joyned with him in his Priesthoode nor Deputie nor Vicar vnder him in it nor Successour to his Office So neyther hath CHRIST anie joyned with him or Substitute or Successour to him in his Priesthoode Vers. 4. Nowe consider howe great this man was vnto whome even the Patriarch Abraham gaue the Tenthes of the Spoyles TO showe CHRIST'S Excellencie hee draweth them to consider Melchidek's excellencie aboue Abraham's that so they might see CHRIST'S Excellencie to bee farre more The reason in force goeth thus 1. If Melchisedek the Type bee more excellent than Abraham much more must CHRIST of whome hee is a Type 2. And if Melchisedek's greatnesse bee not easilie perceaved except there bee a due consideration of it much more CHRIST'S Greatnesse requyreth consideration and is worthie of contemplation 3. If Abraham by paying of Tithes acknowledge Melchisedek's superioritie Much more should all Abraham's Off-spring acknowledge CHRIST'S Superioritie whome Melchisedek typicallie represented by paying of what is due for the mayntaynance of his Service and bestowing on his Ministers who are appoynted to blesse in his Name whether it bee lesse or more which they bestowe in such a manner as it vilifie not nor disgrace their high Employment which CHRIST hath put vpon them and so dishonour him whose Servantes they are Vers. 5. And verilie they that are of the sonnes of Levi who receaue the Office of the Priesthoode haue a commaundement to take Tithes of the people according to the Lawe that is of their Brethren though they come out of the loynes of Abraham HEE prooveth that in Tithes taking Melchisedek was greater than Abraham who did paye Tithes Because for the same respect the Levites by taking Tithes of their Brethren as Priestes had a Superioritie over them for their Office cause who other-wayes were their equalls THEN 1. The Priestlie Office lifted vp the Levites aboue their Brethren who were sprung of Abraham as well as they 2. The commaund of taking Tithes was annexed to the Office of the Priesthoode in token of their Superioritie by Office over them who by nature were at least their equalls Vers. 6. But hee whose Descent is not from them receaved Tithes of Abraham and blessed him that had the Promises Vers. 7. And without all contradiction the lesse is blessed of the better HEE prooveth agayne Melchisedek to bee greater than Abraham and so greater than Levi because hee blessed him and therefore behooved to bee greater THEN 1. Abraham notwithstanding hee hee had the Promises yet got hee the Blessing by Melchisedek in Type and from CHRIST represented by him in Trueth 2. If Melchisedek was greater because hee blessed him as Type Then CHRIST farre more who blesseth in effect Now there are sundrie sorts of Blessings 1. There is a Blessing of Reverence and Worship So Men blesse GOD. This sorte importeth no Greatnesse in the Blesser but Subjection 2. There is a Blessing of Charitie So Men blesse one another by mutuall Prayer This sorte importeth no Superioritie neyther 3. There is a Blessing of Authoritie ordinarie So doe GOD'S Ministers blesse the People in the LORD'S Name 4. A Blessing of Authoritie extraordinarie So Melchisedek blessed Abraham and the Prophets and Patriarches such as by inspiration they were directed to blesse And this Officiall Blessing with Authoritie prooveth Superioritie whether it bee ordinarie or extraordinarie 5. There is a Blessing of Power of it selfe effectuall So blesseth CHRIST and so GOD blesseth Men. FROM THIS 1. The Excellencie of the Office of GOD'S Ministers is evident who are appoynted to blesse the people in GOD'S Name 2. And howe they should bee respected in loue for their Worke sake 3. And howe they should walke worthie of that high and holie Employment lest their sinnes make them vyle and contemptible before the people as in Malachie's tyme Mal. 2.9 Vers. 8. And heere men that die receaue Tithes but there hee receaveth them of whome it is witnessed that hee liveth ANother poynt of Comparison tending to this ende The Levites in their Tithing were mortall men one succeeding another But Melchisedek in type of his Priesthoode and Scripturall beeing and CHRIST in the Trueth of his Priesthoode are immortall And therefore Melchisedek as the typicall priest and CHRIST as the true Priest are greater than Leviticall priestes by as much as Immortalitie is aboue mortalitie THEN Everie Age hath CHRIST for a Priest living in their owne tyme to deale for them with GOD And what Benefite they get by him in their owne tyme hee can make foorth-comming vnto them even for ever Vers. 9. And as I may so say Levi also who receaveth Tithes payed Tithes in Abraham Vers. 10. For hee was yet in the loynes of his father vvhen Melchisedek met him ANother Reason to this same purpose Levi payed Tithes to Melchisedek in Abraham's loynes Therefore Melchisedek is greater in his priesthoode than the Leviticall priestes So was CHRIST in Abraham's loynes will you say I answere CHRIST was the true represented priest even when Melchisedek met Abraham and in Melchisedek's person as type the honour was done to CHRIST in trueth and to his Priesthoode by Abraham And agayne CHRIST was in Abraham's loynes onelie in regarde of the matter of humane nature not for the manner of propagation and so is exempted from the lawe of naturall posteritie 1. Alwayes from this reasoning WEE LEARNE That as receaving Tithes prooveth superioritie in Office So paying of Tithes or Mayntaynance in towne of Tithes prooveth subjection to that Office and Office-bearers which receaue the same And so Mayntaynance of Ministers should bee a Matter of Honouring of them or rather of Him that sent them of its owne proper institution though men turne it into a beggarlie Steepende and count the more baselie of the Office because of the manner of Mayntaynance 2. From the Reason of Levie's paying of Tithes in Abraham's loynes WEE LEARNE That there is ground in Nature for imputation of the Father's deede vnto the Children descended