He ever liveth to make intercession for them 1. HEE showeth the Fruite of Christ's keeping still the Priesthoode altogether in his owne person to bee The perfect Salvation of all Believers for ever Hee is able to saue to the vttermost them that come vnto GOD through Him THEN 1. Who-so-ever communicateth Christ's Priesthoode with anie other beside his owne person maketh Christ not able alone to saue to the vttermost those that come vnto GOD through Him 2. From this ground also it doeth followe that Christ not onelie beginneth the Believers salvation but perfecteth it also Hee doeth not worke a parte of a man's salvation and leaue the rest to his owne merites or the merites of others but perfecteth it Himselfe even to the vttermoste 3. And if a man joyne anie thing meritorious vnto Christ's Priesthoode or anie Mediator for intercession beside him or seeketh by his owne workes to purchase salvation hee denyeth Christ to bee able to saue him to the vttermoste 2. Hee descrybeth Believers to bee those that come to GOD through CHRIST THEN 1. Christ is the Doore and the Way through which onelie Accesse is gotten to GOD. By Saynctes or Angels there is not a way to come to GOD but by Christ onelie 2. They that come not through Him alone to GOD seclude themselues from the sufficiencie of salvation to bee had in Him 3. The nature of Believing is to make a man come towardes GOD to get communion with Him through Christ. 4. And none but such as come in Fayth to GOD through Christ can take comfort from His Priesthoode or looke for salvation 3. Hee giveth a Reason why perfect Salvation is to bee had for such as come to GOD through CHRIST Because Hee liveth for ever to make intercession for them Hee sayeth not To offer or cause offer vp the Sacrifice of his bodie for them But Hee liveth and is not to bee offered anie more and liveth to make intercession THEN 1. The sacrificing parte is done and ended His intercession hath now the place and by His intercession wee get the Merite of His Death and Passion applyed vnto vs and not by anie newe Oblation 2. If Hee brooke His lyfe Hee will not fayle to intercede for vs who come vnto GOD through Him and not through Saynct or Angell or anie person beside For Hee liveth for ever to make intercession for vs. Vers. 26. For such an High Priest became vs who is holie harmlesse vndefiled separate from sinners and made higher than the Heavens TO the ende hee may force the Hebrewes to forsake the Priesthood of Levi hee draweth a strong Reason from the nature of our Estate vnder the Gospell where-by hee prooveth not onelie that the priests of Aaron 's Order are abolished but also everie sonne of Adam is excluded from the Office of the Priesthood except IESVS CHRIST in his owne person onelie Because everie Priest that wanteth the properties of IESVS CHRIST is vnbeseeming for vs vnder the Gospell A sinfull man might haue beene a Priest vnder the Lawe to praefigure CHRIST before Hee came But nowe no sinfull man may bee a Priest by Office but CHRIST onelie in whom there is no sinne When the sacrifice was a beast then a sinfull man might be a priest But now when the Sonne of GOD is the Sacrifice and hath offered vp himselfe alreadie and is gone in into the Sanctuarie with his owne bloode to make intercession there must bee no more anie sacrificing till hee come out of the Sanctuarie agayne at the Day of Iudgement nor anie priest but he till hee haue ended his Intercession For such an High Priest became vs who is holie harmlesse c. Question But why is it vnbeseeming vs vnder the Gospell to haue a priest without these properties I aunswere The Sacrifice of the Newe Testament is the vnspotted Lambe of GOD IESVS CHRIST holie harmlesse c. Therefore it becommeth vs to haue such a priest who is holie harmlesse and vndefiled For it were vnseemlie that the priest should bee worse than the sacrifice Next our Priest hath our sinnes originall and actuall to remooue and Heaven to open vnto vs And therefore it were vnbeseeming that anie should bee our priest who hath not his owne sinnes altogether remooved nor yet hath gotten entrie as yet into Heaven himselfe 1. In that hee draweth them of necessitie to quyte all mens priesthoode and betake them vnto Christ as Priest onelie WEE LEARNE That our necessities being well weyghed with