4. In speciall as our sinnes daylie deserue and provoke GOD'S anger so doeth Christ's Priesthood pacifie GOD'S wrath and worke Reconciliation to vs. Vers. 18. For in that HEE Himselfe hath suffered beeing tempted Hee is able to succour them that are tempted 1. HEe showeth Christ's experience to bee both of Sufferinges and Temptations that whether of the two annoy vs wee may get Comfort for eyther or both from him THEN 1. There are two Evills which attende the Children of GOD to annoy them to wit Troubles and Sinne or Sinne and Miserie 2. Christ hath experience albeit not of Sinne in his owne person yet of temptation to sinne and of suffering of trouble 2. Hee applyeth the Comfort expresselie to the Tempted THEN 1. Men in trouble haue neede of Comfort and Reliefe but men vnder temptation to sinne much more 2. Yea Sinne and temptation to sinne is more grievous to a true Chylde of God wheÌ„ he seeth matters rightlie than any trouble 3. No bearing out vnder tryalls or standing in temptations but by succour helpe froÌ„ Christ. 4. Christ's experience of temptation may assure vs both of his abilitie and willingnesse to succour such as seeke Reliefe from him In this case The Summe of Chap. III. THerefore weygh well what a one CHRIST is and preferre none before him Vers. 1. For hee is as faythfull in his Message for changing of the typicall Priesthood as Moses was in his mâ—ssage when hee delivered it Vers. 2. And so much more honourable than Moses as the Builder is over the Stones builded Vers. 3.4 And Moses was faythfull as a servant in the Church Vers. 5. But Christ as Sonne and Lord over the Church to dispose of the service thereof at his pleasure Vers. 6. Therefore beware of Olde Israels hard heart lest you be debarred of GOD'S Rest Vers. 7.8.9.10.11 Beware of lyke vnbeliefe for it is the ground of Apostacie Vers. 12. And doe your best to preserue others from it also Vers. 13. For Perseverance in Fayth is necessarie to Salvation Vers. 14. For David's wordes doe proue That there were some albeit not all hearers of GOD'S Word of olde that did provoke him Vers. 15.16 And who were these but such as hee punished Vers. 17. And whome punished hee but Vnbelievers Vers. 18. So Misbeliefe debarred them out of GOD'S Rest of olde and will also doe the lyke yet if men continue in it Vers. 19. The Doctrine of Chap. III. Vers. 1. Wherefore holie Brethren part-takers of the Heavenlie Calling consider the Apostle and High Priest of our Profession CHRIST IESUS 1. AFter hee hath taught them somewhat more of CHRIST hee exhorteth them of new to consider of him THEN 1. As wee get farther light of Christ wee are bound to farther vse-making of our light 2. As farther is revealed vnto vs of Christ so must wee set our mynde on worke to ponder and weygh what is revealed that the matter may sinke deeper in our mynde and in our heart 3. Except wee shall consider seriouslie what is spoken of Christ wee can make no profitable vse of the Doctrine For such high Mysteries are not soone taken vp and the heart is not soone wrought vpon so as to receaue impression of his Excellencie except after due consideration 2. Hee calleth Christ Iesus The high Priest and the Apostle of our Profession The high Priesthoode was the highest Calling in the Iewish Church The Apostleship the highest Calling in the Christian Church CHRIST is heere styled by both THEN CHRIST hath inclosed in his Office the Perfection and Dignities of the highest Callinges both in the Iewish and Christian Church Those Dignities which were divyded in men or conjoyned in Him in men by way of ministeriall employment vnder Him in Christ by originall Authoritie aboue all 3. Hee calleth the Christian Religion Our Profession or Confession THEN It is the nature of Christian Religion not to bee smoothered but to bee openlie brought foorth confessed and avowed in word and deede to the Glorie of Chri who is the Author thereof 4. Hee styleth these Hebrewes to whom hee wryteth Holie Brethren Part-takers of the Heavenlie Calling THEN 1. Christians doe not possesse their Prerogatiues without a warrandable Title They haue a Calling thereto 2. The Calling is Heavenlie because GOD by his Word and Spirite