of him by naturall propagation so that as justlie may GOD impute vnto vs Adam's sinnes as to Levi Abraham's Tithes paying Vers. 11. If therefore Perfection were by the Leviticall Priesthoode for vnder it the people receaved the Law vvhat farther neede was there that another Priest should ryse after the Order of Melchisedek and not bee called after the Order of Aaron TO the ende of the Chapter hee showeth a Necessitie of the abolishing of the Leviticall priesthoode and establishing of Christ's One Reason is in this Verse because Perfection was not to bee bad by the Leviticall priesthoode By Perfection is vnderstoode a perfect Satisfaction for our Sinnes and a perfect â—urchase of all that wee haue neede of vnto eternall Lyfe Hee prooveth that such perfection could not â—ee had by Aaron's priesthoode because then there had beene no neede of another priesthoode after Aaron's if perfection could haue beene by his priesthoode But the Scripture showeth that there behooved to aryse a Priest after Melchisedek's Order by
whome Perfection was to bee gotten PSALME CX 1. Therefore Perfection could not bee by Aaron's priesthoode FROM THIS WEE LEARNE That vnder the Lawe Remission of sinnes and eternall Lyfe was not obtayned by vertue of anie sacrifice then offered but by the vertue of CHRIST'S Sacrifice and CHRIST'S Priesthoode represented there-by 2. But why could not Perfection bee by that Priesthoode Hee giveth a Reason saying For vnder it the people receaved the Lawe The worde importeth as much as the people were then legalized disciplined after a legall manner that is The Lawe was still vrged vpon them still they were pressed to giue perfect obedience vnder Payne of the Curse still GOD dealt in the externall forme of handeling them as one not satisfied for anie thing that was offered as yet in their name Therefore Perfection could not bee had by that Service For it was evident that neyther GOD was pacified nor their Consciences quyeted by anie thing in that Priesthoode but all were sent to the thing signified and to the tyme which was to come in the Messias manifestation THEN Comparing their tyme and ours for outward manner of handeling as they were legalized that is straytlie vrged by the Yoake of the Lawe vvee are Evangelized that is smoothlie entreated vnder the Gospell GOD laying aside Terrour entreating vs to bee reconciled and to come and receaue Grace for Grace Vers. 12. For the Priesthoode beeing chaunged there is made of necessitie a chaunge also of the Law FROM the chaunge of the Leviticall Priesthood hee inferreth of necessitie the abolishing of the Leviticall Lawe and of our Obligation therevnto THEN 1. The Leviticall Priesthoode and the Leviticall Lawe doe stand and fall together 2. The Leviticall Lawe can not stand with anie other priesthoode than Aaron's it can not stand with Christ's vnder the Gospell 3. Christ's Priesthoode seeing it is another than Aaron's must haue another Law other Ordinances and statutes than Aaron's a Lawe and Ordinances suteable vnto it selfe 4. To vse Leviticall Ceremonies vnder the Gospell is to confound the priesthood of Aaron and Christ. Vers. 13. For hee of whom these things are spoken pertayneth to another Trybe of which no man gaue attendance at the Altar Vers. 14. For it is evident that our LORD sprang out of Iuda of which Trybe Moses spake nothing concerning Priesthood Vers. 15. And it is yet farre more evident For that after the similitude of Melchisedek there aryseth another Priest 1. HEE prooveth that Aaron's Priesthoode is chaunged and the Ordinance thereof because PSAL. CX speaketh of Christ's Priesthood that is fred from the service of the Altar By the Altar hee meaneth the materiall Altar commaunded in the Lawe Another Altar hee knoweth not And Christ's Priesthoode hee declareth to bee fred from the service of this Altar beside which no Lawe could tye it to anie other Altar THEN Christ's Priesthoode is fred from the Altar which GOD commaunded and all the service thereof And who-so-ever will erect another materiall Altar in CHRIST'S Priesthoode and tye his Church vnto it must looke by what Lawe they doe it 2. From Verse 14. WEE LEARNE That Christ's Genealogie was well knowne in the Apostle's tymes and no controversie about it And it sufficeth vs that wee knowe this by the Apostle's Testimonie albeit wee could not lineallie deduce the same 3. Obserue howe hee reasoneth That none of the Trybe of Iuda attended the Altar because Moses spake nothing of that Trybe concerning the Priesthoode THEN Negatiue Conclusions in Matters of Fayth and Dueties followe well from the Scriptures silence It is not warranded from Scripture therefore I am not bound to belieue it The Scripture doeth not requyre anie such thing of mee therefore GOD accounteth it not service to Him to doe it is good reasoning 4. From Verse 15. The Apostle comparing the Proofes of his Argument calleth this last in playne tearmes Farre more evident THEN Of Reasons drawne from Scripture by Consequence some will bee lesse evident some more evident and yet all bee good Reasons and prooue the Purpose stronglie Vers. 16. Who is made not after the law of a carnall commandement but after the power of an endlesse lyfe HEE entereth into a more particular comparison of the Leviticall Priesthoode and CHRIST'S to show the weaknesse of the one in comparison of the other The Leviticall Priestes in their Consecration got a commaundement for the Exercyse of bodilie and carnall Rites some fewe yeares of their mortall lyfe without power to convey the Grace signified by those bodilie Rites But CHRIST in his Consecration is endewed with Power to conferre Grace and Lyfe eternall from Generation to Generation to all that seeke the Benefite of his Priesthoode THEN Wee may bee assured of Christ's power to make the meanes which hee vseth for our salvation effectuall as wee may bee assured of his endlesse lyfe Vers. 17. For Hee testifieth Thou art a Priest for ever after the Order of Melchisedek