the insufficiencie of anie beside CHRIST to doe our Turne wee shall bee forced to quyte all priestes but CHRIST onelie For vvhat priest can knowe all our needes all our sinnes all our thoughtes all our desires all our prayers all our purposeâ— and wayt on vpon our businesse with GOD night and day to see that no wrath breake out vpon vs Who can doe this but CHRIST onelie What Man What Saynct What Angell 2. In that hee reckoneth a number of Perfections necessarie to bee in a priest in the tyme of the Gospell all of them in CHRIST and all such as wee stand in neede of WEE LEARNE That all the perfections whereof wee haue neede in a priest are all in CHRIST And the perfections which are in CHRIST wee haue neede of them all and should make vse of them all 3. The first propertie of a priest vnder the Gospell is this Hee must bee holie that is of his owne nature holie in his originall holie THEN No sinful man can be a sufficient priest in the New Testament to doe for vs who wants holinesse by nature 4. The next propertie Our priest must bee harmlesse ill-lesse free from anie originall guiltinesse THEN No man come of Adame by naturall propagation can bee a priest for vs nowe to satisfie our necessities who haue sinne originall in vs. 5. The third propertie Wee haue neede of a priest vndefiled that is free from actuall sinne THEN No priest can suffice vs who are defiled with actuall sinne but CHRIST vvho never sinned 6. The fourth propertie A priest meete for vs must bee free from the pollution of these amongst whom hee converseth THEN Wee who are of polluted lippes and lyues and dwell amongst such a people communicating manie wayes of their guiltinesse can not haue sufficient comfort through anie priest who can bee infected with sinne And hee who is a man of polluted lippes is not meete to bee a priest for vs. 7. The fift propertie A priest meete for vs behooved to haue his Residence in Heaven and haue commaundement over Heaven to open it vnto vs and giue vs entrie THEN None other but CHRIST could suffice vs on whome by nature the Doores of Heaven are closed No priest out of Heaven is meete for vs. Vers. 27. Who needeth not daylie as those High Priestes to offer vp Sacrifice first for his owne sinnes and then for the peoples For this Hee did once when Hee offered vp Himselfe 1. THE sixt propertie of a fit priest
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
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
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
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
and judge againe If prophane Despysers of holie SCRIPTVRE vvho disdayne to reade or obey what GOD commaundeth therein bee not to bee ranked in the same Roll. For GOD draweth so â—igh vnto vs in His Word speaking vnto vs as a king vnto his Subjects or a Master vnto his Servauntes that the obedience or disobedience which wee giue to His Speaches resolveth directlie and immediatelie vpon GOD HIMSELFE For vvhat is it else to heare and belieue and obey GOD but To heare and belieue and obey His Speaches And vvhat is it Nor to take notice of GOD to despyse and disobey GOD but Not to take notice of His Speaches not to reade His Wrytings and not to care for anie thing that Hee commaundeth promiseth or threatneth Therefore hath the LORD written the Great thinges of His Lawe vnto vs even to bee a Touch-Stone not onelie to trye all mens Doctrine there-by but also to trye all mens disposition towardes Himselfe and howe they stand affected to His Honour whether as Foes or as Friendes For What readier way is there to get evidence of a man destitute of the Knowledge Fayth Loue Feare and the rest of the partes of the Image of GOD than to finde him destitute of the Knowledge and Loue of the SCRIPTVRE What surer Signe of a man who for the present is enemie to GOD and to the enlargement of His Gracious Kingdome than to find him traducing the perfect Law of the LORD and marring to his power the free course of the Scriptures light which is the Scepter of CHRIST'S Kingdome Agayne What surer Signe of a Chyld of Promise begotten of GOD than to see him with DAVID PSAL. 119. making more of the Scriptures nor of a kingdome and powring out all his Affections vpon it as vpon the nearest Meane where-by GOD'S Spirit may be conveyed into his soule