the Priest in one person Hee offered Himselfe as Man through the aeternall Spirit that is By the vertue and power of His owne Godhead by which Hee preached before His Incarnation to Sinners I. PET. III. 19 2. His Sacrifice was without spotte Hee was that spotlesse Lambe in whome was no sinne nor imperfection nor defect of anie thing that the Sacrifice requyred 3. The vertue of the Sacrifice which made it to purchase aeternall Redemption vnto vs floweth from the infinite worth of His aeternall Godhead 4. Albeit CHRIST'S two natures haue their distinct respectes in the actions of His Office yet CHRIST is one and vndivided in the execution of His Office 5. The fruite and force of the Sacrifice is set downe in this that this Bloode shall purge our Conscience from dead workes to serue the living GOD That is Shall both absolue a man from by-gone Sinne and also inable him to serue GOD for tyme to come THEN 1. Sinnes are but dead workes flowing from nature dead in sinne and not onelie deserving but also drawing on Death vpon the Sinner 2. The Conscience lyeth polluted with the filthinesse of dead workes till the vertue of the Blood of IESVS applyed bring intimation of Absolution 3. Christ's Bloode doeth not purge the Conscience from dead workes that a man should goe wallowe in them agayne but that hee may serue the living GOD more acceptablie 4. The purging vertue of Christ's Bloode is joyned with the Sanctifying and Renewing of the absolved Sinner and what GOD hath conjoyned let no man put a-sunder Vers. 15. And for this cause Hee is the Mediator of the New Testament that by meanes of death for the redemption of the transgressions which were vnder the first Testament they which are called might receaue the promise of aeternall inheritance NOw lest anie man should stumble aâ— Christ's Death hee showeth a necessitie thereof in respect of His Office of Mediation and the Purchase to bee made by His Redemption The force of the Reason is this Remission of Sinnes could not haue beene given vnder the Lawe except the Mediatour had beene to pay the pryce of the same vnder the Gospell Nor could the Faythfull and called Ones eyther then 〈◊〉 now obtayne aeternall Lyfe for an Inheritance otherwayes than by the Mediatour's Death Therefore it behooved the true Mediatour by meanes of Death to pay the promised Pryce of the Purchase of Remission of Sinnes and aeternall Lyfe THEN 1. The Remission of Transgressions and the Inheritance of aeternall Lyfe are both Fruits of Christ's Passion 2. The Fruites of His Passion extended themselues vnto them who were vnder the Olde Testament as well as vnto vs vnder the New 3. The Way of Purchase of these Benefites was by Redemption that is to say by lawfull Purchase such as might satisfie Iustice. 4. The Way in speciall was by Meanes of the Mediatour's Death His lyfe was layde downe to redeeme ours His one lyfe as good as all ours 5. For this cause Christ â—â—oke the Office of a Mediatour vnto Himselfe that Hee might haue Right and Enteresse by Death to make this Purchase 6. And therefore except Hee had reallie died the Purchase could not haue beene lawfullie made Vers. 16. For where a Testament is there must also of necessitie bee the death of the Testatour ANother Reason to prooue the necessitie of Christ's death from the force of the word COVENANT which signifieth also a Testament The force of the Reason is this CHRIST IER xxxj 31 promised to make a New Covenant and therefore also a New Testament and if to make a New Testament then also Hee promised to die The Articles of the Covenant also evinceth it to bee a Testament and the Promiser bound to make His Word good and so to die For IER xxxj the Lord Christ promiseth to reconcile his People to GOD to take away their sinnes and to bee their GOD. Iustice requyred satisfaction of them before they could bee reconciled Satisfaction they could not make themselues therefore hee who promised to make the Reconciliation with GOD was bound to make the Satisfaction for them to GOD and if Satisfaction for them then to vnderlâ—e the Curse of the Lawe for them and so to die THEN 1. The Newe Covenant is of the nature of a Testament and the Benefites promised â—herein to wit Remission of Sinnes Reconciliation Sanctification and Lyfe aeternall are Legacie freelie left vnto vs by our Defunct LORD who was dead and is alyue to execute His owne Will for evermore The Scripture is the Instrument and Evidence the Apostles Notares the Sacraments are Seales Witnesses from Heaven the Father the Word and the Spirit Witnesses on earth the Water the Bloode and the Spirit 2. Christ Iesus is both the Maker of the Covenant which is in Iâ—REMIE xxxj and the Mediatour thereof also the Testatour and Executour of that blessed Testament 3. Christ's Death was concluded and resolved vpon and intimated before Hee came into the World Vers. 17. For a Testament is of force after men are dead otherwyse it is of no strength at all whylest the Testatour liveth HEE cleareth his reasoning from the nature of Testaments amongst men which not before but after a man's death haue force But heere it may bee objected How can this bee seeing by vertue of the Testament of Christ Benefites not a fewe were bestowed vpon the Church before his death from the beginning of the Worlde not onelie Remission of Sinnes and aeternall Lyfe but also manie Graces and Blessings in this lyfe both bodilie and Spirituall I aunswere Albeit CHRIST'S death was not accomplished in act till of late yet for the certayntie of his death to followe and the vnchaungeablenesse of his Mynde towardes his Church before his death hee was reckoned both with GOD and the Church for dead and the Promise of laying downe his lyfe for his People accepted for the tyme as if it had beene performed For which cause hee is called Revel xiij 8 The Lambe slayne from the beginning of the worlde And Christ was still represented as a slayne man in all these Sacrifices which the Apostle poynteth at as meeting this Doubt in the next words which follow heere-after Vers. 18. Vers. 18. Wherevpon neyther the first Testament was dedicated vvithout blood HEE prooveth the necessitie of Christ's death yet farther Vnder the Law his Bloodshed was represented by types of bloodie Sacrifices therefore it behooved those Types to bee aunswered by his reall bloodshed and death THEN 1. What the types of the Lawe did signifie Christ behooved to accomplish in veritie 2. The Olde Church was taught that by vertue of the blood signified by these types the Covenant stoode betwixt GOD and them Vers. 19. For when Moses had spoken everie Precept to all the people according to the Lawe hee tooke the blood of Calues and of Goates with Water and Scarlet Wooll and Hyssope and sprinkled both the Booke and all the people Vers. 20. Saying This is the Bloode of
and judge againe If prophane Despysers of holie SCRIPTVRE vvho disdayne to reade or obey what GOD commaundeth therein bee not to bee ranked in the same Roll. For GOD draweth so â—igh vnto vs in His Word speaking vnto vs as a king vnto his Subjects or a Master vnto his Servauntes that the obedience or disobedience which wee giue to His Speaches resolveth directlie and immediatelie vpon GOD HIMSELFE For vvhat is it else to heare and belieue and obey GOD but To heare and belieue and obey His Speaches And vvhat is it Nor to take notice of GOD to despyse and disobey GOD but Not to take notice of His Speaches not to reade His Wrytings and not to care for anie thing that Hee commaundeth promiseth or threatneth Therefore hath the LORD written the Great thinges of His Lawe vnto vs even to bee a Touch-Stone not onelie to trye all mens Doctrine there-by but also to trye all mens disposition towardes Himselfe and howe they stand affected to His Honour whether as Foes or as Friendes For What readier way is there to get evidence of a man destitute of the Knowledge Fayth Loue Feare and the rest of the partes of the Image of GOD than to finde him destitute of the Knowledge and Loue of the SCRIPTVRE What surer Signe of a man who for the present is enemie to GOD and to the enlargement of His Gracious Kingdome than to find him traducing the perfect Law of the LORD and marring to his power the free course of the Scriptures light which is the Scepter of CHRIST'S Kingdome Agayne What surer Signe of a Chyld of Promise begotten of GOD than to see him with DAVID PSAL. 119. making more of the Scriptures nor of a kingdome and powring out all his Affections vpon it as vpon the nearest Meane where-by GOD'S Spirit may be conveyed into his soule for perfecting of Holinesse and the readiest Chariot to carrie vp his spirite to dwell in GOD for perfecting of his happinesse Wee shall find also answerable to GOD'S Purpose of trying men by His Scripture His Wisdome giving a due meeting vnto men as they doe make vse of His Scripture Doe they not reade it or doe they reade and not consider it Doe they not weygh what is imported by it in sense and meaning It fareth with them as with those to whom CHRIST sayd MATTH 22.29 You erre not knowing the Scriptures nor the power of God Doe they not loue it Behold their Plague 2. THESS 2.10.11.12 Because they receaved not the loue of the Trueth that they might be saved for this verie cause sayeth the Text God shall send them strong delusion that they should belieue a Lie that they might be damned Doe they not steadfastlie belieue what they learne in Scripture In God's judgement with the foolish and vnstable they are suffered to wrest the Scriptures to their own destruction were they never so great wits 2. PET. 3.16 Doe they not studie to giue obedience vnto the knowne Trueth of it He dealeth with them as with Israell PSAL. 81.11 My people would not hearken vnto My Voyce and Israell would none of Mee Hee counteth Himselfe rejected because His Word was rejected But what followeth Vers. 12. So I gaue them vp vnto their owne heartes lust and they walked in their owne counsels But to such as will bee Christ's Disciples indeede Students seeking to grow in Knowledge Beliefe and obedience of His Word seeking to loue Him and keepe His Sayings Hee promiseth