An exact collection of the works of Doctor Jackson ... such as were not published before : Christ exercising his everlasting priesthood ... or, a treatise of that knowledge of Christ which consists in the true estimate or experimental valuation of his death, resurrection, and exercise of his everlasting sacerdotal function ... : this estimate cannot rightly be made without a right understanding of the primeval state of Adam ...

CHAP. LV.

From the Text, Heb. 10. ver. 1, 2, 16, 17. And from this Maxim, [That Christ's One Sacrifice of himself was of Value absolutely Infinite;] it follows not, That such as worship God in Spirt, or, such as are received into The Covenant of Grace have their sinnes remitted before they do committ them.

That Doctrine makes Christ's Resurrection useless (in respect of us;) and Baptism needlesse. Legal worshippers Conscious, and their sins remembred in such a sort as Evangelical worshippers are not. The vast Oddes betwixt Christ's One Sacrifice and the Many Legal. We must distinguish betwixt the Infinite value and Infinite vertue of Christs sacrifice.

The precious Effects of H. Baptism, and the Eucharist, flowing from the Efficacie of Christs Sacrifice and Priesthood. How Le∣gal Sacrifices, &c, did prefigure Christ's.

1. BUt unto men which have not their Senses exercised in the Propheti∣cal and Evangelical Writings, or in the Harmonie betwixt them; the words of the Apostle in that tenth Chapter to the Hebrewes,* 1.1 ver. 1, 2 16, 17. do minister some scruple.

His words, ver. 1, 2, are these. The Law can never, with those sacrifi∣ces which they offered year by year continually, make the commers thereunto perfect; For then would they not have ceased to be offered, because the worshippers, (that is, such as were observers of the Legal worship only;) should have had no more con∣science of sin. From this Opposition between the condition of Gods people under the Law, and the Condition of his people under the New Covenant, that is, of such as worship him not by Legal Sacrifices, but in the Spirit, it may seem to be concluded, that such as are within the Covenant of Grace, or wor∣ship him in spirit, have their Sinnes remitted before they can commit them, or as soon as they begin to worship God, not by Legal sacrifices, but in the spirit. For if the sins of men thus qualified were not remitted before they were re∣ceived into the Covenant of Grace, or at least at the time when they were there∣unto admitted, they should at least have as much (if not more) Conscience of sin, as the Legal worshippers had.

2. This Scruple or Question, which the words of the Apostle, ver. 1, 2. do minister, may be fortified or Augmented from the same Apostles Inference ver. 17. And their sins and iniquities will I remember no more. This is the Privilege of such as are within the New Covenant.* 1.2 Now, if according to the Tenor of this privilege, God will no more remember their sinnes and iniquities who are comprized within the new Covenant, the cause or Controversie may seem concluded, that God will neither punish their sinnes, nor question them for them. For all punishment of sin, all inquisition after sin, doth include or presuppose a Remembrance or Cognizance of the sins for which men are punished or questioned.

Both these Scruples may receive strength or Countenance from that gene∣ral Maxim unto which we willingly subscribe [That the bloudy sacrifice whereby this new Covenant was made and ratified,* 1.3 was of value absolutely infinite,

for taking and putting away sinnes.] And how could it possibly be of value in∣finite for taking away sins, unlesse the sins of all, all their sins for whom it was offered, were by it taken away or remitted; So taken away, that they should be no more remembred in Gods sight, that They should have no more Conscience (or horrour) of sin?

3.* 1.4 The clear and unquestionable Points of Truth, included in the Apostles words, are but Two.

The Former, That the Legal Worshippers were conscious of sin in such a sort as the Evangelical worshippers, or men comprehended under the new Cove∣nant, are not conscious.

The Second, that God did remember the sins of such as were under the former Covenant, after such a manner as he doth not remember their sinnes who are under the new Covenant of Grace. But for the Distinct meaning of the Apostle, that is, how farre the Legal worshippers had a consciousness of sin; how farr the Evangelical worshippers have none; In what sort, measure, or man∣ner God did remember the sinnes of his people under the Old Covenant, and not remember the sinnes of his people under the new Covenant of Grace, we can have no better scantling, no more indifferent standard, than the words of the same Apostle in the same tenth Chapter, ver. 3. But in those sa∣crifices (to wit which were offered by the Law,) there is a remembrance (or commemoration) of sin made every year. But wherein did this Annual Re∣membrance or Commemoration of sin consist? The Law, as the Apostle else∣where speakes, was but a School-master unto Christ; and the Lessons, which this School-master, did, by the Annual, or other, bloudie sacrifices especially, teach, were these:

That the men, by whom or for whom these bloudie sacrifices were offered, had deserved, and as often as they offered them did deserve, to be tormented and mangled as these sacrifices were. That the ••utchery of Them was but Favorabilis commutatio poenae, a favourable exchange or diverting the punishment from themselves upon these bruit Beasts: That whiles the fire under Gods Altar did continue, Gods Wrath against sinne and sinners vvas not appeased, nor could be appeased by this kind of bloudy sacrifices.

All this the yearly and daily offering of bloudy sacrifices, did clearly testifie unto the consciences of such as offered them. And that so often as God required these sacrifices, he did call their sins unto remembrance, and as it vvere by matter of Fact proclaim unto the World, that as yet, his Wrath against sin vvas not, could not be appeased, by these or the like kind of Sacrifices. But inasmuch as the Law, though in it-self imperfect (and therefore could make nothing perfect) vvas yet an Introduction to a better Hope; the continual reiteration or repetition of these bloudy sacrifices did teach such as used them aright, to expect a more sufficient bloudy sacrifice, vvhich should fully appease the vvrath of God, and Testifie unto mens consciences, that he did remember their sins no more, in such sort as during the time of the Law he had done; that is, there should be no more exchange or commuta∣tion of punishment, no solemn remembrance of sinne, by any sacrifice (of what kind soever) for sin, but this one sacrifice should suffice for all.

4. That we may ascend by degrees unto the infinite value and everlasting Effi••acie of the sacrifice of the sonne of God, we are in the first place to consi∣der the odds or difference between this only Sacrifice and the sacrifices of the Law. The odds or differences between them may be reduced unto these Two Heads: First, To the Diversitie of their immediate Effects: Secondly, To their different Efficacie or proportion for effecting the several Ends to which they were especially destinated. 1. The Immediate effect of the bloudy

Sacrifices of the Law, was to cleanse or purifie the offerers from sinnes com∣mitted against the Law of Ceremonies, and this (as the Apostle termes it) was a Purification or Sanctification according to the flesh. Howbeit, this Sanctification was a shadow or picture of that purification of the Conscience or Sanctification of the Spirit, which was to be effected by the bloody Sacri∣fice of the Son of God. 2. The sacrifices of the Law were no way so Powerfull or sufficient for effecting the Sanctifying of the flesh, as the Sacri∣fice of the Son of God is for effecting the Sanctification of the spirit and Conscience. There was no one kind of Legal sacrifices, which might make a full attonement for all sinnes or sinners against the Law of Ceremonies. For every different sin or legal uncleanness they had (for the most part) a different kind of sacrifice or offering. And if a man had been this day cleansed by sacrifice from some particular sin or legal uncleanness, and had fallen again unto the like to morrow, the blood of the former sacrifice could not stead him the second time: Every particular relaps into the same sin, was to have a particular offering or fresh Sacrifice, though of the same kind with the former.

5. The infinite value of the Bloody Sacrifice of the Son of God, may, from this imperfection of the legall sacrifices, be distinctly apprehended, if we consider, that not the Jew onely but the Gentiles, one and other, were Enemies and rebells against God, all by nature the sonnes of wrath and perdition, and yet the favour of reconciliation for all that then were, or afterwards should be (albeit this world should continue a million of years) was purchased by this one bloody Sacrifice, as by a just and full price. What sinnes soever any man had committed, they did not prejudice his In∣terest in the pardon purchased; it was universal in respect of al sinners, and in respect of all sinnes; The Almighty Father's wrath against mankind, was by this Onely Sacrifice so well appeased, so fully satisfied, that he is ready to receive all into the favour and Privilege of sonnes, which will with due reverence accept of the Pardon offered, and sue it out by such meanes as he hath appointed. Now this Vniversal Favour, for all men▪ to whom nothing but vengeance was in Justice due, could not possibly be purchased by any Sacrifice, which was not of Value absolutely infinite. But to grant an ab∣solute Pardon, not onely for all sinnes past, before the acceptance of the Pardon, but for willfull obstinacie or continuance in sinne or rebellion after so Gratious a Proclamation of Pardon, could be no Effect of Gods infinite Mercy, no Fruits of Christs infinite Merits. For, infinite Merits cannot benefit men altogether unqualified or uncapable of them. And Mercy infinite must retaine the nature of mercy; it reacheth not beyond the pro∣per Object of mercy: And the proper Object of mercy, is penitencie or sorrow for Misdemeanors past or present. Willfull continuance or obstinacie in ex∣orbitant courses or contempt of mercy offered, is the Object of Justice or indignation.

