and of our Title to eternal Life and of our perseverance it might be though an high degree of Faith and separable from true and sincere Faith in many but the object of this full Assurance is the Word and Promise of God considered antecedently to the application of them to this or that particular Subject or our selves and to the conclusion we deduce from thence concerning our own particular estate And it 's necessarily required in every one who will draw near to God The confidence and reliance which is grounded upon God's Promise is not an assurance that God hath justified us already or that he will justify and save us absolutely but that he will justify save and reward those who by Repentance and Faith in Christ diligently seek him and by consequence that he will save us seeking him in that manner For the Promises of God include the Duty of Man and bind God only unto such as perform the Duty And he that comes to the Throne of Grace without a full assurance of Christ's Merit and God's Promise and the performance of it to them that do their Duty they come not aright their Worship is not acceptable their Prayers not effectual Therefore said the Apostle If any man lack Wisdom let him ask it of God c. But let him ask it in Faith nothing wavering c. For let not that man think that he shall receive any thing of God Jam. 1. 5 6 7. Where by a wavering man some understand not only a man not assured of the truth of God's Promises or doubting of them but one not resolved to perform the Conditions of the Covenant For any such unresolved man to think that he shall receive the mercies promised and prayed for is plain Presumption Therefore this full assurance is necessarily required in every person drawing nigh to God even then when he draws nigh and converseth with his God We must therefore draw near to God and pray every where lifting up holy hands without Wrath or Doubting 1 Tim. 2. 8. Doubting is as prejudicial to Prayer as Wrath or impure hands This is the qualisication of actual Worship 3. The qualification of the Party followeth which is the purification of the heart and body For 1. Our hearts must be sprinkled from an evil Conscience 2. Our Bodies washed with pure water and the Apostle seems to presuppose them thus qualified because Believers The expressions are taken out of the Books of Moses in which God prescribed a two-fold purification one by bood which we have spoken of another by water And no person legally impure might draw nigh to God to worship him in the Tabernacle or Temple before he was purified And by this was signified that no man guilty and conscious of sin is fit to draw nigh unto or to worship God before he be purged from Sin The Ethiopick Translation is not here so wording as many other Translations be but is a Paraphrase and gives the true sense thus Our hearts being purged and our selves purified from Sin The reason hereof is this God heareth not Sinners Joh. 9. 31 But for the more distinct explication of the words we must observe 1. Our Hearts 2. The sprinkling of our Hearts 3. The sprinkling of them from an evil Conscience 4. The purifying of our Bodies with pure water 1. By Hearts are meant the rational appetite and will as subject unto the power of God and bound by his Laws This Heart and Will is the principal efficient of our actual Sins and proper and primary subject of Unrighteousness If this be pure all is pure if this be polluted all that issues out of it is polluted For out of the heart proceed evil Thoughts Murders Adulteries c. Matth. 15. 19. 2. If this be unclean it must be sprinkled that is purged and cleansed for that 's the true meaning of the word For under the Law the blood of Bulls and Goats and the ashes of an Heifer were sprinkled upon the unclean and their Bodies being sprinkled with this Blood with these ashes were sanctified to the purifying of the Flesh so that the sanctified might be admitted into God's holy Tabernacle or Temple to Worship God with the rest of the People which were clean So under the Gospel such as are morally and spiritually unclean must be spiritually sprinkled and purged by the Blood of Christ which doth not only justify but sanctify the penitent Believer So that to have our hearts sprinkled is to have them justified and sanctified by the Blood of Christ. 3. The thing from which they must be cleansed is an evil Conscience which the Aethiopick Translatour interprets to be an evil Work or Sin For Evil here is Sin and an evil Conscience is the Sin whereof we are guilty and conscious For nothing doth spiritually and morally pollute us but Sin which makes us not only guilty and liable to punishment but also filthy and unfit for Communion with God 4. The Body must be washed with pure water Some understand the Body in proper sense as contra-distinct to the Heart and Soul and this water to be the water of Baptism which is sprinkled upon the Body and though not physicially yet sacramentally and mystically doth purge it and the Soul too from Sin This it 's said to do by virtue of the Institution by the merit of Christ's Blood and the power of the Spirit For Baptism is the washing of Renegeration by the renewing of the Holy Ghost Tiâ— 3. 5. Yet this purifying cannot be by washing away the filth of the Flesh but the answer of a good conscience towards God by the Resurrection of Christ 1 Pet. 3. 