sin as we have but the greatest of all is his owne goodnesse and mercy Isai. 9.6 Iohn 3.16 Both had sinned Angels and men Why was Christ made a man to dye for men and not an Angell to redeeme Angels from everlasting death because it was his owne good will and pleasure his singular love to mankinde Let us therefore magnifie him for it from generation to generation Some as Augustine observeth tooke occasion from hence to be proud and insolent See Christ tooke on him our nature not the Angels therefore we are exalted above Angels we have just cause to thinke highly of our selves As if a sick man should boast the Physitian came to my house not to my neighbours therefore I am a better man than my neighbour the reason why Christ tooke on him thy nature not the Angels was because thou wert sick of sin so were not the good Angels Neverthelesse it is a preferment to us that Christ should assume our nature to his our corruptible nature to his incorruptible as if a King should take the patcht cloake of a beggar and annex it to his royall cloake decked with Pearles and precious Stones Now as Christ hath honoured our nature in becomming man so let not us men dishonour our owne nature by drunkennesse uncleannesse covetousnesse nor by wrangling and contending one with another Christ hath graced our nature let not us disgrace it VERSE 17. WHereupon he returnes to his conclusion which he would have to be infixed in our memories I will declare thy name to my brethren which he could not doe unlesse hee were a man as his brethren are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debuit he ought because it was his fathers will and his owne will too necessitate non coactione In all things appertaining to the substance not to the corruption of our nature He was like unto us in all things sin only excepted He was like to us in all the faculties and members of soule and body He had the same affections that we have yet unstained with sin We are sorrowfull so was He My soule is heavie to the death We are joyfull so was He Luke 10.21 In that houre Iesus rejoyced in spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are zealous so was He the zeale of thy house hath eaten me up We are hungry so was hee Marke 3.5 Wee wonder at all things so did He. We are afraid of death so was He My soule is heavie to the death Come to the Body We are little ones grow in stature so Christ Luke 2. ult We are hungry thirsty sleepy so was He He slept in a Ship Mat. 8.24 not in a Church We are weary so was he He rested himselfe on Iacobs-Well Iohn 4 6. We dye so He died also As He is like to us so let us be like him in meekenesse patience charity in praying for our enemies Brethren All are his brethren quoad naturam the faithfull quoad gratiam Iohn 20.17 He will not be ashamed to call us Brethren at the day of judgement Mat. 25.40 and shall not we call one another brother The King and Subjects are brethren the Ministers and their People rich and poore are brethren and let us not be snapping and snarling one at another but live lovingly together as brethren Both members are unfolded in the words following that is he was a faithfull High Priest Appertaining to God In divine not in humane matters The High Priest made an attonement for the people Levit. 16. So did Christ for his people GOD and man were fallen out Christ made us friends God was displeased with us he pacified his wrath towards us which the Father by an audible voice witnessed from heaven Matth. 3.17 This is my beloved Sonne in whom I am well pleased How by the bloud of his Crosse which was Gods bloud Acts 20.28 We were not redeemed with corruptible things as silver and gold but with the precious bloud of Christ as of a Lambe without blemish and without spot 1 Pet. 1.18 19. In many things we offend all who then can be saved our sins for number exceed the sands of the Sea the least sin is sufficient to throw us into hell without Christ. But by Christ we are reconciled to his Father and have peace with him Col. 1.20 Luke 2.14 Rom. 5.1 Oh I have sinned but 1 Iohn 2.2 Christ is the propitiation for our sins Worthy then is the Lamb the Lord Iesus to receive all glory Men at Christ-masse use to take a greater liberty to sin to quaffe swill and carowse to open the floud-gates of all impiety but the consideration of Christs comming into the world should be a bridle to restraine us from sin Christ came now to make a reconciliation for our sins and shall we plunge our selves deeper into the Sea of sin God forbid The love of Christ should constraine us to forsake sin it should not make us wallow in the filthy puddle and sinke of sin Wilt thou make much of the knife that cut thy Fathers throat David though he longed for the water of the Well of Bethlehem yet when it was brought to him by three of his Worthies he refused to drinke of it saying Is not this the bloud of the men that went in jeopardie of their lives 2 Sam. 23.17 Sin cost the bloud of Christ let us not then drinke iniquity like water VERSE 18. HEE prosecuteth the former branch touching mercy As CHRIST was like to us in nature so hee was tempted as we are Saepius ipse miser miseris succurrere disce Art thou tempted whether thou art the child of GOD or not A shrowd temptation wherewith the best men and women are shaken So was CHRIST If thou beest the Sonne of God the Devill calls it into question and would have had CHRIST to doubt of it Art thou tempted with povertie with want of things necessarie for this life So Was Christ from his Cradle to his grave he was borne in a stable laid in a cratch had not an hole to hide his head in he had no money in his purse but was faine to send to the Sea for some he kept his Passeover in an other mans chamber was buryed in an other mans grave Art thou tempted with malevolent tongues with some that are ever rayling on thee So was Christ hee was termed a Wine bibber a glutton c. Art thou tempted with sicknesse the toothach the headach the cholike the gout c. We never read that Christ was sicke because he had no sinne in him yet being clothed with our nature hee knowes what belongs to paine and will succour us in all our distresses Art thou persecuted Herod sought his life as soone as he was borne A rich man that hath a good fire continually in his house a table furnished with all delicates that lyes soft on a bed of dowlne he cannot so well pitty a poore man as one poore man may doe another CHRIST being rich would become poore he would bee a man
the Papists have two pillars for their hope Protestants but one and that is the stronger 410 Hospitality It is commended 40 41.597 598. the conditions of hospitality 598.690 many reasons for it 599. fond excuses for not keeping hospitality answered by S. Basil. 691 House or Houshold vid. family how called a Church 7 8.119 all Christians are the House of God 121. the difference betweene a House and a Tabernacle 349. what a priviledge it is to be of Gods Houshould 452 Hypostasis what it properly signifieth 139 I IAcob his faith and facts 484 485. c. Iephte his faith facts and fame 524 525. Iesting we must beware of jesting at the Word 182 Ierecho of its fall and meanes how it was effected 512 Iesus why Iesus and Iosua have one and the same name 152. the sweete name of Iesus admired and adored 586. whose office and fruite of it is enlarged ibid. c. Ignorance twofold 131. it is a capitall sin 338. yet the Papists make it the Mother of Devotion 339. It s horrid punishment ibid. It is a great sinne in all but specially in them that have the meanes 340 Impatience A notable remedy against it 433 Imposition Imposition of hands why used 209 210 Incarnation Christs Incarnation described and applyed 106 107. the difference betweene his and ours in foure things 107. How the flesh of Beasts and Birds excells ours ibid. the Ends of his Incarnation 108. the cause ibid Infidelity It is a great sinne 129.135.143 what 134. Infirmities As Christ so Chrstians especially Ministers must beare their brethrens infirmities 169. no Saint but hath his sinne 306 307 Intercession how Christ doth now make intercession for us 298 Iohn his name and office 662. An Elder ibid Ioseph of his faith and facts 487 488 c. Why bound by an oath for his fathers buriall 488. Iosua why Iosua and Iesus have one and the same name 152. of Iosuahs faith and facts 512 Ioy Christians may be Ioyfull 662 Iudgement day which is called Eternall 211. we should oft thinke of that day ibid. the fruit of such a thought 212. Iudgement followes on the necke of death 375. to whom it shall be comfortable 376. the day of Iudgement draweth nigh 415. the certainty of its being to come though none know when 419 420 Iudgement Gods Iudgements on others should teach us 142. wee must reverence Gods Iudgements 450. examples hereof ibid K KIsse it is a token of Love 665 Knowledge the knowledge of God is unspeakeable 184 L. ΛατÏευουσι unde 313 Law the Reason of disanulling the Law 289. the excellencie of the Gospell above the Law 289 290 294 295. All that was in the Ceremoniall Law were Shaddowes 313 Lex-Talionis examples of it 510 511 Limbus Patrum see it falsly Forged 340 341 Love its preheminence above Faith and Hope 13. A Christian cannot be without it 15 16. Love must not be verball but Real 16. It must be to the Saints specially but not wholy ibid. Love hath a greater Attractive force then Feare 22. Our Love how set or setled on one more than another 34. the mutuall love that should be among us 136. Love is Laborious 228. Gods incomprehensible Love is set forth by many similitudes 319. Love is alwayes working 412. Love though an excellent grace yet rare to bee seene 595. It hath many enemies 596. Its fruites 597. divers men Love diversely 665 666. Loves commendadations 670 671. the manifold allurements to be in Love with this grace of Love 671 M MAgistrate he must rule according to Gods word 312 Man what he is 89 90 91. hee is sometimes called an Angel 91. the difference in respect of excellency betweene man and Angells 91. his dignitie as a Christian 92 93. altogether uncleane without Christ 100. all men are one and equall but that sin and sanctification puts a difference 101. man compared to earth 220 Manna a type of Christ 332 333 Marriage a strange conclusion of Pope Siricius against marriage 443. a sweete estate yet not without some soure 552. It is commended 601. Three Etymons of the Latin words for marriage 601. its definition ibid. it is honourable 602. no Sacrament ibid. how disgraced ibid. why to be had in honour 602 603 604 605. the things and wayes that make marriage honorable 605. Ministers may marry 607. its confessed by some Papists 608 Masse a Iesuits wit in reaching above the moone for that monster the Masse 287. a cut for Masse-mongers 297. arguments against it 30â— what the Papists hold the Masse to bee 351. other arguments against the Masse answered 367 371 376 401 Maundy-Thursday whence it comes 287 Meanes how meane soever the meanes be we must by Faith depend on God 514 Mediatour Christ is the sole Mediatour 361 587 Melchizedek of his name offiice kingdome c. 247 c. much more â—54 255 c. Christ prefigured by Melchizedek 275 Mercy we ought to be merciful one towards another by Christs exa 113. Gods former mercies a paune of future 130. mer. is a divine vertue yet it must go with justice 421 Merits the Popish doctrine of merits doth derogate from Christ â—0 God gives not heaven for our merits 227. opus operatuÌ„ is not enough to merit 44O Milke it is for Babes 204 Minister all Christians especially Ministers are Souldiers 1 6 7. They should be fellowes 7. their boldnesse 20 21. they may not onely entreate but enjoyne 21â— they should rather draw by love than force by feare 22. they are spirituall Fathers and how much men are beholding unto them 24. their love to their people ibid. what debt we owe to our Ministers 38 39. the people should so carry themselves to their Minister that they may be his joy 39. the name of a Minister is an honorable name 76 310. not to be contemned 193. by them God saveth men 194. what a Ministers lists are and what a Magistrates 194. the sacrifices that Ministers must now offer are either comon or proper 195. a Minister must not have a heart of flint but of oyle 196. they have their infirmities 197. they must have a calling to it 197. examples of a number of intruders into this calling ibid. c. A Ministers president 203. their light must shine 231. they are great men 257 258. yet they must acknowledg their brethren 259. greater in time of the Gospel than in time of the Law 313. the Minister is Gods mouth to speake to his people 323. to rebuke a Minister is a sinne of sinnes 333. Ministers duties learned of the Priests of old 337. no Minister can bee exempted from service 395 396. foure speciall duties that wee owe to Ministers 629. they are watchmen 630. they must give account for mens soules 631. we must not grieve them ibid. c. how we should love them 632 633. the great force of their preaching 634 635. they ought to have a good conscience 635 c. and how to keepe it 637. how he should be furnished 638.