calleth men to the communion of his Grace and Glorie by forsaking of themselues and thinges earthlie and following Christ in an holie conversation all is Heavenlie heere 3. Christians are part-takers alyke of this Vocation that is haue alyke Warrand and Obligation to follow him that calleth them albeit all doe not alyke followe the Calling 4. They are Brethren amongst themselues for their Adoption albeit some weaker some stronger 5. And holie is this Brotherhood that is Spirituall and so Superiour to Civill or Naturall or earthlie Bandes whatsoever Vers. 2. Who was faythfull to Him that appoynted Him as also Moses was faythfull in all His House 1. BEcause the Iewes did too highlie esteeme of Moses in appoynting of the Legall Service and not so highlie of Christ as became in abrogating thereof the apostle compareth Moses and Christ giving to Moses his due place of a Servant and to Christ the place due to the Master THEN 1. It is no new thing that people enclyne so to esteeme of good mens authoritie as to forget to giue Christ his owne rowme 2. The way to helpe this Is so to esteeme of GOD'S Servantes Fathers or Councils moe or fewer as the esteemation that men haue of them derogate nothing from the estoemation due to Christ. 2. In speciall hee maketh all the poyncts of Moses commendations duelie deserved poyncts of Christ's commendation 1. Did Moses office reach it selfe to all the house of God vnder the Law and all the service of it So did Christ's Office reach to all the Church of God and all the service of it vnder the Gospell 2. Was Moses appoyncted to giue out what hee delivered So was Christ appoyncted to institute what hee did institute and abrogate what hee did abrogate 3. Was Moses faythfull to Him who appoyncted him in all the matters of God's house keeping backe nothing that hee was directed to reveale So is Christ faythfull to the Father who did appoynct him in lyke manner THEN lyke as if anie man should haue added or paired chopped or changed the Ordinances of GOD'S House vnder the Law it had beene an imputation eyther vnto GOD of not sufficient directing his Church or vnto Moses and the Prophets of vnfaythful discharge of their duetie in the Church of the Olde Testament So is it alyke imputation to GOD and CHRIST if anie shall adde or paire choppe or change the Ordinance of GODS Church vnder the New Testament Vers. 3. For this Man was counted worthie of more Glorie than Moses in as much as Hee who hath builded the House hath more Honour than the House 1. HAving equalled Christ vnto Moses hee now preferreth Christ to Moses THEN CHRIST is not
rightlie esteemed of except hee bee preferred as farre aboue all his servantes as the Father hath counted him worthie of more Glorie than his servants 2. Hee preferreth Christ aboue Moses as the Builder is aboue the house THEN As no stone in the house nor all the house togther is comparable in honour with the Builder of the house So the honour and authoritie of no particular member of the Church nor of the whole Catholicke Church together is comparable to the honour and authoritie of Christ. Yea as farre as the Builder is aboue the house in honour as farre is Christ's authoritie aboue the Churches authoritie which is his house Vers. 4. For everie house is builded by some man but Hee that built all things is GOD. HEe prooveth Christ to bee the Builder of the Church because some builder it must haue as everie house hath But onlie GOD that buildeth all thinges is able for this worke Therefore Christ who buildeth all thinges is the Builder of it THEN 1. Whatsoever employment a man get of GOD in edifying of the Church yet in proper speach hee is a parte of the Building builded by another 2. The honour of building the Church belongeth to GOD alone properlie 3. The building of the Church is a worke requyring Omnipotencie in the Builder For to make a Saynct of a Sinner is as hard as to make a Man of the dust of the earth or of nothing Vers. 5. And Moses verilie was faythfull in all His House as a Servant for a testimonie of those thinges which were to bee spoken after MOses was faythfull as a Servant Now a Servant's parte is to doe and say by direction and not of his owne