nor our sins taken away Vers. 18. Then they also which are fallen asleep in Christ are perished Absurd 6. and Argum. 6. It will follow from their Doctrines who deny the Resurrection that the Saints who are dead are perished Therefore it is false Vers. 19. If in this life only wee have hope in Christ wee are of all men most miserable Absurdity 7. Argum. 7. It would follow from their opinion that Christians were of all men most miserable because the hope of happiness by this error is not only cut off in the life to come but also in this present life because they willingly for the cause of Religion subject themselves most foolishly to many inconveniences and deprive themselves of many advantages if there was not a future Resurrection Therefore the opinion of those that deny the Resurrection is false and absurd Vers. 20. But now is Christ risen from the dead and become the first fruits of them that slept Argum. 8. As the first fruits are pledges and an earnest of a future harvest so the Resurrection of Christ is a pledge of the Resurrection of all the Saints Vers. 21. For since by man came death by man came also the Resurrection of the Dead Argum. 9. Because it is no less agreeable to the goodness and wisdome of God to restore all the Sons of Grace from the dead by the Man Christ than it is agreeable to his Justice and Wisdome to send forth death by the man Adam upon all the sons of Nature and on the other side as death came by Adam so shall the Resurrection from the Dead by Christ Therefore our Doctrine of the Resurrection is true Vers. 22. For as in Adam all die even so in Christ shall all bee made alive Argum. 10. Because as in Adam all his Posterity are dead first judicially and afterwards actually so in Christ all his Sons or Children i. e. the Faithful are judicially risen and shall actually rise For there is the like reason in both of the Sentence of the Judge and the Execution of the Sentence Vers. 23. But every man in his own order Christ the First-fruits afterward they that are Christs at his coming Argum. 11. In this hee answers to a question Why Christ being raised those that are dead in Christ are not yet risen Hee answers and propounds the eleventh Argum. That the order which God hath appointed ought to bee observed viz. that Christ as the First-fruits should rise first and afterwards the whole harvest of Christians by Christ at his second coming Christ as the First-fruits is risen first Therefore his members viz. all the Faithful as the rest of the harvest shall rise Vers. 24. Then cometh the end when hee shall have delivered up the Kingdome to God even the Father when hee shall have put down all rule and authority and power Hee further declares this Argument shewing that by the purpose of God two things are conjoyned in time with the end of the world viz. The delivering up the Kingdome by the Son into the hands of the Father and the putting down of all rule authority and contrary power whereof this is the meaning After Christ shall have subdued and abolished all adverse power as the Devil the World and the rest of what kind soever hee will vanquish those powers so far forth that they shall not any longer bee injurious to his members all of them being thrust down to hell at last Christ shall present his Church which is called the Kingdome of Christ given him of his Father every way perfect and deliver it up as it were into the hands of his Father Thirdly Having now perfected his Mediatory Office and laid aside that manner of ruling by those means which hee now useth for the gathering and governing of his Church Fourthly Having finished all things which were committed to him by his Father to finish hee shall resign up the Kingdome also committed to him over all things which are in the world to the perfecting the work of our Redemption hee shall I say deliver up the Kingdome to God according to his Humanity and to his Father according to his Divinity not that hee shall cease to reign immediately but mediately and as before not that hee shall leave off to reign with the Father but shall cease to reign as deputed by the Father to conflict with his enemies or to administer any longer in a laborious and painful work of gathering his Church otherwise there is no end of his Kingdome hee shall indeed reign much more gloriously than now hee doth when his adversaries are conquered without the Ministery of Angels or men hee shall govern together with the Father and fill all his with light love life with his virtues immediately Vers. 25. For hee must reign till hee hath put all enemies under his feet 26. The last enemy that shall bee destroyed is death Argum. 12. This confirms the former sense that was given Christ must reign until hee subdue all his enemies and death the last enemy Therefore hee shall destroy death and by consequence there shall bee a Resurrection Vers. 27. For hee hath put all things under his feet but when hee saith all things are put under him it is manifest that hee is excepted which did put all things under him That no man might quarrel at the word All hee excepts God from the number of All those things that should bee subdued unto Christ because it is God who subdues all other things to Christ except himself Vers. 28. And when all things shall bee subdued unto him then shall the Son also himself bee subject unto him that put all things under him that God may bee all in all This hee further illustrates because the Mediatory Kingdome of Christ being delivered up as was now said the Son himself is to