The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

The TWELFTH* 1.1 SERMON.* 1.2 (Book 12)

HEB. X.XIV.

For by one offering, he hath perfected for ever, them that are sanctified.

AFter this more general view and consideration of the Priesthood of Christ, method requires that we come to a nearer, and more particular consideration of the parts thereof; which are, his Oblation, and Intercession; an∣swerable to the double office of the High-Priest, offering the blood of the Sacrifices without the holy place, which Typed out Christs oblation: and then once a year, bringing the blood before the Lord, into the most holy place; presenting it before the Lord, and with it sprinkling the mercy-seat, wherein the intercession of Christ, (the other part, or Act of his Priesthood) was in a lively manner Typified to us.

My present business is, to open and apply the Oblation of Christ. The efficacy, and excellency whereof, is excellently illustrated by a comparison with all other oblations, in the precedent context;

and with a singular Encomium commended to us in these words,* 1.3 from the singularity of it. It is but one offering, one, not only specifically, but one numerically considered. But once offered, and never more to be repeated. For Christ dieth no more, Rom. 6.9. He also commends it from the efficacy of it. By it he hath perfected, (i. e.) not only purchased a possibility of sal∣vation, but all that we need to our full perfection. It brings in a most intire, compleat, and perfect righteousness. All that re∣mains to make us perfectly happy, is but the full application of the benefits procured by this Oblation, for us. Moreover, it's here commended from the extensiveness of it. Not being re∣strained to a few, but applicable to all the Saints, in all the ages, and places of the world. For this indefinite, them that are sancti∣fied, is equivalent to a universal; and is as much as if he had said, to all and every Saint, from the beginning, to the end of the world. Lastly, He commends it from its perpetuity. It perfects for ever. That is, it is of everlasting efficacy. It shall abide as fresh, vigo∣rous, and powerful to the end of the world, as it was the first moment it was offered up. All runs into this sweet truth,

DOCT. That the Oblation made unto God,* 1.4 by Iesus Christ, is of unspeak∣able value, and everlasting efficacy; to perfect all them that are, or shall be Sanctified, to the end of the world.

Out of this fountain flow all the excellent blessings that believers either have, or hope for. Had it not been for this, there had been no such things in rerum natura as Justification, Adoption, Sal∣vation, &c. peace with God, and hopes of glory, pardon of sin, and divine acceptation: These and all other our best mercies, had been but so many entia rationis, meer conceits. A man (as one saith) might have haply imagined such things as these, as he may golden Mountains, and Rivers of liquid gold, and rocks of Diamonds: but these things could never have had any real existance extramen∣tem, had not Christ offered up himself a Sacrifice to God for us. It is the blood of Christ, who through the eternal spirit, offered up himself without spot to God, that purges the Conscience from dead works. Heb. 9.14. That is, from the sentence of con∣demnation

and death, as it is reflected by Conscience, for our works sake.

His appearing before God as our Priest, with such an offering for us; is that which removes our guilt, and fear together. He appeared, to put away sin, by the sacrifice of himself. Heb. 9.26. Now, for as much as the point before us, is of so great weight in it self, and so fundamental to our safety and comfort; I shall endeavour to give you as distinct and clear an accompt of it, as can consist with that brevity, which I must necessarily use. And therefore Reader, apply thy mind attently to the consideration of this excellent Priest, that appears before God; and the Sacrifice he offers; with the properties and adjuncts thereof. The Person before whom he brings, and to whom he offers it. The Persons for whom he offers, and the end for which this Oblation is made.

First, The Priest that appears before God with an Oblation [ 1] for us, is Jesus Christ, God-man. The dignity of whose person dignified, and derived an inestimable worth to the offering he made.* 1.5 There were many Priests before him, but none like unto him; either for the purity of his person, or the perpetuity of his Priesthood. They were sinful men, and offered for their own sins, as well as the sins of the people. Heb. 5.3. But he was ho∣ly, harmless, undefiled, separate from sinners. Heb. 7.2. He could stand before God, even in the eye of his Justice, as a Lamb without spot. Though he made his soul an offering for sin, yet he had done no iniquity, nor was any guile found in his mouth. Isa. 53.9. And indeed his offering had done us no good, if the least taint of sin had been found on him. They were mortal men, that continued not by reason of death, Heb. 7.23. But Christ is a Priest for ever. Psal. 110.4.