for perfecting of Holinesse and the readiest Chariot to carrie vp his spirite to dwell in GOD for perfecting of his happinesse Wee shall find also answerable to GOD'S Purpose of trying men by His Scripture His Wisdome giving a due meeting vnto men as they doe make vse of His Scripture Doe they not reade it or doe they reade and not consider it Doe they not weygh what is imported by it in sense and meaning It fareth with them as with those to whom CHRIST sayd MATTH 22.29 You erre not knowing the Scriptures nor the power of God Doe they not loue it Behold their Plague 2. THESS 2.10.11.12 Because they receaved not the loue of the Trueth that they might be saved for this verie cause sayeth the Text God shall send them strong delusion that they should belieue a Lie that they might be damned Doe they not steadfastlie belieue what they learne in Scripture In God's judgement with the foolish and vnstable they are suffered to wrest the Scriptures to their own destruction were they never so great wits 2. PET. 3.16 Doe they not studie to giue obedience vnto the knowne Trueth of it He dealeth with them as with Israell PSAL. 81.11 My people would not hearken vnto My Voyce and Israell would none of Mee Hee counteth Himselfe rejected because His Word was rejected But what followeth Vers. 12. So I gaue them vp vnto their owne heartes lust and they walked in their owne counsels But to such as will bee Christ's Disciples indeede Students seeking to grow in Knowledge Beliefe and obedience of His Word seeking to loue Him and keepe His Sayings Hee promiseth IOHN 14.26 to sende vnto them The Spirit of Trueth the Comforter the holie Ghost to teach them all things That is To perfect their knowledge more and more by His Spirit to fill their hearts with joye and comfort according to His Trueth and to make them holie more and more And why are all these styles given Even to show that such as will haue Christ's Spirit to worke anie of these must seeke Him to worke all of these joyntlie or not to haue Him for working anie of them at all Neyther Comfort without Trueth nor Comfort without Holinesse The same is it which Wisdome cryeth PROV 8.34.35.36 Blessed is the man that heareth Me watching daylie at My Gates wayting at the Posts of My Doores For who so findeth Mee findeth Lyfe and shall obtayne favour of the Lord. But hee that sinneth agaynst Me wrongeth his owne Soule all that hate Mee loue Death Therefore howe thou doest hate Death and loue thyne owne Soule howe thou standest affected towardes GOD and the fellowship of the COMFORTER the holie SPIRIT the SPIRIT of TRVETH and towardes the enlargement of the Kingdome of CHRIST let thy affection TOWARDS the SCRIPTVRES more aboundant dvvelling in thy selfe and FOR the SCRIPTVRES more free course amongst others beare witnesse Fare-well THE EPISTLE OF PAVL TO THE HEBREWES WHen Peter wrote his second Epistle to the scattered Hebrewes there was extant an Epistle of Paul to those same scattered Hebrews also received in the Church for a part of Canonicall Scripture distinguished from Pauls â—ther Epistles 2. Pet. 3.15.16 Therefore amongst other reasons this may bee one to make vs thinke this Epistle must be it For it is without reason to thinke that the Churches should bee negligent in keeping such a Iewell commended vnto them by the authoritie of two chiefe Apostles or lose Pauls Epistle and keepe Peters which maketh mention of it The summe of the Epistle BEcause the Hebrews were hardlie drawne from the observation of Leviticall Ordinances vnto the simplicitie of the Gospell and in danger of making Apostacie from the Christian Fayth by Persecution the Apostle Paul seueth before their eyes the Glorie of Iesus Christ in His person farre aboue men and Angels by whose Ministerie the Law was given not onelie as God Chap. 1. but also as man Chap. 2. and in His Office aboue Moses Chap. 3. Threatning them therefore if they should misbelieue Christs Doctrine Chap. 3.4 and aboue the Leviticall high Priest Chap. 5. Threatning them agayne if they should make Apostacie from Him Chap. 6. yea aboue all the glorie of the Leviticall Ordinances as Hee in whom all those thinges had their accomplishment and period of expyring Chap. 7.8.9.10 Threatning them agayne if they should not persevere in the Fayth of Christ vnto which