HEE prooveth this by Scripture because GOD calleth Him a Priest for ever Therefore Hee hath Power for ever as living for ever to make His owne Priesthoode effectuall So The eternitie of CHRIST'S Priesthoode prooveth it to bee forcible to gâ—ue Eternall Lyfe For if it did not endure in his person it could not giue Eternall Lyfe and peoples heartes would not rest vpon it with anie ground And so it behooved to bee renounced and another Priesthood sought But seeing it is not to bee chaunged but shall endure Then of neede force it hath the thing to giue vs which wee are seeking that is Eternall Lyfe THEN As long as Christ endureth we want not a Priest to heare confession of sinne to giue absolution to blesse vs and giue vs Eternall Lyfe Vers. 18. For there is verilie a disannulling of the Commandement going before for the weaknesse and vnprofitablenesse there-of 1. BY the same wordes of establishing Christ's Priesthoode PSAL. CX hee prooveth that the Leviticall Lawe was to bee abolished when Christ came Because the establishing of Christ's Priesthoode and bringing it to light is the disannulling of the Leviticall THEN There needeth no more to declare That the Leviticall Priesthood and Law is abolished and wee fred from the Ceremonies thereof but the comming of CHRIST and His entering to his Office of Priesthood 2. Hee giveth a Reason of the abolishing of this Priesthoode Because it was weake and vnprofitable Question How can that bee seeing it was ordayned to strengthen the Believers then and was profitable for that ende I aunswere It is called weake and vnprofitable in regarde of anie power to make satisfaction to GOD'S justice for our sinnes or to purchase anie Salvation vnto vs For other wayes as a Meane to leade men for that tyme vnto the MESSIAS who should satisfie for vs it was not weake nor vnprofitable But to pacifie GOD and purchase Salvation as the missbelieving Iewes did vse it it was weake and vnprofitable altogether Agayne being considered as a Meane to praefigure CHRIST it was
giue Perfection which is CHRIST Vers. 11. And so both the Priesthoode and all the Ordinances thereof are abolished by the MESSIAS who behooved to bee of another Trybe than LEVI Vers. 13.14 And of another Order also Vers. 15. Bodilie shadowes were in the Priesthoode of LEVI but endlesse Trueth in CHRIST Vers. 16. As DAVID'S words doe prooue Vers. 17. By which also it is prophesied That AARON'S Priesthoode shall bee disannulled vvhen CHRIST'S Priesthoode is come because it was not able to doe mens turne vnder the Law as CHRIST'S doeth vnder the Gospell Vers. 18.19 And GOD obliedged not Himselfe to make AARON'S Priesthoode stand as Hee sware to establish CHRIST'S Vers. 20.21 And so the Covenant vnder the MESSIAS is declared to bee better than vnder LEVI Vers. 22. Agayne the Priesthoode of LEVI had sundrie Office-bearers but CHRIST hath none in His Priesthoode with Himselfe nor one after Himselfe Vers. 23.24 Therefore Hee is able alone to worke out our Salvation throughlie Vers. 25. For such a Priest haue wee neede of who needeth not offer vp daylie His Sacrifice for Hee hath offered one and never more Vers. 26.27 And no wonder for vnder the Lawe mortall men might bee Priestes but vnder the Gospell onelie the Sonne of GOD is Priest and that for evermore Vers. 28. The Doctrine of Chap. VII VERS 1. FOr this Melchisedek King of Salem Priest of the moste High GOD who met Abraham returning from the slaughter of the Kinges and blessed him BY saying FOR hee giveth a reason why hee calleth CHRIST a Priest after the Order of Melchisedek because such a one was Melchisedek His type therefore such a one behooved CHRIST in Trueth and Substance to bee as the type imported Hee should bee 1. Hee repeateth from GENES XIV 18.19.20 as much as served to resemble anie thing in CHRIST but never a word toucheth bee of Melchisedek's bringing foorth of Bread and Wyne to Abraham THEREFORE He did not account this anie typicall action having anie resemblance of that which was to bee done by CHRIST his Anti-type for then should hee not haue fayled to marke it seeing hee observeth the mysterie of his name and place of dwelling which is lesse 2. Melchisedek and the Church in Salem where Melchisedek was Priest were not of Abraham's Familie THEREFORE Albeit GOD did choose Abraham's Familie as the Race wherein hee was to continue the ordinarie Race of his Church yet had hee Churches and Saynctes beside 3. This meeting of Abraham and entertayning him and his companie with Bread and Drinke being the exercyse of an ordinarie Vertue SHOWETH That it is the duetie of all men and namelie of Kinges Great men and Church-men to countenance and encowrage according to their place and power those who hazard themselues in GOD'S Service and good Causes 4. To come to a particular Comparison of the Type and the Trueth 1. As Melchisedeck was both King and Priest in his Kingdome So is CHRIST King and Priest in his Kingdome to care for the Religion and outward conversation of his Subjectes to see to the Weall of their Soules and Bodies both amongst men and towardes GOD in this lyfe and heere-after 2. As Melchisedeck is the blesser of Abraham the Father of the Faythfull in the Type So is CHRIST in Trueth the Blesser of Abraham and all the Faythfull the Fountayne of all Blessing in whom alone everie one is blessed who getteth Blessing Vers. 2. To whome also Abraham gaue a tenth parte of all first beeing by interpretation King of Righteousnesse and after that also King of Salem which is King of Peace 1. TO goe on in the Comparison As Melchisedek the Type was honoured by Abraham's paying of Tythes vnto him So is CHRIST to bee honoured by all Abraham's Children by giving of their Substance and worldlie Goods what is sufficient to mayntayne the honour of his Kingdome amongst them 2. Praesuppose the Type were layde asyde yet this thankefull Meeting that Abraham gaue to the man whose Office was to blesse him in the Name of the LORD doeth TEACH All the Faythfull