21. It 's true that not only the Soul but the Body are polluted with Sin and both by reason of Sin are liable to punishment and both must be cleansed by the sprinkling of Christ's Blood and the Sanctification of the Spirit and this is the principal sense of the words The thing to be observed is That 1. No man unconverted unregenerate not sanctified by the Holy Ghost is fit to draw nigh to God 2. The regenerate who are in the State of justification and sanctification if they contract new guilt must by Repentance Faith in Christ's Blood and Prayer for the Spirit to sanctify them first cleanse themselves before they come to God The Body is but once washed with water and that is in Baptism but as it 's taken here it must be often washed and cleansed by the renewing of out Repentance and Faith So that by Heart and Body is meant the whole man and by sprinkling and washing is understood justification and sanctification not only begun upon our first conversion but continued by our Repentance and Faith continued habitually and re-iterated and actually exercised especially upon our relapfes and contracting of new guilt and pollution David knew this qualification to be necessary and therefore said I will wash my hands in innocency so will I compass thine Altar Psal. 26 6. To
the Conscience The first Proposition is It was a Figure for the time then present By Tabernacle in this place may be understood the whole Building with all the parts especially the two Sanctuaries This was a Figure the Word in the Original is a Parable which is a kind of Figure or Shadow representing by the similitude and resemblance some other thing and usually the thing represented and resembled is more excellent than the thing resembling as the Body is more excellent than the Shadow and the Figure more easily known than the thing figured Therefore Similitudes and Parables are usually taken from things easily known and obvious to the senses and the end of it is by that which is more easily known to inform us of that which is more inward and secret So this Tabernacle and the parts thereof with the things therein contained are visible and easily perceived and known yet so made as to signify far better things which were spiritual and divine such also were the Services therein performed And all this did imply the Imperfection of the Tabernacle of the things therein contained and of the Services accomplished in it for Types and Shadows are very imperfect things It was a Parable or Figure for the time then present as a time of Infancy and Non-Age and to continue only till the things figured and represented should be exhibited and then to cease and vanish and this is the reason why they had so little Power The second Proposition is In this Tabernacle were offered Gifts and Sacrifices Every religious Building and all Sanctuaries and Temples are erected for the Service and Worship of a God present in them so was this and it was so much better than others because it was consecrated to the true God and by his Command and Direction And seeing this and others are for the Service of God therefore there must be something to be given and offered as Gifts and Sacrifices These must be offered they must be offered to God and this Offering of them is the Service of God as it was in this Tabernacle The third Proposition is These Gifts and Sacrifices could not perfect them who did the Service as appertaining to the Conscience This doth presuppose that the end of God's Service is the benefit of Man serving The benefit here is the perfecting of such as did the Service To perfect is to sanctify free Man from Sin reconcile him to God so he may have some Communion with God and derive some Happiness from him There is an outward and also an inward spiritual and divine Sanctification The Service of the Law in the Tabernacle in offering Gifts and Sacrifices might sanctify the outward Man with an inferiour kind of Sanctification so that both Priest and People might have some outward Communion with God prevent or avert or remove some temporal Penalties obtain some temporal Blessings and Priviledges Yet all this was nothing to Sanctification of the Conscience and the immortal Soul conscious of Sin so as to remove the spiritual Guilt or the eternal Punishment or obtain spiritual and eternal Blessings All the Service of the Law could do no such thing it had no such Power and Efficacy It 's true that they who in performing these Services with an humble and penitent heart looked far beyond these figures upon Jesus Christ to come might obtain the Sanctification of the Conscience Yet this they could not do by the figures and shadows but by the things signified by them This was the reason why Paul did so much dis-esteem all his Priviledges and his Righteousness according to the Law in respect whereof he was blameless and did so much esteem so highly value and so much long after the Righteousness by Faith in Christ. This therefore was one Imperfection of the Law that it had not any such sanctifying Power as appertaining to the Conscience and this the Hebrews must take special notice of and they must know the figure and shadow had not the Power of the Substance § 9. The third Imperfection follows Ver. 10. Which stood only in Meats and Drinks und divers Washings and carnal Ordinances imposed on them till the time of Reformation IT 's very difficult to find the Grammatical Congruity and good Construction in these words and the Connexion is obscure the printed Books differ and so do the Translations The Reason of all this may be from some Errour in the Transcription of the Manuscripts The Syriack is more plain than the rest and the whole may be summ'd up in two Propositions 1. That the Service of the Law consisted in Gifts and Sacrifices together with Meats and Drinks and divers Washings and carnal Ordinances 2. That