IOHN 14.26 to sende vnto them The Spirit of Trueth the Comforter the holie Ghost to teach them all things That is To perfect their knowledge more and more by His Spirit to fill their hearts with joye and comfort according to His Trueth and to make them holie more and more And why are all these styles given Even to show that such as will haue Christ's Spirit to worke anie of these must seeke Him to worke all of these joyntlie or not to haue Him for working anie of them at all Neyther Comfort without Trueth nor Comfort without Holinesse The same is it which Wisdome cryeth PROV 8.34.35.36 Blessed is the man that heareth Me watching daylie at My Gates wayting at the Posts of My Doores For who so findeth Mee findeth Lyfe and shall obtayne favour of the Lord. But hee that sinneth agaynst Me wrongeth his owne Soule all that hate Mee loue Death Therefore howe thou doest hate Death and loue thyne owne Soule howe thou standest affected towardes GOD and the fellowship of the COMFORTER the holie SPIRIT the SPIRIT of TRVETH and towardes the enlargement of the Kingdome of CHRIST let thy affection TOWARDS the SCRIPTVRES more aboundant dvvelling in thy selfe and FOR the SCRIPTVRES more free course amongst others beare witnesse Fare-well THE EPISTLE OF PAVL TO THE HEBREWES WHen Peter wrote his second Epistle to the scattered Hebrewes there was extant an Epistle of Paul to those same scattered Hebrews also received in the Church for a part of Canonicall Scripture distinguished from Pauls â—ther Epistles 2. Pet. 3.15.16 Therefore amongst other reasons this may bee one to make vs thinke this Epistle must be it For it is without reason to thinke that the Churches should bee negligent in keeping such a Iewell commended vnto them by the authoritie of two chiefe Apostles or lose Pauls Epistle and keepe Peters which maketh mention of it The summe of the Epistle BEcause the Hebrews were hardlie drawne from the observation of Leviticall Ordinances vnto the simplicitie of the Gospell and in danger of making Apostacie from the Christian Fayth by Persecution the Apostle Paul seueth before their eyes the Glorie of Iesus Christ in His person farre aboue men and Angels by whose Ministerie the Law was given not onelie as God Chap. 1. but also as man Chap. 2. and in His Office aboue Moses Chap. 3. Threatning them therefore if they should misbelieue Christs Doctrine Chap. 3.4 and aboue the Leviticall high Priest Chap. 5. Threatning them agayne if they should make Apostacie from Him Chap. 6. yea aboue all the glorie of the Leviticall Ordinances as Hee in whom all those thinges had their accomplishment and period of expyring Chap. 7.8.9.10 Threatning them agayne if they should not persevere in the Fayth of Christ vnto which perseverance through whatsoever difficulties hee encowrageth them by the example of the Faythfull before them Chap. 10.11 and by other grounds of Christian comfort Chap. 12. That so in the fruitfull obedience of the Gospell they might follow vpon Christ seeking for that Citie that is to come and not for their earthlie Hierusalem anie more Chapter 13. The summe of Chap. I. IF you shall make comparison O Hebrewes the Ministerie of the Gospell shall bee found more glorious than the Ministerie of the Law For the manner of Gods dispensing His Will before Christ came was by part and part and subject to His owne addition not after one setled manner but subject to alteration and by the Ministerie of men the Prophets Vers. 1. But
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
given to him of the Father 3. Wee are not presented before the Father without our Mediator Christ. 4. Christ and wee his little ones joyned together and separated from the worlde are a pleasant sight for the Father to beholde Vers. 14. Forasmuch then as the Children are part-takers of flesh blood Hee also Himselfe lykewyse tooke part of the same that through death Hee might destroy him that had the power of death that is the Devill 1. HEe giveth farther reasons of his Incarnation And first hee behoved by death to destroy the Devill that had the power of Death and so behoved to bee a Man that hee might die THEN 1. Sinners without Christ are vnder the sentence of death temporall and eternall 2. Satan hath power of Death as the Burrio hath power over the Pitte and Gallowes at death to take them away to torment who are not delivered from his power 3. Christ hath destroyed Satan's power and tyrannie in this poynt in behalfe of all his Elect and true Believers 4. The way how Christ hath overcome Satan is by his owne death ransoming his owne 5. Frae death behoved to bee the way it behoved also Christ to bee a mortall man as well as God that hee might die 2. Agayne hee sayeth Christ tooke parte of flesh and blood with the Children that is with the Elect given to him THEN 1. Loue to the Elect made the Sonne of GOD come downe and make himselfe a Man also 2. CHRIST in his humane nature is as kyndlie a Man as anie of the Elect having flesh and blood and bones as well as wee His flesh and blood is not onelie lyke to ours but is a parte of our substance who is come of the same stocke of Adam and Eue as surelie as ours and not made eyther by creation of nothing or by transsubstantion of some other thing than our substance Vers. 15. And deliver them who through feare of death were all their lyfe tyme subject to bondage ANother Fruit of Christ's death is the deliverie of Believers from the bondage of the feare of death wherein they doe lye before Beliefe THEN 1. There is a naturall feare of Death and the Devill and Hell rooted in all men all wayes albeit not aye felt yet easilie wakened 2. This Feare putteth Men in bondage that they dare not meditate on Death or GOD'S Iudgement or Hell as deserved by themselues 3. CHRIST'S death delivereth his Subjects from the danger of this evill and from the bondage of this feare also 4. None but a Chylde of Christ's can haue solide and true Cowrage agaynst Death neyther is there a Free Man in the worlde except true Christians Vers. 16. For verilie Hee tooke not on Him the nature of Angels But Hee tooke on Him the seed of Abraham HEe insisteth in the Doctrine of Christ's Incarnation because it is the ground of all our Comfort and secludeth the Angels from such a honour as wee haue there-by The Sonne of God tooke on him the seede of Abraham and not the nature of Angels sayeth the Apostle THEN 1. CHRIST hath his proper subsistance and beeing in himselfe before the Incarnation even his owne Divine nature with personall properties existing For hee is the Sonne of GOD the second person of the Godhead before hee tooke on our nature 2. Hee choosed to assume our nature for our deliverie and not the Angels nature for deliverie of such as were fallen of their kynde 3. The nature that hee taketh on is Man's verie nature the seede of Abraham 4. Hee preventeth the personall subsistance of our nature hee assumeth the seede of Abraham 5. Hee maketh an Vnion of our nature with his Divine Nature 6. The way of making the Vnion is ASSVMPTION or TAKING of our nature vnto his owne whereby remayning the same which hee was before to wit The sonne of GOD hee joyneth our nature to himselfe and becōmeth what hee was not before to wit the Sonne of Man 7. Hee assumeth the seed of ABRAHAM that he may bee knowne to be no other but the same Messias which was promised by the Prophets to the Fathers 8. When hee hath assumed Man's nature to His Owne Divine Nature Hee remayneth the same HEE that Hee was before still one person So CHRIST IESVS is the promised Messias the second person of the Godhead verie God from everlasting and verie Man since the conception of the Virgine Marie before his Incarnation having onelie his owne Divine Nature in his person but now since that tyme having our nature also personallie vnited with his Divine Nature so to remayne both God and Man in one person for our good for ever Vers. 17. Wherefore in all thinges it behooved Him to bee made lyke vnto His Brethren that Hee might bee a mercifull and faythfull high Priest in thinges pertayning to GOD to make reconciliation for the sinnes of the people HEe concludeth That Christ behooved to partake both of our nature and punishment or miserie that wee might ceceaue the more good of Him 1. First hee sayeth Hee behooved to bee lyke his Brethren in all thinges that is for substance of nature for naturall properties for sinnelesse infirmiteis for fellowship in Temptations and miseries and in all thinges whatsoever our Good did requyre his making like vnto vs. THEN 1. They who imagine and worship a Christ not lyke to vs in all these thinges wherein the Scripture pronounceth him lyke vnto vs doe misstake the true Christ and worship a false 2. It is verie necessarie that wee conceaue rightlie of Christ's person seeing the Scripture doeth presse the knowledge thereof vpon vs so particularlie 2. Hee showeth the ende of his conforming himselfe vnto vs to bee That hee might bee a faythfull and mercifull high Priest THEN 1. As Christ tooke on our nature so in our nature hee tooke on a speciall Office of Priesthoode to doe vs good 2. In this his Office hee is faythfull and will neglect nothing night nor day that may helpe vs. 3. In our slippes and over-sightes hee will bee mercifull vnto vs. 4. Seeing hee hath conformed himselfe to vs for this ende wee may take his communion of nature and miseries with vs for a Pawne and Pledge to assure vs that hee will both pittie and helpe vs. 3. The extent of his Priesthood hee maketh in generall to bee In all things pertayning to God and in speciall To make Reconciliation for the sinnes of the people THEN 1. If GOD haue anie thing to doe with vs anie Direction or Comfort or Blessing to bestow vpon vs it must come by our high Priest IESVS vnto vs. 2. If hee command vs in anie thing or bee to make covenant with vs or haue controversie to debate with vs our high Priest will answere for vs. 3. If wee haue anie thing to doe with GOD to seeke anie good thing of him or deprecate anie evill or to offer anie Offering of Prayse or Service Christ's Office stretcheth it selfe to all this to doe for vs.