Secondly, The Oblation or offering he made, was not the [ 2] blood of beasts, but his own blood. Heb. 9.12. And herein he transcended all other Priests,* 1.6 that he had something of his own to offer. He had a body given him to be at his own dispose, to

this use and purpose. Heb. 10.10. He offered his body; Yea, not only his body, but his soul was made an offering for sin. Isa. 53.10. We had made a forfeiture of our souls and bodies by sin, and it was necessary the Sacrifice of Christ should be answerable to the debt we owed. And when Christ came to offer his Sacrifice, he stood not only in the capacity of a Priest, but also in the ca∣pacity of a surety; and so his soul stood in the stead of ours, and his body in the stead of our bodies. Now the excellency of this Obla∣tion will appear in the following adjuncts, and properties of it. This Oblation being for the matter of it the soul and body of Jesus Christ; is therefore,

First, Invaluably pretious. So the Apostle stiles it, 1 Pet. 1.19. Ye were redeemed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the pretious blood of the Son of God. And such it behoved him to offer. For it being offered as an expiatory Sacrifice, it ought to be aequivalent in its own intrinsick value, to all the souls and bodies that were to be re∣deemed by it. And so it was, and more also; for there was a redundancy of value, an overplus of merit, which went to make a purchase for the redeemed; as will be opened in its place. So that as one rich-Diamond, is more worth than a thousand Pebbles; one piece of Gold, than a many Counters; so the soul and body of one Christ, is much more excellent, than all the souls and bodies in the world.

And yet, I dare not affirm as some do, that by reason of the infi∣nite pretiousness of Christs blood; one drop thereof had been suffici∣ent to have redeemed the whole world:* 1.7 for if one drop had been enough, why was all the rest, even to the last drop shed? Was God cruel, to exact more from him than was needful and suffici∣ent? Besides we must remember, that the passions of Christ which were inflicted on him as the curse of the Law; these only are the passions which are sufficient for our redemption from the curse of the Law; now, it was not a drop of blood, but death which was contained in the curse. This therefore was necessary to be inflicted. But surely as none but God can estimate the weight and evil of sin, so none but he can comprehend the worth and pretiousness of the blood of Christ, shed to expiate it. And be∣ing so infinitely pretious a thing which was offered up to God, it must,

Secondly, Needs be a most compleat and alsufficient Oblation, fully to expiate the sins of all, for whom it was offered, in all

ages of the world. The vertue of this Sacrifice reacheth back∣ward as far as Adam, and reacheth forward to the last person of of the Elect springing from him. That the efficacy of it thus reached back to Adam, is plain; for on the account thereof he is stiled the Lamb slain from the foundation of the world. Rev. 13.8.

And to the same sence a Judicious Expositor understands those words of Christ.* 1.8 Joh. 8.58. before Abraham was I am. And look as the Sun at mid-day extends his light and influence, not only forward towards the West; but also backward towards the East, where he arose: so did this most efficacious Sacrifice reach all the Elect in the vertue of it, who died before Christ came in the flesh.* 1.9 It is therefore but a vain cavil that some make against the satisfaction of Christ to render it needless; when they say many w••re saved without it, even as many as were saved before the death of Christ. For they say, the effect cannot be before the cause, which is true of physical, but not of moral causes; and such was Christs satisfaction. As for Example, a captive is freed out of prison from the time that his surety undertakes for him, and promises his Ransom; here the Captive is actually delivered, though the ransom that delivered him, be not yet actually paid. So it was in this case. Christ had engaged to the Father to sa∣tisfie for them, and upon that security they were delivered.