these were imposed upon the Jews till the time of Reformation In the first Proposition Meats and Drinks are not ordinary but religious and by them may be intended Meat-Offerings and Drink-Offerings and some extend the sense so far as to include Meats clean and unclean allowed or forbidden by God Baptisms or Washings are here to be understood to be such as were religious and used in the Service of God and these were divers and of several sorts some were by water onely some by Blood some by other things mixt with Water some with sprinkling some with bathing some with washing another The end of them all was legal Cleansing and Purification And because there were other Rites he summs them up all in one word Ordinances which were carnal The word for Ordinances is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that is used in the first Verse and some translate it Justifications that is Legal Sanctifications But it 's taken here for Rites and Ceremonies in this place as in the Margent is expressed These Ordinances with the Offerings Meats Drinks Washings are said to be carnal that is outward sensible bodily and such as have their Effect in the use of them upon the Body the outward Man and bodily things This Epithet carnal is thought to be added for to give a Reason why they cannot perfect and sanctify the Conscience or have any Effect upon the immortal Soul and so this first Proposition belongs unto the former Verse to signify the inability of the Legal Service in perfecting the Conscience which is the second Imperfection The second â—â—oposition These Rites and this Ceremonial Service were imposed till the time of Reformation It might be said If they were so poor imperfect and ineffectual why were they observed The Answer is They were imposed till a better time a time of Reformation To be imposed is to be commanded so that the People of those times were bound to observe them and serve God in that Mystical and Ceremonious manner for the divine Precept made the Observation necessary Some so understand the word in the Greek as to imply they were a Yoke or Burden and so indeed they were Yet whether this be here intended may be a Question The time of Reformation is conceived to be the time of the Gospel
Oblatio the death of the thing Sacrificed and the offering of it to God and the blood must not only be shed but in the Law it must be sprinkled either upon the horns of the Altar without or upon and before the Mercy-seat within the second Vail The blood being shed was the death of the thing Sacrificed and the sprinkling of it upon the Altar or the Mercy-seat was the presenting it to God These both did signify that life must go for life and the blood wherein is the life must be presented to God as Supream Judge and accepted of him before the work of Sacrificing could be finished and made efficacious Therefore Christ's Sacrifice could not be compleated except he be not only slain on Earth but present himself as slain before the Mercy-seat of God in Heaven and both the suffering and offering must be with Incense and Prayer requesting eternal Redemption Whether he did miraculously take some or all his blood shed as some conceit into Heaven is not necessary to be believed except it be evident out of Scripture unto us that he did so Some Socinians affirm and inferr from hence that Christ was not a Priest till he entred Heaven because though his Suffering was on Earth yet his Offering was in Heaven But this is ridiculous and not worth the answering For though this work of Sacrificing was not finished before he entred Heaven yet it doth not follow that he was no Priest before that time because this great Sacrifice was not finished For Aarou must be a Priest before he can minister in the Tabernacle much more before he enter into the inner Sanctuary with the expiatory blood The Socinian doth not assert any entrance of Christ into Heaven but that only one by and upon his Ascension yet Christ was made a compleate Priest instantly upon his Resurrection For from these words This Day which was the day of Resurrection have I begotten thee the Apostle proves Christ to be made a Priest and that by those words This is point-black against his assertion Christ may be and was a Priest by Designation Consecration Constitution Confirmation He was designed from his Birth yet more solemnly upon his Baptism he was consecrated by his great Sacrifice he was fully constituted and made a compleate Priest upon his Resurrection he was confirmed Priest by Oath upon his Ascension and Session at the right hand of God He must needs therefore be very ignorant that shall think that he was no Priest before this confirmation in Heaven But 2. How was this propitiation made and this eternal Redemption obtained for us It 's said he gave himself a Ransome for all 1 Tim. 2. 6. That he gave his life a Ransonâ—â— for many Matth. 20. 28. That he was delivered for our Offences Rom. 4. 25. That he is the propitiation for our sins and not for ours only but also for the sins of the whole World 1 Joh. 2. 2. And more fully in the Prophet All we like Sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the iniquities of us all Esay 53. 