authoritie THEN Hee is the faythfullest Servant that doeth least in his owne authoritie and most attendeth vnto the direction of GOD beareth testimonie to what GOD hath commanded and teacheth not for Doctrine the preceptes of men Vers. 6. But CHRIST as a Sonne over His owne House whose House are wee if wee holde fast the Confidence and the rejoycing of the Hope firme vnto the ende MOses was faythfull as a Servant but Christ as a Sonne over his owne house THEN 1. As much difference betwixt Christ's authoritie in the Church and mens how excellent soever as betwixt the authoritie of the Master and the Servantes 2. CHRIST'S authoritie is natiue over His Church by vertue of His Sonneship by His Eternall Generation of the Father Hee hath this Prerogatiue 3. The Church is CHRIST'S owne House and Hee may dispose of it and of the Service thereof as pleaseth Him Men who are but servantes must change none of the Ordinances of GOD'S Worship in it But CHRIST may change the Ordinances of His owne Worship and therefore alter the ordinances of Levi and appoynct a more simple forme of externall worship in place thereof 2. Hee expoundeth this House to bee the Companie of true Believers THEN 1. The Church of GOD vnder the Law and vnder the Gospell are one Church one House of GOD in substance and all the Faythfull then and now lyuelie Stones of this House 2. The Church haue GOD dwelling and conversing and familiarlie manifesting Himselfe amongst them 3. Hee addeth to a Condition If wee holde fast the Confidence and the rejoycing of the hope firme vnto the ende That is If wee continue steadfast in the Fayth inwardlie gryping the promised Glorie by hope and outwardlie avowing by confession Christ's Trueth whereby hee neyther importeth the possibilitie of finall Apostacie of the Saynctes nor yet myndeth hee to weaken the Confidence of Believers more nor hee doubteth of his owne perseverance or myndeth to weaken his owne fayth for hee joyneth himselfe with them saying If wee holde fast But wryting to the number of the Visible Church of whom some not beeing sound might fall away and by their example make some weake ones though sound stumble for a tyme to the dishonour of the Gospell hee putteth a difference betwixt true Believers who doe indeede persever and tyme-servers who doe not persever to whom bee doeth not grant for the present the Priviledge of beeing GOD'S House This conditionall speach then IMPORTETH 1. That some Professoures in the Visible Church may make Defection and not persever to the ende 2. That such as shall make finall Defection heereafter are not a parte of GOD'S House for the present howsoever they bee esteemed 3. That true Believers must take warning from the possibilitie of some Professoures Apostacie to looke the better to themselues and to take a better grip of CHRIST who is able to keepe them 4. That true Believers both may and should holde fast their Confidence vnto the ende yea and must ayme to doe so if they would persever 5. That true Believers haue ground and Warrand in the Promises of the Gospell both to hope for Salvation and to rejoyce and glorie in that Hope as if it were present Possession 6. That the more a man aymeth at this solide Confidence and gloriation of Hope the more evidence hee giveth that hee is of the true House of GOD. Vers. 7. Wherefore as the holie Ghost sayeth To day if yee will heare His Voyce 1. IN the wordes of the Psal. xcv vers 9. he exhorteth them to beware of hardening their heart in vnbeliefe The wordes of the PSALME are called heere The Saying of the holie Ghost and of the GOD of Israell 2. SAM 23.2.3 THEN 1. The authoritie of the Scripture is not of man but of the holie Ghost 2. The Scriptures are no dumbe letter but the voyce of the holie Ghost who by them speaketh 3. The holie Ghost is God the Inspirer of the Prophets that wrote the Scripture 4. The holie Ghost is a distinct person of the Godhead from the Father and the Sonne exercing the proper actions of a person inspiring the Prophets dyting the Scriptures and speaking to the Church 2. In the wordes of the Exhortation To day if yee will heare His Voyce harden not your heartes OBSERVE 1. That whyle men haue the offer of