6. But besides the Infinite Value, we are to acknowledge the infinite or Everlasting Efficacie, or Operative Vertue of this bloody Sacrifice of the Son of God. Want of distinguishing between these two hath occasioned many Errours or oversights in Divinitie: That there is a Distinction to be put betwixt them, we may thus conceive. Suppose the Son of God, imme∣diately after he had payed the ransom for our sinnes, or in that Instant in which he said, Consummatum Est, all is finished, had deposed or layed aside the humane nature, in which he was conceived and born to the end and pur∣pose that he might dye in it (or according to it,) his offering or Sacrifice

had been of Value infinite, in that it could purchase so Vniversal a Pardon at Gods hands for all sinners, and for all sinnes. Yet if he had laid aside the humane nature immediately after his suffering, The Everlasting Efficacie of this infinite Sacrifice had been cut off. Now besides the infinite price of our redemption which was then Payd when Christ said Consummatum Est, another End of his assumption and retaining the humane nature, was, that we might be partakers of the Everlasting Vertue of his Sacrifice and Priesthood. And herein doth this Sacrifice truely differ from the sacrifices of the Law, from all sacrifices whatsoever, in that we obtaine remission of sinnes by it, and through it, not onely as it was once offered, but by the reall Communication of its Vertue unto our soules. If there were any use or need of a second, third, or reiterated offering of it, the Vertue and Effica∣cie of it could not be imagined to be perpetually everlasting or Uncessant, but endlesse or uncessant onely by Vicissitude or Turn, in such a sense as we say, the Moone shall be Eclipsed to the worlds end; Yet is it not eclipsed at all times, but at some speciall times, throughout all Ages of the world. But if both the Value of the Sacrifice be truely infinite, and the Vertue of it everlasting without interruption or discontinuation, more Uncessant than the Motion of the heavens, or the Rest of the earth: The often offering of the Sacrifice, after what manner soever, is superfluous and blasphemous.

The true reason then, why the Body of Christ is not, or ought not to be often offered, is, not because all our sinnes were actually remitted by the once offering of it, or remitted before they were committed: but be∣cause the substance or matter of the sacrifice, is of the same force, at this day, to remit sinnes, that it was of, whilest it was offered.

For his humane nature was consecrated by death and by his bloody Passion, to be a sacrifice of ever∣lasting Vertue, to be the continual propitiation for our sinnes.

7 If either the actual sinnes of all men,* 1.5 or the sinnes of the Elect in speciall, had been so remitted by Christs death as some conceive they were, that is, absolutely pardoned before they were committed; there had been no end or use of Christs Resurrection in respect of us; no need of Baptism: yet was Baptism, from the hour of his resurrection, necessarie unto all that did beleive in his death and resurrection. The urgent and indispensable necessitie of Baptism, especially in respect of actual beleivers, is not any where more Emphatically intimated, than in St. Peters Answer to the Jewes, Whose hearts were pierc't with sorrow that they had been the causes of Christs death. They, in this stound or sting of Conscience demand, Men and brethren what shall we do? and Peter answered them, Repent and be Baptized Every one of you, In the Name of Jesus Christ, for the remission of sinnes. And they that gladly received the word, were Baptized the same day. Acts 2. 37, 38, 41. These men had been deeply tainted with sin, not original onely, but with sinnes actual of the worst kind: guiltie they were in a high degree of the death of the Son of God, yet had they as well their actual as their original sinnes remitted by Baptism. It is then an unsound and imperfect Doctrin, that sin original onely is taken away or remitted by Baptism; for whatsoever sinnes are remitted or taken away by Christs death, the same sins are in the same manner remitted and taken away by Baptism into his death; actual sinnes are remitted in such as are guiltie of actual sinnes, when they are baptized, though onely sin Original be actually remitted in those which are not guiltie of actual sinnes, as in Infants. No mans sinnes are actually remitted, before he be actually guilty of them.