bee subjected unto God who hath subdued all things to him that God may bee all in all i. e. Christ as man having laid aside his Mediatory Embassage will most fully manifest that all things which were done by him as man were done in the power authority and Name of God and that hee as man is less than the Father being for ever united to his Body the Church is subject to the Father that the mediation and means and instruments and helps which are now used being laid aside God the Father Son and Holy Ghost may supply all the necessities of the Saints immediately and may by his power bee all means in all his Saints and may altogether extinguish the necessity of all means instruments and helps by his immediate presence with them most fully for ever and hee will more than supply the room of all those and hee himself by his power and efficacy will bee more than all these and what ever may bee needful for the most happy felicity of all his Saints Vers. 29. Else what shall they do which are baptized for the dead if the dead rise not at all Why are they baptized then for
the second assertion follows from a solid consolation which this way of our Iustification affords against wrath and sin The parts of the Chapter are two In the first is propounded a consolation in repeating the several fruits of our Righteousness by Faith in Christ to verse the sixth In the other is set forth the solidity of this comfort to the end of the Chapter Vers. 1. Therefore being justified by Faith wee have peace with God through our Lord Iesus Christ. The first part of the Chap. in which hee recites nine benefits or fruits which depend upon each other to shew the consolation which Justification by Faith in Christ affordâ— to us The first fruit is peace or reconciliation with God now appeased by our Mediator or through Christ who hath made peace for us Vers. 2. By whom also wee have access by Faith into his Grace wherein wee stand The second fruit is a daily leading by the hand as it were through Christ by Faith into the favour and grace of God that wee might use and enjoy it more and more and bee even wholly taken into it Stand The third fruit is the confirmation of us in this state of grace that wee may not fall from it but constantly stand And rejoyce The fourth fruit is a rejoycing in the most assured hope of enjoying of celestial glory hereafter with God Vers. 3. And not only so but wee glory in tribulations also knowing that tribulation worketh patience 4. And patience experience and experience hope The fifth fruit is a glorying in all tribulations and that in the midst of afflictions to which wee are lyable in this life after wee are justified Knowing The sixth fruit is the giving occasion of rejoycing in tribulations upon a certain knowledge or perswasion of persevering in holiness by the Cross. Because thereby God teacheth us patience and by patience in us affords us new instructions of his grace towards us giving us experience and by experience encreaseth and confirms our faith and hope of present and full freedome hereafter from tribulations Vers. 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us The seventh fruit is a certainty of the possession of the good hoped for or freedome from being ashamed which the frustration of conceived hope causeth for hope arising from Justifying Faith after this manner stirred up and encreased deceiveth not nor maketh him that hopes ashamed Shed abroad The eighth fruit confirming the former is a sense of Divine Love towards us shed abroad in our hearts and filling them which as a certain earnest stablisheth us in the hope of future good things The Spirit The ninth fruit is the Holy Ghost more plentifully given to us who believe in Christ which Spirit works in us this sense of Divine Love towards us and witnesses together with our Spirits that wee are the sons of God and works in us all his other works belonging to Regeneration Consolation and Salvation All that are justified by Faith have right to all these priviledges If there bee any that are Babes in Christ or under any tentation and know not that they are justified and are not acquainted with the Consolations of the Spirit and sorrow under their sins no wonder that they receive no comfort from these fruits Vers. 6. For when wee were yet without strength in due time Christ died for the ungodly 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die 8. But God commendeth his love toward us in that while wee were yet sinners Christ died for us 9 Much more then being now justified by his Blood wee shall bee saved from wrath through him The second Part. The second part of the Chapter wherein hee shews the solidity of Consolation against wrath and sin by a two-fold comparison whereof the first is of Christ with Christ to ver 12. The other is of Christ which is the second Adam with Adam our first parent to the end There are three members of the comparison of Christ with Christ wherein is proved that they which are justified shall bee saved from wrath by three Arguments The fiâ—st member of the comparison is of the efficacy of Christs love towards us before Justification with the efficacy of his love towards us after our Justification To this sense when wee lay in misery and sin destitute of all strength to deliver our selves Christ in the fulness of time died for us sinners ver 6. Such great love amongst men is scarcely found towards a righteous man unless perchance for a good man and some way profitable to us some would dare to die ver 7. Whereupon the love