3. The high Priest's Office reached to all thinges pertayning to GOD to communicate GOD'S will vnto the people and to lay before GOD the peoples Necessities So doeth CHRIST'S Office to all the businesse betwixt GOD and vs for working in vs Repentance and Amendement and making our persons and service acceptable to GOD and therefore in nothing may wee passe by Him 4. In speciall the Priest behooved to offer Giftes and Sacrifices for Sinne for remooving of Wrath and obtayning of Favour So hath CHRIST done and fullfilled the type in this poynct also therefore by Him must wee obtayne the good which we craue and haue the evill remooved which wee feare Vers. 2. Who can haue compassion on the ignorant and on them that are out of the way for that Hee Himselfe also is compassed with infirmitie 1. HEE goeth on in the Comparison The typicall high Priest behooved to bee compassionate on the Sinner So in trueth is Christ even as the miserie requyreth proportionallie as the worde importeth 2. Hee maketh two sortes of Sinners Ignorantes and Transgressoures THEN Though there bee difference of sinners yet no sinner that seeketh to Christ is secluded from His Compassion 3. Followeth a difference serving to advaunce Christ aboue the typicall Priest The high Priest typicall was compassed with infirmities not onelie sinnelesse infirmities but sinnefull also and so behooved to pittie others CHRIST though not compassed with sinnefull infirmities but sinnelesse onelie yet doeth pittie Sinners of all sortes THEN Looke what compassion one sinner might expect of another as much may wee expect of our sinnelesse Saviour Vers. 3. And by reason heereof hee ought as for the people so also for himselfe to offer for sinnes ANother difference The typicall Priest had neede of Remission of his owne sinnes and the benefite of the true Sacrifice But CHRIST because without sinne offered Sacrifice onelie for our sinnes and not for His owne THEN All the Benefite of Christ's Sacrifice commeth vnto vs. Vers. 4. And no man taketh this honour vnto himselfe but Hee that is called of GOD as was Aaron HEE proceedeth in the Comparison The typicall Priest entered by authoritie to his Calling and was honoured by his Calling So entered Christ. No man sayeth hee taketh this honour vnto himselfe but Hee that is called as was Aaron THEN 1. It is an honour to bee called to an Office in the House of GOD. 2. The Calling is null if it haue not GOD for the Author and Caller 3. If a man take an Office not appoyncted of GOD or intrude himselfe into an Office without a lawfull Calling it is no kynde of honour vnto him Vers. 5. So also CHRIST glorified not Himselfe to bee made an High Priest But Hee that sayde vnto Him Thou art My Sonne to day haue I begotten Thee 1. OVR LORD is commended for not glorifying himselfe by intrusion in his Office THEN 1. Such as pretende to bee Christ's servauntes must beware to intrude themselues into anie Office and must attende as Christ did God's Calling to God's Employment 2. Heâ— that â—suâ—peth a Calling doeth glorifie himselfe and taketh the honour that is not given him for which hee must giue a Reckoning 2. Thou art My Sonne this day haue I begotten Thee doeth imâ—oâ—â—e by the Apostle's alleadging not onelie CHRIST'S Godhead and Declaration to bee GOD'S Sonne but also the Declaration of him To â—ee high â—riest in his Manhead taken out from amongst mâ—n So deepe are the Consequences of Scripture when the Spirit bringeth foorth his owne Mynde from it Vers. 6. As Hee sayeth also in another place Thou art a Priest for ever after the Order of Melchisedek HEE alleadgeth another place more cleare THEN Howbeeit Trueth may bee proven from one place yet it is needfull also for the hearers cause to alleadge moe places till the hearer bee convinced Vers. 7. Who in the dayes of His flesh when Hee had offered vp Prayers and Supplications with strong Crying and Teares vnto Him that was able to saue Him from Death and was heard in that Hee feared HAving proven CHRIST'S Office hee showeth his Exercyse of it in offering for our sinnes a more precious Oblaâ—ion than the typicall Even himselfe with Teares to Death In these wordes THEN CHHIST is poyncted out vnto vs 1. An High Priest taken from amongst men a verie true Man of our substance Flesh of our flesh 2. A Man subject to the sinnelesse infirmities of our nature as Griefe Feare Mourning Death 3. Having a set-tyme during which hee was to beare these our infirmities in the dayes of his flesh 4. Exercysing his Priestlie Office in these his dayes and offering his precious Teares and Cryes yea his lyfe for vs. 5. One who how-so-ever Feare was vpon his holie Nature yet knew hee should bee delivered from Death 6. Who as a Man in confidence of delyverie made Prayers to the Father 7. Whose Prayers are not refused but accepted and heard in our behalfe 8. And That these his Sufferinges were ended with the dayes of his Humiliation 1. These Actes of Feare and Teares c. are the proper Actes of his humane nature THEN 1. As the Divine Nature had its owne Actes proper to it selfe so had the humane Nature Actes proper to it selfe also and some Actes were common to both the Natures So of Christ's Actes some are divine some humane some are both divine and humane 2. As Man hee was vnable to beare our Burthen or to helpe himselfe and therefore behooved to haue the helpe of the Godhead 3. Albeeit hee was God in his owne person yet as Man hee behooved to take our rowme and place and pray for Assistance both as Cautioner for vs and Teacher of vs to giue vs Example how to behaue our selues in Straytes 2. HEE feared Death and offered Prayers and Teares and strong Cryes Because not onelie death temporall presented it selfe before him but which was more the Curse of the Lawe the Father's Wrath for Sinne duelie deserved by vs was sette in a Cuppe to his head which should haue swallowed him vp for ever if hee had not by the worthinesse of his person overcome it and turned the eternall Wrath and Curse due vnto vs into a temporall Equivalent to himselfe THEN 1. The sense of GOD'S Wrath whom will it not terrifye since it wrought so on Christ. And Nature can not choose but feare when Sense feeleth Wrath. 2. Felt Wrath seemeth to threaten yet more and worse and therefore beside Feeling doeth breede yet farther Feare 3. The Curse of God due to our sinnes virtuallie implying the deserved paynes of Hell is more terrible than can bee tolde and such as the creature can not choose but feare and abhorre 4. Christ's sufferinges were no phantasie but verie earnest vehement and terrible 5. No Weapon nor Buckler agaynst Wrath but fleeing to God by Supplication and Crying and Teares 3. Hee prayed to Him that was able to saue him and was heard THEN 1. Albeit sense of Wrath seeth no out-gate but
blacke Feares are alwayes before it yet Fayth looking to God's Omnipotencie seeth an out-gate 2. Christ's Prayers in our behalfe receaue no Repulse but are heard 3. Christ both died and was saved from Death also because it could not keepe dominion over him So shall wee bee saved from Death though wee die Vers. 8. Though Hee were a Sonne yet learned Hee obedience by the thinges which Hee suffered HEE remooveth the scandall of his Crosse by showing the necessitie and vse thereof Albeit Hee was the Sonne yet He learned obedience by those thinges which Hee suffered THEN 1. In the tyme of Christ's deepest humiliation the vnion betwixt his Godhead and Manhead was not loosed hee remayned the Sonne of God still 2. The Excellencie of his person exempted him not from suffering having once taken on our debt 3. Christ knewe what suffering was before hee suffered but hee knew not by experience till hee actuallie suffered 4. Christ's holie Lyfe was a parte of his Obedience to the Father but his Obedience in suffering for our sinnes was Obedience in an higher degree 5. To obey God by way of Action is a common Lesson to everie holie creature but that a sinnelesse and holie person should suffer for sinne was a New Lesson proper to Christ a Practique which never passed but in Christ's person onelie Vers. 9. And beeing made perfect He became the Author of eternall Salvation vnto all them that obey Him 1. THE Suffering of CHRIST is called his Perfection THEN 1. CHRIST though perfect in his person yet hee wanted something to make him perfect in his Office till hee suffered for hee could not satisfie the Father's Iustice till hee suffered nor yet could hee haue fellow-feeling from experience of the miseries of his members 2. After suffering Christ lacketh nothing that may pacifie God or comfort and saue sinners 2. The Fruite followeth Beeing perfected hee is become the Author of Salvation to all that obey him THEN 1. The proper cause of our salvation is to bee sought in Christ perfected by suffering not in anie one parte of his holinesse or obedience in doing or anie part of his suffering but in him perfected by his obedience even to the death of the Crosse. VVee may take Comfort from and make vse of his holie Conception Lyfe and severall Vertues but wee must remember that his accomplished Obedience in doing and suffering is our Ransome joynctlie considered and not anie particular Act looked on alone 2. None should stumble at Christ's sufferinges which perfected