perseverance through whatsoever difficulties hee encowrageth them by the example of the Faythfull before them Chap. 10.11 and by other grounds of Christian comfort Chap. 12. That so in the fruitfull obedience of the Gospell they might follow vpon Christ seeking for that Citie that is to come and not for their earthlie Hierusalem anie more Chapter 13. The summe of Chap. I. IF you shall make comparison O Hebrewes the Ministerie of the Gospell shall bee found more glorious than the Ministerie of the Law For the manner of Gods dispensing His Will before Christ came was by part and part and subject to His owne addition not after one setled manner but subject to alteration and by the Ministerie of men the Prophets Vers. 1. But
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
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
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
the Testament which GOD hath enjoyned vnto you Vers. 21. More-over hee sprinkled with bloode both the Tabernacle and all the Vessels of the Ministerie FRom Moses Example WEE LEARNE 1. That the LORD'S Word should bee manifested to all the people and none of them debarred from â—aking knowledge thereof 2. That the Word must bee spoken playnlie with a distinct Voyce in the common Languague and not muttered in an vnknowne Tongue 3. That with the vse of holie Rites appoynted of GOD the Preaching of GOD'S Word should bee joyned to showe the Institution and Force of GOD'S Ordinances to His People 2. In that the Booke and the People and Instrumentes of Service were all to bee sprinkled WEE LEARNE That everie thing which wee touch or meddle with or make vse of is vncleane vnto vs were it never so holie in it selfe except the Blood of IESVS make it cleane vnto vs and cleanse vs in the vsing of it Vers. 22. And almost all thinges are by the Lawe purged with bloode and without shedding of bloode is no Remission HEE sayeth ALMOST because of some Purging which was done by Washing and yet even that Washing also drew the Vertue of Ceremoniall Purging from the Sacrifice where-vnto the Washing was annexed 2. In saying Without shedding of blood there is no remission of sinnes HEE TEACHETH VS That wheresoever a Sacrifice is offred for obtaining Remission of Sinne there shedding of bloode must reallie be and where an vnbloodie Sacrifice is pretended to bee offered for obtayning Remission it serveth not the purpose because Without shedding of bloode there is no Remission Eyther therefore must such as pretende to offer Christ for obtayning the Remission of sinne graunt that Christ is daylie murdered by them and His Bloode shed of newe in their pretended Offering or else that by their Offering no newe Remission is purchased But the trueth is Christ's Bloode is once shed and never to bee shed agayne and that once Offering and Blood-shedding is sufficient for ever-lasting Remission without anie newe Offering of Him agayne Vers. 23. It was therefore necessarie that the Patternes of thinges in the Heavens should bee purified with these but the Heavenlie things themselues with better Sacrifices than these ANother Reason of the necessitie of Christ's Death in force thus much If thinges figuratiuelie holie behooved to bee cleansed with the Typicall Blood of Beastes Then Thinges truelie holie behooved to bee cleansed with better Blood even the Blood of the MESSIAS HENCE WEE LEARNE 1. That for the significations cause GOD would not haue the Tabernacle nor anie Instrument of Service about it to bee esteemed holie till bloode was shed to sprinkle it That it might bee knowne there-by That without the shedding of CHRIST'S Blood Hee would not accept of anie thing from vs as holie 2. That the bloode of Beastes was sufficient to make representation but better Bloode even the Bloode of the MESSIAH behooved to bee shed to giue the trueth of the signification For as farre as Heaven is aâ—oue the earthlie sanctuarie and mens Soules aboue the vessels thereof As farre better behooved to bee that Blood which made Soules acceptable to GOD and to get entresse into Heaven than the blood of Leviticall sacrifices was Vers. 24. For CHRIST is not entered into the Holie Places made with handes which are the figures of the True but into Heaven it selfe now to appeare in the presence of GOD for vs. HEE cleareth