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
did not but were repeated Vers. 3. Because they could not take awaye sinne Vers. 4. Wherefore as the Scripture doeth witnesse PSAL. xl Sacrifices of the Lawe were to bee abolished and Christ His Sacrifice to come in their rowme Vers. 5.6.7.8.9 By which Sacrifice once offered wee are for ever sanctified Vers. 10. And as their sacrifice was imperfect so was their priesthoode also ever repeating the same sacrifices which could not because they were repeated abolish sinne Vers. 11. But Christ hath ended His sacrificing in His once offering and entered to His Glorie to subdue His Enemies Vers. 12.13 Having by that once offering done all to His Followers that was needfull to perfect them Vers. 14. As the word of the Newe Covenant IEREM XXXI prooveth vers 15.16.17.18 Having spokeÌ„ then of Christs Divine Excellencie and of the Priviledges which the Faythfull haue in Him I exhort you to make vse of it in speciall seeing wee haue by Christ's Bloode accesse vnto Heaven Vers. 19. By so perfect a Way as is Christ's Fellowship of our nature Vers. 20. And so great Moyen by Christ before vs there Vers. 21. Let vs strengthen our Fayth for the better gryping of our Iustification and Sanctification through Him Vers. 22. And let vs avowe our Religion constantlie Vers. 23. And helpe forwards one another Vers. 24. Neglecting no Meanes publicke nor private for that ende as some Apostates haue done Vers. 25. For if wee make wilfull Apostasie from His knowne Trueth no Mercie to bee looked for Vers. 26. But certayne Damnation of vs as of His Enemies Vers. 27. For if the Despysers of the Lawe were damned to death without mercie Vers. 28. What Iudgement abydeth those who so abuse IESVS His Grace and Spirit as wilfull Apostates doe Vers. 29. For GOD'S Threatening in the Lawe is not in vayne Vers. 30. And it is a fearfull thing to fall as a Foe in GOD'S Hand Vers. 31. But rather prepare you for such Sufferinges as you began to feele at your Conversion Vers. 32. Partlie in your owne persons and partlie by your fellowship with Sufferers Vers. 33. Which you did joyfullie beare in hope of a Rewarde Vers. 34. Therefore retayne your Confidence Vers. 35. And bee patient Vers. 36. GOD will come and helpe shortlie Vers. 37. And till Hee come you must liue by Fayth and not by Sense But if you will not you shall bee rejected Vers. 38. But I and you are not of that sorte that shall make Apostasie but of the number of true Believers who shall persevere and bee saved Vers. 39. The doctrine of Chap. X. THAT hee may yet farther show the impossibilitie of offering Christ oftener hee giveth the often repetition of Leviticall sacrifices yeare by yeare for a reason of their imperfection and inhabilitie to perfect the worshipper and therefore of necessitie Christ's sacrifice could not bee repeated except wee should make it imperfect lyke the Leviticall and vnable to perfect the worshipper is the Legall sacrifice was The force of his reasoning is this The moste solemne sacrifice offered by the high Priest himselfe Lâ—VIT xvj and least subject to repetition of all the sacrifices being offered not so often as each moneth or each weeke or each day as some sacrifices were but once a-yeare onelie yet because they were repeated yeare by yeare they were declared by this meanes vnable ever to make the commers therevnto perfect Therefore Christ's sacrifice could not bee often offered lest for that same reason it should bee found imperfect also And this is his drift in Vers. 1. Hee prooveth his reason to bee good thus If they could haue perfected the commer then they should not haue beene repeated but ceased from beeing offered because they should haue delivered the worshipper perfectlie from sinne and having done that the repitition was to no purpose Vers. 2. But they did not free the worshipper from sinne for still after offering hee professed himselfe guiltie for anie thing these sacrifices could doe by offering of a newe Offering Vers. 3. And no wonder because such sacrifices were not worthie to expiate sinne and so vnable to take away sinne and so also vnable to quyet the Conscience VERS 1. FOR the Lawe having a shadowe of good thinges to come and not the verie image of the thinges can never with those