him in his Office and lykewyse perfected our Ransome to the Father 3. Christ felt the Bitternesse of his owne sufferinges himselfe but wee got the sweete Fruite thereof even Eternall Lyfe 4. Onelie they who obey Christ can clayme Title to the Purchase of Eternall Lyfe by him Nowe these are they who obey him who in vprightnesse of heart belieue in his promises and ayme to drawe strength out of him for newe obedience Vers. 10. Called of GOD an High Priest after the Order of Melchisedek HEE prooveth that Christ is Author of Eternall Salvation to his Followers from the nature of his Priesthoode which is Eternall not after Aaron's Order but Melchisedecke's THEN The nature of Christ's Priesthoode after Melchisedecke's Order and the Father's authorizing him in the Office is the Evidence of our Eternall salvation to bee had by him with the Father's Approbation Vers. 11. Of Whome wee haue manie thinges to say and harde to bee vttered seeing yee are dull of hearing BEEING to speake more of this Mysterie bee prepareth them by checking their dullnesse and advertising them of the difficuâ—tie of expressing himselfe because of the same THEN 1. Even the Children of GOD are not free of this Disease of slownesse to conceaue Spirituall thinges aright 2. The incapacitie of Auditors will breede even vnto the best Preachers difficultie of expressing their mynde 3. Preachers should rebuke the dullnesse of people to stirre them vp the more Vers. 12. For when for the tyme yee ought to bee Teachers yee haue neede that one teach you agayne which bee the first Principles of the Oracles of GOD and are become such as haue need of Milk and not of strong Meat 1. HEE maketh their Fault the more because by reason of tyme they ought to haue beene Teachers that is both well grounded themselues and labouring to informe others THEN 1. As wee haue had longer tyme to learne so should wee make more progresse in knowledge 2. As wee are rooted in knowledge our selues so ought wee to communicate our knowledge and informe others 2. Hee calleth the Catechizing of the Ignorant the Teaching the first Principles of the Oracles of GOD and compareth it to the giving of Milke THEN 1. Catechizing of the rude and ignorant is the first thing must bee done for making sound Christians 2. There is an order to bee kept in bringing men vnto knowledge The first Principles and fundamentall Doctrines must first bee taught 3. Nothing is to bee taught for grounding men in Religion but GOD'S Oracles that which is in GOD'S Worde onlie 4. The manner of teaching the Principles of Religion should bee easie and playne as Milke for Children Vers. 13. For everie one that vseth milke is vnskillfull in the Word of Righteousnesse For hee is a Babe HEE prooveth them to bee rude in knowledge by the description of one weake in knowledge whome hee calleth a Babe vsing Milke and vnskillfull in the Word of Righteousnesse so called because how to bee righteous is the Summe of the Doctrine of it THEN 1. There are degrees of knowledge in Christianitie Some are weake lyke Babes some more instructed of full age 2. All knowledge in Christianitie is to bee reckoned by acquayntance with the Scripture and Skill therein Not by humane learning Vers. 14. But strong Meat belongeth to them that are of full age even those who by reason of vse haue their senses exercysed to discerne both good and evill 1. HEE descrybeth the well-instructed Christian by his Meate and exercysed Senses The Meate that hee is sitte for is strong Meate that is more profound Doctrine THEN 1. All the Scripture and Doctrine frae it is eyther Milke or stronger Meate but whether this or that yet alwayes it is Foode fitte for nowrishment of mens soules 2. Discretion must bee vsed by Teachers to fitte their Teaching as their people are advaunced for Milke or stronger Meate so as they may best bee fedde 2. For the exercyse of his Senses or Wittes to discerne good or evill hee hath it by vse habite and frequent acquaynting himselfe with Scripture THEN 1. The vse of the Scripture and knowledge gotten thereby is to discerne by it what is good what is evill what is Trueth what is Errour what is right what is wrong 2. Though Scripture bee the Rule yet not everie one can take it vp or make right application of the Rule to the poynct in hand 3. To get a man's Wits exercysed requyreth frequent
Wrath and good esteemation of CHRIST hee set his Face towardes Him onelie avoyding all by-wayes leading else-where than to this Refuge and running for death and lyfe to be found in Him 2. Agayne whyle hee sayeth To lay holde vpon the Hope set before vs hee giveth vs to vnderstand 1. That in CHRIST our Refuge not onelie is there deliverance from persuing Wrath but also Eternall Lyfe to bee found as it is set before vs in the Gospell 2. That the Believer must haue Hope to obtayne this Offer 3. And as hee is driven by Feare of the Lawe vnto CHRIST So must hee also bee drawne and allured by this Salvation set before him gripping vndeserved Grace as well as fleeing deserved Wrath. 3. Whyle hee descrybeth the Believer after this manner as the man to whome all these thinges appertayne hee TEACHETH vs That Whosoever findeth himselfe in anie trueth to bee such a one as heere is descrybed so driven and so drawne to CHRIST fleeing from Sinne and Wrath and running on to CHRIST in Him alone to bee saved may bee well assured hee is a man endewed with saving Fayth One of Abraham's Children An Heyre of Promise One of the societie of the Saynctes and fellowship of the Apostles whome the Apostle heere taketh in with himselfe in this Text A Man in GOD'S Counsell Fore-knowne Elected Predestinated A Man to whome GOD intended both to speake and sweare in Abraham's person to whome GOD alloweth both strong Consolation heere and the Possession heere-after of what-so-ever is set before him in the Offer of the Gospell 4. The ende of the Oath That wee might haue strong Consolation by two immutable thinges that is GOD'S Promise and GOD'S Oath in which it is impossible that GOD should lie THEN 1. The Consolation which GOD alloweth vpon the Faythfull is strong able to overcome the Challenge of Sinne feare of Iudgement Death and Hell and feeling or fearing of anie miserie what-so-ever Other consolations are but weake in comparison heereof and can overcome none of these 2. GOD hath layde immutable Groundes for this Consolation His vnchangeable Promise and His vnchangeable Oath 3. GOD can not lie nor deceaue whether Hee say or sweare 4. His nature maketh this impossibilitie of lying and immutabilitie in promising and swearing 5. GOD alloweth this strong Consolation to come by Fayths resting on these two immutable thinges His Promise and Oath So that the lesse a man apprehende the groundes of his Fayth to bee solide the lesse hee shall bee comforted and the more hee applye the Promise to himselfe and apprehende the vnchangeablenesse of the Promise and Oath of GOD the more strong shall his Consolation bee Vers. 19. Which Hope wee haue as an Ancre of the Soule both sure and steadfast and which entereth into that within the Vayle Vers. 20. Whither the Forer-unner is for vs entered even IESUS made an High Priest for ever after the Order of Melchisedek 1. HEE hath tolde the soliditie of the grounde wherevpon the Believer doeth rest and nowe hee showeth the stabilitie of the grippe which the Believer taketh of these groundes in the similitude of the grippe which a Shippes Ancre taketh beeing casten on good ground In the former Verse by Hope was meaned the thing hoped for and layde holde on by Hope In the Relatiue which in this Verse hee vnderstandeth the Hope which doeth laye holde In the similitude of an Ancre casten out of a Shippe HEE GIVETH VS TO VNDERSTAND 1. That allbeeit wee haue not gotten full Possession of the Promises in this lyfe yet wee get a grippe of them by Fayth and Hope 2. That Hopes grippe is not a slender imagination but solide and strong lyke the grippe of an Ancre 3. That the Believer is not exempted from some tossing of Trouble and Temptations whyle hee is in this Worlde yea subject rather to the same as a Shippe vpon the Sea 4. That what-so-ever tossing there bee yet all is safe The Soules Ancre is casten within the Heaven The Soule is sure 2. Hee giveth the Ansre all good Properties It is weyghtie solide and firme It will not dryue nor bowe nor breake it is so sure and steadfast Agayne it is sharpe and piercing It is entered into that within the Vayle that is into Heaven represented by the Sanctuarie beyonde the Vayle And so the Grounde is good as well as the Ancre to holde all fast Vers. 20. Whither the Fore-runner is for vs entered Even IESUS made an High Priest for ever after the Order of Melchisedek 1. HEE commendeth our Ancre-Ground for this That CHRIST is there where our Ancre is casten as our Fore-runner In continuing the Comparison and calling CHRIST our Fore-runner HEE BRINGETH TO MYNDE 1. CHRIST'S beeing once in the Shippe of the Militant Church tossed and tempted as others allbeeit without sinne 2. That Hee is nowe gone a-shoare to Heaven where the Shippe of the Church is seeking to land 3. That His going a-shoare is as our Fore-runner and so His landing is an Evidence of our landing also who are to followe after Him 4. That His going before