the matter howe CHRIST hath offered a better Sacrifice than the Leviticall yea and behooved to offer a better because Hee is entered into a better Sanctuarie another Man in another manner and to another ende than the high Priest vnder the Lawe entered The Comparison goeth thus 1. The Leviticall high Priest entered into the materiall and artificiall Sanctuarie and a Typicall Sacrifice became him But CHRIST entered not into that Typicall Sanctuarie Therefore a Typicall Sacrifice became not Him 2. The Leviticall high Priest entered bodilie into the figuratiue Sanctuarie But CHRIST did enter bodilie into the true Sanctuarie in Heaven it selfe 3. The high Priest entered in behalfe of the people with the names of the twelue Tribes vpon his breast and sholders But CHRIST is entered in in behalfe of vs all His People to appeare for vs bearing the particular memoriall of everie Saynct in His Memorie 4. The high Priest entered in to appeare for a short tyme and stayed not within the Sanctuarie But CHRIST is entered in to appeare now all the tyme from His Ascention vnto this day and constantlie still whyle it is called Now. Vers. 25. Nor yet that Hee should offer Himselfe often as the high Priest entereth into the Holie Place everie yeare with blood of others HEE prooveth that Hee had offered a better Sacrifice than the Leviticall Because Hee behooved to offer an Offering not to bee repeated as the Leviticall and so a more perfect Offering The Comparison goeth in Dissimilitudes 1. The high Priest entered in with the bloode of others But CHRIST entered in with His owne Blood 2. The high Priest made an Offering of other thinges than himselfe But CHRIST did offer Himselfe THEN The Offering of CHRIST is the personall action of CHRIST Himselfe None can nor may offer Him but Himselfe For the Priest must bee eyther better than the Sacrifice or as good at least as the Sacrifice but none can bee so good as CHRIST let bee more excellent or better Therefore none can offer CHRIST but Himselfe 3. The high Priest offered his Sacrifice oftener But CHRIST offered not Himselfe oftener than once THEN To imagine an Offering of CHRIST often is both to giue the Lie to this Text and to make CHRIST'S Offering by repeating of it imperfect and lyke to the Levitall For if once offering of Christ bee sufficient often offering is superfluous And if often offering bee needfull then that once offering was not sufficient and so was not perfect which were blasphemie to say 2. If anie man pretende to offer CHRIST often it is not CHRIST that giveth him warrand so to doe for heere it is declared That Hee hath no hand in offering Himselfe often Vers. 26. For then must Hee often haue suffered since the foundation of the worlde But now once in the ende of the worlde hath Hee appeared to put away sinne by the Sacrifice of Himselfe HEE prooveth That Christ can not bee often offered Because then sayeth hee must He often haue suffered THEN 1. No Offering of Christ without the Suffering of Christ His Passion and Death is inseparable from His Sacrifice If Christ were often offered Hee behooved to bee often slayne and put to death But that can not bee that Hee should suffer and bee slayne oftener therefore Hee can not bee offered vp in a Sacrifice oftener And they who will take vpon them to offer Christ agayne and agayne take vpon them to slay Him and put Him to new suffering agayne and agayne 2. The offering of Christ in an vnbloodie sacrifice is
former tymes towards others Vers. 9. Bee not carried about with diverse and strange Doctrines For it is a good thing that the heart be established with Grace not with meates which haue not profited them that haue beene occupied therein THat they may bee steadfast in the Fayth hee warneth them to beware that they bee not carried about with diverse and strange Doctrines THEN 1. Doctrine which agreeth not with the Worde of GOD vncouth and strange Doctrine which the Apostles did not acknowledge and recommende vnto vs must bee rejected 2. There was such vncouth Doctrine beginning to creepe into the Church even in the Apostles tyme. 3. Apostolicke Doctrine such as they acquaynted the Church with must bee steadfastlie believed and stood vnto and not looselie layde holde vpon lest wee lye open to the winde of false Doctrine 2. Hee bringeth in for