of Christ is commended to us from this that when wee were yet sinners not yet justified Christ died for us that wee might bee delivered from wrath ver 8. Therefore much more effectual shall the love of Christ bee towards us now justified by his blood that wee might bee delivered by him from wrath ver 9. The Argument is sufficient because the love of Christ towards us now justified cannot bee less than it was towards us when wee lay in our sins This is the first Argument Vers. 10. For if whâ—n wee were enemies wee were reconciled to God by the Death of his Son much more being reconciled wee shall bee saved by his life The second member of the comparison is the efficacy of Christs death before Justification and of his life after Justification after this manner If when wee were enemies the Death of Christ was effectual for the reconciling of us unto God it shall bee effectual to free us from wrath now being justified and reconciled because it is absurd to determine that Christ being raised from the dead and living in heaven should not preserve us from wrath for whom that wee might bee freed hee both died and arose from the dead And this is the second Argument Vers. 11. And not only so but wee also joy in God through our Lord Iesus Christ by whom wee have now received the attonement The third member of the comparison is of the efficacy or virtue of Christ to procure and effect that God might bee ours as a thing properly our own which is greater with the virtue and efficacy of Christ to preserve us from wrath which is less To this sense wee have not this advantage only by Christ that wee should bee preserved from wrath but that which is chiâ—fest of all wee make our boast or rejoyce in God as our peculiar possession through our Lord Jesus Christ who hath not only obtained reconciliation for us but hath applyed it to us now justified by Faith and hath made God reconciled peculiarly ours therefore wee are sure to bee preserved from wrath And this is the third Argument In all which is shewed the solid consolation of those which are justified by Faith Vers. 12. Wherefore as by
endeavour after holiness Vers. 6. Knowing this that our old man is crucified with him that the body of sin might bee destroyed that henceforth wee should not serve sin Argum. 6. From that judicial union which wee have with Christ crucified The force of which Argument that it may bee seen four things are to bee maintained 1. That Christ hanging upon the Cross as our Surety sustained our persons before Gods Tribunal 2. That hee under-went the punishment due to our corrupt nature or the old man so called because the evil of nature in those that are regenerated waxeth old and hastens to destruction 3. That hee took upon him to slay the old man in us 4. In that hee took upon him to represent our persons wee are thereby obliged to labour after mortification of sin by his Spirit that after Justification wee should no longer serve sin From hence the Argument wee know or believe that our old man is crucified judicially with Christ to this end that in us who are justified by Faith might bee weakned the body of death so that filthiness of habitual corruption compacted as it were into one monstrous body prepared with all its members to actual sinning that wee should no more after wee are justified serve sin Therefore wee ought to endeavour the mortification of sin unless wee will cast away the Faith of our judicial union with Christ hanging upon the Cross. Vers. 7. For hee that is dead is freed from sin Argum. 7. From the fruit of this union with Christ dying on the Cross whosoever is dead to his old Lord sin is justified and freed from the yoke and dominion of sin that hee might not serve it any longer nor obey the commands of it You may assume But wee are justified by Faith in Christ dying for sin upon the Cross wee are dead to â—our old Master Sin therefore wee are justified and freed from the yoke and dominion of sin that wee should not any longer obey its commands for what service can sin further exact from us whom Christ in his death upon the Cross hath slain as it were Vers. 8. Now if wee bee dead with Christ wee believe that wee shall also live with him Argum. 8. If wee die with Christ i. e. are united to him dying in his power endeavouring to mortifie sin wee need not doubt but wee shall live a spiritual new and heavenly life with him therefore it behoves us to endeavour the mortifying of sin Vers. 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him Argum. 9. Confirming the former Wee believe that Christ rose to an immortal life neither is hee for ever hereafter lyable unto death but alwayes living hee both will and is able to perpetuate in us a new life that death may no more have dominion over us Therefore as wee do not believe in vain that by his power wee shall live a new and eternal life so ought wee to labour that the new life to which wee have risen with Christ may bee continued not to suffer sin should any more prevail or have dominion over us Vers. 10. For in that hee died hee died unto sin once but in that hee liveth hee liveth unto God 11. Likewise reckon yee also your selves to bee dead indeed unto sin but alive unto God through Iesus Christ our Lord. Argum. 