he painted out Christ in lively colours sundry kinde of wayes this we are sure of he was a Physitian and greatly beloved too Luke the beloved Physitian saluteth you a Physitian for the body and the soule too which is more than ordinary Eusebius makes mention of one Theodotus a Bishop that was both Medicus Theologus a Physitian and a Divine too Paul sayes of one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is sufficient for Divinity alone he must needs be a rare man that is sufficient for both These be they that send commendations to him whom he dignifies with this Title my Fellow-labourers or Fellow-workemen Some in the calling of Christianity some in the calling of the Ministry too Both are workes both are labours Nomen Christiani est nomen operis sayes S. Augustine and S. Paul sayes he that desires the office of a Bishop desires a worthy worke Here a common place of salutations doth not only salute us but inviteth us unto it In Greeke saluting is a kinde of imbracing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because whom we salute we embrace with the armes of love or at the least pretend it In Latine Salutare est salutem optare to salute is to wish health and prosperity to the parties whom we salute The Anabaptists are not onely unchristian but uncivill also to condemne salutations Indeed Elisha willed his man that if he met with any he should not salute him and CHRIST charges his Disciples to salute none by the way Those were in matters of extraordinary importance which required great expedition otherwise we may and ought to salute Angels salute The Lord is with thee thou valiant man sayes hee to Gideon hayle Mary freely beloved sayes Gabriel to the Blessed Virgin CHRIST would not have his Apostles to be so unmannerly to goe into an house and not to salute it he himselfe salutes after his resurrection peace be unto you Saul went forth to meet Samuel and saluted him Though Nabal was a churle and a foole too yet David would not deale so foolishly with him as not to salute him Thus shall you say for salutation There is a sweet eccho of salutations betweene Boaz and his reapers the Lord be with you sayes he the Lord blesse thee say they David saluted his souldiers The greatest thinke no scorne to salute the meanest I but whom must we salute All. We must love all pray for all even for our very enemies Now saluting is nothing else save an intimation of love a kind of praying and well wishing therefore we must salute all I but Saint Iohn gives us other counsell If any come to you and bring not this doctrine receive him not to house neither bid him God speed We must not vouchsafe him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must distinguish betweene gods enemies and our owne if they be notorious open professed adversaries to CHRIST as those were we ought not to afford them a kind salutation nay if an Angell from heaven should preach any other doctrine we should hold him accursed But if they be secret adversaries and unknowne it is not impiety to salute them Some are so rigid that they will not salute a stranger because they know not whereabout he goes 1. It is repugnant to charity Love thinketh not evill it believeth all things It is greater charity in things doubtfull to believe the best then the worst 2. As Aristotle being reproved for giving an almes to a wicked man answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had compassion of the man not of his manners so wee salute the man not his life we bid the man God speed not his actions But how are we to salute 1. For the externall manner by word of mouth or by writing Saint Paul omits salutations in never a one of his Epistles but in Rom. 16. he is most plentifull in them So is Ignatius Commendations are requisite in our letters if they bee not made commendations matters of course not greatly regarded 2. For the internall manner we must salute sincerely not hypocritically it must bee Saint Paul's haile not Iudas his haile Greete one another with an holy kisse They must be holy not unholy greetings The end of salutations is the preservation of love which by all good meanes had need to bee maintained by Christians and a demonstration of the respect we have one of another VERSE 25. THe last branch of the conclusion is a Valediction or farewell hee takes his leave with a short yet a sweet prayer where 1. There is the substance of it then the sealing of it In the substance 1. Res optata the thing wished or prayed for which is grace love mercy favour Grace must be Alpha and Omega the beginning and ending of every worke Saint Paul began with it and he ends with it 2. Cujus sit gratia whose grace it is of our Lord Iesus Christ which hath brought us into grace and love with God who before were his enemies and out of grace which hath graciously redeemed us from sinne death hell and damnation and hath opened to us the doores of the kingdome of heaven 3. Cui optatur to whom it is wished not to Philemon alone but to all that were with him Be with your spirit Man consists of two parts a soule and a body here by a Synecdoche melior pars pro toto the better part is put for the whole be with your spirit .i. with you The grace of CHRIST is to be preferred before the grace of all earthly Kings and Princes 1. Their grace is mutable to day in grace to morrow out of grace As Haman was with Ahasucrus and Belisarius with Iustinian CHRIST is not mutable 2. They dye CHRIST lives for ever CHRIST lives for ever the grace of our Lord Iesus Christ be with us all Then he seales his prayer with Amen Nec Graecum est nec Latinum sayes Aug. it is neither a Greek word nor a Latine but an Hebrew word mansit non interpretatum and by the providence of God remaines in all tongues uninterpreted ne vilesceret nudatum least haply being unfolded it should bee lesse esteemed as Hallelujah Hosanna c. It is particula confirmantis a particle of confirmation as Saint Ambrose well observeth So be it So be it The Lord grant it may be so It must in a fervent zeale be the shutting up of all our prayers It is doubled by the people when Ezra praysed the Lord the great God all the people answered Amen Amen with lifting up their hands and no doubt their heart too As the Church sayes we will lift up our hearts with our hands to God in the heavens If the hand be lifted up without the heart it is an hypocriticall Amen and unacceptable unto God The end of this Commentary A COMMENTARY VPON THE EPISTLE OF St PAUL to the Hebrews FIRST the inscription of the
them they were not personally united to them as ours are Otherwise there is no great difference no not betweene the Angels and us How are wee to magnifie God that hath so highly exalted man The consideration hereof should cause us to lead a life in some acceptable measure worthy of that honour whereunto we be advanced We are not much inferiour to the Angels yet a number of our lives are as ill nay worse than bruit beasts The Oxe knowes his owner the Asse his masters crib but wee will not know love and feare that God which feedeth us A Dogge will love his Master that makes much of him wee will not love no not those that deserve well at our hands A Dove will keepe her selfe to her owne mate many of us will not keepe our selves to our owne Wives bring an horse to the water to the sweetest water in the world he will drinke no more than will doe him good we are excessive and more than brutish in drinking all places ring of this sinne this beastly sinne of drunkennesse what a vile thing is this How doe wee forget our selves Hath GOD made us but a little inferiour to the Angels and shall we live like bruit beasts and give over our selves to all uncleannesse How doe we disgrace that worthy estate whereunto God hath advanced us As we draw neere to the Angels any kinde of wayes so let us so farre as is possible lead an angelicall life with the Angels in this world that we may remaine with them in the world to come Thou crownedst him He shewes wherein our excellency doth consist he hath made him a King and set a Crowne on his head With many glorious gifts that are a wonderfull honour to man both externall and internall especially with the knowledge of CHRIST wherein consists eternall life One part of that glory is that he hath a Soveraigntie and dominion over all creatures which was given him at the creation Genesis 1. renewed and ratified by GODS seale after the floud Genesis 9. enlarged no doubt to the faithfull by CHRIST 1 Cor. 3.21 VERSE 8. VNder his feete This agreeth to all men in generall to the faithfull in speciall whom God hath made Kings and Lords over all his creatures by CHRIST But principally it is to be understood of our SAVIOUR CHRIST who is the chiefe Lord of the world the King and mediatour of the Church he hath all power in heaven and earth All things yea even the Devils themselves are put in subjection under his feete God hath given him a name above every name that at the name of IESUS every knee should bow Phil. 2.9 We also by him because wee are members of his body and his brethren we have an interest to all creatures all things throughout the wide world are ours The heaven the earth the birds the beasts the fishes the trees the flowers are ours Death is ours the very Devill himselfe is our slave and subject God hath put him under our feet 1. Here we may behold the dignity of Christians all things by IESUS CHRIST are under our dominion O what a bountifull GOD is this that hath given us so large a possession Let us sound forth his praises for it and use his liberalitie to his glory As God said to Peter arise kill and eate when the sheete full of all kinde of creatures was let downe to him from heaven so doth hee say to us all we may freely eate of all creatures whatsoever but let us not abuse GODS creatures to his dishonour and our destruction Let us use them soberly religiously to make us more cheerefull in the service of our God 2 Let us not stand in a slavish feare of any creature of the stars the windes no not of the Devils themselves for all are put in subjection under our feet by Iesus Christ that loved us and hath given us a superiority over all we shall be conquerers over them all a singular comfort to the faithfull Satan may tempt and assault us but God will tread him under our feet 3 For this dominion let us thanke the Lord Iesus Christ. Of our selves we are worth nothing starke beggars in CHRIST and by CHRIST we have all that we have Let us magnifie him for it Then he concludeth from the generall to the speciall If all things be subject to him then nothing is exempted from his Dominion no not the Angels themselves To the former the adversaries againe replied thou talkest of a glorious Empire Rule and Dominion whereunto Christ is advanced but it is an imaginary conquest for we see not all things subdued to him The Kings and Princes of the earth cast away his yoke and submit not themselves to the Scepter of his Word Satan and his instruments rebell against him sin and death still play the tyrants and are not subdued to him VERSE 9. TO that he answers 1. Though we see it not yet all things may be subject to him we see not God yet there