8. The Question is, how either sin original is remitted, or how any

work of Satan is dissolved by Baptism, And this Question in the General is righly resolved, by saying, They are remitted by faith. But this general Reso∣lytion sufficeth not, unless we know the Object of our Faith in this particular. Now the particular Object of our Faith, of that faith by which sinnes (whe∣ther by Baptism or otherwise) are remitted, is not our general Belief in Christ: even our belief of Christ dying for us in particular, will not suffice, unlesse it include our Belief of the Everlasting Vertue of his bloudie Sacrifice, and of his everlasting Priest-hood for purifying and cleansing our soules. No sinnes be truly remitted unless they be remitted by the Office or exercise of his Priest-hood; and whilest so remitted they are not remitted by any other Sa∣crifice then by the sole vertue of his body and bloud, which he once offered for all, for the sinnes of all. It is not the Vertue or Efficacie of the consecrated water in which we were washed, but the vertue of his Bloud which was once shed for us, and which by Baptism is sprinkled upon us, or communicated unto us, which immediately cleanseth us from all our sinnes. From this everlasting Vertue of this his bloudy Sacrifice, Faith, by the ministerie of bap∣tism is immediatly gotten in such as had it not before. And in such as have Faith before they be baptized, the guilt of Actual sinns is remitted by the exercise or Act of Faith, as it apprehends the everlasting Efficacy of this sacri∣fice, and by the prayer of faith, and supplication unto our High Priest. Faith then is as the mouth or appetite by which were receive this food of Life, and is a good sign of health, but it is the food itself received, which must conti∣nue health and strengthen spiritual life in us; and the food of life is no other then Christs Body and Bloud, and it is our High Priest himself, which must give us this food.

Baptism, saith St. Peter, 1 Pet. 3. 20. doth save us: what Baptism doth save us? not the putting away the filth of the flesh (yet this is the immediate effect of the water in baptism) but the answer (or stipulation) of a good conscience towards God. But how doth this kind of Baptism, or this concomitant of Baptism, save us? The Apostle in the same place tells us, by the resurrection of Jesus Christ: The answer or stipulation of a good conscience, includes an illumination of our spirits by the Spirit of God; a qualification, by which we are made sonnes of Light, being before the sonnes of darkness. But, That by this qualification we be∣come the sonnes of Light; That this qualification is by baptism wrought in us; That by this qualification however wrought in us, we are saved from our sinnes; All this is immediately from the vertue of Christs Resurrection. That is, as you have heard before, he was consecrated by the sufferings of death to be an everlasting Priest, and by his resurrection from death, his body and bloud became an everlasting Propitiation for sinnes, an inexhaustible Foun∣tain of Grace, by which we are purifyed from the dead works of sinne.

9. It is true again, that in the Sacrament of Christs Body and Bloud, there is a propitiation for our sinnes, because He is really present in it, who is the propitiation for our sinnes. But it no way hence followes, that there is any propitiatorie sacrifice for sin in this Sacrament. He becomes the propitia∣tion for our sinnes, he actually remits our sinnes, not directly and immedi∣ately by the Elements of Bread and Wine, nor by any other kind of Local Pre∣sence or Compresence with these Elements, than is in Baptism. The Orthodox∣al Antients use the same Language, for expressing his Presence in Baptism and in the Eucharist; they stick not to say, that Christ is present or Latent in the water, as well as in the Elements of Bread and Wine. Their meaning is, that neither of these Elements or sensible substances, can directly cleanse

us from our sinnes by any vertue communicated unto them or inherent in them, but only as they are pledges or assurances of Christs peculiar presence in them, and of our true investiture in Christ by them. We are not then to receive the Elements of bread and wine only in remembrance that Christ dy∣ed for us, but in remembrance or assurance likewise that his body which was once given for us, doth by its everlasting Vertue preserve our bodies and souls unto everlasting Life, and that his bloud, which was but once shed for us, doth still cleanse us from all our sinnes, from which in this life we are cleansed, or can hope to be cleansed. If we then receive remission of sinnes or purification from our sinnes in the Sacrament of the Eucharist (as we alwaies doe when we receive it worthily;) we receive it not immediately by the sole serious re∣membrance of his death, but by the present Efficacie or operation of his body, which was given for us, and of his Bloud which was shed for us.