is to make easie our Entrie Hee is Fore-runner for vs for our behoofe to prepare a place for vs. 5. That our Ancre is where CHRIST is and so must bee the surer for His beeing there to holde all fast till Hee drawe the Shippe to the shoare 2. CHRIST is entered into Heaven and made an High Priest for ever THEN 1. CHRIST in Heaven is invested in an Office for vs. 2. His Office is the High Priesthoode The Trueth and Substance of the Typicall Priesthoode 3. His Office is for ever and so for the Benefite of all Ages that wee nowe as well as others before vs may haue the Benefite of His Intercession 3. He is said to be made an high Priest after his entrie in Heaven THEN Albeit Christ was Priest for His Church from the beginning yet was it never so declared as after His Ascention when Hee sent downe Blessings sensiblie vpon His Church since which tyme Hee doeth so still The Summe of Chap. VII I Brake off my speach of MELCHISEDEK will the Apostle say Nowe I returne to him agayne and in his excellencie will showe you CHRIST'S Excellencie who is Priest after his Order Wee haue no more of him in Scripture but what wee finde GENES XIV 19.20 And there hee is King and Priest both Vers. 1. Bearing a Mysterie in his Name and Office Vers. 2. Without Father or Mother or â—â—de of lyfe as hee standeth in Scripture that hee might resemble CHRIST Vers. 3. Acknowledged Superiour to ABRAHAM by his paying of Tithes vnto him Vers. 4. Even as LEVI for that same cause is Superiour to the Brethren Vers. 5. Superiour also because hee blessed ABRAHAM Vers. 6.7 Superiour to LEVI for his typicall immortalitie Vers. 8. And for his taking Tithes of LEVI in ABRAHAM'S loynes Vers. 9.10 Yea the Priesthoode of LEVI because imperfect calleth for a Priest of another Order to
giue Perfection which is CHRIST Vers. 11. And so both the Priesthoode and all the Ordinances thereof are abolished by the MESSIAS who behooved to bee of another Trybe than LEVI Vers. 13.14 And of another Order also Vers. 15. Bodilie shadowes were in the Priesthoode of LEVI but endlesse Trueth in CHRIST Vers. 16. As DAVID'S words doe prooue Vers. 17. By which also it is prophesied That AARON'S Priesthoode shall bee disannulled vvhen CHRIST'S Priesthoode is come because it was not able to doe mens turne vnder the Law as CHRIST'S doeth vnder the Gospell Vers. 18.19 And GOD obliedged not Himselfe to make AARON'S Priesthoode stand as Hee sware to establish CHRIST'S Vers. 20.21 And so the Covenant vnder the MESSIAS is declared to bee better than vnder LEVI Vers. 22. Agayne the Priesthoode of LEVI had sundrie Office-bearers but CHRIST hath none in His Priesthoode with Himselfe nor one after Himselfe Vers. 23.24 Therefore Hee is able alone to worke out our Salvation throughlie Vers. 25. For such a Priest haue wee neede of who needeth not offer vp daylie His Sacrifice for Hee hath offered one and never more Vers. 26.27 And no wonder for vnder the Lawe mortall men might bee Priestes but vnder the Gospell onelie the Sonne of GOD is Priest and that for evermore Vers. 28. The Doctrine of Chap. VII VERS 1. FOr this Melchisedek King of Salem Priest of the moste High GOD who met Abraham returning from the slaughter of the Kinges and blessed him BY saying FOR hee giveth a reason why hee calleth CHRIST a Priest after the Order of Melchisedek because such a one was Melchisedek His type therefore such a one behooved CHRIST in Trueth and Substance to bee as the type imported Hee should bee 1. Hee repeateth from GENES XIV 18.19.20 as much as served to resemble anie thing in CHRIST but never a word toucheth bee of Melchisedek's bringing foorth of Bread and Wyne to Abraham THEREFORE He did not account this anie typicall action having anie resemblance of that which was to bee done by CHRIST his Anti-type for then should hee not haue fayled to marke it seeing hee observeth the mysterie of his name and place of dwelling which is lesse 2. Melchisedek and the Church in Salem where Melchisedek was Priest were not of Abraham's Familie THEREFORE Albeit GOD did choose Abraham's Familie as the Race wherein hee was to continue the ordinarie Race of his Church yet had hee Churches and Saynctes beside 3. This meeting of Abraham and entertayning him and his companie with Bread and Drinke being the exercyse of an ordinarie Vertue SHOWETH That it is the duetie of all men and namelie of Kinges Great men and Church-men to countenance and encowrage according to their place and power those who hazard themselues in GOD'S Service and good Causes 4. To come to a particular Comparison of the Type and the Trueth 1. As Melchisedeck was both King and Priest in his Kingdome So is CHRIST King and Priest in his Kingdome to care for the Religion and outward conversation of his Subjectes to see to the Weall of their Soules and Bodies both amongst men and towardes GOD in this lyfe and heere-after 2. As Melchisedeck is the blesser of Abraham the Father of the Faythfull in the Type So is CHRIST in Trueth the Blesser of Abraham and all the Faythfull the Fountayne of all Blessing in whom alone everie one is blessed who getteth Blessing Vers. 2. To whome also Abraham gaue a tenth parte of all first beeing by interpretation King of Righteousnesse and after that also King of Salem which is King of Peace 1. TO goe on in the Comparison As Melchisedek the Type was honoured by Abraham's paying of Tythes vnto him So is CHRIST to bee honoured by all Abraham's Children by giving of their Substance and worldlie Goods what is sufficient to mayntayne the honour of his Kingdome amongst them 2. Praesuppose the Type were layde asyde yet this thankefull Meeting that Abraham gaue to the man whose Office was to blesse him in the Name of the LORD doeth TEACH All the Faythfull Abraham's true seede a duetie of Thankfulnesse to GOD'S Servantes set over them to blesse them in the Name of the LORD even to honour them by giving of their Goods for their sufficient mayntaynance 3. As Melchisedek the Type is by interpretion King of Righteousnesse So is CHRIST in Trueth King of Righteousnesse 1. For the personall Righteousnesse in himselfe 2. Because hee is the Righteousnesse of his Subjectes made of GOD vnto vs Righteousnesse by imputation 3. Because hee frameth his Subjectes piece and piece vnto a righteous Disposition by sanctifying them 4. As Melchisedek the Type is King of Salem that is King of Peace So is CHRIST in Trueth King of Peace to his Subjectes by reconciling them to the Father by giving Peace of Conscience within themselues by making all the creatures at peace with them and all thinges turne together for their Good and by working still on their eternall Welfare and Blessednesse vntill hee perfect it 5. As Melchisedek was first King of Righteousnesse and then King of Peace in the Type So is CHRIST in Trueth in this Order First King of Righteousnesse to his Subjectes to take away their sinnes and to giue them Righteousnesse And then King of Peace because hee giveth them his peace as the Fruite of Righteousnesse This is the Order of his Kingdome Righteousnesse and Peace and Ioye in the holie Ghoste Vers. 3. Without Father without Mother without Descent having neyther beginning of dayes nor ende of lyfe but made lyke vnto the Sonne of GOD abydeth a Priest continuallie MELCHISEDEK certaynlie was a verie man King and Priest in such a Citie if wee consider him in his naturall beeing But if wee consider him in his Scripturall beeing as hee standeth in Scripture vnder this name hee hath neyther Father nor Mother beginning nor ende There is no more mention of him what hee was or of whome hee came or of his death but these three Verses of Genes XIV As then hee is in typicall beeing in Scripture So is CHRIST in Trueth in his personall beeing as GOD without Mother as Man without Father as GOD without beginning as GOD and Man without ending of lyfe 2. As Melchisedek looking howe hee standeth in his Scripturall beeing abydeth a Priest continuallie so that where-so-ever hee is named in Scripture there hee is ever found a Priest also and never a worde of his laying downe of the Priesthoode Even so is CHRIST'S Priesthoode vnseparable from his person hee abydeth a Priest continuallie in reall accomplishment 3. By saying hee is made lyke vnto the Sonne of GOD HEE GIVETH VS TO VNDERSTAND That GOD'S Purpose was in those particulars so to descrybe him as hee might resemble the Person and Offices of the Sonne of GOD And so is a Type of GOD'S owne appoyntment 4. And if he was made a lyklie Type of CHRIST in his Office of Priesthode then it followeth as Melchisedek had neyther anie