is a God we see not our owne soule yet we have a soule Here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a difference betweene videre and cernere wee doe discerne so as it cannot be denied a man may see a thing and yet not discerne it 2 He answers it by a distinction of submission or subjection The one is externall conspicuous to the eye of the world the other internall seene by the eye of faith Christ's kingdome is not of this world it is not temporall but spirituall all things are subdued to him though he suffer his enemies for the triall and exercise of his children to tyrannize over them for a time A Beareheard may have a Beare under his rule and authority though he suffer him now and then to range abroad so hath Christ the Devill Yet we see Iesus that was made a little lower than the Angels through the suffering of death to be crowned with glory and honor These words Through the suffering of death may be referred to that which goes before or followes after after he had suffered death he was crowned with glory as Phil. 2.9 But rather refer them to the former he was made a little lower than the Angels through suffering of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while refer it to the time that is during his death passion continuance in the grave 3. dayes and 3. nights all this while he was inferior to the Angels not at the time he lived upon the earth for Mat. 4.11 The Angels Ministred to him as servants to their Lord. But in his Passion and Death the Deity withdrew his power and the humanity was left alone then he was lower than the Angels the Angels are immortall and dye not Christ was mortall and died in that respect he was inferior to them But he was afterwards exalted to all glory and dignity placed at the right hand of God and so superior to the Angels We that are the faithfull see him
crowned with glory and honour in that he raised up himselfe from the dead ascended into heaven in a cloud in the sight of his Disciples the Angels attending on him in that Stephen saw him sitting at the right-hand of God in that he sent downe the Holy Ghost from heaven and by a few simple men to look to through the preaching of the Gospell conquered all the world We may all see him crowned with glory and honour Thus he is higher than the Angels though through the suffering of death he was for a time lower than they Christ truly suffered death not phantastically in a phantasticall body as the Manichees and Apollinarists dreamed he felt and indured the bitter pangs of death Which is illustrated by two causes the efficient and finall the efficient is the grace love and mercy of God Iohn 3.16 the finall that as much as lay in Christ all men might be saved CHRIST's death was sufficient for all 1 Tim. 2.4 effectuall only to them that beleeve Isay 9.6 Mat. 26.28 Physick is offered to many sicke Patients that may doe them good if they will receive it but many are so froward that they will none of it the fault why they doe not recover is not in the physicke nor in the Physitian but in themselves so CHRIST offers the soveraigne medicine of salvation purchased by his death to all but some reject it and will not beleeve it can save them It is effectuall for all those that be sanctified that be his brethren as it is expounded afterwards Whereas it is said that Christ tasted death therein he dealt as the Physitian doth he needs not the physike prepared for his patients yet the better to induce them to take it he tastes of it himselfe before their eyes So death belonged not to Christ because he had no sinne yet he would taste of it that we might be more willing to taste and drink of that cup. The Metaphor must not be pressed too farre as if Christ did but sip and taste of the cup of death as a man tastes vinegar but drinkes not of it for he swallowed it up quite 1 Cor. 15.54 It is a borrowed speech Death is resembled to a cup whereof CHRIST did taste let this cup passe from me This hath reference to the time that hee continued in death not to the sharpenesse of his death They that taste of a thing tarry not long at it their lips are quickly removed from it so CHRIST did not continue long in death not past three dayes and three nights hee did but tast as it were of it and so away yet he truly dyed and it was a most bitter taste to him Thus the tasting of death was no dishonour but an honour to Christ. By it hee brought many to eternall life for all that hee is above the Angels and all other creatures whatsoever CHRIST hath tasted of death before us therefore let not us that be Christians be too much afraid of death There is a potion brought to a sicke Patient which the eye loathes and the mouth distasts The poore sick man is loath to drinke of it the Physitian takes it into his hand tasts of it before his eyes by that he is encouraged to receive it so is it with us death is a sowre cup which nature abhorreth we are all unwilling naturally to drink of it but for so much as Christ our loving and heavenly Physitian hath tasted of it before hand let us not be afraid of it The godliest men in the world cannot but in some measure feare death Christ feared it Et non est fortior miles quà m Imperator yet let this be as Sugar to sweeten this bitter Cup to us CHRIST tasted of it and overcame it so shall wee doe by his vertue and power As after the receit of a purgation the body is the better more sound than before so after we have drunk this bitter Cup of Death both in soule and body we shall be the better farre more glorious than before therefore let us be willing whensoever it shall seeme good to the Lord for us to taste it All of us should have died eternally At what time thou eatest thereof thou shalt dye both thou and all thy posterity Wee should have trodden the Winepresse of GOD's wrath and beene tormented with the Devill and his angels in the lake that burneth with fire and brimstone for ever but CHRIST hath tasted death for us all O the wonderfull and unspeakable love of Christ as if a company of Traytors were going to the Scaffold to be executed the Kings Sonne should step forth to dye for them what an admirable thing were that We by nature are enemies to God traytors to his Majestie the Son of the King of Kings comes from heaven and dies for us Is not this to be admired of us all scarce will any dye for a righteous man we were unholy unrighteous defiled with the scab of sin in soule and body yet the Lord Iesus died for us Life is sweet who will dye for his friend but will any dye for his enemy The consideration of the death of Christ should occupie our mindes continually we should ever be thinking of it it should cause us to be alwayes singing of that song Worthy is the Lambe that was killed for us to receive all honour c. But why did Christ tast death for us what moved God to send his Son to dye for us Surely his owne grace mercy and favour eternall life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So God loved the world that he gave c. There was no goodnes in us that might procure Christ to die for us no praevisa opera nor praevisa fides it is the grace of God that we are preserved from eternall death by grace ye are saved not by workes Let us not part stakes with the Lord give halfe to our selves and halfe to him but let us ascribe the whole praise of our salvation to the grace of God alone not to us O Lord not to us but to thy owne name and mercy in thy Sonne Christ Iesus be given all praise for ever and ever VERSE 10. NOw he descendeth to Christs humanity by preventing an objection of the adversaries Well you have affirmed Christ to be God above the Angels and all other creatures and that his suffering of death was no derogation from the glory of his Deity but a declaration of Gods grace and mercy to mankinde by his death to preserve men from death eternall but seeing hee was GOD what need was there that hee should become man suffer afflictions and dye Hee might have saved men by the power of his Deity yea even by his bare and naked word whereby he made all things at the first Answer indeed GOD being omnipotent might have saved mankinde if it had seemed good to him by some other meanes than by the incarnation and death of his Son yet this seemed to be the most fit and convenient
Kingdome of Heaven that we and our brethren glorifying CHRIST in this world may be glorified with Him in the world to come VERSE 14. THe reason of the Caveat is taken from the common estate and condition of Christians which is illustrated by a condition carefully to be observed by them They that are partakers of one Christ and of one Saviour ought to have a care of the Salvation one of an other and labour by the cable-rope of exhortation to pull one an other out of sin but we that professe the Gospell are partakers of one Christ therefore let us exhort one another and save one an others soule One member must respect an other If the foote be ready to fall into a ditch the hand must pull it up We are members of the same body whereof Christ is Head therefore we should keep one an other from the pit of sin They that be brethren that have one Father and Mother should be jealous of the good estate one of an other We are brethren in Christ he is the elder brother to us all therefore let us have a tender care of the salvation one of an other As we are partakers of Christ so let us participate the grace which we receive from Christ one to another They that passe not whether their brethren sinke or swim goe to heaven or to hell doe argue that they have no portion in Christ for if they had the preservation of all Christians would be deare unto them Let us exhort one an other daily because we are partakers of Christ. Here likewise wee behold the singular dignity of Christians they are partakers of Christ they are Christ's partners and fellowes There is a mutuall participation betweene Christ and us he partakes with us of flesh and bloud he takes the load of our sinnes on his back and beares them for us and we partake with him in all his benefits There is nothing that Christ hath but we have part of it his wisedome holinesse his righteousnesse is ours yea his kingdome is ours We are heyres yea coheyres with him of his kingdome As the man at the day of marriage sayes to his Wife with all my worldly goods I thee endow so the Lord Iesus our Husband that in mercy hath married us to himselfe endoweth us with all his goods by reason whereof being poore of our selves and worth nothing we become exceeding rich Christ is ours death life the world is ours O unspeakable prerogative vouchsafed to dust and ashes Let us walke worthy of this honour whereunto we are advanced being Christs partners let us not be the Devils partners Let us not partake with the Devill in sinne in blaspheming the name of GOD contemning of his Word in pride malice and other abominations but as we be partakers of Christ so let us participate of Christs vertue Let us be holy as he is holy humble as he is humble let us contemne this world with all the vaine pleasures that bee in it as hee did What fellowship is there betweene CHRIST and Belial If CHRIST be ours let not the Divell be ours This is