Salvation and the Word preached vnto them it is their day 2. That by the outward hearing GOD requyreth the heart to be brought downe and mollified 3. That Hee requyreth present yeelding To day whyle Hee calleth without delay because wee can not bee sure howe long GOD will spare or continue His offer beyond this present 4. Hee that studieth not to yeeld his heart to belieue and obey GOD'S Word sounding in his eares hardeneth his heart For what is it else not to harden their heart but heartilie to belieue and giue obedience Vers. 8. Harden not your heartes as in the Provocation in the day of temptation in the Wildernesse Vers. 9. When your fathers tempted me prooved mee and saw my Workes fourtie yeares HEe prooveth the danger of this sinne in the example of their fathers As in the day of provocation when your fathers tempted mee EXOD. xvij 7 Whence WE LEARNE 1. That the ill of Sinne is not seene
conveyed so from Him falleth not vnder the Threatning 6. Hee marketh the Apostles certayntie of what they haue delivered vnto vs in that they were eare-witnesses of his Doctrine THEN The more certayntie the Apostles had from Christ of their Doctrine the surer is the ground-worke of our Beliefe and the greater is the contempt done to Christ in their Message by vnbeliefe Vers. 4. GOD also bearing them witnesse both with Signes and Wonders and with diverse Miracles and Giftes of the holie Ghost according to His owne Will 1. HEe sayeth GOD bare witnesse to the Apostles Doctrine by Signes and Wonders THEN 1. What the Apostles haue spoken from CHRIST they spake not alone but GOD with them witnessed with them 2. The proper vse of Miracles and extraordinarie Giftes powred out in the Apostolicke tymes was to testifie that the Apostles doctrine was divine Truth Those then must bee lying wonders which are alleadged for confirming anie doctrine beside theirs 2. The distribution of the Giftes of the holie Ghost was according to his owne will not as possiblie the Apostles would haue carved eyther to themselues or others in the nature of the gift or measure of it THEN The Apostles were so employed in the working of Miracles as it was evident even then that not they but GOD was the Worker of them whyle He was seene to follow His own Will therein and not man's carving in distributing His Giftes And the more GOD'S over-ruling Will was seene in the Miracles then the more confirmation haue we of that Doctrine now Vers. 5. For vnto the Angels hath Hee not put in subjection the Worlde to come whereof wee speake 1. HEe calleth the Worlde vnder the Kingdome of the Messias The Worlde to come first to put a difference betwixt the estate of the World considered as vnder Sinne and vnder the Messias For as it is vnder Sinne it is sayde of it Olde thinges are past away 2. COR. 5.27 Es. 43.19 The creature is waxing olde and running to ruine But vnder the Messias it is sayd of it Beholde I make all thinges new 2. COR. 5.17 The creature is lifting vp its head and wayting for the day of liberation from Vanitie and the manifestation of the Sonnes of GOD ROM 8.19 THEN The Kingdome of the Messias maketh another Worlde in effect of that which was of olde changing the holding and nature and vse of all thinges to His Subjectes For a man ere hee come in to Christ is GOD'S enemie and to him all thinges in the worlde are enemies the Hoste and Souldiours of his dreadfull Iudge But after a man is made Christ's Subject they turne all to bee his Friendes and his Father's Servantes working altogether for his good That is another and a New Worlde indeede 2. Next it ie called the Worlde to come because albeit this change began with the worke of Grace before Christ came yet was it nothing in comparison of the Worlde to come vnder the Messias And that which is now vnder the Gospell is little or nothing in comparison of that Glorious Change of the nature and vse of all thinges vnto Christ's Subjectes which is to bee revealed at his last comming THEN Whatsoever thing wee haue hitherto found to our good since wee knew Christ it is but little to what shall bee our Worlde is but to come 1. COR. 15.19 3. The Worlde is put in subjection to Christ that bee may dispose of it at his