Abraham's true seede a duetie of Thankfulnesse to GOD'S Servantes set over them to blesse them in the Name of the LORD even to honour them by giving of their Goods for their sufficient mayntaynance 3. As Melchisedek the Type is by interpretion King of Righteousnesse So is CHRIST in Trueth King of Righteousnesse 1. For the personall Righteousnesse in himselfe 2. Because hee is the Righteousnesse of his Subjectes made of GOD vnto vs Righteousnesse by imputation 3. Because hee frameth his Subjectes piece and piece vnto a righteous Disposition by sanctifying them 4. As Melchisedek the Type is King of Salem that is King of Peace So is CHRIST in Trueth King of Peace to his Subjectes by reconciling them to the Father by giving Peace of Conscience within themselues by making all the creatures at peace with them and all thinges turne together for their Good and by working still on their eternall Welfare and Blessednesse vntill hee perfect it 5. As Melchisedek was first King of Righteousnesse and then King of Peace in the Type So is CHRIST in Trueth in this Order First King of Righteousnesse to his Subjectes to take away their sinnes and to giue them Righteousnesse And then King of Peace because hee giveth them his peace as the Fruite of Righteousnesse This is the Order of his Kingdome Righteousnesse and Peace and Ioye in the holie Ghoste Vers. 3. Without Father without Mother without Descent having neyther beginning of dayes nor ende of lyfe but made lyke vnto the Sonne of GOD abydeth a Priest continuallie MELCHISEDEK certaynlie was a verie man King and Priest in such a Citie if wee consider him in his naturall beeing But if wee consider him in his Scripturall beeing as hee standeth in Scripture vnder this name hee hath neyther Father nor Mother beginning nor ende There is no more mention of him what hee was or of whome hee came or of his death but these three Verses of Genes XIV As then hee is in typicall beeing in Scripture So is CHRIST in Trueth in his personall beeing as GOD without Mother as Man without Father as GOD without beginning as GOD and Man without ending of lyfe 2. As Melchisedek looking howe hee standeth in his Scripturall beeing abydeth a Priest continuallie so that where-so-ever hee is named in Scripture there hee is ever found a Priest also and never a worde of his laying downe of the Priesthoode Even so is CHRIST'S Priesthoode vnseparable from his person hee abydeth a Priest continuallie in reall accomplishment 3. By saying hee is made lyke vnto the Sonne of GOD HEE GIVETH VS TO VNDERSTAND That GOD'S Purpose was in those particulars so to descrybe him as hee might resemble the Person and Offices of the Sonne of GOD And so is a Type of GOD'S owne appoyntment 4. And if he was made a lyklie Type of CHRIST in his Office of Priesthode then it followeth as Melchisedek had neyther anie
profitable still till CHRIST came namelie for that ende and vse But when Hee is come no ende nor vse more for it but that iâ— should bee abolished having served the Turne wherevnto it was ordayned THEN 1. Leviticall Ceremonies what-so-ever vse they might haue had before CHRIST are weake and vnprofitable after His comming 2. It is evill reasoning to say such Rites and Ceremonies were vsed before CHRIST came therefore they may bee vsed now also Vers. 19. For the Lawe made nothing perfect but the bringing in of a better Hope did by the which we draw nigh vnto GOD. HEE prooveth That those Rites were weake Because the Lawe whether Morall or Ceremoniall could not perfect anie thing that is justifie sanctifie and saue anie man 1. They served as a Pedagogue to leade a man to CHRIST for expiation of Sinne and purchase of Salvation but could not effectuate this by themselues And this maketh good the Aunswere to the Question in the former Verse THEN To seeke to bee perfected justified and saved by workes is to seeke that by the Lawe which could never bee brought to passe by it 2. What then doeth perfect all Hee aunswereth The bringing in of a better Hope perfecteth all That is CHRIST then boâ—ed for and looked vnto who is that Better Thing â—â—en the Ende and the Signification of those Legall Ordinances being brought in vnto Believers Hee dâ—eth perfect all THEN 1. What the Believers could not get vnder the Lawe by their outward service they got it by CHRIST hoped for and believed into 2. The Believers of olde rested not on the shadowes but had the Eye of their Hope on CHRIST 3. Hee commendeth this Better Hope that is CHRIST'S Priesthoode hoped for vnder the Lawe Because by it wee drawe nigh vnto GOD. Nowe Drawing nigh importeth a distance before drawing nigh and agayne Drawing nigh was the Priests prerogatiue vnder the Lawe THEN By Nature and without CHRIST wee are Aliens from GOD and farre away from Him But by CHRIST wee get Libertie to come nigh not onlie is GOD'S people but as Priestes through CHRIST to offer our Spirituall Oblations The Priestes Priviledge of olde is common to Belâ—evers now Vers. 20. And in as much as not without an Oath Hee was made Priest Vers. 21. For those Priests were made without an Oath but This vvith an Oath by Him that sayde vnto Him The LORD sware and will not repent Thou art a Priest for ever after the Order of Melchisedek Vers. 22. By so much was IESUS made a Suretie of a better Testament 1. HEE goeth on to compare the Leviticall Priesthoode with CHRIST'S Two Comparisons are heere conjoyned First Leviticall Priestes were made without an Oath onelie by way of simple Ordinance and Direction GOD leaving rowme to himselfe howe long hee pleased to holde on the Direction and when hee pleased to chaunge it But CHRIST was made Priest with an Oath that hee should never bee chaunged THEN 1. When GOD gaue foorth the Ceremoniall Lawe hee reserved rowme to himselfe to chaunge it yea gaue evidence that hee was to chaunge it for hee obliedged the people during his will but not himselfe 2. But for CHRIST'S Priesthoode GOD is bound with an Oath Never to chaunge it and it leaneth