good newes we are partakers of CHRIST therefore we may sleepe soundly on both Eares we need take thought for nothing Not so such a thought cannot be incident into Christs partners for we be partakers of Christ if we hold c. All interpreters with one consent referre this to faith and indeed it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.1 the beginning of that lively faith hope and confidence that we have in him which is as a sure foundation that cannot be shaken I do not deny but it is a good sence yet without any circumloquution or violence offred to the words it may fitly be translated if wee hold fast the beginning of the subsistence and being that we have in him For Hypostasis most properly doth signifie a subsistence according to the etymologie of the word If as we have begun by faith to have a being in Christ so wee hold fast this our being to the end growing up daily in him till wee come to a perfect age in Christ Iesus Christians must not needlesly doubt of their salvation Why doubtest thou ô man of little faith as Christ hath promised to us a kingdome so hee will undoubtedly performe his promise for there is not in him a shadow of turning We must say with Paul I am perswaded neither life nor death shall bee able to separate us from the love of CHRIST Yet we must distinguish between faith and presumption Christians must not set all at six and seven be not high minded but feare Blessed is the man that feareth alwayes A Child may feare to displease his father and yet not doubt of his fathers love As we have begun in Christ so let us continue in him Yee are they that have continued with me in my temptations therefore I appoint to you a kingdome Luk. 22.28 Be thou faithfull to the end Let us hold fast to the end the beginning of our subsistence in CHRIST Remember Lots Wife She begun well but ended ill So runne that yee may obtaine runne not your selves out of breath at the first never leave running till yee have the gole of eternall life We have begunne in sound and pure Religion let us not end in prophanenesse in Atheisme in Brownisme and Anabaptisme Let us hold our beginning fast and continue with CHRIST to the end let neither the slie temptations of Satan nor the sweete allurements of the flesh nor the dangerous baites of the world nor the stormy tempest of persecution if it should arise hereafter cary us from CHRIST but let us hold fast the beginning of our being in him and remaine firmely engraffed into him to the end VERSE 15. WHy what is that end to the which wee must hold out even so long as yee live and GOD speakes to you in the Ministery of the Gospell While it is said for that voice spoken to the Israelites appertaineth to us So long as the voice of God soundeth to us in the trumpet of the Gospell let us hold fast that being that we have in CHRIST take the time while the time serveth VERSE 16. SO much of the Application of the testimony of the caveat and the reason whereby it is enforced Now let us come to the commentary and explanation that the Apostle maketh of it In this he expoundeth foure branches of the testimony 1. Who they were that provoked God to anger 2. Who they were with whom God was angry 3. Who they were which by oath were excluded out of his rest 4. The cause why they were excluded In the latter end of the fifteenth Verse he made mention of the provocation First of all he shewes who they were that provoked God They that provoked him to anger are described 1. By the number of them they were some not all 2. By a gracious benefit contemned by them namely the word preached when they heard that is Almighty God
Priests must submit their Miters CHRIST is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath a principality and a preheminence in all things Great Surpassing all the high Priests that ever were They were meere men this both God and man they mortall this immortall they kept their office for a time this for ever Men did but stoupe to them the Angels stoupe to this our High Priest their jurisdiction was shut up in the territories of Iudea this ruleth over all the world He is a great one therefore doe no ill because of his greatnesse and feare no enemies if we doe well Which is gone through the heavens which hath pierced these visible heavens object to our eyes and is entred into the highest heaven where hee sitteth at the right hand of God for ever The High Priest in the time of the law entred into the Sanctum Sanctorum but this hath entred into heaven whereof that was a Type and a figure there hee maketh intercession for us The High Priest went into the Sanctum Sanctorum once every yeare hee is gone once into heaven for all Christ then in respect of his humanity is not in the earth Iesus excelling Iehosuah the High Priest Zach. 3.1 Who according to his name was a kind of Saviour but not worthy to be named with this Iesus the same day The Son of God Hee was the Son of man too Mary was his Mother The High Priests in the time of the law were the Sonnes of Aaron they descended of him this is the Son of God he thought it no robbery to be equall with God Vpon that hee inferreth the first Vse Our High Priest is a mighty one able to punish us if we shrinke from our profession and of power to protect us from all our enemies if we stick to him therefore let us hold fast our profession With might and maine totis viribus the doctrine professed by us let no enemies drive us from our profession neither Satan nor any of his instruments The Pharises held fast the traditions of their elders and would not bee removed from them Mark 7.3 All Heretickes have held fast their opinions they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Heretickes have held their opinions to the death Superstitious persons have held fast their superstitions being wedded to them All Ephesus cryed out for Diana Great is Diana of the Ephesians The losse of Michas goods did not grieve him halfe so much as the losse of his gods ye have taken away my gods and what have I more Iud. 18. The Turkes are wonderfully addicted to Mahomet he is a great Prophet among them they will not let him goe And shall not we hold the profession of the Lord Iesus They hold errors fast and shall not we the truth The subject of their profession are base and counterfeit things meere inventions of men lies and fables Mahomet was but a base fellow a Merchants man one that had the falling sicknesse a coozener and a jugler the subject of our profession is Iesus Christ the Sonne of God Therefore let us hold it fast Let neither the Syrenicall songs of Heretickes and Schismatickes in the time of peace nor the blustering wind of persecution in the time of War pull us from our confession Let us be faithfull to the death as the Martyrs were let house and land Wives and Children liberty and Country yea our lives goe before our profession But this is an hard matter wee have no strength of our selves to hold it against so many strong and mighty enemies Saint Peter thought himselfe a stout champion though all deny thee I will not Yet he denyed him he was not so good an holdfast of his profession as he should have beene Therefore let us all feare our selves and flye to God for strength that it would please him so to strengthen us by his holy spirit that wee may hold fast the profession of Christ and his Gospell to the end hold that which thou hast lest another take thy Crowne We will hold our mony fast though it be to good uses we will not part with that but as for religion a number are at this passe they care not what becomes of it let that goe whither it will So we may sleepe in an whole skinne and keepe that which we have let come what religion there will we can be of any Religion Such turne-coats and time-servers shall never set a foot in the kingdome of heaven If we hold not our profession fast wee shall misse of the Crowne of eternall life VERSE 15. THe foundation whereupon the consolation is built is the wonderfull love and compassionate kindnesse of this our High Priest It dependeth on the former by preventing an objection that might bee made Thou willest us to hold fast our profession but alasse how shall wee doe it Wee are compassed about with many weaknesses and infirmities by reason wherof we shall not be able to keep it fast Be not discouraged with the sight of your infirmities your High Priest is well enough acquainted with them who as he is high and mighty so he is wonderfull kinde and loving Hee is not stately as some great personages be Kings Priests and others that looke aloft and disdaine them that be under them his magnificence doth not make him proude he descendeth to the lowest of his brethren 1. Misericordia vera 2. Assumpta miseria 3. Servata innocentia His love and kindnesse is set forth 1. Negatively 2. Affirmatively which cannot compati He is not made of steele and yron but of the same flesh that we be He is acquainted with our infirmities Simplici notitia ut Deus experientia ut homo he hath a feeling of all our miseries in soule and body But such a one as suffereth with us in all calamities being tempted as we are passing through the furnace of all afflictions as we have done temptations are put for afflictions Iac. 1.2 In all points as we are according to the same similitude that we are not in shew as a painted man is like a man but in deed in truth Phil. 2.7 Christ did really and truly sustaine the like calamities that we doe The only difference is in the manner not in the matter he was tempted as we are but not after the same sort our temptations are mixed with sinne his not wee sinne in our afflictions hee not 2 Cor. 5. ult 1. They that be in high places must have a feeling of the miseries of others Whereas many have not what is that to us Great personages in high places have little feeling of the miseries of their brethren in low and inferiour places many a Peere that fares delicately every day hath little feeling of the calamities of sundry of his poore brethren but our High Priest the great Shepheard of our soules hath a feeling of the griefes not onely of the Shepheards that be under him but of every Sheepe nay of every Lamb that is in his flocke being man he