He ever liveth to make intercession for them 1. HEE showeth the Fruite of Christ's keeping still the Priesthoode altogether in his owne person to bee The perfect Salvation of all Believers for ever Hee is able to saue to the vttermost them that come vnto GOD through Him THEN 1. Who-so-ever communicateth Christ's Priesthoode with anie other beside his owne person maketh Christ not able alone to saue to the vttermost those that come vnto GOD through Him 2. From this ground also it doeth followe that Christ not onelie beginneth the Believers salvation but perfecteth it also Hee doeth not worke a parte of a man's salvation and leaue the rest to his owne merites or the merites of others but perfecteth it Himselfe even to the vttermoste 3. And if a man joyne anie thing meritorious vnto Christ's Priesthoode or anie Mediator for intercession beside him or seeketh by his owne workes to purchase salvation hee denyeth Christ to bee able to saue him to the vttermoste 2. Hee descrybeth Believers to bee those that come to GOD through CHRIST THEN 1. Christ is the Doore and the Way through which onelie Accesse is gotten to GOD. By Saynctes or Angels there is not a way to come to GOD but by Christ onelie 2. They that come not through Him alone to GOD seclude themselues from the sufficiencie of salvation to bee had in Him 3. The nature of Believing is to make a man come towardes GOD to get communion with Him through Christ. 4. And none but such as come in Fayth to GOD through Christ can take comfort from His Priesthoode or looke for salvation 3. Hee giveth a Reason why perfect Salvation is to bee had for such as come to GOD through CHRIST Because Hee liveth for ever to make intercession for them Hee sayeth not To offer or cause offer vp the Sacrifice of his bodie for them But Hee liveth and is not to bee offered anie more and liveth to make intercession THEN 1. The sacrificing parte is done and ended His intercession hath now the place and by His intercession wee get the Merite of His Death and Passion applyed vnto vs and not by anie newe Oblation 2. If Hee brooke His lyfe Hee will not fayle to intercede for vs who come vnto GOD through Him and not through Saynct or Angell or anie person beside For Hee liveth for ever to make intercession for vs. Vers. 26. For such an High Priest became vs who is holie harmlesse vndefiled separate from sinners and made higher than the Heavens TO the ende hee may force the Hebrewes to forsake the Priesthood of Levi hee draweth a strong Reason from the nature of our Estate vnder the Gospell where-by hee prooveth not onelie that the priests of Aaron 's Order are abolished but also everie sonne of Adam is excluded from the Office of the Priesthood except IESVS CHRIST in his owne person onelie Because everie Priest that wanteth the properties of IESVS CHRIST is vnbeseeming for vs vnder the Gospell A sinfull man might haue beene a Priest vnder the Lawe to praefigure CHRIST before Hee came But nowe no sinfull man may bee a Priest by Office but CHRIST onelie in whom there is no sinne When the sacrifice was a beast then a sinfull man might be a priest But now when the Sonne of GOD is the Sacrifice and hath offered vp himselfe alreadie and is gone in into the Sanctuarie with his owne bloode to make intercession there must bee no more anie sacrificing till hee come out of the Sanctuarie agayne at the Day of Iudgement nor anie priest but he till hee haue ended his Intercession For such an High Priest became vs who is holie harmlesse c. Question But why is it vnbeseeming vs vnder the Gospell to haue a priest without these properties I aunswere The Sacrifice of the Newe Testament is the vnspotted Lambe of GOD IESVS CHRIST holie harmlesse c. Therefore it becommeth vs to haue such a priest who is holie harmlesse and vndefiled For it were vnseemlie that the priest should bee worse than the sacrifice Next our Priest hath our sinnes originall and actuall to remooue and Heaven to open vnto vs And therefore it were vnbeseeming that anie should bee our priest who hath not his owne sinnes altogether remooved nor yet hath gotten entrie as yet into Heaven himselfe 1. In that hee draweth them of necessitie to quyte all mens priesthoode and betake them vnto Christ as Priest onelie WEE LEARNE That our necessities being well weyghed with the insufficiencie of anie beside CHRIST to doe our Turne wee shall bee forced to quyte all priestes but CHRIST onelie For vvhat priest can knowe all our needes all our sinnes all our thoughtes all our desires all our prayers all our purposeâ— and wayt on vpon our businesse with GOD night and day to see that no wrath breake out vpon vs Who can doe this but CHRIST onelie What Man What Saynct What Angell 2. In that hee reckoneth a number of Perfections necessarie to bee in a priest in the tyme of the Gospell all of them in CHRIST and all such as wee stand in neede of WEE LEARNE That all the perfections whereof wee haue neede in a priest are all in CHRIST And the perfections which are in CHRIST wee haue neede of them all and should make vse of them all 3. The first propertie of a priest vnder the Gospell is this Hee must bee holie that is of his owne nature holie in his originall holie THEN No sinful man can be a sufficient priest in the New Testament to doe for vs who wants holinesse by nature 4. The next propertie Our priest must bee harmlesse ill-lesse free from anie originall guiltinesse THEN No man come of Adame by naturall propagation can bee a priest for vs nowe to satisfie our necessities who haue sinne originall in vs. 5. The third propertie Wee haue neede of a priest vndefiled that is free from actuall sinne THEN No priest can suffice vs who are defiled with actuall sinne but CHRIST vvho never sinned 6. The fourth propertie A priest meete for vs must bee free from the pollution of these amongst whom hee converseth THEN Wee who are of polluted lippes and lyues and dwell amongst such a people communicating manie wayes of their guiltinesse can not haue sufficient comfort through anie priest who can bee infected with sinne And hee who is a man of polluted lippes is not meete to bee a priest for vs. 7. The fift propertie A priest meete for vs behooved to haue his Residence in Heaven and haue commaundement over Heaven to open it vnto vs and giue vs entrie THEN None other but CHRIST could suffice vs on whome by nature the Doores of Heaven are closed No priest out of Heaven is meete for vs. Vers. 27. Who needeth not daylie as those High Priestes to offer vp Sacrifice first for his owne sinnes and then for the peoples For this Hee did once when Hee offered vp Himselfe 1. THE sixt propertie of a fit priest
for vs Hee must haue no neede to offer Sacrifice for his owne sinnes THEN Neyther LEVI nor anie sinfull Man after him can bee a priest vnder the New Testament but CHRIST onelie who never sinned and so had never neede to offer for Himselfe 2. The seaventh propertie Hee must not haue neede to offer daylie for the peoples sinnes who must bee our priest For if hee should offer the second daye then the first dayes Sacrifice should bee declared vnsufficient Or else why offereth hee agayne after that which is sufficient THEN 1. The Priest of the Newe Testament needeth not to offer oftener nor once 2. And if CHRIST'S Sacrifice were offered oftener nor once or daylie Hee could not bee a fit priest for vs nor offer a perfect sacrifice for vs for the oft offering should declare the former offeringes vnsufficient and imperfect 3. Hee giveth a Reason why Christ needed not to offer vp oftener Because hee hath offered vp himselfe once for the sinnes of the people THEN 1. CHRIST was both the Priest and the Sacrifice in His owne Offering 2. CHRIST'S Sacrifice can not bee offered vp by anie but Himselfe another nor CHRIST'S selfe can not offer vp CHRIST 3. Betwixt the comming of CHRIST and the wryting of this Epistle which was sundrie yeares after CHRIST'S Ascention the Apostle knew no Offering of CHRIST but that onlie once vpon the Crosse and yet tymes out of number was the SACRAMENT of the LORD'S Supper celebrated before this tyme. 4. In that hee maketh that once offering the Reason of his not offering daylie it TEACHETH VS That the perfection of that once offered sacrifice maketh the repetition needlesse and whosoever maketh it needfull that CHRIST bee offered daylie maketh both CHRIST an imperfect Priest and His sacrifice imperfect also Vers. 28. For the Lawe maketh Men High Priestes which haue infirmitie but the worde of the Oath which was since the Lawe maketh the Sonne who is consecrated for evermore HEE giveth a speciall Reason why it beseemeth not vs vnder the Gospell to haue a sinfull man for our priest because this is the verie difference betwixt the Lawe and the Gospell 1. The Lawe maketh Men which haue infirmities high priestes But the worde of the Oath which was since the Lawe maketh the Sonne and none but the Sonne who is consecrated for evermore THEN The Scripture knoweth no priest but the Leviticall priestes of AARON'S posteritie for the tyme of the Lawe or else that one priest which was made by an Oath for the tyme of the Gospell Beside these the Apostle acknowledgeth none nor were there anie other in his tyme in the Church 2. Hee maketh the difference of the Lawe and the Gospell to stand amongst other thinges in the difference of priestes so as the Gospell can not admit such pristes as the Lawe admitted THEN To haue priestes nowe after the similitude of the priestes vnder the Lawe were to remooue the difference which GOD hath made betwixt the Lawe and the Gospell 3. The Differences as the Apostle setteth them downe heere are 1. The Course taken about priests vnder the Lawe was alterable they were made without an Oath the Law-giver declaring it to bee his will to chaunge that Course when hee sawe it fitte But the Course taken about the priestes of the Newe Testament is with an Oath and so can not bee changed THEN To make a priest in the Gospell who