And the vertue of this Oblation not only reaches those believers that lived and died before Christs day;* 1.10 but it extends it self for∣ward, to the end of the world. Hence Heb. 13.8. Christ is said to be the same, yesterday, to day, and for ever; that is, he is not so a Saviour to us that now live, as that he was not their Sa∣viour also, that believed in him before us from the beginning. Nor yet so a Saviour both to them and us, as that he shall not be the same to all that shall believe on him, to the worlds end.

To the same sence are those words, Heb. 11.40. rightly Para∣phrased, God having povided some better thing for us, that they without us, should not be made perfect. q. d. God hath appoint∣ed the accomplishment of the promise of sending the Messiah, to be in the last times. That they (viz. that lived before Christ) should not be perfected;* 1.11 that is justified, and saved, by anything done in their time, but by looking to our time, and Christs satis∣faction made therein; whereby they and we are perfected toge∣ther. No tract of time can wear out the vertue of this eternal Sacrifice. It is as fresh vigorous and potent now, as the first

hour it was offered. And though he actually offers it no more, yet he virtually continues it by his intercession now in Heaven. For there he is still a Priest. And therefore about sixty years af∣ter his Assention, when he gave the Revelation to Iohn, he appears to him in his Priestly garments. Rev. 1.13. Cloathed in a gar∣ment down to the feet, and girt about the paps with a golden girdle: in illusion to the Priestly Ephod, and curious girdle.

And as the vertue of this Oblation reaches backward, and for∣ward, to all ages, and to all believers, so to all the sins of all Be∣lievers, which are fully purged and expiated by it. This no other Oblation could do. The legal Sacrifices were no real expiations, but rather remembrances of sins. Heb. 9.9, 12. Heb. 10.3. And all the vertue they had, consisted in their Typical relation to this Sacrifice. Gal. 3.23. Heb. 9.13. And separate from it were altogether weak, unprofitable, and insignificant things. Heb. 7.18. but this blood cleanseth from all sins, 1 Ioh. 1.7. all sin, originating, or originated, or actual flowing from them both. It expiates all fully, without exception, and finally, without revocation. So that by his being made sin for us, we are made not only righteous, but the righteousness of God in him. 2 Cor. 5.21.

Thirdly,* 1.12 and Lastly, to name no more; being so pretious in it self, and so efficacious to expiate sin, it must needs be a most grate∣ful Oblation to the Lord, highly pleasing and delightful in his eyes. And so indeed it is said. Eph. 5.2. He gave himself for us, an offering, and a Sacrifice to God, for a sweet smelling savour. Not that God took any delight or content in the bitter sufferings of Christ, simply and in themselves considered; but with relation to the end for which he was offered, even our redemption and sal∣vation.

Hence arose the delight and pleasure God had in it: this made him take pleasure in bruising him, Isa. 53.10. God smelt a savour of rest in this Sacrifice. The meaning is, that as men are offended with a stench, and their stomachs rise at it; and are on the contrary delighted with sweet odors and fragrancies, so

the blessed God speaking after the manner of men, is offended and filled with loathing and abhorrence by our sins; but infinitely pleased and delighted in the offering of Christ for them, which came up as an odor of a sweet smelling savour to him, whereof the costly perfumes under the Law, were Types and shadows. This was the Oblation.

Thirdly, This Oblation he brings before God, and to him he of∣fers it up. So speaks the Apostle Heb. 9.14. through the eternal [ 3] spirit, he offered himself without spot to God. As Christ sustain∣ed the capacity of a surety, so God of a Creditor; who exacted sa∣tisfaction from him. That is, he required from him, as our surety the penalty due to us, for our sin. And so Christ had to do immediately with God, yea with a God infinitely wronged, and incensed by sin against us. To this incensed Majesty, Christ our Priest approacheth, as to a devouring fire, with his Sacri∣fice.