10. As Christ died but once to wash away and abolish sin and rising from the dead hee lives for ever to the glory of God so you that are justified by arguments of Faith gather and reckon your selves in the death of Christ to bee once dead nor to bee obliged to dye for sin any more that yee were once dead by the dethroneing of sin neither are yee bound to serve sin any longer that yee were once dead to the destroying of sin nor can yee bee destitute of the strength of Christ to mortifie sin but in his resurrection yee are bound to live unto God or the glory of God and that yee might so live yee have strength and help enough by Jesus Christ our Lord. Therefore the Doctrine of free Justification by Faith is so far from opening a door of liberty to sin that on the contrary nothing is more effectual and conducible to the promoting of Sanctity and Holiness Second Part. Vers. 12. Let not sin therefore reign in your mortal bodies that you should obey it in the lusts thereof The second part of the Chapter follows wherein the Apostle infers out of what went before an exhortation to all that are justified by Faith that they follow after Holiness The Proposition to bee proved is the same with the former viz. They that are justified ought not to continue in sin but labour after Holiness Hee produceth thirteen Arguments whereof the three former are included in the following Exhortation The branches of this Exhortation are three and the Arguments as many couched in the Exhortation to the confirming of the Proposition The first branch of the Exhortation is that they would not obey sin by indulging the sinful lusts of the body Argum. 1. The first Argument is this To obey the sinful lusts of the body is to suffer in your mortal body the reign of sin or of the Devil from whence yee are freed which they that are justified should tremble at Therefore being now justified you ought not to follow after sin but holiness Vers. 13. Neither yeeld you your members as instruments of unrighteousness unto sin but yeeld your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God The second branch of the Exhortation is that they would not fight for this Tyrant viz. sin making use of the faculties of their souls or bodies as servants to contend for it wherein is the second Argument To serve sin is to yeeld the faculties of the Soul and members of the body as weapons of iniquity to fight for sin and the Devil against God and our own Salvation which all that are justified ought to abhor Therefore they that are justified ought not to serve sin Yeeld The third member of the Exhortation that they would yeeld themselves Souldiers and Servants unto God who hath freed them from death wherein is the third Argument God hath called you back from death in sin and Eternal Perdition unto Life that you might bee Servants unto righteousness and might contend for God against his enemies therefore ought you to labour after Holiness Vers. 14. For sin shall not have dominion over you for yee arae not under the Law but under Grace Argum. 4. If you contend and fight against sin the Tyrant shall not recover his dominion over you which hee hath lost neither shall sin reign over you but you shall become Conquerours through Christ therefore ought you to labour after Holiness For you are not Argum. 5. Confirming the former you are not under the Law under the Covenant of works wherein
from himself as the Surety and from his for whom hee stood engaged and that Salvation is obtained for the faithful who expect his coming Therefore his once Oblation upon the Cross for our Redemption was compleat It is said that Christ shall appear the second time without sin in respect to his first coming wherein though hee was most free from the pollution of sin inherent yet hee was not free from the sins of others or ours which were imputed to him And thereupon hee became obnoxious to infirmity and misery till hee satisfied for our sins but at the Day of Judgement hee shall appear in glory which will testifie the total abolition of sin and by consequence will demonstrate that that one Oblation upon the Cross was abundantly sufficient to take away sin CHAP. X. HEE proceeds to extol the Priest-hood of Christ above the Levitical There are two parts of the Chapter In the first hee proves that the Sacrifice of Christ once made was more excellent than all the Legal Sacrifices to ver 19. In the second part hee makes use of this Doctrine by way of exhortation to boldness and constancy in the profession of the Faith and holiness of life with patience to the end Vers. 1. For the Law having a shadow of good things to come and not the very image of the things can never with those Sacrifices which they offered year by year continually make the comers thereunto perfect The Arguments for proving the excellency of the Sacrifice of Christ above the Levitical Sacrifices are twelve Argum. 1. The Levitical Sacrifices prescribed in the ceremonial Law only contained the shadow of the Sacrifice of Christ and his benefits not a lively representation of the things themselves as it appears in the Mirrour of the Gospel from the things themselves as now exhibited and considered in themselves Therefore they were far inferiour to the Sacrifice of Christ represented by them Never Argum. 2. Even the most excellent Levitical Sacrifices yearly performed by the High-priest could not justifie or sanctifie those for whom or by whom they were offered Therefore they are inferiour to the Sacrifice of Christ. Vers. 2. For then would they not have ceased to bee offered because that the worshippers once purged should have had no more conscience of sin Argum. 