6. Out of all which places especially the last we may observe 1. That Christ suffered and by his blood entred Heaven for man 2. For man as sinful 3. To make God propitious to us for ever 4. God in this is to be considered as a Judge punishing us in him and by laying the iniquities that is the punishments of the iniquities of us all upon him 5. He did not suffer not offer for his own sins for God made him who knew no sin sin that is a suffering or propitiatory and redemptory Sacrifice for us so that the benefit redounds to us 6. Seeing he suffered for sin though not for his own his Death was a punishment in proper sense 7. The blood of Christ shed and offered to God as Supream Judge was the price of our Redemption and the immediate effect thereof was eternal propitiation 8. In this work Christ by God's appointment and his own voluntary submission became our Surety and Hostage and so liable to Death That God did punish sin in him was justice that he did punish our sins in him was mercy unto us It 's true that God considered as a private person and as the party offended was merciful and pityed Man but as supream Law-giver and Judg of Mankind he must be just and punish Sin that his Justice being satisfied he might have free and full power to pardon Sin and that without any breach of Justice The Intention of the Apostle in this Text is to prove and make it evident That this Service and Sacrifice was far more excellent than the greatest Service the Levitical High-Priest could or did perform This super-excellency is set forth in respect 1. Of the Blood which was not that of Goats or Calvs but his own Blood 2. In respect of the place into which he entred which was not an earthly Sanctuary but the Holy place of Heaven 3. And most of all in respect of the Effect which was not a yearly Expiation but an eternal Redemption In Form he argues thus That Service wherein by his own Blood he enters Heaven but once and obtains eternal Redemption is more excellent than the Service of that Priest who enters often with the Blood only of Calvs and Goats into an earthly Sacrary and obtains but a yearly Remission But Christ's is such and the Levitical High-Priest's Service but such as is formerly described Therefore Christ's Service is more excellent § 12. The Apostle goes on and proves by a second Argument that the Service and Ministry of Christ is far more excellent and that in respect of the Effect which it hath vertue to produce The former Effect was Propitiation or Expiation this latter and second is cleansing or Purification This as the former is delivered by way of Comparison and the Comparison is in Quantity yet presupposing another in Quality The whole may be reduced to Propositions in this manner 1. The Blood of Bulls and Goats and the Ashes of an Heifer sprinkling the unclean sanctify to the purifying of the Flesh. 2. The Blood of Christ who through the eternal Spirit offered himself without Spot to God purgeth the Conscience from deaÌ„d Works to serve the Living God 3. If the Blood of Buls and Goats and the Ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the Flesh then much more doth the Blood of Christ who through the eternal Spirit offered himself without spot unto God to purge the Conscience to serve the Living God The Comparison in quality is between the Blood of Buls and Goats the thing wherein they are compared and do agree is purging and sanctifying The Comparison in quantity presupposing also a dissimilitude in this that one doth sanctify the Flesh the other the Conscience is this That if the one hath power to purge and cleanse the Flesh the other hath much more
that Blood was necessary not only for confirmation of the New Covenant but also for the purification of the Called Covenanteers And therefore there could be no reason why these Hebrews of the Jews should be offended with the Death of Christ seeing it was so useful and so necessary not only for Expiation but for purging the Conscience from dead Works and confirming the New Covenant and Testament And here two things are observable 1. That if this Blood should not expiate Sin and purge the Conscience the Covenant could not be firm to the Called so as to receive the eternal Inheritance For if the Inheritance be not purchased and meâ—ted and the Called justified from sin they can have no title or right unto it and if not sanctified and cleansed from the pollution of sin they cannot be capable of it so as to enjoy it 2. This Blood was necessary for the Expiation of the sins not only of them who live after it was shed but also of those who lived under the Law For under it there was no Blood of any Sacrifice that could expiate sin as polluting the Conscience and making the Sinners liable to eternal punishments and as it could not expiate so it could not purge the Conscience though sprinkled with it § 20. The Reddition or Application followeth Ver. 23. It was therefore necessary that the paterns of things in the Heavens should be purified with these but the heavenly things themselves with better Sacrifices then these THe sum of these words is this That as it was necessary that earthly and carnal things and shadows should be purified by the blood of these carnal Sacrifices for the confirmation of the first Covenant so it 's necessary that spiritual and heavenly things should be purified with the blood of better Sacrifices then these for the confirmation of the New Covenant This Reddition is made by a repetition in brief of the former proposition and protasis of the Comparison So that in these few words we have the full Similitude whereof there be two parts The first Is the necessity of purging the Types and Shadows The second Is the necessity of purging the Anti-types Both agree in this 1. That they must be purged 2. They must be purged with the blood of Sacrifices 3. There is a necessity of purging both with the blood of Sacrifices Yet they differ 1. In that the one are earthly and carnal Types 2. In the purging as well in the things purged For the