is not consecrated by an Oath to abyde for evermore in the Office but may bee changed and another come in in his place is contrarie to the institution of the Evangelicall Priesthood 2. The next Difference hee maketh this The Lawe admitteth Men in the plurall number a pluralitie of priestes but the Gospell admitteth no pluralitie of priestes but the Sonne onelie to bee priest Melchisedek's Order in the Type hath no priest but one in it without a Suffragane or substituted priest Therefore CHRIST the true Melchisedek is alone in his Priesthoode without Partner or Deputie or Suffragane THEN To make pluralitie of priestes in the Gospell is to alter the Order of MELCHISEDEK sworne with an Oath and to renounce the March set betwixt the Lawe and the Gospell 3. The third Difference The Lawe maketh men priestes but the Evangelicall Oath maketh the Sonne of GOD Priest for the Gospell THEN To make a man priest nowe is to marre the Sonne of God's priviledge to whome the priviledge onelie belongeth 4. The fourth Difference The Law maketh such priestes as haue infirmitie that is Sinfull Men who can not make the sacrifice which they offer effectuall to pacifie nor the Blessing which they pronounce to come nor the instruction which they giue forcible to open the Eyes But the Evangelicall Oath maketh the Sonne who is able to saue to the vttermost all that come to GOD through Him THEN To make a sinfull and weake man a Priest nowe is to weaken the Priesthoode of the GOSPELL and make it lyke the Law 5. The fift Difference The Lawe maketh men Priestes which haue infirmities over whome Death had power that they could not bee consecrated but for their short lyfe tyme. But the Evangelicall Oath maketh the Sonne whome the Sorrowes of Death could not holde and hath consecrated Him for evermore THEN As long as CHRIST'S Consecration lasteth none must meddle with His Office 6. The last Difference The Lawe instituting Priestes was not GOD'S Last Will but might suffer Addition But the Evangelicall Oath is since the Lawe and GOD'S last and vnchaungeable Will THEREFORE To adde vnto it and bring in as manie Priestes nowe as did serue in the Temple of olde is to provoke GOD to adde as manie Plagues as are written in GOD'S Booke vpon themselues and their Priests also The Summe of Chap. VIII THIS is the summe of all that I haue spoken Wee haue no priest nowe but CHRIST who is equall in Glorie to His Father in Heaven Vers. 1. The Offerer of His owne Bodie signified by the Tabernacle Vers. 2. For everie priest must offer some-thing therefore so must Christ Vers. 3. But the Typicall Sacrifice Hee could not offer by the Lawe albeit Hee were on earth Vers. 4. Because Hee is not of the Tribe of LEVI whose proper Office was to meddle with the shadowes Therefore Hee must bee the Offerer of the Substance that is of His owne Bodie signified by the shadowes Vers. 5. And so now Hee hath taken the Office over the Levites head and hath an Office more excellent than they and is Mediator of a better Covenant than the Covenant which was in their tyme Vers. 6. For if that Covenant had bene perfect another had beene needlesse Vers. 7. But another Covenant was needfull and GOD promised to make a Newe one Vers. 8. A better Covenant than that olde which the people brake Vers. 9. For in this Covenant GOD vndertaketh to make vs keepe our parte of it Vers. 10.11 And to pardon where wee fayle Vers. 12. Now when GOD promised a Newe
a vayne imagination which the Apostle acknowledgeth not For if that were possible then were the Apostle's wordes heere false and his reasoning ridiculous which were blasphemie to say 2. Hee sayeth Hee behooved to haue suffered often since the beginning of the worlde Because as often as new sinnes were committed and new Remission was to bee bestowed as often behooved hee to haue suffered to expiate these sinnes and to purchase the new Remission since the beginning of the worlde But this is impossible Therefore his Offering often is impossible THEN 1. They who make it needfull to offer Christ often make it needfull also that Hee should haue taken on flesh sooner nor Hee did and beene slayne sooner nor Hee was and slayne as often as newe sinnes were to bee expiated and forgiven from the beginning of the worlde And so by this vayne Conceat they doe ranverse all the wisdome of God about Christ and set to Him an Order and Course of their owne making themselues wyser than God 2. It is by the Apostle's esteemation as vayne a Conceat and as impossible to offer Christ oftener nor once nowe in the ende of the worlde as to haue offered Him before Hee came in the flesh since the beginning of the worlde 3. But now sayeth hee once in the ende of the worlde hee hath appeared to put away Sinne by the Sâ—crifice of himselfe THEN 1. No Sacrifice of Christ doeth the Apostle acknowledge but such as is joyned with His bodilie appearance in the worlde for that ende Once hath Hee appeared and once onelie hath Hee sacrificed Himselfe sayeth the Apostle 2. The Apostle vnderstoode no Offering of Christ but onelie one and once to bee offered for tyme by-gone or tyme to come from the beginning of the worlde vnto the ende thereof 3. This one Offering once offered was sufficient to expiate the sinnes of the saved before it was offered and therefore must haue force also to expiate the sinnes of the saved without repetition nowe after it is once offered 4. Whose sinnes Christ doeth take away for those Hee appeared for those Hee made a Sacrifice of Himselfe And whose sinnes Hee doeth not put awaye for those Hee appeared not Hee sacrificed not 4. In calling the tyme of Christ's Suffering The ende of the worlde hee giveth vs to vnderstand That there can not bee so much tyme betwixt Christs First and Second Comming as was betwixt the worldes beginning and his first comming But a great deale of lesse tyme neede force else were not that tyme the ende of the worlde Vers. 27. And as it is appoyncted vnto men once to die but after this the Iudgement ANother Reason to prooue That Christ neyther could nor should offer oftener nor once from the Common Lawe layde vpon Man of Once dying Which Lawe Christ having once satisfied by dying when hee offered vp himselfe there is no reason hee should offer himselfe agayne and so die agayne 1. It is appoyncted sayth hee for men once to die THEN 1. It is come by GOD'S just appoynctment that men should die since His Lawe is broken by men 2. The Common Lawe of Nature appoyncteth but one Death once to be suffered And though GOD by singularitie of Miracles make some Exceptions yet the Common Lawe standeth for a Rule beyonde which no reason Christ should bee tyed since His once dying is sufficient 3. Everie man must take Death to him and prepare himselfe to obey the Appoynctment 2. Hee sayeth After Death commeth Iudgement THEN 1. Everie man 's particular Iudgement Day followeth his departure out of this lyfe and Generall Iudgement abydeth all at length 2. The tyme of Grace and Mercie getting is onelie in this lyfe nothing but Iustice remayneth eyther to absolue the Reconciled or to condemne the vnreconciled sinner Mens Devyses for the Reliefe of the Dead are but Delusions of the Living Vers. 28. So CHRIST was once offered to beare the sinnes of manie and vnto them that looke for Him shall Hee appeare the second tyme without sinne vnto Salvation HEE applyeth the Common Lawe of dying once to CHRIST saying Christ was once offered to beare the sinnes of manie THEN 1. It is as vnreasonable that Christ should offer Himselfe oftener nor once as it is to exact of Him the laying downe of His lyfe oftener nor once for that is to exact more nor the severitie of GOD'S Iustice requyreth of Him 2. Christ's Death was not for anie sinne in Him but for our sinnes 3. Hee tooke not away the sinnes of everie man in particular for manie die in their sinnes and beare their owne judgement but the sinnes of manie the sinnes of His owne elect People MATTH I. 21 Hee shall saue his People from their sinnes 2. Hee sayeth that vnto them that looke for him hee shall appeare the second tyme. THEN 1. After that once Offering of Christ and ascending to Heaven Hee is not to bee corporallie present on earth agayne till the Day of Iudgement The Apostle acknowledgeth corporall presence no oftener 2. To looke for Christ's corporall presence vpon earth then and not till then is the propertie of true Believers 3. Corporall presence is joyned with Appearance the one is put heere for the other 3. Hee will appeare the second tyme without sinne THEN In his first comming hee was not without our sinne yet lying vpon him by imputation as his basenesse and miserie declared But the glorious manner of his second comming shall make evident That hee is without sinne that is Fullie exonored by that one Offering of the debt thereof which hee tooke vpon Him 4. In stead of saying that those who looke for him shall bee without sinne hee sayeth that Christ shall appeare without sinne To TEACH VS 1. That the defraying the Debt of 〈◊〉 sinnes of such for whome CHRIST hath vnderâ—aken lyeth vpon CHRIST and not vpon the Beâ—â—evers for whome Hee vndertooke 2. And that if 〈◊〉 once sacrificing Himselfe for them did not exâ—â—ate their sinnes sufficientlie then Sinne shoulde â—â—aue vnto CHRIST vntlll His second comming 3. That CHRIST'S freedome from Sinne â—â—all evidence our freedome from Sinne for whome Hee became Suretie 5. Hee will appeare vnto them who looke for Him â—nto Salvation THEN 1. The full accomplishment of the salvation of the Believers shall not bee vntill CHRIST'S second comming Though their soules bee blessed before yet the full blessednesse of soule and bodie is deferred till then 2. As CHRIST'S Glorie shall testifie then that His once offering fred Him of the Suretieship for our sinnes So our Salvation shall testifie that His offering was sufficient to exoner vs. 3. They that loue not His comming can not looke for Salvation The summe of Chap. X. THIS ONCE OFFERING of CHRIST putteth the mayne difference betwixt this Sacrifice and those Offeringes of the Lawe which because they were repeated could never perfect the worshipper Vers. 1. For if they could haue perfected the worshipper they should haue ceased to bee repeated Vers. 2. Nowe cease they