pleasure THEN Christ is twyse Soveraygne LORD of the Worlde once as Creator agayne as Mediator in his Manhead to make all the ereatures in Heaven and Earth serue â—ill they will they to farther the worke of full Redemption vvhich Hee hath vndertaken 4. Hee excludeth the Angels from this honour THEN In Christ's Kingdome the Angels are in subjection to Christ for the good of his Subjectes no lesse nor Sheepe and Oxen as the Psalme sayeth and not to bee adored with him as Soveraygnes over vs. Vers. 6. But one in a certayne place testified saying What is Man that Thou art myndfull of him or the sonne of Man that Thou visitest him Vers. 7. Thou madest him a little lower than the Angels Thou crownedst him with Glorie and Honour and didst set him over the works of Thyne Handes 1. BEeing to proue by Scripture his purpose bee citeth neyther Booke nor Chapter but the words which are of the eyght Psalme and fourth Verse THEN The Apostle will haue the Church so well acquaynted with Text of Scripture that at the hearing of the wordes they might know where it is written though neyther Booke nor Verse were cited 2. The Prophet looking on Man even on Christ's Manhead wherein hee was humbled hee wondereth to see man's nature so highlie dignified aboue all creatures THEN 1. The basenesse of man's naturall being compared with other more glorious creatures maketh GOD'S loue to vs aboue all other creatures so much the more wonderfull 2. Christ's Humiliation and Exaltation were both fore-seene and revealed by the Prophets Vers. 8. Thou hast put all things in subjection vnder his feete For in that Hee put all in subjection vnder him Hee left nothing that is not put vnder him But nowe wee see not yet all things put vnder him 1. HEe proveth that Angels are in subjection to Christ because the Text of the Psalme sayeth All is put in subjection and so neyther Angels nor other creatures are excepted THEN 1. For vnderstanding of the meaning of Scripture it is necessarie to consider not onlie what it sayeth expresslie but also what it sayeth by consequence of sound reason 2. And whatsoever is rightlie deduced by evidence of sound reason of the wordes of Scripture is the meaning of the Scripture as if it were spoken expresselie 2. Hee sayeth There is nothing left that is not put vnder Christ. THEN Not good Angels onlie but all Spirites and all that they can doe also are subject to Christ and hee can make them â—ill they will they contribute to the furtherance of his owne Purpose for the good of his Subjects and hurt of his foes 3. Because Christ's enemies are still troubling his Kingdome hee moveth a doubt saying Wee see not yet all thinges put vnder him THEN 1. The troubles of Christ's Subjectes hinder the naturall mynde to perceaue the Glorie of Christ's Advancement 2. Carnall reason the proctor of miss-beliefe will admit no more of Divine Trueth nor it is capable of by sense Vers. 9. But wee see IESVS who was made a little lower than the Angels for the suffering of Death crowned with Glorie and Honour that Hee by the Grace of GOD should taste Death for everie man 1. HEe answereth the doubt saying Wee see IESVS crowned with Glorie and Honour and so a course taken for putting all that oppose him farther and farther vnder him THEN â— The subjection of all thinges to Christ's Throne can not bee seene but in the Exaltation of his Person 2. When wee see his Person exalted to such high
Dignitie in Heaven it is easie to see him put all at vnder that ryseth vp agaynst him 3. That which may bee taken vp of Christ partlie by his Word and Doctrine partlie by his miraculous Workes and extraordinarie Giftes of the Spirit powred out vpon the Primitiue Church partlie by his ordinarie and powerfull working vpon the Soules of his owne since that tyme vnto this day humbling and comforting changing and reforming mens heartes and lyues I say these Evidences of his power doe make a spirituall Eye in a manner to see IESVS the Worker of these Workes crowned with Glorie and Honour 2. Hee meeteth another doubt arysing from the abasement of Christ in his Sufferinges and Death to which hee answereth in the wordes of the Psalme first that it was fore-tolde in that same Psalme