Fourthly, The persons for whom, and in whose stead he offer∣ed [ 4] himself to God,* 1.13 was the whole number of Gods Elect, which were given him of the Father; neither more, nor less. So speak the Scriptures, He laid down his life, for the sheep. Joh. 10.15. For the Church. Act. 20.28. For the Children of God, Joh. 11.50, 51, 52. It is confessed there is sufficiency of vertue in this Sacrifice to redeem the whole world; and on that account some Divines affirm, he is called the Saviour of the world, Joh. 40.42. & alibi. We acknowledge also, that he purchased the services of others, beside the Elect, to be useful to them, as they many ways are.* 1.14 In which sense others take those Scriptures that speak so universally of the extent of his death. We also acknowledge that the Elect being scattered in all parts, and among all ranks of men in the world, and unknown to those that are to tender Jesus Christ to men by the Preaching of the Gospel: The stile of the Gospel (as it was necessary) is by such indefinite expressions, suited to the general tenders they are to make of him: But that the efficacy, and saving vertue of this alsufficient Sacrifice is co∣extended with Gods Election, so that they all, and no others can, or, shall reap the special benefits of it; is too clear in the Scri∣ptures, to be denyed. Eph. 5.23. Ioh. 17.2, 9, 19, 20. Ioh. 10.26, 27, 28. 1 Tim. 4.10.

Fifthly, The design and end of this Oblation was to attone, pa∣cify, [ 5] and reconcile God; by giving him a full and adequate com∣pensation,

or satisfaction for the sins of these his Elect. So speaks the Apostle Col. 1.20. And having made peace, through the blood of his cross; by him to reconcile all things unto him∣self: by him I say, whether they be things in earth, or things in Heaven. So 2 Cor. 5.19. God was in Christ, reconciling the world to himself. Reconciliation is the making up of that breach caused by sin, between us and God; and restoring us again to his favour and friendship. For this end Christ offered up him∣self to God. I say, not for this end only, but more especially, hence it's called: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a propitiation, and so the Seaventy ren∣der that place, Num. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the propitiating Ram. But here I would not be mistaken, as though the reconciliation were made only between us and God the Father, by the blood of the Cross: for we are reconciled by it to the whole Trini∣ty. Every sin being against the divine Majesty, it must needs fol∣low, that the three persons having the same divine Essence, must be all offended by the commission; and so all reconciled by the expiation, and remission of the same. But reconciliation is said to be with the Father, because though the works of the Trinity ad extra be undivided, and what one doth all do; and what is done to one, is done to all; yet by this form and manner of ex∣pression (as a learned man well observes) the Scriptures point out the proper offices of each person.* 1.15 The Father receives us in∣to favour, the Son mediates and gives the ransom, which procures it, the Spirit applies and seals this to the persons and hearts of believers. However, being reconciled to the Father, we are also reconciled to the Son and Spirit, as they are one God, in three per∣sons. And if it be objected, that then Christ offered up a Sa∣crifice, or laid down a price to reconcile us to himself: I shall more fairly and directly meet with and satisfie that objection, when I come to speak of Christs satisfaction, which is one of the princi∣pal fruits of this his excellent Oblation. For present this may in∣form you about the nature, and pretious worth of Christs Obla∣tion. The uses whereof follow, in these five practical Infe∣rences.

Inference. 1.

Hence it follows, that actual Believers are fully freed from the gilt of their sins,* 1.16 and shall never more come under condem∣nation.