10. The reason why the bloud of Bulls and of Goats had no longer force or efficacie to cleanse men, though but from sinnes against the Law of Cere∣monies, then whilest they were offered, was, because their bloud was cor∣ruptible bloud, and did perish with the using. But we are not redeemed, saith S. Peter,* 1.6 with corruptible things, as silver, and Gold, but with the pretious, bloud of Christ, as of a Lamb without blemish or without spot. One part of the pretious∣ness of his bloud is, that it is farr more incorruptible then silver, gold, or other pretious metall, and the less corruptible any metall is, the more pretious it is; and the more pretious it is the more uncorruptible.

Though Christ then was truly mortal when he dyed for us, yet the bloud that he shed forth for us at his death, did not become like water spilt upon the ground, which cannot be gathered again; it did not vanish or consume as the bloud of Legal Sacrifices did; as his Body so his Bloud was, not to see or feel corruption: not a drop of Bloud which was shed for us, whether in the Garden or upon the Crosse, but was the bloud of the Son of God; but was shed by him, as willing at this price to become the ever∣lasting High Priest of our soules: and not a drop of Bloud which was so shed did cease, or shall ever cease, to be the bloud of the Son of God. His soule and body we know were disunited by death: yet were neither of them dis∣united from his Godhead or Divine Person. His Body whilest laid in the grave, was still the Body of the Son of God, as still retaining Personal Vnion with his Godhead: So was his soule, so was his Bloud, the soule and Bloud of the Son of God, as being indissolubly united to his Divine Person. Though his bloud, whilest it was shed or powred out, did lose its Physical or Local Union with his body, though one portion of it were divided from another, yet no drop of it was divided from his infinite Person. And that which the Romish Church would transferre unto each several crum of bread or drop of Wine in the Eucharist, is Originally and properly true of the several drops or divisibilities of Christs Bloud which was shed for us; whole Christ was in every one of them, indivisibly in every one of them God was, the Godhead was and is personally united to all of them.

11. Whether all and every portion of his bloud which was then shed, were, by the power of the Godhead, recollected and re-united to his Body, as his Body was to his Soule at the resurrection,* 1.7 we cannot tell; God knowes. But this we know and believe, that the self same bloud which was then shed, whether it were gathered together again, or remained dispersed, whether it were re-united to his Glorifyed Body or divided from it, is still united to the Fountain of Life, to the Godhead in the Person of the Son. And being uni∣ted to this Fountain of Life (who dwelleth in it, as light within the body of the Sun) it is of Efficacie everlasting; it hath an immortal power or force to dis∣solve

the Works of Satan in us, as well those which he worketh in us after Baptism as before. The Vertue of it, to cleanse and purge us from our sinnes (of what kind soever) is, at this day, as soveraign, as if it had been sprinkled upon our soules, whilest it issued out of his body. It is impossible it should lose its Vertue in or upon our soules, unless vve first lose our Interest in it, vvhich vve cannot lose but by abandoning the vvaies of light, and polluting our soules vvith the Works of darkness. For so long as we walk in the light, the bloud of Jesus Christ the Son of God, doth cleanse us from all our sins.

12.* 1.8 This present Efficacie of Christs body and Bloud upon our soules, or reall Communication of both, I find as a truth unquestionable amongst the An∣tient Fathers, and as a Catholick Confession. The Modern Lutheran and the mo∣dern Romanist have fallen into their several Errors concerning Christs presence in the Sacrament, from a common ignorance; neither of them conceive, nor are they vvilling to conceive, hovv Christs body and bloud should have any Real Operation upon our soules, unlesse they were so Locally present, as they might Agere per contactum, that is, either so purge our soules by Oral Manducation, as Physical Medicines do our bodies (vvhich is the pretended use of Transubstantiation) or so quicken our souls as svveet odours do the Ani∣mal spirits, which were the most probable use of the Lutheran Consubstantiati∣on. Both the Lutheran and Papists avouch the Authoritie of the Ancient Church for their opinions, but most injuriously. For more then we have said, or more than Calvin doth stiffely maintain against Zuinglius and other Sacramentaries, cannot be inferred from any speeches of the truely Orthodoxal or Ancient Fa∣thers; They all agree, that we are immediately cleansed and purifyed from our sinnes by the bloud of Christ; That his humane Nature by the inhabi∣tation of the Deitie is made to us the inexhaustible Fountain of life. But about the particular manner how life is derived to us from his humane Nature, as whether it sends its sweet influence upon our soules only from the heavenly Sanctuary wherein it dwells as in its Sphere; or vvhether his bloud vvhich vvas shed for us, may have more immediate Local presence vvith us, they no way disagree, because, they, in this kind, abhorred curiositie of dispute. As for Vbiquitie and Transubstantiation, they are the two Monsters of modern times, brought forth by ignorance, and maintained only by Faction.