that he was to bee made for a little lower than the Angels to wit by suffering of Death THEN 1. The Crosse of Christ is a readie stumbling Blocke for a carnall mynde else what needed the removing of the scandall 2. It is true indeede Christ in his Himiliation was abased vnder the Angels and emptied 3. This abasement was but a little and for a short tyme. 4. It was fore-tolde in the Psalme that speaketh of his Exaltation 5. If wee looke to the Scripture fore-telling wee shall not stumble at Christ's Humiliation 3. Hee giveth a farther answere by showing the â—â—de of Christ's Suffering to bee for our cause in the favour of GOD to vs That hee should by the Grace of GOD taste Death for everie one of vs. THEN 1. Christ's suffering was not for his owne deserving but for ours and therefore should bee glorious in our eyes 2. Everie Believer and elect soule hath interest in that Death of his and so everie man bound to loue him and magnifie him for it and to applye the fruite of it to himselfe 3. This death was but a tasting of death because hee continued but a short tyme vnder it for his short suffering was so precious that hee could not bee holden by the Sorrowes of Death but Death for a little was sufficient and therefore should diminish no man's esteemation of him 4. It was by the Grace of GOD that his death for a short should stand for our Eternall and therefore gracious and glorious should these his sufferinges bee esteemed by vs. Vers. 10. For it became Him for whom are all thinges and by whome are all thinges in bringing manie Sonnes vnto Glorie to make the Captayne of their Salvation perfect through Sufferinges 1. ANother reason of Christ's Suffering This way of our saving by Christ's Sufferinges made for the Glorie of GOD and our Good THEN When the reasons of Christ's death are seene the scandall of his Crosse ceaseth 2. There is a worke to doe heere A great manie of Sonnes to bee brought to Glorie THEN 1. All the Elect and saved soules are in the ranke of Children 2. Albeit they bee few in comparison of the worlde yet are they manie of them all together 3. There is not one of them all who can goe to Heaven or Salvation but by Christ's leading and conduct 3. The Captayne of their Salvation must bee made perfect through suffering THEN 1. How perfect soever Christ bee in himselfe yet before his suffering hee lacked one thing which his Office towardes vs requyred to wit experimentall suffering of such sorrowes as his souldiours and followers are subject vnto 2. When his sufferinges were ended hee was perfectlie sitted to comfort vs seeing hee found our sorrowes in himselfe sometyme 4. Hee sayeth it became GOD for whom and by whom are all thinges that the matter should bee so brought about THEN 1. All thinges are for God's Glorie at the ende and so should the manner of our salvation bee also 2. All things are by God's Hand and Power brought about and reason too that hee dispose of the meanes of our salvation as hee pleaseth 3. This way became God most of anie It brought him greatest Glorie by the shame sorrow and death of one to bring Glorie and joye and Lyfe to manie Vers. 11. For both Hee that sanctifieth and they who are sanctified are all of one For which cause Hee is not ashamed to call them Brethren 1. IF anie should farther aske how could hee die or how could Iustice accept him in our stead bee answereth Because hee is one of our kynde and nature THEN 1. There is a naturall Band betwixt Christ and his Followers They are of the same stocke of the same naturall substance 2. Christ's naturall Band with vs maketh him a direct entresse to redeeme vs. 2. Hee calleth Christ him that sanctifieth and the Believers they who are sanctified THEN 1. The Band of nature betwixt Christ and men is reckoned vnto those onlie who are sanctified with none other will Christ reckon Kinred 2. Therefore they must studie to Holinesse that would clayme Kinred to Christ. 