The Obligation of sin is perfectly abolished by the vertue of this Sacrifice. When Christ became our Sacrifice, he both bare, and bare away our sins.* 1.17 First, It was laid upon him, then ex∣piated by him. So much is imported in that word, Heb. 9.28. Christ was once offered to bear the sins of many. To bear, the word is a full and emphatical word: signifying not only to bear, but to bear away. So Joh. 1.29. behold the Lamb of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that taketh away the sins of the world. Not only decla∣ratively, or by way of manifestation to the Conscience; but, re∣ally making a purgation of sin, as it is in Heb. 1.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 word for word, a purgation being made, and not on∣ly declared. Now how great a mercy is this, that by him, all that believe should be justified from all things; from which they could not be justified by the Law of Moses? Act. 13.39. What shall we call this grace? Surely we should do somewhat more than admire it,* 1.18 and faint under the sense of such a mercy. Bles∣sed is he whose transgression is forgiven, whose sin is covered. Psal. 32.1. or Oh the blessedness, or felicities of him that is par∣doned! who can express the mercies, comforts, happiness of such a state as this? Reader, let me beg thee, if thou be one of this pardoned number, to look over thy cancelled bonds, and see what vast sums are remitted to thee. Remember what thou wast in thy natural estate; possibly thou wast in that black bill, 1 Cor. 6.3. what, and yet pardoned! fully and finally pardoned, and that freely as to any hand that thou hadst in the procurement of it! what canst thou do less than fall down at the feet of free grace, and kiss those feet that moved so freely towards so vile a sinner? It is not long since that thy iniquities were upon thee, and thou pinest away in them. Their guilt could by no creature power be separated from thy soul. Now they are removed from thee, as far as the East from the West; Psal. 103.11. So that when the East and West, which are the two opposite points of Heaven meet; then thy soul, and its guilt may meet again together.

O the unspeakable efficacy of Christs Sacrifice! which extends to all sins! 1 Joh. 1.7. the blood of Christ cleanseth from all sins, sins past, and present without exception. And some Divines of good note affirm, all sins to come also, for saith Mr. Paul Baines original sin, in which all future sins are, as fruits in the root, is pardoned, and if these were not pardoned, they would void and irritate former pardons. And lastly it would derogate from the most plenary satisfaction of Christ. But the most say, and I think truly, that all the past sins of Believers, are pardoned without revocation. All their present sins, without exception, but not their sins to come by way of anticipation: and yet for them there is a pardon of course, which is applied on their repentance, and application of Christs blood; so that none of them shall make void former pardons. O let these things slide sweetly to thy melting heart.

Inference 2.

* 1.19From this Oblation Christ made of himself to God for our sins, we infer the inflexible severity of divine Iustice, which could be no other way diverted from us, and appeased but by the blood of Christ. If Christ had not presented himself to God for us, Justice would not have spared us. And if he do appear before God as our surety, it will not spare him, Rom. 8.32. He spared not his Son, but delivered him up to death for us all. If for∣bearance might have been expected from any, surely it might from God, who is very pitiful and full of tender mercy. Jam. 5.11. yet God in this case spared not. If one might have ex∣pected sparing mercy and abatement from any, surely Christ might most of all expect it from his own Father; yet you hear God spared not his own Son. Sparing-mercy is the lowest degree of mercy; yet it was denied to Christ. He abated him not a minute of the time appointed for his suffering, nor one degree of wrath he was to bear. Nay, though in the Garden Christ fell upon the ground, and sweet clodders of blood; and in that unparallel'd Agony scrued up his spirit to the highest in∣tention, in that pitiful cry, Father, if it be possible, let this cup pass: and though he brake out upon the Cross, in that heart ren∣ding complaint, my God, my God, why hast thou forsaken me? Yet no abatement. Justice will not bend in the least; but having