example the Doctrine of Distinction of Meates wherein the Iewishlie affected did place some holinesse and helpe to Salvation and yet they who moste leaned to the same were least profited there-by THEN 1. To place some holinesse in Distinction of Meates and to count the observation thereof helpfull to Salvation is an olde Errour which even in the beginning did trouble the Church 2. Never man got profit by leaning anie thing to the observation of Distinctions of Meates For vnder the Lawe Distinction was commaunded for the leading of men to some Dueties signified there-by but never did GOD giue way that men should esteeme of this observation as a thing conferring anie whit to the purchase of Salvation 3. To keepe out this Errour of leaning to Ceremoniall Observations hee opposeth the Doctrine of Grace where-with hee will haue the heart established and not with Meates THEN 1. The ground of devysing and vrging of Superstitious Ceremonies is the vnquyetnesse and vnstablenesse of mens heartes wanting satisfaction in GOD and His Ordinances and therefore seeking to supporte themselues by meanes of their owne devysing 2. It is the Doctrine of Iustification by Grace onelie and nothing of our doinges which giveth true rest to our heartes and quyet setling to the Consciences Vers. 10. VVee haue an Altar whereof they haue no right to eate which serue the Tabernacle SVch as pertinaciouslie did pleade for the standing of the Leviticall Service and Ceremonies thereof hee secludeth from the enjoying of IESVS CHRIST who is our Altar THEN Such as mayntayne the Leviticall Ceremonies and doe vrge them on the Christian Church doe cut themselues from Right to CHRIST 1. Because they denye in effect that Hee is come seeing they will haue those Figures to remaine which did serue to praefigure His comming and will haue His Church still vnder Ceremoniall Pedagogie as it was vnder the Lawe 2. Because they joyne vnto CHRIST their owne Devyses as if eyther IESVS were not sufficient for Salvation or His Ordinances were not sufficient for meanes to attayne therevnto 3. The Observation of the Distinction of Meates is a poynct of serving the Tabernacle for so doeth the Apostle reckon 4. Such as will eate of IESVS and bee part-takers of Him must beware to serue the Iâ—wish Tabernacle by keeping on foote and continuing the Ceremonies and appertaynances annexed there-vnto such Feastes such Iubilies such Altars such Sprinklings and holie Water such Priests and Vestementes c. as LEVI had 2. Hee calleth CHRIST by the name of the Altar because HEE is the thing signified by the Altar and by the Sacrifice and by the rest of the Leviticall Ceremonies THEN 1. Those Ordinances of Leviticall Service were Figures of CHRIST some in one parte and some in another and Hee is the Accomplishment of them even the Trueth of them ALL The true Tabernacle the true Priest the true Sacrifice the true Altar c. 2. CHRIST'S Selfe is all the Altar that the Christian Church hath Our Altar is Hee onelie and nothing but Hee The Apostle knoweth no other 3. In that hee sayeth they haue no right to eate LEARNE 1. That IESVS is our Foode who belieue in Him by whom our Soules are kept alyue and mayntayned everie day Spirituallie as the Priestes were mayntayned by the olde Altar bodilie 2. That before a man attayne to eate or drawe Benefite from CHRIST hee must haue a Right vnto Him There is a Possession following the Right and the Right tendeth to the Possession 3. Hee who loveth to haue the Right must take the Course which CHRIST praescrybeth without mixing anie thing there-with Vers. 11. For the bodies of those beasts whose blood is brought into the Sanctuarie by the high Priest for sinne are burnt without the Campe. HEE showeth that this was praefigured in the Lawe For LEVIT 16.27 the Sinne-Offering was burnt and none of the Priestes the servantes of the Tabernacle did eate thereof TO SHOW 1. That such as adheared to the Tabernacle and Leviticall Service aâ— needfull to their Salvation speciallie after CHRIST the Sinne-Offering that was offered should not bee part-takers of Him Againe The Sinne-Offering was offered without the Campe to showe that such as would bee part-takers thereof must forsake the Iewish Synagogue and come out of it towardes CHRIST vvho will not haue His Church mixed with the