things Abraham gave tithe of all things to Melchizedec so ought yee to doe howsoever you flatter your selves to the contrary Our best workes are too often defiled with sinne many strange by-thoughts creepe into our minds while we are a praying we pray not with sighes and groanes of the spirit as wee ought to doe we preach not with such wisedome love zeale and power as we should we give not our almes so sincerely as becommeth us we receive not the Communion so penitently and thankfully as we should we heare not the word with such reverence and attention as becommeth us every one of us may knocke on our breasts after the best action we have done with the Publican and say Oh God be mercifull to mee a sinner I have no righteousnesse of mine owne to appeare before thee withall cloath us with the righteousnesse of thy deere Sonne the King of righteousnesse that wee may bee found in him to the everlasting joy and comfort of us all Let the Papists trust to the broken staffe of their inherent righteousnesse scoffing at the imputed righteousnesse of Christ but let us desire this righteousnesse By nature there is Warre betweene GOD and us hee is our enemie and wee his the flagge of defiance is displayed betweene us both Then in what a wofull case are we are we able to encounter with the GOD of heaven and earth that hath all creatures at his becke we must needs goe by the worst he can arme heaven earth and hell against us but here is our comfort IESUS CHRIST is our peace hee hath set at peace by the bloud of his crosse all things in heaven and earth This is the true peace indeed without the which wee can have no sound comfort there is no peace saith God to the wicked What peace said Iehu to Iehoram when as the adulteries of thy mother Iesabel are yet in great number Though a man have the world at will faire houses large lands ample possessions great bagges of silver and gold yet if his adulteries oppressions and other sinnes lye as an heavy loade on his conscience alas what peace can hee have hee is as the raging Sea that cannot bee quiet Achitophel had wealth enough yet because he was not at peace with God by Christ tooke a rope and hanged himselfe Iudas had money enough being the purse bearer and having lately received â—hirtie pieces of silver from the Scribes and Pharisees but alas his sinne vexing his conscience he could have no rest but became his owne butcher Therefore let us all desire God to give us an assurance in our hearts and consciences that wee are subjects appertaining to the King of peace and that Christ Iesus is our Peace It is a singular blessing to have outward peace to sit quietly under our vines and figtrees to have no leading into Captivity no complaining in our streets God hath beene wonderfull gracious to England these many yeares together and that for the admirable peace which it enjoyed we are to praise God that there be no tumults insurrections nor massacres that there is no sword of the enemies to devoure in the land but if in the meane season wee bee not at peace with God by Christ we are most miserable Therefore let us pray especially for this peace that we may be perswaded of the remission of all our sinnes in the bloud of Christ. This is most livelily represented to us in the Lords Supper The breaking of the bread sets before our eyes the breaking of Christs body for our sins the powring out of the Wine represents to us the gushing out of the bloud of Christ out of his Holy side for our iniquities therefore let us come to this heavenly banquet with broken hearts and contrite spirits with a true and lively faith in Christ Iesus the true King of peace that wee may be assured that Christ is ours so that whensoever death shall come we may say with Simeon Lord now lettest thou thy servant depart in peace for mine eyes have seene thy salvation This is that peace which passeth all understanding the God of peace give it to us all VERSE 3. THe thing concealed by Moses is the eternity of Melchizedec not in deed but in respect of Moses History Hee is introduced by him on the suddaine as if he came then presently from heaven and returned thither againe for Moses never spake of him before nor after His father and mother were not onely not knowne but they were not at all namely in the History of the bible Cujus neque pater neque mater scribuntur in generationibus Syr. otherwise he could not have beene a fit type of our Saviour Christ. He doth not say of yeeres but not so much as of dayes dayes goe before yeeres Melchizedec was without beginning of dayes quia hoc scriptum non est Christus quia non habet initium Chrys. Theoph. Nor end of life Not that he was translated as Enoch but because his end is not mentioned So Christ had no father in respect of his humanity no mother in respect of his deity He had kindred according to the flesh but not as God without beginning and ending as God Ioh. 12.34 This he applyeth Likened they are not the same but the one like to the other As the picture of the King is like the King so Melchizedec was as a picture of our Saviour Christ. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing can overthrow it An immoveable Priest-hood a permanent Priest so was not Aaron and his posteritie Some have affirmed from hence that Melchizedec was not a man but something greater then a man Origen as Ierome testifieth of him Epist. 126. said hee was an Angell others that hee was the HOLY GHOST others that he was the great power of GOD yea greater then Christ because Christ is said to bee a Priest after his order Epiphan l. 2. cont haereses haeresi 55. Aug. de haeresibus c. 34. The same did Theodotus the Heretike avouch and that hee was the mediatour of the Angels praying for them as CHRIST doth for men Tertul. de praescrip adversus haereticos in fine Some have taken upon them to set downe his fathers and mothers name that his fathers name was Eracla his mothers name Astareth or Asteria Vide Epiphanium All these are confuted by the text 1. Hee is said to bee likened to the Sonne of God but nullum simile est idem 2. Hee is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not because hee had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stocke or kinred but because there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no mention no commemoration of his kinred in the Scripture from whence ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 6. So Horace lib. 2. Satyr 5. sayes of one that he was sine gente because his nation was not knowne qui quamvis perjurus erat sine
blessing takes away veniall sinnes But that sounds ill for the bloud of CHRIST taketh away all sin yet there is great force and efficacy in the blessing of faithfull Ministers their curse if it bee lawfull is terrible The Children whom Elisha cursed were torne in pieces with Beares and their blessing is powerfull and effectuall when they preach God preaches and when they blesse GOD blesseth Therefore they that runne out of the Church before the blessing despise GOD Himselfe GOD by us blesseth you and will you not set a straw by this blessing 2. To blesse is taken for giving of thankes So wee blesse God we give him thankes for all his mercies 3. To blesse is to consecrate a thing to an holy use So God blessed the seaventh day So the Cup is called the Cup of blessing because it was blessed by Christ and set apart to an heavenly use This is a lively demonstration of the Ministers superioritie above the people without all contradiction wee blesse you you are blessed of us therefore wee are greater than you Isaac blessed Iacob therefore he was greater than Iacob Iacob blessed his twelve sonnes therefore he was greater than they we as spirituall fathers blesse you therefore we are greater than you Some of you may bee more honourable more worshipfull more wealthy then wee yet in respect of our office wee are greater than you If there be a Gentleman a Knight a Lord an Earle in the Parish he must bee willing to be blessed by the Minister we as Gods deputies blesse you in the name of the Lord in that respect wee are your superiours highly to bee esteemed and reverenced of you all You are to receive us not simply as men but as men of God for we are spirituall fathers that blesse you in the name of God and are as Gods armes to pull you up into the kingdome of heaven VERSE 8. NOw he comes to the amplification of Melchizedech's greatnesse by comparing him with the Levites The 1. argument to proove Melchizedech's advancement above the Levits is layd downe in this verse he that is immortall is greater than they that be mortall Melchizedec is immortall the Levites are mortall ergo They dying had those that succeeded them we read of no successour that Melchizedech had because if we respect the historie he lives still Heere that is in the Leviticall priesthood though they be superiour to the people yet they dye as the people doe But there that is in Melchizedech Though the ministers as God his Lievtenants in spirituall matters receive tithes and in that respect are above the people yet they must not be puffed up with pride and swell against their brethren Heere is a cooling card for us all They that take tithes dye as well as they that give tithes the most famous ministers in the world dye Noah a preacher of righteousnesse he was saved in the Arke when all the world was drowned yet he dyed Moses a renowned prophet brought up in all the learning of the Egyptians catechized and instructed by God himselfe with whom the Lord talked familiarly as one friend with an other yet he dyed Elias and Elisha were worthy men honoured of all in their time the chariots and horsemen of Israel yet they dyed Iohn Baptist was admired of all all Iudea came flocking to him yet he dyed The Apostles were taught by Christ's owne mouth the Holy Ghost descended on them in the similitude of Cloven tongues they were the silver trumpets that carryed the sound of the Gospell over all the world yet they dyed Let not the high and magnificent office which we susteine in the church because wee stand in a pulpit of wood as Ezra did above all the people because we are as Gods stewards to dispose the food of eternal life to them let not this make us proud though we be as perfect Scribes in the Law of the God of heaven as Ezra was as eloquent a man and mightie in the Scriptures as Apollos as learned a man as Paul was that spake with tongues more than they al as powerful a Preacher as Elias or Iohn Baptist as thundering a Preacher as the Sons of Bonerges Though thou haddest the Bible by heart as Origen had of as great variety of reading as Athanasius yet die thou must They that receive tithes dye yea all other receivers dye too Though thou beest a Lawyer that receivest many hundred Angels in a yeere though a Merchant that receivest much by traffike a Clothier that receivest a great deale by thy Clothes a Physition that receivest much by thy physicke though a Gentleman a Nobleman that receivest great rents per annum it may be a thousand two thousand three thousand pounds nay though a King that receivest much by the crowne lands by taxes subsidies by imposts and other meanes how great a receiver soever thou beest the grave must one day receive thee all must dye givers and receivers too Therefore let us so live the short time we have to tarry here that whensoever death comes the Angels may receive our soules and carry them up into Abrahams bosome On the other side Melchizedec and Christ live for ever hee Secundum historiam Christ Secundum veritatem Our King our High-Priest lives continually In respect of his humanity he dyed and gave up the Ghost on the Crosse but in respect of his deity he lives for ever of his life and kingdome there is no end Which may be a singular comfort to all that belong to him Our friends dye our fathers and mothers dye our Ministers and Preachers dye our Magistrates and Governours dye but Christ Iesus the Protectour of the Church never dyeth He lives for ever and will provide for those that appertaine to him Though we heare of the death of never so many good men yet let us not be cast downe with griefe Christ our Saviour liveth for ever VERSE 9. THe second argument whereby the Apostle proves that Melchizedec is greater than the Levites the Levites payd tithes to him ergo he is greater than they therefore Melchizedec must needs be a great man Because this might seeme to bee too acute more subtile than solid the Apostle mollifies it If I may so speake if I may use so light a reason as it may seeme in so weighty a matter The reason is pregnant and needeth no excuse therefore translate it and to say as the thing is The tithe-taker was a tithe-giver Which was wont to receive tithes A participle of the present tense imports an use and custome as Matth. 17.24.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet here it hath his force by Abraham as a meane betweene them both as one that came betweene them Here wee see wee may doe many things before we are borne All wee sinned in Adam When hee eate of the forbidden Tree we eat of it when he was banished out of Paradise we were banished when he pulled the wrath of