first are purged with earthly carnal Sacrifices suitable to their nature the second with far better Sacrifices The whole may be reduced to two Axioms or Propositions 1. It 's necessary that the paterns of heavenly things should be purified with these 2. It 's necessary that the heavenly things should be purified with better Sacrifices then these Yet there is a third implyed and that is As it 's necessary for the one to be purged with these so it is necessary the other should be purged with better The disposition of the Text seems to be Dianoâ—tical and the argumentation in form to be this If it was necessary that the paterns of things in Heaven should be purified with these then it 's necessary that the heavenly things should be purified with better Sacrifices then these But the first was necessary Therefore the second is so too From all this we understand that the Apostle inferrs the necessity of purging heavenly things from the necessity of purging earthly and further that if the purification of the Types was necessary then the purification of the Anti-types with better Sacrifices was much more necessary This is the reason why the Apostle brings in this Text by the illanve Therefore which is to be understood to follow the proposition and to go before and bring in the Reddition In the first Proposition we have 1. Things in Heaven 2. Paterns of things in Heaven 3. The purifying of the Paterns 4. The purifying of them with these 5. The necessity of purifying them with these 1. By things in Heaven are meant heavenly things as appears in the latter part of the Text and by heavenly are meant spiritual and more excellent things We read of Jerusalem above Gal. 4. 26. and of the heavenly Jerusalem Chap. 12. 22. of this Epistle And this is the Church which is first Militant and then Triumphant which is first from Heaven then in Heaven 2. The patterns of the things in Heaven are such things as were Signs Images Shadows and imperfect Representations of things in Heaven For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Original signifies Signs and Images which represent though but darkly other things These are not Patterns in proper sense but things that do sub-demonstrate or obscurely signify some other things They are called Examples and Shadows Examples and Shadows of heavenly things Chap. 8. 5. where it's observable that the very word which is there turned Example is here turned Pattern And Chap. 10. 1. it 's said The Law had a Shadow of good things to come These Shadows Signs and Figures were the Tabernacle the Vessels with many other things which under the Law were purified with Blood 3. What the purifying of these was you have heard before for it was Consecration Expiation Sanctification whereby the things purified of unholy were made holy 4. These were purified with these that is with Scarlet Wool Hyssop Water Blood Ashes and the principal of these was Blood and this Blood was the Blood usually of Bullocks and Goats which was ordained by God to be the Blood of Expiation and Sanctication So outward and carnal things were purged with outward and carnal Blood and both the things the Blood and the Purification were Mystical and did signify some spiritual and more excellent things Blood Purification 5. There was a necessity why these things should be so purified Where we may consider that not onely the Purification but this purification by these was necessary The necessity did arise from God's Institution and Command that these things and shadows should be purified and purified by these things And if these things must signify persons and things guilty and polluted by Sins which God would have purified then in this respect also there was a necessity because otherwise there had been no Agreement between the Types and Anti-Types § 21. The second Proposition is That it 's necessary the heavenly things themselvs be purified by better Sacrifices than these Where we must examine 1. What these heavenly things be 2. What these better Sacrifices are 3. What it 's to be purified by these 4. How this is necessary The heavenly things themselvs are some better and more excellent things for as Heaven is far above the Earth and more glorious so heavenly things must be some better and more glorious than earthly The one are bodily and corruptible and the other spiritual incorruptible and immortal in comparison whereof the best things under the Law were but Shadows These spiritual
first words of the Text for some read them negatively as our Translation doth For then should they not have ceased Some read them Interrogatively For then should they not have ceased Thus Vatablus and some others Some omit the negative particle and read them thus For then they should have ceased Thus the Vulgar Beza Tramelius Vetesius Stephaâ—â—s in his fifth Copy and the Complâ—teâ—sis and this seems to be the true Reading though the Interrogative hath the same sense The Apostle seems to argue thus If the Sacrifices of the Law had perfected the Commers or â—urged the Worshippers then they should have ceased to be offered This Consequence is proved because if they had been once purged they should have had no more Conscience of Sin and so the Offerings had been needless and useless It was said before that they were offered year by year continually and here from that continuance of them he infers their Imperfection For as the Sytiack paraphraseth if they had perfected and sanctified the Worshippers they should have ceased This presupposeth That when an Agent hath produced his Effect finished his Work and attained his end he ceaseth