formes of the Iewish Church Thirdlie The bodies of the Sacrifices of Sinne were then taken from the vse of the Priestes of the Tabernacle when the blood was now brought in to the Sanctuarie To showe That CHRIST should bee taken from them who after His Bloode was shed and had made Attonement within the Sanctuarie of Heaven should not relinquish the Iewish Tabernacle and the shadowing Figures there-of Vers. 12. VVherefore IESUS also that Hee might sanctifie the People with His owne Bloode suffered without the Gate ANOTHER ende of the burning of the Sinne-Offering without the Campe hee showeth first To be The praefiguration of the ignominious vsage of CHRIST'S Bodie casten out of the Citie of Hierusalem 2. Agayne Lyke as the Sinne-Offering how-be-it the bodie thereof was burnt without the Campe yet the bloode of it was brought within the Sanctuarie to make a Figuratiue Attonement Even so howe baselie so-ever men did vse CHRIST'S Bodie in casting of it without the Citie yet was his Bloode in high esteemation with GOD made Attonement for the People and sanctified them Vers. 13. Let vs goe foorth therefore vnto Him without the Campe bearing His Reproach HENCE hee draweth an Exhortation To bee readie to renounce the Worlde and to take vp our Crosse and followe CHRIST Wherein hee TEACHETH VS 1. That CHRIST'S Sufferinges without the Citie represented the state of His Mysticall Bodie and Kingdome thrust foorth and contemptiblie rejected of the Worlde 2. That such as will bee part-takers of CHRIST must resolue to bee so handeled also and must sequestrate their affections from the Worlde and must bee contented to bee crucified vnto the Worlde with our LORD and Master CHRIST IESVS 3. That what reproach is suffered for CHRIST'S sake is not the man's but CHRIST'S reproach for whome it
the Priest in one person Hee offered Himselfe as Man through the aeternall Spirit that is By the vertue and power of His owne Godhead by which Hee preached before His Incarnation to Sinners I. PET. III. 19 2. His Sacrifice was without spotte Hee was that spotlesse Lambe in whome was no sinne nor imperfection nor defect of anie thing that the Sacrifice requyred 3. The vertue of the Sacrifice which made it to purchase aeternall Redemption vnto vs floweth from the infinite worth of His aeternall Godhead 4. Albeit CHRIST'S two natures haue their distinct respectes in the actions of His Office yet CHRIST is one and vndivided in the execution of His Office 5. The fruite and force of the Sacrifice is set downe in this that this Bloode shall purge our Conscience from dead workes to serue the living GOD That is Shall both absolue a man from by-gone Sinne and also inable him to serue GOD for tyme to come THEN 1. Sinnes are but dead workes flowing from nature dead in sinne and not onelie deserving but also drawing on Death vpon the Sinner 2. The Conscience lyeth polluted with the filthinesse of dead workes till the vertue of the Blood of IESVS applyed bring intimation of Absolution 3. Christ's Bloode doeth not purge the Conscience from dead workes that a man should goe wallowe in them agayne but that hee may serue the living GOD more acceptablie 4. The purging vertue of Christ's Bloode is joyned with the Sanctifying and Renewing of the absolved Sinner and what GOD hath conjoyned let no man put a-sunder Vers. 15. And for this cause Hee is the Mediator of the New Testament that by meanes of death for the redemption of the transgressions which were vnder the first Testament they which are called might receaue the promise of aeternall inheritance NOw lest anie man should stumble aâ— Christ's Death hee showeth a necessitie thereof in respect of His Office of Mediation and the Purchase to bee made by His Redemption The force of the Reason is this Remission of Sinnes could not haue beene given vnder the Lawe except the Mediatour had beene to pay the pryce of the same vnder the Gospell Nor could the Faythfull and called Ones eyther then 〈◊〉 now obtayne aeternall Lyfe for an Inheritance otherwayes than by the Mediatour's Death Therefore it behooved the true Mediatour by meanes of Death to pay the promised Pryce of the Purchase of Remission of Sinnes and aeternall Lyfe THEN 1. The Remission of Transgressions and the Inheritance of aeternall Lyfe are both Fruits of Christ's Passion 2. The Fruites of His Passion extended themselues vnto them who were vnder the Olde Testament as well as vnto vs vnder the New 3. The Way of Purchase of these Benefites was by Redemption that is to say by lawfull Purchase such as might satisfie Iustice. 