3. Confirming the former the Levitical Sacrifices by their often repetition argued their imperfection and weakness to justifie the sinners for whom they were offered Therefore they were inferiour to Christs Sacrifice For then A reason is given of the former If those Sacrifices had justified the worshippers the frequent offering them had ceased because the worshippers purged from the guilt of sin and quieted in conscience by one Oblation had no need to repeat it often But those Levitical Sacrifices ceased not to bee often offered because the Law commanded that it should bee so Therefore those Sacrifices did not justifie their worshippers Vers. 3. But in those Sacrifices there is a remembrance again made of sins every year Argum. 4. Confirming the same thing even their most principal Sacrifices amongst them carried along with them a repeated mention of all sins past which had been in vain if by the former Sacrifices they had been abolished Therefore these Sacrifices were far inferiour to the Sacrifice of Christ. Vers. 4. For it is not possible that the blood of Bulls and of Goats should take away sins Argum. 5. Confirming also the second These Sacrifices were meaner as of beasts than that they could take away sin Therefore far inferiour to the Sacrifice of Christ. Vers. 5. Wherefore when hee cometh into the world hee saith Sacrifice and Offering thou wouldest nor but a body hast thou prepared mee 6. In Burnt-offerings and Sacrifices for sin thou â—ast had no pleasure 7. Then said I Lo I come in the volume of the book it is written of mee to do thy will O God 8. Above when hee said Sacrifice and Offering and Burnt-offerings and Offering for sin thou wouldest not neither hadst pleasure therein which are offered by the Law 9. Then said hee Lo I come to do thy will O God hee taketh away the first that hee may establish the second Hee proves this Argument from Psal. 40. Wherein Christ is introduced by the Prophet as to the time hee was made man and appeared in the flesh publishing the abolition of Legal Sacrifices by his Father and that in their stead his obedience in the body was appointed even to the Death of the Cross in that hee saith His ears were opened or God had prepared him a Body by both phrases is signified that the Son of God Incarnate was formed to obedience unto his Father Forseeing the Legal Sacrifices not accepted as not able to expiate sins hee offers himself up to death according to the Will of his Father according to the Prophecies which in the volume of the books are contained concerning him and so hee takes away the Levitical Sacrifices that hee may establish the Sacrifice of Christ. Vers. 10. By the which will wee are sanctified through the offering of the Body of Iesus Christ once for all Argum. 7. By the Oblation of the Body of Christ according to the Will of God wee are Justified and Sanctified which could not bee justified nor sanctified by the Legal Sacrifices Therefore the Sacrifice of Christ by Divine institution is more excellent than the Levitical Vers. 11. And every Priest standeth daily ministring and offering oftentimes the same Sacrifices which can never take away sins 12. But this man after hee had offered one Sacrifice for sins for ever sat down on the right hand of God Argum. 8. The Priests offering the daily Sacrifice daily stood as Ministers labouring and offering the same Sacrifices ineffectual to take away sin But Christ by one Oblation once offered as Lord of Heaven and Earth sat down and Reigns as Partner of Glory with his Father Therefore his Sacrifice is more excellent than the Levitical Vers. 13. From henceforth expecting till his enemies be made his footstool Argum. 9. After the Sacrifice of Christ nothing remains to bee done for the expiation of the sins of Believers or the Elect only the subduing of the Devil the World sin dwelling in us death and a full subjection of the rest of ours and Christs enemies remains that the Redeemed may enjoy a full happiness being freed from all their enemies Therefore his Sacrifice is more excellent than the Levitical Vers. 14. For by one offering hee hath perfected for ever them that are sanctified Argum. 10. Confirming the former The Oblation of Christ once made hath an infinite virtue not only to satisfie for the sins of the Elect or Believers who have devoted themselves in holiness unto God but also effectually to bestow holiness and salvation gradually to bee accomplished and eternally to endure upon all those which were are and shall bee hereafter Therefore his Oblation is more excellent than the Levitical and that being now offered up
hand of God from henceforth expecting till his enemies be made his foot-stool that is his Manhead being no more on earth now subject unto suffering is entred into the Fellowship and Fruition of the glory of his Godhead to exercise his power and authority for the good of his Church and overthrow of his Enemies Then 1. Albeit all Christs personal sufferings are ended yet the warfare of the subjects of his Kingdom endureth still against enemies such as are Satan and the wicked of the World and Sin and Death 2. That battel is CHRISTS he is adversary to all the foes of his Kingdom They are his Enemies 3. He is not alone in the battel the Father is joyned with him and set on work to subdue his Enemies as it is said Psal. 110. vers 1 2. whereunto this place hath reference His enemies shall be made his footstool 4. Albeit this victory be not compleated for a time yet it is in working and shall surely be brought to pass 5. As our Lord expecteth and waiteth on patiently till it be done so must we his subjects do also 6. At length the highest of his enemies shall be made lower than