hee teacheth us to pray he doth not in his owne person make intercession with sighes and groanes for the Holy Ghost cannot sigh and groane but he stirres up to it The Papists say that Christ is intercessor immediatus but the Saints bee mediatores mediatâ— But wee must goe to God by Christ alone there is one Mediatour and no other As there is but one God So but one Mediatour They might as well say there is but one immediate God and many mediate Gods as to say there is one immediate intercessor and many mediate When thou goest to a King sayes St. Ambrose thou must make a friend with some about him but ad deum non opus est suffrâ—gâ—tore sed mente devota Christ is our eye by whom we see the Father our mouth whereby wee speake to the Father Nonâ— loves us so deerely as Christ none is in greater favour with the Father than the only Son that lyeth in his bosome therefore let us go to God by him and him alone We must not imagine that Christ makes intercession for us now in heaven after the same manner he did when hee was on the earth either by bowing of the knee by falling down on his face by praying with sighes and groanes as hee did at the death of Lazarus or with strong cryes and teares as he did in the Garden being glorified in heaven hee doth it not after such a carnall manner but Christ is said now to make intercession for us two kinde of wayes 1. Non voce sed miseratione not by uttering any voice by making prayers to his father as he did on the earth but by having pitty and compassion on us We have not a high-Priest which cannot be touched with our infirmities but a mercifull high Priest that was tempted as we are and can succour us in our temptations 2. He maketh intercession for us by presenting himselfe before the Father for us Hebr. 9.34 the exhibition of his glorious body in heaven the force and efficacy of his passion the recordation of his obedience these intercede with the Father for us Whereupon it is well said of Gregory l. 21. moral cap. 13. Vnigenito filio Deum pro homine interpellare est apud coaeternum Patrem seipsum hominem demonstrare The consideration of Christs perpetuall intercession in heaven for us may be a singular comfort to all Christians We count him happie that hath a friend in the Court then how happy are wee that have such a friend as Christ in the Court of heaven If the Kings Sonne make a request and that earnestly to the King for us shall wee not be in great hope to speede Christ Iesus the Sonne of God makes request to God for us and shall we not assure our selves that whatsoever wee aske in his name according to his will he heareth us In sicknesse poverty disgrace in the assaults and temptations of Satan yea in death it selfe Let us flie to this our Intercessour in heaven Say on my mother said Solomon to Bathshebah I will not say thee nay so sayes God the Father to Christ say on my Sonne make intercession for thy members I will not say thee nay Blessed are we that have such an Intercessour only let us not grieve him with our sins let us glorifie him by an holy life let us bring forth fruits worthy of the faith we have in him then we may boldly commence our suits to him and he will prefer them to his Father to the everlasting joy and comfort of us all VERSE 26. HItherto the Priest-hood of our Saviour hath beene advanced above the Leviticall Priest-hood by foure strong and infallible arguments Now there remaineth an high and magnificent description of the Priest himselfe Wherein 1. The substance of the description ver 26 27. 2. A reason for the confirmation of it In the substance of the description 1. The person of our High-Priest 2. His Ministery Became Not as if wee were worthy of him as wee say the best Preacher in England becomes the King It is better translated as Stephen doth conveniebat nobis was requisite and convenient for us it behooved us to have such an High-Priest Our redemption could not have been accomplished without such a one What manner of one 1. Holy in himselfe and in his own nature not only in respect of his deity but of his humanity also Luk. 1.35 Act. 2.27 The Devills acknowledge this we know who thou art that holy one of God Dan. 9.24 Chodesh Chodashim Some Priests Prophets and others have beene holy men but none so holy as Christ not a spot or blemish of unholinesse in him therefore fit to discharge the office of an high-Priest and to reconcile us to his Father 2. In respect of others doing no harme but all good to all not circumventing any by fraud or deceit nor offering open wrong and injurie to any In regard whereof hee is compared to a sheepe which of all creatures is most harmelesse nay profitable for his flesh and wooll too So was Christ so farre from doing any harme that hee did good to his very enemies a simple man no craft in him 3. As he was harmelesse himselfe so he tooke no harme from nothing 1. Actively 2. Passively 1. Vndefiled of all things The Priests in the time of the Law above others were to be circumspect that they were defiled with nothing especially in the time of the exequution of their office all that while they might not keepe company with their Wives they were to abstaine from wine not to touch a dead body or any uncleane thing Christ was more undefiled than any of them all they might keepe their bodies from being outwardly defiled yet they were stained with sin in soule and body too Christ had no defilement any kinde of way 2. He was undefiled of any person Hee conversed with sinners for the reclaiming of them as the Physition keeps company with sicke persons for the curing of them but he neither gave allowance to their sinnes nor received any contagion from them Then his ministery is set forth to us Where 1. The place where he doth Minister in the Sanctuary of heaven Some expound it thus that is a most high and excellent man But it is rather to be referred to the place where he ministers he is exalted above all those adspectable heavens Ep. 4.10 he is made higher than them and exequutes the office of an high-Priest for us in the highest heavens where he makes continuall intercession for us Is our high Priest holy and shall we be unholy that belong to him Is the head holy and shall the members bee unholy Is the husband pure and shall the wife be an impure strumpet Nay wee must labour in some acceptable measure to expresse the holinesse that is in him whereupon he saith be yee holy as I am holy Indeed wee cannot bee so holy as he is and as certaine Heretickes dreamed that were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure
of Holies even as it is termed Hakodesh Levit. 16.2 Loe say some heaven was not opened in the time of the Law till the passion of our Saviour Christ therfore the Patriarchs and others that dyed then went not to heaven but were in place of rest distinct from heaven this is their limbus patrum which they have forged But quickly to stop their mouthes it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gate in the Kings Pallace may be opened though not knowne The way to the Holiest of all that is to heaven prefigured by their Sanctum Sanctorum was not yet manifested it was obscured under Types and figures darkely revealed to them Not all the people but one man entred into the Holy of Holies a type of heaven and hee but once a yeare The way to heaven was not so cleerely manifested then as it is now when Christ Iesus our fore-runner is gone into it before us and for us The faithfull then knew the way to heaven and immediately after death went to heaven but they had not such a cleare knowledge of it as wee have This is probable The first Tabernacle as yet having his standing whereby he doth not meane the first part of the Tabernacle as hee did before but the whole Tabernacle for indeed it was but one though divided into two parts while the Tabernacle of the Iewes with all the rites and ceremonies belonging to it was yet standing It is called the first in respect of Christ's body which was the second Tabernacle It is the Holy Ghost that speaketh in the Scripture 2 Pet. 1. ult 2 Tim. 3.16 Iacob said of Bethel the Lord is in this place and I was not aware of it So the Holy Ghost is in the Scripture and we are not aware of it The Holy Ghost speaks in Genesis Exodus Leviticus in the Psalmes in the Prophets he speakes in the Gospels in the Epistles of St. Paul and St. Peter therefore when the Scripture is read let us heare with all reverence because God Almighty speaketh in them No place of holy Scripture is idle no not the framing of the Tabernacle the Holy Ghost therby doth signifie to us many holy mysteries in it therefore let no portion of Scripture be lightly regarded by us Wee know the way to heaven better than they did therefore wee should walke more carefully and conscionably in it then they did our Lord and Saviour our Head and Husband Christ Iesus is gone into heaven to prepare a place for us blessed are the eyes that see which we see Therefore if we tread not in this way but rather take the way to hell our condemnation shall bee the greater at the latter day As God in mercy hath opened the way to heaven more cleerly to us then to them So let us be carefull to take this way to the everlasting joy and comfort of us all VERSE 9. THis signification hee doth further prosecute 1. Shewing the use of that Tabernacle 2. The inabilitie of the service of it For the use it was a figure a parable Which signifies both a dark speech Mat. 13.10 and a figurative speech a similitude or likenes Take a similitude from the fig-tree that tabernacle was a similitude of a more excellent tabernacle to come namely of the body of Christ V. 11. that is illustrated by the time and the manner It was to bee a similitude but for the time present during the ceremoniall Law till the fulnes of time came that Christ shold come and be made of a woman The manner how it did prefigurate Christ by certaine gifts and sacrifices that were then offered Which were only figurativa not exhibitiva they did only figure out Christ by whom we are made holy and perfect but they could not make us holy Concerning the flesh and the outward man they might purifie them but they could not