4. The Way in speciall was by Meanes of the Mediatour's Death His lyfe was layde downe to redeeme ours His one lyfe as good as all ours 5. For this cause Christ â—â—oke the Office of a Mediatour vnto Himselfe that Hee might haue Right and Enteresse by Death to make this Purchase 6. And therefore except Hee had reallie died the Purchase could not haue beene lawfullie made Vers. 16. For where a Testament is there must also of necessitie bee the death of the Testatour ANother Reason to prooue the necessitie of Christ's death from the force of the word COVENANT which signifieth also a Testament The force of the Reason is this CHRIST IER xxxj 31 promised to make a New Covenant and therefore also a New Testament and if to make a New Testament then also Hee promised to die The Articles of the Covenant also evinceth it to bee a Testament and the Promiser bound to make His Word good and so to die For IER xxxj the Lord Christ promiseth to reconcile his People to GOD to take away their sinnes and to bee their GOD. Iustice requyred satisfaction of them before they could bee reconciled Satisfaction they could not make themselues therefore hee who promised to make the Reconciliation with GOD was bound to make the Satisfaction for them to GOD and if Satisfaction for them then to vnderlâ—e the Curse of the Lawe for them and so to die THEN 1. The Newe Covenant is of the nature of a Testament and the Benefites promised â—herein to wit Remission of Sinnes Reconciliation Sanctification and Lyfe aeternall are Legacie freelie left vnto vs by our Defunct LORD who was dead and is alyue to execute His owne Will for evermore The Scripture is the Instrument and Evidence the Apostles Notares the Sacraments are Seales Witnesses from Heaven the Father the Word and the Spirit Witnesses on earth the Water the Bloode and the Spirit 2. Christ Iesus is both the Maker of the Covenant which is in Iâ—REMIE xxxj and the Mediatour thereof also the Testatour and Executour of that blessed Testament 3. Christ's Death was concluded and resolved vpon and intimated before Hee came into the World Vers. 17. For a Testament is of force after men are dead otherwyse it is of no strength at all whylest the Testatour liveth HEE cleareth his reasoning from the nature of Testaments amongst men which not before but after a man's death haue force But heere it may bee objected How can this bee seeing by vertue of the Testament of Christ Benefites not a fewe were bestowed vpon the Church before his death from the beginning of the Worlde not onelie Remission of Sinnes and aeternall Lyfe but also manie Graces and Blessings in this lyfe both bodilie and Spirituall I aunswere Albeit CHRIST'S death was not accomplished in act till of late yet for the certayntie of his death to followe and the vnchaungeablenesse of his Mynde towardes his Church before his death hee was reckoned both with GOD and the Church for dead and the Promise of laying downe his lyfe for his People accepted for the tyme as if it had beene performed For which cause hee is called Revel xiij 8 The Lambe slayne from the beginning of the worlde And Christ was still represented as a slayne man in all these Sacrifices which the Apostle poynteth at as meeting this Doubt in the next words which follow heere-after Vers. 18. Vers. 18. Wherevpon neyther the first Testament was dedicated vvithout blood HEE prooveth the necessitie of Christ's death yet farther Vnder the Law his Bloodshed was represented by types of bloodie Sacrifices therefore it behooved those Types to bee aunswered by his reall bloodshed and death THEN 1. What the types of the Lawe did signifie Christ behooved to accomplish in veritie 2. The Olde Church was taught that by vertue of the blood signified by these types the Covenant stoode betwixt GOD and them Vers. 19. For when Moses had spoken everie Precept to all the people according to the Lawe hee tooke the blood of Calues and of Goates with Water and Scarlet Wooll and Hyssope and sprinkled both the Booke and all the people Vers. 20. Saying This is the Bloode of