to do with him on this account, resolves to fetch its pennyworths out of his blood. If this be so, what is the case of thy soul Rea∣der, if thou be a man or woman, that hast no interest in this Sacri∣fice? For, if these things be done (in Christ) a green tree, what will be done (to thee) the dry tree?* 1.20 Luk. 23.31. That is, if God so deal with me, that am not only innocent, but like a green and fruitful tree, full of all delectable fruits of holiness; yet if the fire of his indignation thus seize upon me; what will be your condition, that are both barren, and guilty; void of all good fruit, and full of all unrighteousness, and so like dry seary wood, are fitted as fewel to the fire? Consider with thy self man, how canst thou imagine thou canst support that infinite wrath that Christ grapled with in the room of Gods Elect? He had the strength of a Deity to support him, Esa. 42.1. behold my servant whom I up∣hold. He had the fulness of the Spirit, to prepare him. Isa. 61.11. He had the ministry of an Angel, who came post from Hea∣ven, to relieve him in his agony. Luk. 22.43. He had the ear of his Father, to hear him; for he cryed, and was heard in that he feared. Heb. 5.7. He was assured of the victory, before the combat; he knew he should be Justified: Isa. 50.8. And yet for all this was sore amazed, and sorrowful even to death: and his heart was melted like wax, in the midst of his bowels: If the case stood thus with Christ, notwithstanding all these advan∣tages he had to bear the wrath of God for a little time: How dost thou think, a poor worm as thou art, to dwell with ever∣lasting burnings, or contend with devouring fire? Luther saw ground enough for what he said,* 1.21 when he cryed out, I will have nothing to do with an absolute God; (i. e.) with a God out of Christ. For, it is a fearful thing to fall into the hands of the living God. Wo and alas for evermore, to that man that meets a just and righteous God, without a Mediator. Whoever thou art that readest these lines, I beseech thee by the mercies of God, by all the regard and love thou hast to thy own soul, neglect not time, but make quick and sure work of it. Get an interest in this Sacrifice quickly, what else will be thy state▪ when vaste ter∣nity opens to swallow thee up? What wilt thou do man, when thine eye-strings and heart-strings are breaking? O what a fearful scriech will thy Conscience give, when thou art presented before the dreadful God; and no Christ to screen thee from his indignation! Happy is that man who can say in a dying hour, as one did;

who being desired a little before his dissolution to give his friends a little tast of his present hopes, and the grounds of them; cheer∣fully answered,* 1.22 I will let you know how it is with me, then stretch∣ing forth his hand said:

Here is the grave, the wrath of God, and devouring flames, the just punishment of sin on the one side; and here am I, a poor sinful soul on the other side; but this is my comfort, the Covenant of grace which is established upon so many sure promises, hath salved all. There is an act of oblivion passed in Heaven: I will forgive their iniquities, and their sins will I remember no more. This is the blessed priviledge of all within the Covenant, among whom I am one.

O 'tis sweet at all times, especially at such a time, to see the reconciled face of God through Jesus Christ; and hear the voice of peace, through the blood of the Cross.

Inference 3.

* 1.23Hath Christ offered up himself a Sacrifice to God for us, then let us improve in every condition this Sacrifice, and labour to get hearts duly affected with such a sight as faith can give us of it. Whatever the condition or complaint of any Christian is, the beholding the Lamb of God that taketh away the sin of the world, may give him strong support, and sweet relief. Do you complain of the hardness of your hearts, and want of love to Christ; behold him as offered up to God for you; and such a sight (if any in the world will do it) will melt your hard hearts. Zech. 12.10. They shall look upon me whom they have pierced, and shall mourn. It is reported of Iohannes Milius that he was never observed to speak of Christ, and his sufferings, but his eyes would drop. Art thou too little touched, and unaffected with the evil of sin? is it thy complaint Christian, that thou canst not make sin bear so heard upon thy heart as thou would? consi∣der but what thou hast now read; realize this Sacrifice by faith, and try what efficacy there is in it to make sin for ever bitter as death to thy soul. Suppose thy own Father had been stab'd to the heart with such a knife, and his blood were upon it; wouldst thou delight to see, or endure to use that knife any more? Sin is the knife that stab'd Christ to the heart: this shed his blood▪ Surely you can never make light of that, which lay so heavy up∣on the soul and body of Jesus Christ.

Or is your heart prest down even to despondency, under guilt of sin? So that you cry how can such a sinner as I be pardoned: My sin is greater than can be forgiven. Behold the Lamb of God, that taketh away the sins of the world. Remember that no sin can stand before the Efficacy of his blood. 1 Joh. 1.7. the blood of Iesus cleanseth from all sin. This Sacrifice makes unto God full satisfaction.

Are you at any time staggering through unbelief? Filled with unbelieving suspicions of the promises? Look hither and you shall see them all ratified, and established in the blood of the cross. So that hills and mountains shall sooner start from their own bases and centers, than one tittle of the promise fail. Heb. 9.17, 18, 19.