sacrifices which they offered yeare by yeare continuallie make the commers therevnto perfect THE Olde Covenant is called the LAW because it was drawne vp in a Legall forme vpon conditions of obedience to the Lawe and Grace and Lyfe in IESVS CHRIST to come were set before them in Shadowes not in a cleare manner as in the Gospell THEN 1. In the Olde Covenant the Lawe was expresslie vrged and Grace in the MESSIAS covered and hid vnder Vayles 2. Christ and his Grace and the good thinges which come by him were not so hid but they might haue beene seene albeit but darklie beeing as by their shadowes represented 3. The revealing of Christ and his Benefites vnder the Gospell and vnder the Lawe differ as farre in measure of light as the shadowe of a thing and the lyuelie image thereof drawne with all the lineamentes For they sawe Christ and Righteousnesse and aeternall Lyfe through him as those which are in the house see the shadowe of a man comming before hee enter within the doores but wee with open face beholde in the Gospell as in a Mirrour Christ's Glorie shyning Christ in the preaching of his word crucified before our Eyes as iâ— were and bringing with him Lyfe and Immortalitie to light 2. Hee maketh the repeating of the Sacrifices a reason of their inhabilitie to perfect the commers therevnto That is Perfectlie to satisfie for those who came to the Sacrifice and to sanctifie and saue them in whose name it was offered THEN 1. A sacrifice that perfectlie satisfieth God's justice for sinne can not bee repeated and a sacrifice which hath neede to bee repeated hath not perfectlie satisfied God's justice for the sinner nor perfected the sinner for whome it is offered by doing all that Iustice requyred to purchase justification sanctification and salvation to him 2. Who-so-ever will haue Christ offered vp in a sacrifice oftener nor once whether by Himselfe or by another denyeth the perfection of that sacrifice on the Crosse denyeth that by that one sacrifice purchase is made of all that is required to perfect sinners which is fearfull blasphemie Vers. 2. For then would they not haue ceased to bee offered because that the worshippers once purged should haue had no more conscience of sinne BY way of question hee asketh Would not those Sacrifices haue ceased to bee offered if they could haue made the commers therevnto perfect THEN The Apostle esteemeth this Reason so cleare that anie man of sound judgement beeing asked the question must of necessitie graunt it For Natures light doeth teach thus much That if a sacrifice doe all that is to bee done for the sinner it standeth there because there is
the first wherein was the Candle-sticke and the Table and the Shew-bread which is called the Sanctuarie Vers. 3. And after the second Vayle the Tabernacle which is called the Holiest of all Vers. 4. Which had the Golden Censer and the Arke of the Covenant overlayd round about with Golde wherein was the Golden Pot that had Manna and Aaron's Rod that budded and the Tables of the Covenant Vers. 5. And over it the Cherubims of Glorie shadowing the Mercie-Seate of which wee can not nowe speake particularlie Vers. 6. Nowe when these thinges were thus ordayned the Priestes went alwayes into the first Tabernacle accomplishing the Service of GOD. Vers. 7. But into the second went the high Priest alone once everie yeare not without Blood which hee offered for himselfe and for the errours of the people HEE setteth before our Eyes the pleasant Face of GOD'S outward Worship that in the wyse appoynting of everie thing for place for division of rowmes for Furniture for Ornamentes for Materialls for Persons for Actions for order of doing wee may beholde the Glorie not onelie of the Appoynter of them but also the Glorie of the Church and of Heaven and of CHRIST and of His Saynctes represented there-by as farre aboue the Glorie of those outward thinges as Heavenlie and Spirituall thinges are aboue earthlie as the particular Exposition of the meaning of the Types in their owne proper place will make playne which wee can not meddle with heere seeing the Apostle judgeth it not pertinent Vers. 8. The holie Ghost this signifying that the way into the Holiest of all was not yet made manifest whyle as the first Tabernacle was yet standing HEE