to work for that end any more and takes his Rest Thus God when he had finished the World and made all things then he rested from the Work of Creation Now the End of Sacrifices was to purge and expiate the Sins of those who offer them and if once they can do that fully and perfectly Reason it self would dictate they may cease But to proceed unto the Reason why they should have ceased if they had pâ—â—ged the Worshippers which is this For then the Worshippers being purged should have no more Conscience of Sin Where we have three things observable 1. The vertue of purging proper to a Sacrifice 2. The Subject purged by them which is the Worshippers 3. The Effect of this sanctifying Power in this Subject which is to take away the Conscience of Sins To begin with the last By Sins are meant 1. Sins past 2. Guilt which necessarily and unavoidably follows upon Sin once committed By Conscience of this Sin is understood 1. The Knowledg of this Guilt as we use to say of a Delinquent that he is conscious to himself that he hath offended 2. Some Effects consequent which either are apt to follow or do follow thereupon as Sorrow Fear Accusation therefore Tremelius turns it Sin wounding the Conscience though it is the Knowledg of Sin as our Sin as rendring us guilty and liable to Punishment that doth torment and wound For by Conscience is meant the Soul conscious and privy to it 's own Sin and the Acts of this the Soul thus conscious and knowing are to accuse threaten and condemn it self and from hence it is that the guilty Soul is such a Tormentor of it self By having no Conscience of Sin is meant 1. To be freed from the Guilt of Sin 2. A Knowledg thereof grounded upon certain Rules The Subject of this benefit are Worshippers for these are not only guilty but know it and are sensible of it and therefore come to God and use some means to propitiate him that being propitiated he may pardon them For it 's pardon that actually frees from Guilt and the Conscience of Sin Those who are guilty and yet sensless and so no Worshippers continue guilty still Yet these Worshippers as purged only are free from Guilt and this purging is two-fold 1. By Sacrifice as propitiating and making Sin pardonable 2. By God's Sentence upon Repentance and Faith pleading the Sacrifice as offered and accepted And without both Guilt is not actually taken away Thus far these words have been explained as considered absolutely in themselvs yet we must further examine them as referring to the Antecedent part of the Text and containing a Reason why the Legal Sacrifices should have ceased if they had perfected the Worshippers And for the clearing of this I must resume the former distinction of purging as it is an immediate Effect of a Sacrifice or an Effect of the Sacrifice upon God's Sentence of Absolution The former purging is here principally meant yet so as not to exclude the latter Yet this purging by Sacrifice offered may be an Expiation of some-Sins for a time as making liable to some certain Punishment or as an Expiation of all sins expiable and making the Sinner liable to all Punishments not only temporal but spiritual and eternal Now if there had been any such expiatory Sacrifice under the Law that could have made God propitious for ever and all sin remissible for ever and so have made not only temporal but spiritual and eternal penalties eternally removable then if that had been once offered and accepted there had been no need of offering that Sacrifice again or any other For this would have purged the Worshipper so as to free him from the Guilt and Conscience of Sin without any other or without any Re-iteration of it at all But there was no such Sacrifice therefore the Worshippers upon new sins had recourse to a new and to another Sacrifice and these Sacrifices did not cease but continue and hence the Author proves their Imperfection Under the Gospel we commit new Sins contract new Guilt and have Conscience of Sin and so do often re-iterate the Offering of a broken Spirit renew our Repentance and our Faith yet we plead no new Sacrifice Expiatory but rely only upon one Sacrifice once offered till such time as by vertue of it we be so purged as never to be guilty again or have Conscience of Sin any more and when upon our finall Repentance and Faith in this Sacrifice we receive a full and final Absolution then by vertue of this Sacrifice we have no Conscience of Sin for ever § 4. The Apostle goes on and further informs thus Ver. 3. But in those Sacrifices there is a Remembrance again made of Sins every Year THESE words seem to produce a third Argument to prove the insufficiency of the Legal Sacrifices as to perfecting and purging the Worshippers In Form he argues thus If in those Sacrifices there was a Remembrance of Sins every Year then they did not purge and perfect the Worshippers But in them there was a Remembrance again of Sins every Year Therefore they did not perfect and purge the Worshippers In the Text we have 1. A yearly offering of Sacrifices 2. In these Sacrifices a Remembrance of Sin every Year 1. There was a yearly Offering and this seems to be that great and solemn Sacrifice of Explation offered the tenth day of the seventh Month every Year It 's true that there were many other propitiatory and Ilastical Sacrifices besides this offered every Year yet this was the general and publick Sacrifice offered for the Universality and whole Body of the People and therefore vas the principal This doth prove that they ceased not because they took not away the Gâ—ilt and Conscience of sin Therefore some think these words to be an