Do you at any time find your hearts fretting, disquieted, and impatient under every petty cross and trial: See how quietly Christ your Sacrifice came to the Altar. How meekly and patiently he stood under all the wrath of God and men together. This will silence, convince, and shame you.

In a word, Here you will see so much of the grace of God, and love of Christ, in providing and becoming a Sacrifice for you; you will see God taking vengeance upon sin, but sparing the sinner. You will see Christ standing as the body of sin alone, for he was made sin for us, that we might be made the righteousness of God in him. That whatever corruption burdens, this in the believing application will support. Whatever grace be defective, this will revive it.

Blessed be God for Iesus Christ.

Notes

• * 1.1

  Serm. 12.
• * 1.2

  Opens the excellency of our High-Priests Ob∣lation, be∣ing the first act or part of his Priestly Office.
• * 1.3

  Oblat••o Christi unica est, non tantum specie, sed etiam nume∣ro, quia nulla potest esse Obla∣tio Christi nisi intercedente morte ipsius eo∣que falsa est Sacrificii in∣cruentem, & in∣cruentem distin∣ct••o. Trelcat∣us Instit. p. 79.
• * 1.4

  Doct.
• * 1.5

  Sic Oblationes i•• vase mundo offerebantur. Esa 66.20. Ravan.
• * 1.6

  Bilson. and Fevardentius affirm that Christ only of∣fered up his body, not his soul upon this weak ground, that if he had offered both he had not offered one, but two Sacrifices. Against whom the Learned Parker in his excellent book de d••s 〈◊〉〈◊〉 urgeth my text and thus frees it from that corrupt gloss. Pulchrè, quasi boloca stum non unum fuit Sacrificium quia ex plur bus partibus constabit!—Sacrificium Christi unicum dici∣tur, non in oppositione corporis ad animam, sed in oppositione corporis & animae, semel Oblati ad multa illa Sacrificia quae non semel, sed multoti••s, in Lege Mosis offerebantur. Parker de descensu Lib. 111. p. 146.
• * 1.7

  Id ••olù•• ratio∣nem poenae ba∣bere potest, quod infligitur à ju∣dice legi conve∣nienter▪ Non convenit aut••m legi quae mor∣tem denunciat, ••t ob ejus vio∣lationem id in∣fligat••r tantum ex quo guttula sanguin••s manet. Joh. Camero. p. 364.
• * 1.8

  Virtus & gra∣tia Christi, q••a∣te tu•• mundi re∣demptor est: o∣mnium aetatum communis f••i••. Calv. in Loc.
• * 1.9

  Causa physica precedit eff••c••ū s••um tempo∣••pore, non ite•• ca••sa mo alis. Came••onis opera. p. 361.
• * 1.10

  N••n•• servat••r no ••est ita, ut olin non fu••rit; atque ut non ••it servator in aeternum. Ca∣mer▪ myro∣th••••. p 337.
• * 1.11

  D••••on ••n Loc.
• * 1.12

  Odoratus Deo tribultur quo itidem Dei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 com∣placencia, & gratia, denota∣tur. Sicut odore bono homo, re∣crea••••r; coque delectatur — pertinet h••c ap∣pellatio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 odor quietis seu suavitatis quae crebrò Sacrificiis•• Deo oblatis trib••itur. Exod. 29.••, 25. Levit. 1.9. S. Glats. Philolog. Sacra.
• * 1.13

  Docc••t ••he••log•• Christum p••o omnibus suffici∣enter, pro Electis dun∣taxat Efficaci∣ter mort••um esse. Camero ubi supra.▪ p. 535.
• * 1.14

  Mr. Strong.
• * 1.15

  Zanch▪ de tri∣bius Elohim.
• * 1.16

  Infer. 1.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 attollere vel sur∣sum ferre. Sic Syriac 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 jula∣vit & sursum tulit Beza Grec. Annot. in 1 Pet. 2.24.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  Infer. 2.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ita Theophil••ctus pul herimè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.21

  Nolo D••um ab∣solutum.
• * 1.22

  Mr. William L••ford.
• * 1.23

  Infer. 3.