purifie the soule and conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the which time Are offered Peradventure that Temple stood when he wrote this Epistle therefore hee uses the present tense or hee speakes according to the custome of the time when they were used Make holy or perfect the word signifies both Him that worshipped God by them that by them performed divine service to God Hebr. 7.19 These did only point at Christ by whom we are made holy and perfect justified and sanctified by him so as our consciences be at peace with God Hebr. 10.2 by the meere offering up of a Calfe a Lamb c. Their consciences could not bee freed from the guilt and punishment of sin our consciences are pacified only by the sacrifice of Christ on the Crosse applyed to us by faith which was prefigured by those sacrificers Rom. 5.1 Conscience is a register that keeperh a note of all our sins Some times he may be a sleepe and say nothing but at one time or other he will awake and bring all our sins to our remembrance then what shall we doe whither shall we flie Where shall we find comfort As the sacrifices in the time of the Law could not pacifie the conscience So it is not the hearing of a thousand masses the going in Pilgrimage to the holy land it is not the building of Churches the giving of almes though these be excellent things if they flow from a true faith it is not the cogitation of our workes simply in themselves without Christ Iesus that can quiet our consciences Saint Paul in this sense disclaimed his workes I desire to be found in him not having mine owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith It is only Christ Iesus and the application of his sacrifice to us by a lively faith that can secure our consciences and stay the rage of them being justified by faith wee have peace with God the bloud of Christ purgeth us from all sinne Therefore let us entreat the Lord to assure our consciences upon good grounds that Christ is ours that hee hath dyed for all our sinnes and that his righteousnesse is ours then shall we have comfort of conscience in all calamities yea in death it selfe in this present life and shall triumph with Christ in the life to come VERSE 10. THat they could not purge the Conscience he evinceth by the nature and quality of them No carnall fleshly or outward thing can cleanse the heart or conscience these are only Carnall rites and outward ceremonies a carnall commandement Hebr. 7.16 consisting of meates drinkes c. therefore they cannot pacifie the conscience that is only the bloud of Christ that purgeth us from all sin These are illustrated by the time of their continuance Imposed as an heavy loade and importable burthen Act. 15.10 whereof we are now eased by Christ. There is some question about the grammaticall construction because the participle is of the accusative case plurall and
writing by his Apostles The Testatour is Christ the thing bequeathed is an inheritance the legataries are the faithfull the witnesses to it are his Apostles Act. 1.8 The seales are the Sacraments the exequutor is the HOLY GHOST Ioh. 14.16 which is CHRIST 's Vicar on the earth a faithfull exequutor that will give us our legacies to the full and deprive us of nothing Our SAVIOUR is dead therefore his Testament is of force Object If CHRIST 's Testament was of no force till his death then how could they in the time of the Law have remission of sinnes and eternall life Sol. In seeing the day of Christ by the eye of faith as Abraham did it was not in force complemento till Christ dyed acceptatione it was This eternall inheritance could not have come to us without the death of our Saviour Christ. If hee had not dyed wee could never have had possession of this inheritance therefore how are wee to love the Lord Iesus that hath ratified this inheritance to us by his bloud Let the consideration of the death of Christ worke a death to sinne in us all that as he hath dyed for us to procure this inheritance so we may dye to sin daily more and more Seeing the Testatour is dead we may assure our selves of this inheritance bequeathed to us by his will It is a rule in Law debts must be payd before legacies and oft-times under the colour of paying debts the legataries goe long without their legacies It cannot be so here our Saviour Christ left no debts to pay he ought nothing he departed cleere with all men therefore we may be sure of our legacie All the devils in the world cannot keepe us from it VERSE 18. DEdicated to God by certaine Solemne rites and ceremonies Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of dedication Ioh. 10.22 Much lesse should the latter bee ordained without bloud VERSE 19. TO the Law as God required Exod. 24.8 Every precept being spoken by Moses Some thinke that all the people are said to be sprinkled because the twelve pillars representing the twelve tribes of Israel were sprinckled Others thinke that some few of the elders were sprinckled instead of all the rest Or all may be put for a great part In a manner all of them were sprinckled VERSE 20. YEt it was the bloud of heifers or of Goates but it is called the bloud of the testament because by it was signified Christ his bloud which is the maker of the Testament to this did our Saviour allude Matth. 26.28 this is the bloud of the New Testament which was shed for you Beza translates it that God hath commanded to you as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather expound it which God hath commanded subaudi to be carryed to you The bloud of Calves and goates sprinckled on the people in the time of the Law was a figure of Christ's bloud sprinckled on our consciences Object Here wee may learne say the Rhemists that the Scripture containes not all necessary truths when neither the place to the which the Apostle alludeth nor any other doth mention halfe these ceremonies but he had them by tradition Sol. I but all these are contained in the Scripture The booke was sprinckled on the Altar or at least with the respersion that was cast on the people For the purple wooll and hysop Levit. 14.51 there is the water too Ribera sayes all these are necessarily collected for there could be no sprinckling without them Vnder the peace offerings Exod. 24.5 are comprehended Goates appointed to peace offerings as wee may see Levit. 3.12 The meaning of these words is nothing else but this is a significant token of the bloud of the New Testament that is to bee shed for your sins This bloud sprinckled on the people was a significant type and figure of the bloud of our Saviour Christ whereby the New Testament is confirmed to us That was the bloud of Goates and Heifers this of Christ the immaculate Lamb of God 2. Moses was the sprinckler of that bloud the Holy Ghost is the sprinckler of this 3. That was sprinckled on the face or garments of the people this on our hearts and consciences 4. The aspertorium the sprinckling sticke there was made of purple wooll and hysop the aspertorium here is faith With that doth the Spirit or God sprinckle on us the bloud of Christ. 5. That sprinckling did but sanctifie the outward man this the hid man of the heart 6. The force and power of that sprinckling lasted but a while the efficacy of this sprinckling continueth for ever Therefore let us all be desirous of this sprinckling As the Woman of Samaria said Lord give me of that water So let us say LORD sprinckle us with the bloud of CHRIST continually It is a comfortable thing for a man to bee sprinckled with sweet water it is a sweet smell and refreshes him but nothing so sweete as the bloud of CHRIST sprinckled on our soules and consciences by faith Let us desire the Lord to sprinckle this bloud on us dayly more and more that being washed with it wee may bee made fitt for the Holy Hierusalem and remaine with Christ for ever and ever Hebrewes 9.21 NOw followes an application of the rites and ceremonies belonging to the Tabernacle 1. A narration of them Verse 21.22 2. An accommodation of them The rites are two 1. The rite of consecration or sanctification Lev. 16.14 16. 8 15 18. 2. The rite of purification some by fire some by water Num. 31.23 In all things are comprehended also all persons An accommodation is made of these rites by the way of an antithesis or opposition whereof there be foure members 1. An application of the things Verse 23. 2. Of the place Verse 24. 3. Of the actions Verse 25.26 4. Of the use Verse 27.28 The things are applyed by way of opposition It was necessary that the types of heavenly things should be purified with such externall things for the purification of the flesh or outward man But c. The sacrifice of Christ is termed sacrifices in the plurall number and yet is but one because the fruit and efficacy of it is derived unto many So the wisedome of Christ is set forth by seven eyes his power by seven hornes Apoc. 5.6 The Holy Ghost being but one spirit it is called seven spirits Apoc. 1.4 The place is applyed by way of opposition 1. In respect of the nature that was made with hands this without 2. Of the use or end there the High-Priest did appeare before the Arke and Mercy-seate which were figures of Gods presence here our High-Priest appeares before GOD immediately without figures for us The third is an application of the action or service the dissimilitude whereof consisteth in three things 1. There the High-Priest went often into the holy place here our High-Priest went into heaven but once 2. He went with other bloud ours