expoundeth what the high Priest's going through the Vayle but once a-yeare did meane saying The holie Ghost signified some-thing there-by THEN 1. The holie Ghost is the Author of these Ordinances of LEVI and of Matters appoyncted about that Olde Tabernacle as of the Expressions of His owne Mynd to the Church and so Hee is verie GOD. 2. The holie Ghost is a distinct person of the Godhead exercising the proper actions of a person subsisting by Himselfe directing the Ordinances of the Church teaching the Church and interpreting the meaning of the Types vnto the Church 3. The Church vnder the Lawe was not altogether ignorant of the Spirituall Signification of the Leviticall Ordinances because the holie Ghost was then teaching them the meaning 4. Those Rites and Ceremonies were not so darke in themselues as they could not bee in anie sorte vnderstoode but were Expressions of the Mynde of GOD to the Church of that tyme. 2. That which the holie Ghost did signifie was this That the way vnto the Holiest of all was not yet made manifest whyle as the first Tabernacle was yet standing THEN That the Holiest of all represented Heaven the Olde Church did knowe 3. Hee sayeth not that the way to Heaven was closed but not clearlie manifested THEN They knewe the way to Heaven darklie through the Vayle of Types 2. They knewe there was a tyme of clearer Light comming 4. The tyme of the endurance of this not cleare manifestation of the way to Heaven is set downe to bee Whyle the first Tabernacle was standing THEN The Olde Church was taught 1. That the cleare light of the way to Heaven was not to bee revealed whyle those shadowes and that Tabernacle endured 2. That when the cleare Manifestation of that way should come by the MESSIAS that Tabernacle was not to stand 3. That when GOD should cause that first Tabernacle to bee remooved the true Light was at hand 4. That none should receaue the cleare light of the way to Heaven but such as should renounce the Ordinances of the first Tabernacle And so the Apostle by the authoritie of the holie Ghost enforceth these Hebrewes eyther to renounce the Leviticall Ordinances or to bee depryved of the true light of the way to Heaven now revealed 5. Whyle he calleth this Typicall Tabernacle The first Tabernacle bee importeth 1. That Christ's Bodie was the next Tabernacle 2. That the Temple is comprehended vnder the name of the Tabernacle in this Dispute Vers. 9. Which was a Figure for the time then present in which were offered both giftes and sacrifices that could not make him that did the service perfect as pertayning to the conscience HEE showeth the vse of the Tabernacle and the imperfection of the service thereof saying The Tabernacle was a Figure for the tyme then present Whereby hee giveth vs to vnderstand 1. That the Tabernacle was a Type and Figure of CHRIST 2. That it was not appoynted for all tyme to come but for that present tyme of the Churches Non-age 3. That how-so-ever it was an obscure Figure yet having some resemblance of the thing signified it was fitte for those of that tyme. 2. Next hee showeth the weaknesse of the Offeringes offered in the Tabernacle that they could not make the man that did the service perfect as concerning the Conscience That is They could not perfectlie satisfie the Conscience that Sinne was forgiven and Lyfe granted for anie worthinesse of those Offeringes they could not furnish the Conscience with a good Aunswere towardes GOD for saving of them who did that Service 1. Pet. iij. 21 Because the Conscience could not haue sound ground of satisfaction how GOD'S Iustice would bee made quyet by those Offeringes And that which doeth not satisfie GOD'S Iustice can noâ— satisfie the Conscience because the Conscience is GOD'S Deputie and will not be quyet if it bee well informed till it see GOD pacified THEN It followeth from this Ground seeing those Offeringes could not perfect a man in his Conscience 1. That CHRIST'S Sacrifice signified by them must perfectlie satisfie GOD'S Iustice and the Conscience also and purge the filthinesse of it and heale its woundes 2. That as manie as were justified before GOD and in their Conscience truelie quyeted vnder the Lawe behooved of necessitie to see through these Offerings and flee in to the Offering of the Sacrifice