3. The sanctification which it behoveth vs to haue must proceede from Christ no holinesse vntill a man be in him 3. Hee sayeth Christ is not ashamed to call the Sanctified Brethren THEN 1. As Christ hath dimitted himselfe to our nature so also to the styles of consanguinitie with vs. 2. Christ is as kyndlie affectioned to his Followers as ever Brother was to another hee will not misken his owne albeit vnworthie 3. That which may serue to our glorie and comfort Christ will thinke it no disgrace to himselfe Verse 12. Saying I will declare Thy Name vnto my Brethren In the midst of the Church will I sing Prayse vnto Thee HEe proveth that hee calleth vs Brethren from PSAL. 22. Vers. 22. The Messias there taketh vpon him to preach to Men and to prayse the Father THEN 1. With our nature Christ tooke on also the Yoke of the Exercyses of Religion 2. Hee joyneth with vs in the Discharge of them 3. Hee is first in the Exercyse not onelie because hee discharged them in his owne proper person but also because still by his Spirit where two or three are gathered together in his Name hee is in the midst of them moving and moderating the Spirites of his owne delectable Organes Vers. 13. And agayne I will put my trust in Him And agayne Beholde I and the Children which GOD hath given mee 1. THE next proofe is from PSAL. 18. Vers. 2. Where Christ vnder the type of David promiseth to belieue in the Father THEN 1. Christ is one of the number of Believers one of the Covenant of Grace confederate by Faith and therefore hee behoved to bee a man to this ende 2. Then haue wee in the sense of our vnbeliefe the comfort of the soundnesse and strength of Christ's believing as well as of his other Perfections 2. The third proofe is from ISAY 8. Vers. 18. Wherein Christ vnder the type of the Prophet Isaiah presenteth himselfe with his chosen ChildreÌ„ before the Father THEN 1. Christ is our Father also and wee his Children 2. Wee are
Covenant Hee declared the other to bee olde and to bee abolished when the Newe came Vers. 13. The doctrine of Chap. VIII VERS 1. NOw of the thinges which wee haue spoken this is the summe We haue such an High Priest vvho is set on the Right Hand of the Throne of the Majestie in the Heavens 1. THE Apostle accommodating himselfe to helpe the capacitie and memorie of the Hebrewes and vrging the speciall Poynct of his Discourse is worthie of imitation 2. In saying Wee haue such an High Priest who is set downe on the Right Hand c. hee setteth foorth the Glorie of Christ's person that hee may commende His Priesthood THEN 1. The Glorie of CHRIST'S Office is not seene till the Glorie of His Person bee seene 2. The Glorie of His Person is not seene till His glorious Soveraygnitie and Governament of the Worlde bee seene 3. Yea the Glorie of CHRIST is not rightlie seene till His Equalitie with the Father in Glorie bee seene and acknowledged 3. In saying that Christ as high Priest is set downe on the Right hand of the Throne hee giveth vs to VNDERSTAND That CHRIST as in His Divine Nature Hee is vndivided from the Father in Glorie and Dominion So in His Humane Nature Hee is exalted to the Fellowship of Divine Glorie with the Father Because of the Vnion of the Humane Nature with the Divine in one Person of the Mediator The two Natures still remayning distinguished but not divided nor separated the one from the other 4. Hee noteth the place of this Glorie to bee in the Heavens wherein hee preferreth Christ aboue the Leviticall Priestes for their Priesthoode is onelie exercysed on Earth but Christ's in Heaven AND THEREFORE When wee will employ our high Priest wee haue no earthlie Citie to seeke Him in but in the Heaven the onelie Place and Palace of His residence Vers. 2. A Minister of the Sanctuarie and of the true Tabernacle vvhich the LORD pitched and not man 1. FOR all this Glorie yet Christ is still called heere a Minister TO SHOW VS That His High Honour hindereth Him not to doe His Office for our Good 2. Hee is called a Minister of the Sanctuarie or of the holie thinges for the worde will agree with both and both tende to one purpose for the holie thinges were all tyed to the Sanctuarie and hee that was Minister of the Sanctuarie was Minister of the holie thinges also and that in name of the Saynctes Nowe the Sanctuarie or the holie thinges which heere is spoken of is the thing signified by the Sanctuarie and by the holie thinges And so taking all the significations of the worde together