on his nature which can not alter nor repent and vpon his Oath vvhich can not bee violated 2. Another Comparison betwixt the Leviticall Covenant and the Evangelicall Covenant As farre as the Oath is aboue the chaungeable commaundement by so much is the Newe Covenant better than the Covenant vnder the Lawe TEHN 1. There was a Covenant or Testament vvhereby Believers were saved as well vnder the Lawe as vnder the Gospell 2. The Covenant now though in substance of Salvation one with the former yet in the manner of downe-setting the Articles and the forme of it is better than the Covenant then more cleare more free more full more largelie extended and more firme 3. CHRIST is heere called Suretie of this Covenant THEN 1. CHRIST must see the Covenant keeped and bee good for it 2. GOD hath CHRIST to craue for our performance of the Covenant and wee haue CHRIST to craue for GOD'S parte of the Covenant Yea and CHRIST to craue to giue vs grace to performe that which GOD requyreth of vs in his Covenant 3. IESVS is content to bee Suretie and the Father hath consented and ordayned and made him Suretie So it resteth onelie that wee bee content also and make much of CHRIST that hee may doe all our Worke for vs and all GODS Worke in vs. Vers. 23. And they truelie were manie Priestes because they were not suffered to continue by reason of death Vers. 24. But this Man because He continueth ever hath an vnchaungeable Priesthoode ANother Excellencie of Christ's Priesthoode aboue the Leviticall which may bee braunched out in these particulars following 1. The Leviticall Priestes were manie both at one tyme and one after another by reason whereof that Priesthoode was weakened whyle one parte of the Office for such a tyme was in the handes of this man and another parte for another tyme was in the handes of that man And because one man could not bee readie to take the Sacrifices from all the people therefore severall men behooved to take severall partes of the burden But in Christ's Priesthoode there is but one Man even Himselfe His Priesthoode is vndivided no man beareth a parte of the burden with him Hee alone attendeth all mens Sacrifices by himselfe Hee is at leasure for everie man's employment at all tymes in the greatest throng of Sacrifices THEN As long as CHRIST is at leasure no reason to employ another to carrie our Prayers 2. The Leviticall Priesthoode did passe from one person to another Death made interruption But CHRIST'S Priesthoode can not passe from his owne person to anie other neyther Death nor anie other infirmitie can interrupt his Office THEN 1. To make anie Priest by speciall Office in the New Testament beside CHRIST is to vent the Priesthood of CHRIST and make it imperfect lyke AARON'S which for the same reason That it had manie Priestes was weake and imperfect and inferiour to CHRIST'S 2. To make Priestes by Office in the New Testament to offer vp anie corporall sacrifice is to make CHRIST'S Pristhood separable from his owne person vvhich is agaynst the nature of CHRIST'S Priesthood which can not passe from one to another for so importeth the worde 3. To make pluralitie of Priestes in Christ's Priesthood Vicars or Substitutes or in anie respect part-taker of the Office with him is to praesuppose that Christ is not able to doe that Office alone but is eyther dead or weake that hee can not fulfill that Office contrarie to the Text heere which sayeth Because hee continueth ever hee hath an vnchaungeable Priesthood or a Priesthood which can not passe from one to another Vers. 25. Wherefore Hee is able also to saue them to the vttermost which come vnto GOD by Him seeing
for vs Hee must haue no neede to offer Sacrifice for his owne sinnes THEN Neyther LEVI nor anie sinfull Man after him can bee a priest vnder the New Testament but CHRIST onelie who never sinned and so had never neede to offer for Himselfe 2. The seaventh propertie Hee must not haue neede to offer daylie for the peoples sinnes who must bee our priest For if hee should offer the second daye then the first dayes Sacrifice should bee declared vnsufficient Or else why offereth hee agayne after that which is sufficient THEN 1. The Priest of the Newe Testament needeth not to offer oftener nor once 2. And if CHRIST'S Sacrifice were offered oftener nor once or daylie Hee could not bee a fit priest for vs nor offer a perfect sacrifice for vs for the oft offering should declare the former offeringes vnsufficient and imperfect 3. Hee giveth a Reason why Christ needed not to offer vp oftener Because hee hath offered vp himselfe once for the sinnes of the people THEN 1. CHRIST was both the Priest and the Sacrifice in His owne Offering 2. CHRIST'S Sacrifice can not bee offered vp by anie but Himselfe another nor CHRIST'S selfe can not offer vp CHRIST 3. Betwixt the comming of CHRIST and the wryting of this Epistle which was sundrie yeares after CHRIST'S Ascention the Apostle knew no Offering of CHRIST but that onlie once vpon the Crosse and yet tymes out of number was the SACRAMENT of the LORD'S Supper celebrated before this tyme. 4. In that hee maketh that once offering the Reason of his not offering daylie it TEACHETH VS That the perfection of that once offered sacrifice maketh the repetition needlesse and whosoever maketh it needfull that CHRIST bee offered daylie maketh both CHRIST an imperfect Priest and His sacrifice imperfect also Vers. 28. For the Lawe maketh Men High Priestes which haue infirmitie but the worde of the Oath which was since the Lawe maketh the Sonne who is consecrated for evermore HEE giveth a speciall Reason why it beseemeth not vs vnder the Gospell to haue a sinfull man for our priest because this is the verie difference betwixt the Lawe and the Gospell 1. The Lawe maketh Men which haue infirmities high priestes But the worde of the Oath which was since the Lawe maketh the Sonne and none but the Sonne who is consecrated for evermore THEN The Scripture knoweth no priest but the Leviticall priestes