represented by them as PSAL. Lj. 7 For otherwayes the Apostle testifieth heere the outward Offeringes could not perfect them in the Conscience 3. That when Remission of Sinne and Attonement is promised in the Lawe vpon the Offering of these Giftes as LEVIT XIV 9 and XVII 11 the forme of speach is Sacramentall joyning the Vertue of the Sacrifice of Christ signified with the Offering of the figuratiue Sacrifices vnto the Believer 4. That true Believers notwithstanding of manie inperfections of their lyfe may bee perfected as concerning their Conscience by fleeing to the Mediation and Sacrifice of Christ which washeth the Conscience throughlie Vers. 10. Which stoode onelie in meates and drinkes and diverse washinges and carnall ordinances imposed on them vntill the tyme of Reformation HEE giveth a Reason why those Ceremonies could not perfect the Conscience Because they stoode in Meates and Drinkes and diverse Washinges and carnall Ordinances To wit If they bee considered by themselues
no more to doe If it pay the full pryce of the sinners expiation at once offering what neede can there bee to offer it over agayne And therefore if Christ's one sacrifice once offered perfect the commers therevnto must it not cease to bee offered anie more by this reasoning of the Apostle For if Hee haue made a perfect purchase of what-so-ever is requyred to perfect vs by once offering Wisdome and Iustice will not suffer the pryce of the purchase to bee offered agayne And if Hee must bee offered agayne Hee hath not perfected the purchase for vs by anie Offering going before 2. The Apostle his Reason why a Sacrifice which perfecteth the worshipper must cease to bee offered is Because that the worshipper once purged should haue 〈◊〉 more conscience of sinnes By which hee meaneth not that the purged worshipper may doe heereafter what hee listeth and make no conscience to sinne nor â—et that after hee is purged and falleth into a newe sinne hee should not take with his guiltinesse and repent and run agayne to the Benefite of that Sacrifice But this hee meaneth That the purging of his Conscience by vertue of a perfect Sacrifice is such that hee is fred from the just Challenge and condemnatorie Sentence of the Conscience for that sinne where-from hee is purged QVESTION How is it then will you saye that manie of GOD'S Children are often tymes troubled with the guiltinesse of their Conscience for those same sinnes which they haue repented and sought pardon for through Christ's Sacrifice and found Remission intimated and Peace graunted I ANSWERE Not for anie imperfection of the Sacrifice or of their Remission but for the weaknesse of their gryping of the ever-flowing Vertue of that once offered Sacrifice the Remission granted therethrough THEN 1. Hee that is purged by Vertue of the sacrifice of Christ hath God's Warrand to haue a quyet and peaceable Conscience 2. And if he haue a Challenge after hee is fled to this sacrifice hee may by God's approbation stoppe the same by opposing the Vertue of that perfect sacrifice to the Challenge 3. The commers vnto the Sacrifice to haue beneâ—â—te there-by vers 1. are heere called Worshippers vers 2. THEN The LORD reckonetâ— it a parte of Divine service and Worship done vnto him to come and seeke the Benefite of that sacrifice where-by Hee is pacified and wee ransomed 4. To make the worshipper perfect vers 1. is expounded by purging them and delivering them from the conscience of Sinne vers 2. THEN That sacrifice which purgeth the Conscience from sinne doeth also perfect the Man Neyther needeth hee anie thing vnto salvation which such a sacrifice doeth not purchase And such is that once offered Sacrifice of CHRIST Vers. 3. But in those sacrifices there is a rememberance agayne made of sinnes everie yeare HEE prooveth That the Leviticall Sacrifices tooke not away the Conscience of Sinne because there was a yearlie commemoration made of the same sinnes not onelie of that yeare but also of former yea beside the commemoration expresslie done by the Priest â—ven in these repeated Sacrifices sayeth hee there was â—â— effect a reall taking vp agayne of those sinnes for which Sacrifice had beene offered before because the offering of Sacrifice of newe did playnlie importe That by no praeceeding Sacrifice was