WEE ARE TAVGHT That CHRIST in his Glorie is not ydle but as a faythfull Agent in the heavenlie Sanctuarie taking the care of all the holie thinges which his saynctes and people are commaunded to present procuring and giving foorth all holie and spirituall thinges from heaven to his saynctes vvhich their estate requyreth 3. Hee is called a Minister of the true Tabernacle which GOD pitched and not man That is The Minister of his owne Bodie miraculouslie formed by GOD not after the ordinarie manner of other men signified and represented by the Typicall Tabernacle THEN The Tabernacle and Temple vnder the Lawe was but the shadowe and Christ's Bodie was the true Tabernacle For 1. As the symboles of GOD'S presence was in the typicall Tabernacle So the fulnesse of the Godhead dwelleth bodilie in Christ. 2. As the typicall tabernacle had inclosed in it all the holie thinges the Candle-sticke Table of Shew-bread Laver Altar c. So hath the humanitie of Christ or Christ the Man all holinesse and perfection the fulnesse of all good and all holie thinges in him Light Foode Washing and Reconciliation and all in himselfe that out of his fulnesse wee may all receaue Grace for Grace 3. As the Tabernacle in the outmost Coveringes seemed but base yet had better stuffe within So our LORD when hee dwelt in the tabernacle of his flesh amongst vs was found in forme as a man and in the shape of a servaunt but inwardlie was full of Grace and Trueth 4. In calling Christ's Bodie The true Tabernacle which GOD builded and not man hee teacheth vs To make vse of Christ in trueth as the Church of olde made vse of the Tabernacle in the Type That is In him seeke GOD Towardes him turne the Eye of our soule when we seeme to our selues to bee farre remooved to the ende of the earth In him offer all our spirituall sacrifices In him seeke our Washing our Foode our Light our Comfort In him as his Priestes make our Abode and daylie Dwelling In him let vs liue and breathe 5. In so calling Christ he appropriateth the sacrifcing of his Bodie to himselfe in his owne person as the personall and proper Act of his Priesthoode for the offering of the which Sacrifice once and never oftener as HEBR. vij 27. showeth hee keepeth still the style of the onelie Minister of the true Tabernacle as his owne incommunicable Prerogatiue AND THEREFORE Who-so-ever presumeth to offer his Bodie presumeth also to take his place Vers. 3. For everie High Priest is ordayned to offer Giftes and Sacrifices vvherefore it is of necessitie that this Man haue some-what also to offer HEE prooveth That Christ is the Minister of the Tabernacle of his owne Bodie by offering it vp because it behooved him seeing hee is a Priest to offer vp some-thing eyther the typicall Oblations or else his owne Bodie represented by them But the typicall Oblations hee could not offer according to the Lawe not beeing a Levite Therefore hee behooved to offer vp himselfe represented by the typicall Oblations THEN The Apostle acknowledgeth no Priest but eyther the Leviticall priest or the Priest that offereth vp his owne Bodie And who-so-ever pretendeth to haue the Office of a priest nowe vsurpeth eyther the Office of the Levite or Christ's Office Vers. 4. For if Hee were on earth Hee should not bee a Priest seeing that there are Priestes which offer Giftes according to the Lawe 1. HEE prooveth That Christ can not offer vp the typicall Oblations Because hee can not bee a Priest on earth albeit hee were on earth Because Priesthoode on earth is proper to the Levites onlie For they are the onelie Priestes by Lawe on earth and haue praescrybed to them by Lawe what they should offer Question You will aske mee heere Was not Christ a Priest when hee was on earth I aunswere Yes How then sayth the Apostle here If he were on earth hee should not bee a Priest I aunswere Because albeit hee began his Priesthoode vpon earth yet hee could not brooke his Office of Priesthoode on the earth For as the high Priest who was the Type carried the Sacrifice once a-yeare through the Court and before the Sanctuarie killed the Sacrifice and then tooke the bloode thereof in vnto the Holiest of all and presented himselfe there before the LORD