of AARON'S posteritie for the tyme of the Lawe or else that one priest which was made by an Oath for the tyme of the Gospell Beside these the Apostle acknowledgeth none nor were there anie other in his tyme in the Church 2. Hee maketh the difference of the Lawe and the Gospell to stand amongst other thinges in the difference of priestes so as the Gospell can not admit such pristes as the Lawe admitted THEN To haue priestes nowe after the similitude of the priestes vnder the Lawe were to remooue the difference which GOD hath made betwixt the Lawe and the Gospell 3. The Differences as the Apostle setteth them downe heere are 1. The Course taken about priests vnder the Lawe was alterable they were made without an Oath the Law-giver declaring it to bee his will to chaunge that Course when hee sawe it fitte But the Course taken about the priestes of the Newe Testament is with an Oath and so can not bee changed THEN To make a priest in the Gospell who is not consecrated by an Oath to abyde for evermore in the Office but may bee changed and another come in in his place is contrarie to the institution of the Evangelicall Priesthood 2. The next Difference hee maketh this The Lawe admitteth Men in the plurall number a pluralitie of priestes but the Gospell admitteth no pluralitie of priestes but the Sonne onelie to bee priest Melchisedek's Order in the Type hath no priest but one in it without a Suffragane or substituted priest Therefore CHRIST the true Melchisedek is alone in his Priesthoode without Partner or Deputie or Suffragane THEN To make pluralitie of priestes in the Gospell is to alter the Order of MELCHISEDEK sworne with an Oath and to renounce the March set betwixt the Lawe and the Gospell 3. The third Difference The Lawe maketh men priestes but the Evangelicall Oath maketh the Sonne of GOD Priest for the Gospell THEN To make a man priest nowe is to marre the Sonne of God's priviledge to whome the priviledge onelie belongeth 4. The fourth Difference The Law maketh such priestes as haue infirmitie that is Sinfull Men who can not make the sacrifice which they offer effectuall to pacifie nor the Blessing which they pronounce to come nor the instruction which they giue forcible to open the Eyes But the Evangelicall Oath maketh the Sonne who is able to saue to the vttermost all that come to GOD through Him THEN To make a sinfull and weake man a Priest nowe is to weaken the Priesthoode of the GOSPELL and make it lyke the Law 5. The fift Difference The Lawe maketh men Priestes which haue infirmities over whome Death had power that they could not bee consecrated but for their short lyfe tyme. But the Evangelicall Oath maketh the Sonne whome the Sorrowes of Death could not holde and hath consecrated Him for evermore THEN As long as CHRIST'S Consecration lasteth none must meddle with His Office 6. The last Difference The Lawe instituting Priestes was not GOD'S Last Will but might suffer Addition But the Evangelicall Oath is since the Lawe and GOD'S last and vnchaungeable Will THEREFORE To adde vnto it and bring in as manie Priestes nowe as did serue in the Temple of olde is to provoke GOD to adde as manie Plagues as are written in GOD'S Booke vpon themselues and their Priests also The Summe of Chap. VIII THIS is the summe of all that I haue spoken Wee haue no priest nowe but CHRIST who is equall in Glorie to His Father in Heaven Vers. 1. The Offerer of His owne Bodie signified by the Tabernacle Vers. 2. For everie priest must offer some-thing therefore so must Christ Vers. 3. But the Typicall Sacrifice Hee could not offer by the Lawe albeit Hee were on earth Vers. 4. Because Hee is not of the Tribe of LEVI whose proper Office was to meddle with the shadowes Therefore Hee must bee the Offerer of the Substance that is of His owne Bodie signified by the shadowes Vers. 5. And so now Hee hath taken the Office over the Levites head and hath an Office more excellent than they and is Mediator of a better Covenant than the Covenant which was in their tyme Vers. 6. For if that Covenant had bene perfect another had beene needlesse Vers. 7. But another Covenant was needfull and GOD promised to make a Newe one Vers. 8. A better Covenant than that olde which the people brake Vers. 9. For in this Covenant GOD vndertaketh to make vs keepe our parte of it Vers. 10.11 And to pardon where wee fayle Vers. 12. Now when GOD promised a Newe
Covenant Hee declared the other to bee olde and to bee abolished when the Newe came Vers. 13. The doctrine of Chap. VIII VERS 1. NOw of the thinges which wee haue spoken this is the summe We haue such an High Priest vvho is set on the Right Hand of the Throne of the Majestie in the Heavens 1. THE Apostle accommodating himselfe to helpe the capacitie and memorie of the Hebrewes and vrging the speciall Poynct of his Discourse is worthie of imitation 2. In saying Wee haue such an High Priest who is set downe on the Right Hand c. hee setteth foorth the Glorie of Christ's person that hee may commende His Priesthood THEN 1. The Glorie of CHRIST'S Office is not seene till the Glorie of His Person bee seene 2. The Glorie of His Person is not seene till His glorious Soveraygnitie and Governament of the Worlde bee seene 3. Yea the Glorie of CHRIST is not rightlie seene till His Equalitie with the Father in Glorie bee seene and acknowledged 3. In saying that Christ as high Priest is set downe on the Right hand of the Throne hee giveth vs to VNDERSTAND That CHRIST as in His Divine Nature Hee is vndivided from the Father in Glorie and Dominion So in His Humane Nature Hee is exalted to the Fellowship of Divine Glorie with the Father Because of the Vnion of the Humane Nature with the Divine in one Person of the Mediator The two Natures still remayning distinguished but not divided nor separated the one from the other 4. Hee noteth the place of this Glorie to bee in the Heavens wherein hee preferreth Christ aboue the Leviticall Priestes for their Priesthoode is onelie exercysed on Earth