the basest of Christs Members They shall be made his footstool subdued under him and trampled upon Vers. 14. For by one offering he hath perfected for ever them that are sanctified He giveth a reason why Christ now hath no more offering to make nor no more suffering to endure but onely to behold the fruit of his sufferings brought about by the Father and to concur with the Father on his Throne for that end Because by one offering he hath perfected for ever them that are sanctified that is by that one offering on the Cross done and ended before he sate down on the right hand of God he hath paid the full price for ever of the purchase of remission of sins and salvation to those that are consecrated to GOD in holiness Then 1. Whosoever will have any more offering up of Christ than that one once offered before his Ascension denieth that Christ by once offering hath perfected for ever them that are sanctified 2. Howsoever you take the word Sanctified whether for those that are separated from the world and dedicated unto God in Christ in Gods purpose and decree comprehending all those whom the Father hath given unto Christ out of the world that is the elect or whether you take it for the renewed and sanctified in time the offering of Christ is not but for the sanctified that is for such as are consecrated and separated out of the world and dedicated to be vessels of honor unto God 2. They for whom Christ hath made that offering once those saith he he hath perfected for ever Then 1. He hath not made purchase of a possibility of their salvation onely But he hath perfected them in making purchase of all that they need to have even to their full perfection 2. He hath not purchased unto them the remission of some sins and left the satisfaction to be paid by themselves for other some but hath perfected them perfectly satisfied for them and perfectly expiated all their sins 3. He hath not made purchase of some graces unto them onely for a certain time so as he will let them be taken out of his hand afterwards and perish but he hath perfected them for ever 4. He hath not appointed any offering for them to be made by any other after him but hath made one offering Himself for them which satisfieth for ever so as the Father craveth no more offering for expiating their sin for ever For God hath set forth Christ to be a propitiation through faith in his blood Rom. 3.25 that is God maketh it manifest by his Gospel that he is pacified in Christ towards them that believe in his blood that believe in him crucified Vers. 15. Whereof the Holy Ghost also is a witness unto us For after that he had said before 16. This is the Covenant that I will make with them after those days saith the Lord I will put my Laws into their hearts and in their mindes will I write them 17. And their sins and iniquities will I remember no more He proveth that it is needless there should be any repetition of a sacrifice for sin in the New Testament because remission of sins purchased by Christs death who is the Testator is still in force continually in Christs Kingdom there being an Article of the Covenant for remission of sins to be consecrated And if remission of sins be no oblation for sin can be vers 8. 1. He saith that the Holy Ghost is witness unto us of this truth That Christ cannot be offered again Then 1. We who do teach this doctrine and deny any more offering of Christ as a sacrifice have the holy Ghost testifying for us 2. The Holy Ghost is the author of the Scripture and doth speak unto us thereby 2. He declareth the New Covenant to be of the Holy Ghosts making and calleth him THE LORD Wherein he teacheth us 1. That the Holy Ghost is a distinct person of the Godhead bearing witness by himself to the Church of the Truth 2. And one in essence with the Father and the Son even the LORD JEHOVAH author of the New Covenant with the Father and the Son Vers. 18. Now where remission of these is there is no more offering for sin From this Article of remission of sins in the New Covenant he concludeth No more offering for sin but once under this Covenant because sin is expiated Quest. How then could there be remission of sin under the Law where there was daily offering for sin Or if there was remission how could there be offering for sin I answer There is a remission granted upon surety given for satisfaction to be made for the party remitted and there is a remission granted for satisfaction already made for the party remitted The remission that the Fathers under the Law had was of the first sort upon promise of the Mediator to come and to satisfie And with remission of this sort a typical sacrifice might stand for signifying that the true expiatory Sacrifice was not yet paid but was coming to be paid But the remission that we get under the Gospel is upon Satisfaction already made by the true Expiatory and Satisfactory Sacrifice of Jesus Christ done and ended with the personal suffering And this sort of remission is it whereof the Apostle here speaketh and it admitteth no manner of offering for sin neither typical offering because Christ is come and hath fulfilled what the typical sacrifice did signifie neither the repeating of true Expiatory Sacrifice of Christs Body because then Christ behoved to suffer daily and dye daily after that he hath made satisfaction And besides these two sorts of offering the Iewish bloody sacrifices typical and the true Expiatory bloody Sacrifice of Christs Body on the Cross the Scripture acknowledgeth none So the meaning of the Apostle