by the Blood of CHRIST 4. In descrybing CHRIST'S Sacrifice hee sayth Christ through the aeternall Spirit offered Himselfe without spot to God THEN 1. CHRIST is both the Sacrifice and
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
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
acceptable as in His Well-beloved 3. Hee is OVER THE HOVSE OF GOD Hee hath Authoritie and Power to bring in whom Hee pleaseth and to giue foorth of the Treasure as much as hee will All the Mansions in his Father's dwelling house are his and all at his disposing to open so as none shall shuâ— To him belongeth to giue foorth the sentence of Admission to Heaven and to say Come you blessed of the Father Yea to make this his Authoritie manifest hee will come agayne and take vs vnto himselfe that where hee is wee may bee there also 4. WEE HAVE this high Priest that is hee is ours because 1. Taken out from AMONGST vs one of our number albeit not of our conditions of our nature but separate from our sinfull manners holie and harmlesse 2. Because hee is FOR VS in thinges appertayning to GOD to employ his Moyen and Power for our behooue towardes GOD. 3. Because bound in all Bandes WITH VS of Nature of Grace and Good-Will of the Father's Gift and Appoynctment and his owne Covenant and speciall Contract with vs. So that albeit an vncouth man may possiblie leaue a stranger in his journeye alone yet Christ can not choose to doe so to vs but for the Bandes betwixt him and vs hee will never leaue vs nor forsake vs. Vers. 22. Let vs draw neare with a true heart in full assurance of Fayth having our Heartes sprinkled from an evill conscience and our bodies washed with pure water FROM these Priviledges hee presseth an Exhortation To draw neare to GOD and prescrybeth the Disposition requyred of vs in our drawing neare 1. This Exhortation showeth 1. That true Christians are often tymes so sensible of their owne vnworthinesse that vnder that sense they are enclyned of themselues to stand a-farre off and haue neede of encowragement and invitation to drawe neare 2. That such as are moste sensible of their owne vnworthinesse are moste called to come forwardes vnto GOD for Hee giveth grace to the humble 2. Hee layeth downe the Priviledges in the former Verses and in this draweth on the Exhortation TO TEACH VS 1. That such Priviledges as are graunted vnto vs in Christ must bee receaved and believed as Trueth 2. That wee must studie to make vse of our Priviledges and challenge them for our owne 3. That the weakest of true Believers in Christ may thrust in themselues at the Doores of Grace amongst the holie Apostles for the Apostle putteth the HEBREWES with himselfe in the Exhortation for this ende 3. For our disposition and fitting to drawe neare bee requyreth first That wee haue a true heart Hee sayeth not a sinlesse heart but a true heart that is such a heart as in the matter of believing mynâ—eâ—h no confidence but in GOD'S Grace through Christ onlie and in the matter of GOD'S Service myndeth onelie His will in its ayme and alloweth onelie that which is His will in its censure THEN An honest heart which honestlie acknowledgeth its owne sinnes and fleeth to Christ's Blood for sprinkling whose ayme is vpright endevour vpright and censure of it selfe vpright allowing in it selfe nothing but what GOD alloweth and displeased with that which dispeaseth GOD albeit manie wayes weake and imperfect yet hath libertie to draw neare vnto GOD. 4. The next thing hee requyreth is full assurance of Fayth That is a setled and full perswasion to bee accepted even through IESVS CHRIST THEN Albeit the LORD will not despyse the weakest measure of Fayth and will not quench the smoaking flaxe yet it pleaseth Him better yea it is His Commandement that men studie vnto the full assurance of Fayth for the more thou restest on GOD'S Covenant with thee in IESVS CHRIST the more thou sealest His Trueth glorifiest Him becommest the more lyke vnto faythfull Abraham and gettest the deeper rooting in CHRIST 5. The third is That the heart bee sprinkled from an evill conscience The heart is sprinkled when a sinner sensible of sinne maketh heartie application to himselfe of the Blood of IESVS for remission of sinnes after this heartie application of CHRISTS Blood the Conscience is furnished with a good Aunswere vnto all Challenges and so is made good a comfortable Conscience absolving the man through fayth in IESVS whome it tormented with Challenges before it ran to the Blood of IESVS for sprinkling THEN When-so-ever the Conscience is evill accuseth and vexeth let the vexed heart runne to CHRIST'S Blood and then shall it bee free from an evill conscience For the Blood of IESVS cleanseth vs from all sinne Let the Heart bee sprinkled and the Conscience will bee good 6. The fourth thing requyred in him that draweth â—are as hee should is That his bodie bee washed with â—â—re water That is That according to the sigification of that Legall Rite their outward conversation bee â—â—amelesse and holie sinne beeing so curbed within that it reygne not in their mortall bodie so foughten agaynst within as it breake not foorth in scandalous works of darknesse in the actions of the bodie THEN 1. With a sprinkled Conscience within men must joyne an holie and blamelesse conversation without 2. The washing of the conversation without must proceede from an heart sensiblie acquaynted with the power of the Blood of IESVS 3. And this outward holinesse of the bodie must bee wrought with pure water that is by the Spirite of Sanctification to distinguish the reformation of a Believer from a Counterfeyt who without may looke lyke a righteous man but within bee as a whyâ—ed Tombe full of rottennesse Vers. 23. Let vs holde fast the Profession of our Fayth without wavering for Hee is faythfull that promised ANother Exhortation to avowe the Fayth of CHRIST that is the Doctrine of CHRIST the Trueth receaved from CHRIST and believed and not to quyte it in the tyme of tryall vpon anie condition 1. The requyring to holde fast the Confession of our Fayth or Hope as the word importeth TEACHETH 1. That a true Christian must not onelie holde the Trueth of CHRIST secretlie but must confesse it professe and avowe it openlie where GOD'S Glorie and others good requyreth the same 2. That hee must looke for adversarie powers and Temptations to take that Trueth or at least the confession of it from him 3. That in these Tryals and Essayes hee must holde the faster grippe and avow it so much the more steadfastlie as hee is tempted to quyte it 4. That when hee is put to the Tryall of this Confession of anie poynct of his Fayth hee is also put to the Tryall of the Confession of his Hope Whether his hopes of the promised Salvation in IESVS bee stronger to keepe him steadfast or the Terrour and allurement from men stronger to make him quyte the poynct of Trueth controverted 5. That nothing but this Hope is able to make a man stand out in Tryall if hee bee hardlie vrged 2. Hee will haue the avowing of the Trueth of CHRIST to bee without wavering THEN 1. Men must so
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