but Christ's in Heaven AND THEREFORE When wee will employ our high Priest wee haue no earthlie Citie to seeke Him in but in the Heaven the onelie Place and Palace of His residence Vers. 2. A Minister of the Sanctuarie and of the true Tabernacle vvhich the LORD pitched and not man 1. FOR all this Glorie yet Christ is still called heere a Minister TO SHOW VS That His High Honour hindereth Him not to doe His Office for our Good 2. Hee is called a Minister of the Sanctuarie or of the holie thinges for the worde will agree with both and both tende to one purpose for the holie thinges were all tyed to the Sanctuarie and hee that was Minister of the Sanctuarie was Minister of the holie thinges also and that in name of the Saynctes Nowe the Sanctuarie or the holie thinges which heere is spoken of is the thing signified by the Sanctuarie and by the holie thinges And so taking all the significations of the worde together WEE ARE TAVGHT That CHRIST in his Glorie is not ydle but as a faythfull Agent in the heavenlie Sanctuarie taking the care of all the holie thinges which his saynctes and people are commaunded to present procuring and giving foorth all holie and spirituall thinges from heaven to his saynctes vvhich their estate requyreth 3. Hee is called a Minister of the true Tabernacle which GOD pitched and not man That is The Minister of his owne Bodie miraculouslie formed by GOD not after the ordinarie manner of other men signified and represented by the Typicall Tabernacle THEN The Tabernacle and Temple vnder the Lawe was but the shadowe and Christ's Bodie was the true Tabernacle For 1. As the symboles of GOD'S presence was in the typicall Tabernacle So the fulnesse of the Godhead dwelleth bodilie in Christ. 2. As the typicall tabernacle had inclosed in it all the holie thinges the Candle-sticke Table of Shew-bread Laver Altar c. So hath the humanitie of Christ or Christ the Man all holinesse and perfection the fulnesse of all good and all holie thinges in him Light Foode Washing and Reconciliation and all in himselfe that out of his fulnesse wee may all receaue Grace for Grace 3. As the Tabernacle in the outmost Coveringes seemed but base yet had better stuffe within So our LORD when hee dwelt in the tabernacle of his flesh amongst vs was found in forme as a man and in the shape of a servaunt but inwardlie was full of Grace and Trueth 4. In calling Christ's Bodie The true Tabernacle which GOD builded and not man hee teacheth vs To make vse of Christ in trueth as the Church of olde made vse of the Tabernacle in the Type That is In him seeke GOD Towardes him turne the Eye of our soule when we seeme to our selues to bee farre remooved to the ende of the earth In him offer all our spirituall sacrifices In him seeke our Washing our Foode our Light our Comfort In him as his Priestes make our Abode and daylie Dwelling In him let vs liue and breathe 5. In so calling Christ he appropriateth the sacrifcing of his Bodie to himselfe in his owne person as the personall and proper Act of his Priesthoode for the offering of the which Sacrifice once and never oftener as HEBR. vij 27. showeth hee keepeth still the style of the onelie Minister of the true Tabernacle as his owne incommunicable Prerogatiue AND THEREFORE Who-so-ever presumeth to offer his Bodie presumeth also to take his place Vers. 3. For everie High Priest is ordayned to offer Giftes and Sacrifices vvherefore it is of necessitie that this Man haue some-what also to offer HEE prooveth That Christ is the Minister of the Tabernacle of his owne Bodie by offering it vp because it behooved him seeing hee is a Priest to offer vp some-thing eyther the typicall Oblations or else his owne Bodie represented by them But the typicall Oblations hee could not offer according to the Lawe not beeing a Levite Therefore hee behooved to offer vp himselfe represented by the typicall Oblations THEN The Apostle acknowledgeth no Priest but eyther the Leviticall priest or the Priest that offereth vp his owne Bodie And who-so-ever pretendeth to haue the Office of a priest nowe vsurpeth eyther the Office of the Levite or Christ's Office Vers. 4. For if Hee were on earth Hee should not bee a Priest seeing that there are Priestes which offer Giftes according to the Lawe 1. HEE prooveth That Christ can not offer vp the typicall Oblations Because hee can not bee a Priest on earth albeit hee were on earth Because Priesthoode on earth is proper to the Levites onlie For they are the onelie Priestes by Lawe on earth and haue praescrybed to them by Lawe what they should offer Question You will aske mee heere Was not Christ a Priest when hee was on earth I aunswere Yes How then sayth the Apostle here If he were on earth hee should not bee a Priest I aunswere Because albeit hee began his Priesthoode vpon earth yet hee could not brooke his Office of Priesthoode on the earth For as the high Priest who was the Type carried the Sacrifice once a-yeare through the Court and before the Sanctuarie killed the Sacrifice and then tooke the bloode thereof in vnto the Holiest of all and presented himselfe there before the LORD