And thus much of the infinite value and everlasting Vertue of Christs Sacrifi••e in comparison of Legal Sacrifices. The next Querie, is, How the everlasting Effi∣cacie of his Sacrifice, or of his Priesthood was prefigured by Legal Sacrifices or puri∣fications for sin.

13. The Legal sacrifices, as all agree, did generally foreshaddow Christs Onely and All-sufficient Sacrifice. But in as much as they were corruptible and their vertue transient, and by reason of their corruption and transient vertue were often to be reiterated: they could not be so much as true shad∣dowes either of his offering of Himself once for all, or of the everlasting vertue of his Onely Sacrifice once offered. Their imperfection, corruption, or transi∣ent vertue, did serve as foyles to set forth the glorie and splendor of his ever∣lasting Sacrifice, and most perfect offering. Of all the Legal Sacrifices which present themselves unto my former observation, or present memory, there is one kind only which can beare the true shaddow or serve as a Modell of the Everlasting Efficacie of his onely Sacrifice once offered for all. And that was the sacrifice of the Red Heifer, Numb. 19. and the Legal Use which GODS People under the Law were to make of Her Ashes.

The correspondencie between the effects of the Ashes of this sacrifice and of the blood of Christ is gathered by our Apostle, Heb. 9. ver. 13, 14. If the Ashes of an Heyfer, sprinkling the unclean, sanctif••eth to the purification of the flesh: how much more shall the blood of Christ, who through the eternal spirit offered himself to God, purge your consciences from dead workes to serve the living God. But wherein did this sacrifice picture out the Everlasting Efficacie of the Blood of the Son of God, in more peculiar manner than other Legal sacrifices did?

14. First, in that all such as were legally unclean by touching a Corps or Grave, by comming into a Tent wherein a Corps lay unburied, or suf∣fering the vessels in such a Tent to be uncovered, were to be purified by the Water of Sprinkling which was qualified or consecrated to this purpose by the Ashes of the Red Cow or Heyfer: and as often to be purified by this water as they should incurre this Legal uncleanness. And yet the sacrifice of this beast was not to be offered so often as this people did incurre these Kinds of legal uncleanness. Thus much is Evident from the practice of the Jewish Church during the time of the Law.

For this water of purification was often every year, oft-times Every month to be sprinkled upon some one or other of this people, oft-times upon one and the same man within one and the same year, even as often as he should by chance, or negligence incurre any of the former branches of uncleannesse. Yet was not this sacrifice, whose ashes were still to be mingled with the water of purification, to be offered once Every year, in every Age, or in many Ages. The Sacrifice of the Red Heyfer, as the Jewes confesse, was but nine times offered during the time of the Law; Once by Eleazar Aarons Son in the wilderness. And this sacrifice was not reiterated untill the destruction of Salomons Temple, that is, not during the space of a thousand yeares and more. It was the Second Time offered by Ezra after this peoples Return from Captivitie, and but seven times after, unto the destruction of the second Temple. And this Foolish Nation since that time hath not presumed to offer it, but expects the offering of it the tenth time by their King Messias▪ Thus is the faithless Synagogue, by Gods providence, the Keeper, not of the Sacred Oracles onely written by Moses and the prophets, but even of those Traditions which testifie the summe and truth of these Oracles, to wit, that this legal sacrifice, amongst the rest, was to be accomplished in their Messias: He was indeed to set the Period to this legal Rite, and to all the rest, not by of∣fering them after a Legal Rite or manner, but by offering up himself instead of them all, once for all, in bloodie sacrifice, in whose infinite Value and Everlasting Efficacie all other sacrifices or offerings for sin, were so termi∣nated or swallowed up, as Land-rivers or currents of waters are in the sea. But what circumstance have we from the written Text, that this sacrifice was not to be so often offered, as this people had occasion to use the water of sprinkling or the Ashes of this sacrifice to cleanse them from their former Legal pollutions?* 1.9 It is said ver. 9. that the Ashes should be laid up without the Camp in a cleane place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & reserved or kept for the congregation of the children of Israel for the water of separation. The Ashes were to be re∣served, not for this Generation onely present, but for the use of Posteritie. As Manna, which was commanded in the same Character to be reserved in the Ark, was the Type of Christ as he is the food of life, or the bread which came down from heaven; So were these Ashes as an Emblem of the Everlasting Efficacie or operative vertue of his sacrifice. There is no Bodily substance under heaven, which can be so true an Emblem or model