the Ransome of the Sinner payed And so in effect the Sacrificers did professe That for anie thing which the former Sacrifice could merite their sinnes remayned vnexpiated QVEST. But you will aske Were not Believers vnder the Law purged from their sinnes and made cleane and whyte as Snow PSAL. lj 7 I ANSWERE Yes indeede but not by vertue of those Typicall Sacrifices but by Vertue of the Sacrifice signified by them To wit The Sacrifice of the true Lambe of GOD which taketh away the sinnes of the Worlde And therefore when Attonement and expiation of sinne is attributed to the Leviticall Sacrifices as LEVIT xvij vers xj The forme of speach is Sacramentall the propertie of the thing signified beeing ascrybed to the signe as was marked before QVEST. But doe not we Christians make a commemoration of our sinnes yeare by yeare yea daylie remembering even the sinnes of our youth and deprecating the wrath which they deserue I ANSWERE It is true wee doe but not by way of offering a Sacrifice as they for of them it is sayde heere In those sacrifices there is a rememberance of sinne QVEST. What is the difference betwixâ— commemoration of sinne without renewed Sacrifice and commemoration of sinne with â—enewed Sacrifice betwixt the Iewes commemoration of sinnes yeare by yeare spoken of in this place and the commemoration which true Christians doe make I ANSWERE The Iew in his solemne Commemoration of sinne by renewed Sacrifice did reallie professe two thinges One That no Sacrifice formerlie offered was sufficient to expiate his sinne or cleanse his Conscience Another That hee had not sufficientlie gryped by Fayth that signified Sacrifice which was to come but had neede through the Spectacles and Transparent of these Typicall Sacrifices enjoyned for his helpâ— to take a newe view of that true Sacrifice which was to come of both which the repeated Sacrifice did beare witnesse But wee by Commemoration of our sinnes and not sacrificing professe That by Christ's Sacrifice alreadie past GOD'S Iustice is so well satisfied as there is no neede of newe Sacrifice nor ofter offering of that one and therefore that wee desire no other Ransome but Christ's which is payed alreadie on the Crosse but onelie craue to haue by Fayth a better grip of Christ who hath payed the Ransome for vs that wee may finde the Vertue of his Ransome yet more and more in our selves QVEST. But what if with the Commemoration of sinnes yeare by yeare and daye by daye wee should pretende to joyne a Sacrifice that newe expiation might bee made by offering of Christ over agayne as is pretended to bee done now-a-dayes I ANSWERE By so doing wee should take away the Difference which the Apostle heere putteth betwixt the Leviticall Sacrifices and Christ's and make Christ's no better than theirs Wee should avow That Christ's Sacrifice on the Crosse done by himselfe was not a full Ransome for our sinnes but That â— man's offering were able to doe that which Christ's Sacrifice on the Crosse had not done Finallie with the Iew wee should avowe That the True and Satisfactorie Sacrifice were not as yet come nothing heretofore beeing done which were able to pacifie GOD or purge the Worshippers from the Conscience of Sinne. For if a man thinke that the pryce of expiaâ—ion of sinne bee alreadie payed hee doeth but mocke GOD'S Iustice and disgrace the Pryce payed if hee presâ—â—e to pay the Pryce over agayne Vers. 4. For it is not possible that the blood of Bulls and of Goates should take away sinnes HEE giveth a Reason why these Sacrifices could not pacifie the Conscience even because it is not possible that they should take away sinne THEN
1. The Conscience can never be purged except it see sinne taken away by a perfect Sacrifice and a Ransome so worthie as Iustice may bee satisfied 2. It is impossible that Attonement was properlie made by the Leviticall sacrifice but onelie figuratiuelie because heere it is sayde It was impossible they could take away sinnes 3. Sinne is not wyped away by anie vnworthie meane for sinne beeing the breach of the Lawe of Nature and of the written Lawe GOD'S Majestie so glorious His Iustice so exact His Trueth in threatning death to the offender so constant no lesse worthâ—e Sacrifice can expiate sinne than that which is of valour to aunswere