with the bloode to intercede for the people and there remayned during the tyme of Intercession appoyncted to him So Christ carrying his Sacrifice out of the Citie offered vp his Bodie on the Altar of his Godhead to his Father and by his owne bloode entered into the heavenlie Sanctuarie and sate downe on the Right hand of the Majestie on high and there hee liveth for ever to intercede for vs having then ended his Sacrifice as this Apostle prooveth Chap. vij 17 and Chap. ix 25.26 And having no Sacrifice nowe to offer on earth it is with reason that the Apostle sayeth If Hee were on earth Hee should not bee a Priest WHENCE WEE LEARNE 1. That Christ is not nowe on the earth nor in anie place thereof and therefore if anie man say to vs Loe heere hee is Loe there hee is wee must not belieue him it is a false christ hee showeth vs and not the True as CHRIST himselfe fore-warneth MATTH XXIV 23 2. That it is impossible that Christ should nowe bee on the earth for then should hee lose his Priesthoode which is impossible For if hee were on earth hee should not bee a Priest sayeth the Apostle heere 3. That Christ's Priesthoode is onelie discharged nowe in heaven seeing hee can not bee a Priest on earth 2. His Reason is They are Priestes which offer Giftes according to the Lawe THEN Everie Priest who brooketh his Priesthoode on earth must offer Giftes according to the Law as the Apostle heere reasoneth And such Priestes as those Christ hath abolished having chaunged the Priesthoode and the Lawe also THEREFORE There can bee no Priest by Office on earth at all with GOD'S allowance Vers. 5. Who serue vnto the Example and Shadowe of Heavenlie thinges as Moses was admonished of GOD when hee was about to make the Tabernacle For see sayeth Hee that thou make all thinges according to the Patterne showed vnto thee in the Mount HEE descrybeth the proper vse of the Leviticall Priestes to serue vnto the Example of heavenlie Thinges THEN 1. The Incarnation of Christ his Death and the Benefites thereof signified by Leviticall Shadowes are heavenlie thinges in regarde of their heavenlie Fruites and Effectes and other heavenlie Respectes and are with an heavenlie Mynde to bee looked vpon 2. The Ceremonies of the Lawe were not ydle Rites but Examples and Figures of Christ and his Graces by the which men were led then as by the hand to Christ vvho was to come 2. From EXOD. XXV 40 hee prooveth they were Shadowes of heavenlie thinges because the Patterne in the Mount represented the heavenlie thinges and Moses Tabernacle represented the Patterne in the Mount Therefore it represented heavenlie thinges And vnto this Patterne was Moses tyed THEN 1. GOD would not no not in the tyme of Types suffer anie devyse of man to come in for representing anie thing heavenlie Much lesse will hee nowe 2. Those which himselfe ordayneth hee will haue observed and none omitted Vers. 6. But nowe hath Hee obtayned a more excellent Ministerie by howe much also Hee is the Mediatour of a better Covenant which was established vpon better Promises 1. THE offering of the Typicall Oblations hee hath made proper to the Levites Nowe the offering of the true Sacrifices and service belonging therevnto hee appropriateth to Christ and calleth it A more excellent Ministerie THEN 1. The offering of the thing signified by the Leviticall Types is more excellent than all their Offeringes 2. This Ministerie is proper vnto Christ onelie in his owne person 2. From this hee preferreth the Mediatourship of Christ to the Typicall The Promises and the Covenane nowe to the Covenant then His reasoning is As the Ministerie is so is the Mediatour The Ministerie is more excellent in offering vp himselfe than the shadowes Therefore the Mediatour is more excellent nowe than the typicall of olde THEN The offering of Christ's Bodie which is the more excellent Ministerie is still annexed to the Person of the Mediatour onelie And who-so-ever intrudeth himselfâ— into that excellent Ministerie of offering vp Christ's Bodie intrudeth himselfe also into the Office of the Mediatour 3. In comparing the Covenant then and nowe hee maketh this the better Because the Promises are better WHENCE WEE LEARNE 1. That there was a Covenant betwixt GOD and his Church of olde vnder the Lawe And so Reconciliation to bee had with GOD then 2. That how-so-ever in substance of Grace both the Covenantes agreed yet the forme of this Covenant vnder the Gospell is better Because the expresse conditions are better the Promises are more spirituall and more free of strayte conditions Vers. 7. For if that first Covenant had beene faultlesse then should no place haue beene sought for the second TO cleare the abolishing of the olde Covenant hee prooveth it not to bee faultlesse Because a Newe Covenant was promised in place thereof Not that anie thing was wrong in that Covenant but because it was imperfect and all thinges needfull not expressed in it clearlie WHENCE WEE LEARNE 1. That the LORD'S proceeding with his Church hath ever beene from the lesse perfect to the more perfect till Christ came 2. That where ever GOD addeth or altereth what hee once did institute by so doing hee showeth That before his Addition hee had not expressed all his Mynde as in the tyme of the Olde Testament 3. When once hee hath perfected his course taken with his Church as nowe hee hath done vnder the Newe Testament hee altereth the matter no more Vers. 8. For finding fault with them hee sayeth Beholde the dayes come sayeth the LORD when I will make a Newe Covenant with the House of Israell and the House of Iudah 1. HEE prooveth That there was an imperfection in the Olde Covenant Because GOD sound fault with the people vnder it THEN The imperfection of the Covenant of olde was especiallie in default of the parties with whome it was made who by their inabilitie to fulfill it or beholde the drift of it made it vnable to saue themselues 2. In the wordes of Ierem. xxxj 31 the LORD promiseth to make a Covenant afterwardes with the house of Israell and Iudah THEN 1. The partie in the Newe Covenant is not all Man-kynde but the Church of the Newe Testament the spirituall Israell and Iudah 2. This Covenant was not brought to light of olde but had its owne tyme of manifestation 3. Even then the Church was made wyse of the imperfection of the Olde Covenant that they might learne to looke through the outward forme of it to a better 4. The Hope and Too-looke which they had towardes the Newe Covenant helde vp their heart that they without vs and our Priviledges should not bee perfected Vers. 9. Not according to the Covenant that I made with their fathers in the day when I tooke them by the hand to leade them out of the land of Aegypt because they continued not in My Covenant and I regarded them not sayeth the LORD 1. THE Prophet
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