profits of the world seldome or never thinking of the joyes of the world to come Who will serve a Master that is ready to dye Such a one as cannot preferre thee the world hath one foote already in the grave therefore let us serve him no longer CHRIST hath not redeemed us by the bloud of a Calfe Ram Sheepe c. not with the sacrifice of an Angell of his mother or any Saint but by the sacrifice of Himselfe no other sacrifice could save us Now as Christ in wonderfull love hath sacrificed Himselfe for us so let us offer up our selves as an holy sacrifice to him VERSE 27. THe application of the use is set forth by an elegant antithesis betweene the cursed condition of men by nature and the blessed condition of men by grace through CHRIST IESUS The lamentable condition of men by nature is double 1. They must all dye then there remaines a Iudgement for them Vnto the common death of men is opposed the death of our Saviour Christ that taketh away the sins of the world In regard whereof death cannot hurt the faithfull Vnto the fearefull judgment to come is opposed Christ's second comming amplified by the persons to whom he shall come by the manner how and the end of his comming Layd up in Gods secret Counsell Why for sin at what time so ever thou eatest thou shalt dye the death To all men It an indefinite proposition is equivalent to an universall Man that is borne of a woman is but of a short time c. that is every man Object 1 Cor. 15.51 Sol. That change shall be instar mortis Object 2. Lazarus dyed twise That was extraordinary ordinarily men dye but once But after this the judgement immediately without delay 1. The particular then the generall Then there is no Purgatory We have two purgatories in this life the fire of affliction and the bloud of Christ then wee neede feare no purgatory after this life Here we see an appointment a decree a sentence wherein foure circumstances are to be observed 1. By whom this appointment is made namely by God Almighty in whom there is not a shadow of turning and which is able to bring that to passe which he hath appointed What I have written I have written said Pilat and would not alter his writing so what God hath appointed hee hath appointed and hee will accomplish it Men are mutable they appoint and disappoint it is not so with God hath he said it and shall he not doe it Therefore as sure as God is in heaven this appointment shall stand Who at any time hath resisted his will who can breake his appointment 2. What it is that is appointed once to dye What is death properly to speake it is a separation of the soule from the body Man was made with two parts the body of the dust of the ground the soule breathed into him by God Life is a conjunction of these two death is a separation of them There is an improper death which is a change of these two conjoyned still together which shall happen to them that be alive at the day of judgment but the Apostle here speaketh of the proper death 2. There is an extraordinary dying and an ordinary Some have dyed twise as Lazarus and those that rose with Christ at his resurrection but ordinarily it is appointed to all men once to dye It is not appointed to all to be rich wise learned but to dye 3. Why was this appointment made because of sin Rom. 5.12 at what time thou eatest thou shalt dye the death Sinne is the cause of death Then why should wee bee in love with sin Wee shunne poyson because it will kill us drunkennesse adultery swearing and other sins brought death into the world therefore let them be hated by us Why are wee afraid of the plague because it will kill us Sinne will kill both soule and body therefore let us all bee afraid to sinne 4. The persons to whom this appointment is made to men to all men There is no man living but shall see death it is appointed to Kings to dye to Dukes Earles Lords Knights Gentlemen Merchants Clothiers Husbandmen to high and low rich and poore learned and unlearned It is appointed to the Ministers to dye and to the people to the Master and servant to the Husband and to the Wife We read of a Woman that had seven Husbands they all dyed and in the end the Woman dyed also None can avoid the stroake of death the Physitions that cure others at the length dye contra vim mortis non est medicamen in hortis the godly dye good Women bring forth with sorrow as well as bad so good men and women dye as well as bad as the faithfull are sicke as well as the unfaithfull so also they dye as well as others Oh that this were carefully remembred by us and that wee would lay it close to our hearts We see our neighbours Townsmen one or other almost everyday carryed to the earth yet wee lay it not to heart it workes not in us a death to sin we follow the world with such earnestnesse as if we should never leave the world Let us so live that wee may dye in the LORD IESUS rise againe and live with him for ever When or where we shall dye wee cannot tell that is in Gods hands but this is most certaine wee shall dye quocunque te verteris incerta omnia sola mors certa In all other things we may use a fortè fortè eris Dives fortè habebis liberos but when wee speake of death we may put fortè under our girdles and say certè morieris If any should aske a reason why the godly should dye seeing CHRIST hath dyed for them the answer is easie because CHRIST dyed to free them from death eternall not from the corporall death which is imposed upon all because all have sinned Christ hath taken away the curse of the corporall death but not death it selfe cogitur non obesse sed non abesse wee are all sinners therefore we must all dye Let us bee carefull to feare God while wee bee alive that wee may not greatly feare death whensoever he shall come Death is a bitter cup all of us in some sort feare to drink of it CHRIST feared it non est fortior miles quà m Imperator wee feare it as it is a dissolution of nature but let us not feare it after a slavish manner Take this sugar to sweeten this bitter Cup withall 1. CHRIST hath taken away the sting of it 1 Cor. 18.57 thankes bee to God which giveth us the victorie through our Lord Iesus Christ. Death is a great Goliah yet stripped of his armour as a roaring Lion yet without jawes or pawes as an hissing Serpent yet without a sting the sting of death is sinne Christ hath taken away the sins of the world In his owne body upon the tree he
remitted so Christ forgot the cruelty that his persecutors used towards him Mat. 18.3 All good turnes let us remember but as for all wrongs let them bee forgotten for ever Why will he not remember our sins any more Surely because his Son Christ Iesus hath dyed for our sins and offered himselfe for them him that knew no sin he made to be sin for us therefore he will remember our sins no more To that purpose is this testimony alleadged in this place VERSE 18. WHereupon he inferreth this conclusion Of these things that is of sins and iniquities is There may bee spirituall oblations and sacrifices of prayer thankesgiving and almes deeds Hebr. 13.17 but there remaines no more offering for the expiation of sinnes If all sinnes be forgiven for the one oblation that Christ hath offered there needs no more offering for sin but for the worthinesse of that one oblation all sins are forgiven us Ergo there needs no more offering for sin Object There is Christ's As for the Masse it is the same sacrifice that Christ offered on the Crosse therefore that may still remaine as propitiatory for sinne Sol. 1. It is not the same for Christ's body is in heaven there he tarryes still Verse 13. and Act. 3.21 therefore it is not in the sacrifice of the Masse here on earth for that cause it is not the same sacrifice that was on the crosse 2. Here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That was bloudy this unbloudy Which differ as much as light and darkenesse death and life and if unbloudy then no remission of sins in it Hebr. 9.22 3. If Christ be offered in the Masse then he must suffer there Hebr. 9.26 but he doth not suffer there ergo 4. If CHRIST be there offered then hee is there consumed for sacrificabile must be destructibile as Bellarmine confesseth and in all sacrifices there is a consumption of the thing sacrificed the Goate the Sheepe the Heyfer was consumed and Christ was consumed or destroyed on the Crosse he is not destroyed in the Masse ergo he is not in the sacrifice of the Masse Yes sayes Bellarmine he is destroyed sacramentally because he is eaten by the Priest though not physically and really I but in a sacrifice there must be a physicall and reall destruction of the thing sacrificed otherwise no sacrifice Againe a repetition of the same sacrifice is here excluded If CHRIST must bee offered up often then that one offering on the Crosse was insufficient for the taking away of sinne but the Apostle proveth that CHRIST was to be offered but once If he be offered up often it is an indignity to him for so were the sacrifices in the Law The Masse I conclude still is no propitiatory sacrifice Here we have a most sweet and comfortable doctrine by the offering of our SAVIOUR CHRIST we obtaine remission of sins his bloud purgeth us from all sin In sin we are warmed in our Mothers belly in sin we were conceived and borne We sucke sinne as milke from our mothers breasts before wee bee regenerate wee doe nothing but sinne draw sin with Cartropes and iniquity with the cordes of vanity After we are regenerate In many things we sinne all The just man falleth seven times a day If God should enter into judgement with us for our sins we were not able to answer one for a thousand We sin in preaching praying hearing our best sort of actions are defiled with sin But here is our comfort by the oblation of Iesus Christ on the Crosse once made wee have remission of all our sins In so much as wee may say death where is thy sting Let us desire the Lord to apply this oblation of Christ to us by a true and lively faith And as by CHRIST alone we have the forgivenesse of our sins which all the sacrifices in the Law could not purchase nor any thing that we can doe under the Gospell so let the love of Christ in dying for our sins cause us to dye to sinne dayly more and more and as he in wonderfull love offered up himselfe as a sacrifice for the putting away of our sins so let us offer up our selves our soules and bodies as a holy living and acceptable sacrifice to him all the dayes of our lives that the power of Christ's passion appearing in us in this world we may reigne with him in the world to come Now hee makes an application of that discourse hee had of Christ. analysis 19 1. The foundation Then the building 22. The doctrine and the use The doctrine hath three branches 1. Our entrance into heaven 2. The way whereby we enter Verse 20. 3. Our guide and leader in the way Verse 21. In our entrance 1. The manner of it 2. The place whereinto we enter 3. The meanes whereby analysis 20 In the way 1. A commendation of it 2. The conservation of it 1. For his office he is a Priest analysis 21 2. For his dignity great 3. For his dominion over the house of God The use is threefold 1. An appropinquation to God Verse 22. 2. A profession of God 23. 3. A declaration of it by provoking one another 24. analysis 22 Our appropinquation 1. Ex parte subjecti 2. Ex parte formae 3. Ex parte medij Internall externall analysis 23 Our profession must be held fast Where 1. How 2. Why. In the provocation 1. How it must be done with consideration analysis 24 2. To what we must provoke VERSE 19. 1. WE must make a profitable use of all doctrines propounded to us The High-Priest in the time of the Law could not enter into the Sanctum Sanctorum without bloud Hebr. 9.7 no more can wee into heaven hee entered by the bloud of a Goate and an Heyfer we by the bloud of Iesus Act. 20.28 We have boldnesse of entrance into the holy places How Thieves enter into an house so doe sacrilegious persons into a Church but it is with quaking and trembling least they should be apprehended because they have no right of entring wee enter boldly into the sanctuary of heaven because we have a right to it by Iesus Christ. Not to see it afarre off on an hill as Moses did the land of Caâ—an but to enter into it Into what Into the holy places which is expounded to be heaven Hebr. 9.24 In the time of the Law none but the High-Priest went into the Holy of Holies and that but once a yeere here all both Ministers and people Magistrates and subjects high and low rich and poore all that believe in Christ have entrance into heaven We may be bold by prayer to enter into it in this life and in soule and body we shall have a comfortable entrance into it in the life to come None but Gentlemen of the Privie Chamber may enter into the King we may all goe to the King of Kings and that boldly because we are reconciled to him by