all these Vers. 5. Wherefore when hee commeth into the worlde hee sayeth Sacrifice and offering thou wouldest not but a bodie hast thou prepared mee Vers. 6. In burnt Offeringes and Sacrifices for sinne thou hast had no pleasure HEE prooveth by testimonie of the xl PSALâ— vers 6.7 c. that these Sacrifices did never by themselues pacifie GOD and therefore were not to endure longer than Christ should come to fulfill what they did signifie and so abolish them THEN Neede-force the Olde Church was not altogether ignorant of the imperfection of their Legall service for remooving of their sinnes and that the true expiation of their sinnes signified by these sacrifices was to bee sought in the MESSIAS 2. CHRIST is brought in by the Prophet comming into the worlde That is Taking on our nature and manifesting himselfe in the flesh because by the Word hee is set before the Church of that tyme as incarnate remooving the Leviticall Sacrifices and offering himselfe in their place THEN The Word of GOD bringeth all Divine Trueth to a present beeing vnto Fayth and so by prophesie made Christ incarnate present vnto the Fayth of the Fathers vnder the Law 3. CHRIST'S wordes vnto the Father â—re Sacrifice and oblation thou wouldest not but a bodie hast thou prepared mee Which is in substance the same with Myne eare hast thou opened or bored vnto mee in the HEBREW PSALME xl 6 For if the Father open the Eare of his Sonne by making him a wyse Servant for the worke of Redemption if hee bore his Eare by making him a willing and obedient Servant then must bee also prepare a Bodie vnto him and bring him into the worlde by incarnation that hee may accomplish that Service as became THEN 1. CHRIST'S Bodie is of GOD'S preparation and fitting made of GOD so holie and harmlesse so free of sinne as it should bee fitte to bee joyned with the Godhead of the Sonne and fitte to bee an expiatorie Sacrifice for sinne 2. The Sacrifice of Christ's Bodie and the obedience done to GOD in it by him is the Accomplishment and Substance of these Sacrifices 3. GOD was never pleased nor pacified by these Sacrifices in themselues but by Christ's Sacrifice signified by them 4. GOD prepared a Satisfaction to Himselfe for vs when wee could not Vers. 7. Then sayde I Loe I come in the Volume of Thy Booke it is written of Mee to doe Thy will O God THen sayde CHRIST Loe I come to doe Thy will O GOD That is When the Legall Sacrifices are found and declared vnable to pacifie GOD CHRIST THEN findeth it the fitte tyme to come into the worlde and to doe that which the Sacrifices did fore-signifie but could not effectuate THEN 1. CHRIST did not thinke it the due tyme for himselfe to come into the worlde till it should bee found that without him neyther GOD could bee satisfied nor Man saved by anie other meane but by His obedience 2. CHRIST assumed our nature and offered Himselfe in our rowme to the Father willinglie readie to performe what the Father's Will could exact of vs yea earnestlie desired hee to discharge that service for vs. BLESSED BEE HIS NAME for that Willingnesse even for evermore 3. Speaking as in our nature nowe incarnate hee calleth the Father his GOD. So Christ as Man hath our GOD for his GOD. 2. One of the Reasons of His Offer-making is In the Volume of Thy Booke it is written of Mee That is So is it decreed and fore-prophesied in the Scripture of Mee That I should satisfie Thee O Father and doe Thy Will for Man THEN 1. CHRIST hath a great respect to the Scripture to haue all thinges fulfilled which are there spoken though it should cost him his lyfe hee will haue it done 2. Hee desireth that before wee boke vpon his manner of redeeming vs wee should boke to the prophesies which went before of him in the Scripture 3. The summe of GOD'S Decree and of his Scripture which revealeth his Decree is That GOD will saue Man by Christ or That the Sonne shall bee incarnate and doe the Father's will for redemption of Man That the Seede of the Woman shall treade downe the head of the Serpent is amongst the first Oracles of GOD'S Good-Will to Man Vers. 8. Aboue when hee sayde Sacrifice and Offering and Burnt-offeringes and Offering for Sinne Thou wouldest not neyther hadst Thou pleasure there-in which are offered by the Law Vers. 9. Then sayde Hee Loe I come