of incorruption as Ashes are. Being the Remainder of bodies perfectly dissolved or corrupted, they are not capable of a second corruption. And when it is said, that the Ashes should be reserved for a water of separation, the meaning is, that one sacrifice might afford ashes enough to season or qua∣lifie as many several vessels of water, as this people for many generations should have occasion to use for Legal purification. So it is said in the same ninth verse, that the Reservation of these Ashes was a Purification for sin. A purification, not in Act onely, or for one or two turnes, but a Continual Pu∣rification: or as a Treasurie or storehouse for making as many purifications or waters of sprinkling as this people had occasion to use. And so Christ is said Heb. 1. 3. to have made a purification for our sinnes; when he had by himself purged our sinnes (saith our English) he sate down on the right hand of the Majestie on high. But the Translation (under Correction) comes somewhat short of the Original, and the shorter it comes of it, the more advantage it yeilds unto their opinion which think their sinnes were remit∣ted and purged before they were actually committed. The Apostles words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, haveing made a Purification for sin, he hath ascended into heaven. The word Purification is not to be restrained to One Act or operation, but includes or implies the Perpetual qualitie of himself or sub∣stance of his sacrifice being by this one Act consecrated to be a perpetual Fountain of purification. As he did not onely make one propitiation for our sinnes; So neither did he once actually purge us from our sinnes by offering up himself, but still remaines the purification of our sinnes: that is, he doth still purifie and cleanse us from our sinnes, as often as we seek by Faith and true repentance to be cleansed and purified by him.

15. So then the Blood of the Legal Sacrifice or Heyfer did consecrate the Ashes to be as a Storehouse or treasury of legal purification, and the Ashes thus consecrated by this sacrifice, did hallow or consecrate the Water which was put into them to make actual purification as often as occasion required. So did our High Priest, by the One Sacrifice of Himself, consecrate his Blood to be an inexhaustible Fountain of purification Evangelical. And his Blood and Body thus consecrated once for all, do consecrate or sanctifie the Water of Baptism to cleanse or wash Infants from sin Original; and such as are of yeares when they are baptized from sinnes Actual against the moral Law of God. So doth his Blood or operative Vertue of his Everlasting sacrifice, consecrate or qualifie the Elements of Bread and Wine to purifie and cleanse our soules from such actual sinnes, as after Baptism we have committed. This perennal Efficacie or Operative Vertue of Christs Body and Blood, consecrated once for all by the sacrifice of himself, to be a perpetual puri∣fication for such as were to be consecrated Kings and Priests unto their God, which was thus pictured by the former Legal or Mosaical Rites, was more expressly foretold by the Prophet Zacharie. For having in the twelfth Chap. ver. 10. Prophesied of the piercing of the Son of Gods most pretious Body by the Jewes, (for which when God should open their eyes to see the truth, they should lament and mourn) he explicates the Use or End to which the Divine Providence had destinated this their malitious crueltie Chap. 13. 1. In that day there shall be a Fountain opened to the house of Da∣vid, and to the inhabitants of Jerusalem, for sin and for uncleanness. By this offering of himself Once for all, by this opening of his pretious Side, he hath consecrated all that are Sanctified, and all that are sanctified are sanctified by it: Yet not actually sanctified or actually consecrated by his Blood

before it be sprinkled in our hearts by Faith. And to instruct us that the Legal Water of separation or sprinkling did foreshadow the Blood of Christ, the Apostle termes it, The blood of sprinkling. Heb. 12. 24.

Notes

• * 1.1

  An Objecti∣on made.
• * 1.2

  Fortified.
• * 1.3

  Reinforced.
• * 1.4

  Answered.
• * 1.5

  Christs Resur∣rection, our baptism need∣less; if sinnes be remitted before they be commit∣ted.
• * 1.6

  1 Pet. 1. 18.
• * 1.7

  See Chap▪ 46. Numb 2.
• * 1.8

  1 John 1. 7.
• * 1.9

  Numb. 19.