to doe Thy Will O GOD. Hee taketh away the first that Hee may establish the second NOw the Apostle gathereth from the words of the PSALME set downe vers 5.6 that the Leviticall Sacrifices are abolished and taken away because they could not please GOD and from the wordes of the PSALME set downe vers 7. declareth That CHRIST'S Sacrifice is that onelie which pleaseth GOD now come in the rowme of the Leviticall THEN 1. Cleare Consequences drawne from the Scripture are sound Doctrine 2. Collation of places doeth yeelde both ground of good Consequences and ground of clearnesse 3. The abolishing of Leviticall sacrifices is necessarie that CHRIST'S Sacrifice may haue the full place and rowme for pleasing of GOD and saving of vs. Vers. 10. By the which Will wee are sanctified through the Offering of the Bodie of IESUS CHRIST once for all THE Apostle showeth what this Will was and how it is accepted by the Father The Will is That CHRIST should offer vp His owne Bodie in a Sacrifice once for all If but once THEN 1. It is not the Father's Will that CHRIST'S Bodie should bee offered oftener than once 2. If but once for ALL THEN These ALL for wâ—â—me hee offered were condescended vpon betwixt the Father and the Mediatour GOD knewe those whome hee gaue to the Sonne to bee ransomed and CHRIST knewe those whome hee bought 3. If but ONCE for those ALL THEN That ONCE made a perfect Purchase for all those The Father craved no more for their Ransome Another offering for them is needlesse For if it had beene needfull to offer agaâ—ne once offering had not satisfied GOD'S Will for their Ransome 2. For the Father's Acceptation and Fruite of it hee sayeth By this Will to wit beeing obeyed wee are sanctified That is I and you and the 〈◊〉 of our societieâ— Elect are separated from
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
or gracious Meane who do despyse the meane whereby the Blessing is conveyed For the Birth-right amongst the Patriarchs was a Pawn of the blessing of being an heyre of Promise and therfore was Esau counted to reject the Blessing when he counted light of the Birthright 3. His example showeth howe little sinners consider for the present what Merchandize they are making with Satan when they meddle with knowne sinnes and how they will be made to know it afterwards 2. Hee sayth that afterwards he would haue inherited the Blessing but was rejected THEN It agreeth with â—he prophane man's disposition to desire the Blessing and yet despyse the Means whereby the Blessing is gotten to satisfie his fleshlie lustes for the present and to desire the Blessing withall afterwards But God will neyther sever the Means from the Blessing nor joyne the Blessing with the satisfaction of mens lusts Therefore he who will haue the Blessing must vse the Means to obtayne the same and renounce the satisfaction of his sinfull lusts or else bee rejected when he thinketh to get the Blessing 3. He sayth he found no place of repentance albeit he sought the Blessing with tears that is he could not obtaine that his father should repent the bestowing of the Blessiag beside him nor that God should repent His righteous judgement on him For Repentance here is recalling the sentence given out And why Because he for all his teares and vntymous seeking of his solde Blessing repented not himselfe of his sinne for he continued as prophane as before and resolved to murther his Brother as soone as he found oportunitie THEN 1. Esau did â—he his deed but repented not his sin It is one thing to rue a deede done and another thing to repent the sin in doing of the deed and every known sinne for that sinnes cause 2. Tears may follow vpon ruing as well as on repenting and it is possible that the losse or harme procured by sin may draw foorth the Tears not the Sorrow for the offending of God by the sinne 3. Esau here is not brought in dealing with God for pardon of sinne the heavenly Inheritance but with the man who had the ministrie of dispensing the earthlie blessing only We reade then that a blessing was sought carefully from a man with tears not obtayned but we reade not that God's Mercy and Blessing was ever sought from Himselfe carefullie and not obtayned Vers. 18. For yee are not come vnto the Mount that might be touched that burned with fire nor vnto blacknesse and darknesse and tempest BEside the example of Esau 's judgement here is another reason to moue vs who are vnder the Gospell to beware of licentiousnesse and prophanitie because we are delivered from the terrour of the Law vers 18.19.20.21 and brought by the Gospell to the societie of so holy a company as beseemeth no prophane man to enjoy vers 22.23.24 The summe tendeth vnto this You are not vnder the Law but vnder Grace In stead of saying wherof he sayth You are not come vnto Mount SINAI but vnto MOVNT SION For the Lord's manner of dealing with the people at Mount Sinai represented the state of men in nature vnder the Law lyable to the Curse His manner of dealing with them at MOVNT SION represented the state of men reconciled through Christ and vnder Grace Let vs take a view of both as th' Apostle setteth them before our eys and first how the state of a man vnreconciled in nature and vnder the Law curse therof was REPRESENTED 1. Before we come to Christ we haue to do with God as a terrible Iudge sitting on the Throne of His Iustice shadowed foorth by Mount SINAI 2. Our Iudge is offended with vs His Wrath is kindled readie to consume vs as His Adversaries in our transgressions represented by the burning of the Mount 3. When GOD beginneth to showe Himselfe as our Iudge offended with vs wee are filled with confusion and perplexâ—tie and fire represented by Blacknesse and Darknesse and Tempest Vers. 19. And the sound of a trumpet and the voice of words which voice they that heard entreated that the worde shold not be spoken to them any more Vers. 20. For they could not endure that which was coÌ„manded And if so much as a Beast touch the Mountain it shal be stoned or thrust thorow with a dart WHAT FARTHER 4. There is no fleeing from Compearance before our Iudge Summonds and Citations goe foorth from Him and powerfullie sâ—asse vpon the Conscience to cause it acknowledge the Iudge represented by the sound of the Trumpet 5. The killing letter of the Law read out vnto vs showing vs our Dittie what wee should haue done and haue omitted and what we should not haue done haue committed without giving any strength to obey for tyme to come represented by the sound of words 6. By this Charge new exaction of the Law an vnsupportable weyght lyeth vpon the Conscience pressing it down to Desparation and Death that we wold giue all the world if we had it to be free of the terror of the Lord and challenge of the Conscience vpon so fearful a dittie represented by the peoples intreating That the Word should not bee spoken to them anie more 7. There is an impossibilitie to helpe our selues by any thing we can doe or to doe any thing better nor wee haue done and the sâ—ene impotencie of our cursed nature maketh the CoÌ„mandement for tyme to come a matter of Desparation as well as the Challenge for breaking the Lawe in tyme by-gone represented by their inabilitie to endure the thing which was commanded 8. No drawing neare to God here such terrour in His Majestie Iustice being onlie seene and no Mercie represented by their debarring from touching of the Mountayne 9. Such vncleannesse and vylnesse as not onlie our selues but our Beasts and Cattell and all that we haue is counted vncleane for our cause and lyable to the Curse with vs represented by the debarring of the Beastes from the Mount 10. Such a loathsome abhomination in the Guiltie as the Iudge will not put hand in the Malefactor Himselfe nor employ anie of His cleane Angels but giue them over to Death if they remayne in that estate to be destroyed ignominiouslie represented by stoning or dartingâ— where the stone or dart lighteth vpon the Malefactor but not the hand which threw it Vers. 21. And so terible was the sight that Moses said I exceedingly fear quake YET FARTHER 11. If God deale with vs as Iudge and by the Rule of the Law examine our works were we like MOSES the meekest men vnder Heaven the least harmfull and innocent in the world richest in good workes for service done to God and to His Church yet could we not stand before this Tribunal al that ever we had done al our works were not able to free vs from the Curse of the Law and Gods fearfull Wrath for our sinfulnesse mixed amongst our works
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