agaynst all opposition of incredulltie in vs as there might bee a consent and yeelding to the Trueth extorted from vs. As for example When wee can not take to heart the daunger wee are into by entertayning anie known sinne from ROM viij vers 13. we may reason thus The Scripture sayeth If yee liue after the flesh yee shall die But if I forsake not and mortifie not this knowne sinne in mee I liue after the flesh Therefore if I forsake not and mortifie not this knowne sinne I shall die Agayne the Scripture sayeth If yee through the Spirit doe mortifie the deedes of the bodie yee shall liue Therefore if I by the Spirite mortifie such and such Lustes I haue GOD'S Promise that I shall liue And so in other particularâ— Vers. 2. For by it the Elders obtayned a good reporte HEE prooveth the nature of Fayth to bee as hee hath sayde because the Elders were approven of GOD as blessed in their believing who could not otherwayes bee part-takers of the promised Blessing in the MESSIAH to come except Fayth had furnished vnto them the Substance and Evidence of that hoped-for Blessing THEN 1. The Fathers vnder the Law were endewed with justifying Fayth and accepted of GOD even as wee 2. Men how base soever are brought into credite with GOD and into good esteemation with His Church by Fayth Vers. 3. Through Fayth wee vnderstand that the Worldes were framed by the Word of GOD So that thinges which are seene were not made of thinges which doe appeare ANother proofe to showe that Fayth is the Evidence of thinges not seene Because wee can haue no other Evidence of the Worldes Creation but by looking therevpon in the Word as it were in doing before our Eyes THEN 1. Fayth must not stand whether there bee Appearances or Probabilities or not of such thinges as are promised in the Worde or else it could not belieue the Creation which is the making of all thinges of nothing 2. The whole workes of Creation are Pawnes and Evidences of the possibilitie yea Certayntie of everie thing promised For the workes of Creation stand vpon no better ground than GOD'S Word This sentence GOD shall make our vyle bodies lyke vnto the glorious Bodie of CHRIST IESVS is as powerfull to make vs so as this sentence Let there bee Light was powerfull to create Light when there was none before Vers. 4. By Fayth Abell offered vnto GOD a more excellent Sacrifice than Kayn by which hee obtayned witnesse that he was righteous GOD testifying of his Giftes and by it hee beeing dead yet speaketh IN the Catalogue of Believers hee beginneth at Abell the first persecuted Man for Righteousnesse and that by Kayn professing the same worship with him WHEREIN WEE LEARNE 1. That the Wicked may joyne in the outward worship and pure formes of Religion with the Godlie as KAIN did with ABELL 2. That Fayth putteth the difference betwixt their persons and service 3. That a man's person must first please GOD before his actions can please Him For therefore was ABEL'S Sacrifice accepted because by Fayth his person was justified 4. Fayth maketh ABEL still a speaking Doctor to the Church directing all who loue to haue such rewarde to cleaue vnto GOD as hee did and albeit they should die for it by the hand of their persecuting and bloodie Brethren not to wonder at it Vers. 5. By Fayth Enoch was translated that hee should not see death and was not found because GOD had translated him For before his translation hee had this Testimonie That hee pleased GOD. ENOCH'S full felicitie is expressed by GOD'S translating of him THEN If wee aske where ENOCH went to wee must search for him by Scriptures warrand onlie in the companie of GOD the Translator of him For before hee was translated he lived a blessed Man in fellowship with GOD and it is injurious to GOD and ENOCH both to put him out of GOD'S fellowship as not blessed when hee is translated 2. ENOCH'S Translation beareth witnesse 1. That the blessednesse of everlasting Lyfe with GOD after death was knowne in the Olde Testament 2. That the Fathers got possession of it 3. That this Felicitie could not bee attayned vnto but by flitting and remooving out of this lyfe 4. That the Bodie is a Partner with the Soule of Lyfe aeternall 5. That how-so-ever it bee appoyncted for all men once to die yet GOD can make when Hee pleaseth Translation or a Chaunge to stand in rowme of Death 3. Before ENOCH was translated hee had this Testimonie That hee pleased GOD. THEN Who-so-ever desireth to be blessed with GOD after they are remooved from this lyfe must first learne to please GOD before they departe hence Vers. 6. But without Fayth it is impossible to please Him For he that commeth to GOD must belieue that Hee is and that Hee is a rewarder of them that diligentlie seeke Him HEE prooveth that ENOCH'S Translation and pleasing of GOD was by Fayth because pleasing of GOD can not bee without Fayth Hee nameth no other of GOD'S Graces in him but Fayth onelie because it onelie of all other Graces strippeth a man naked of the worth of anie thing in him and sendeth him to GOD'S Mercie in the Mediatour THEN 1. What-so-ever glorious Vertues bee found in Gods Children yet it is not by anie of these that they are justified or acceptable to God but onelie by their Fayth For it is by Fayth that it may bee by Grace And if it bee by Grace it is not by worthinesse of workes 2. In the matter of Iustification and acceptation with GOD to bee justified by Fayth or accepted not without Fayth is all one with to bee justified and accepted by vertue of nothing in a man beside Fayth Else the Apostle's reasoning were not strong 3. Except a man haue this commended Fayth in GOD'S Mercie hee can not please GOD Let him doe else what you can name without this Fayth it is impossible to please GOD. 2. Hee expoundeth what the Fayth is of which hee meaneth To wit A comming to GOD All-sufficient and mercifull THEN 1. GOD is Selfe-sufficient and All-sufficient 2. GOD is so gracious as none can seeke vnto Him by that Way which Hee hath revealed but Hee will giue them that which they seeke 3. Except a man belieue GOD'S All-sufficiencie and mercifull Bountifulnesse hee can not come vnto Him to seeke suppliâ— of wantes or reliefe from evill 3. From thesâ— wordes also wee may obserue the nature of Fayth 1. It maketh a man sensible of his indigence and miserie else it could not sende him a-begging 2. It maketh him to acknowledge his naturall alienation and farrenesse from GOD else it could not set him on work to seek GOD and to come vnto Him 3. It emptieth him of the confidence in his own al the creatures help else â—t could not send the man away from all these to GOD. 4. It poyncteth out GOD both able and willing to helpe else it could not
the Promise is of Grace Vers. 13. For when GOD made promise to Abraham because Hee could sweare by no greater Hee sware by Himselfe Vers. 14. Saying Surelie blessing I will blesse thee and multiplying I will multiplie thee Vers. 15. And so after hee had patientlie endured hee obtayned the Promise 1. FOR manie Examples he bringeth one of Father Abraham from Genes xxij vers 16.17 and maketh vse of it by application THEN Because wee can not haue all Examples at once before our Eyes wee shall doe well for severall dueties to haue some select Examples singled out for our owne more readie vse 2. Hee doeth not bring foorth all Abraham's Vertues but such as made for his purpose THEN When fit Examples are found out those poynctes which moste serue for our edification must bee moste in our Eyes 3. Hee marketh first the Promise made next the confirmation of it by an Oath then the fast and constant holde layde on it by Abraham last the fruite of the holding fast Hee obtayned the Promise THEN 1. In the Example of Believers the nature of the Promise and howe they came by it must especiallie bee marked for helping of our Fayth 2. Preachers haue Paul's Example heere howe to handle a Text. 4. Hee setteth Abraham's Obtayning for a Pawne of their Obtayning allbeeit hee knewe their Fayth should bee weaker in degree than Abraham's THEN In making vse of Examples it must bee helde for a ground that the honest and vpright Imitators allbeeit weake shall finde the same successe that the stronger gone before them haue found Vers. 16. For men verilie sweare by the greater and an Oath for confirmation is to them an ende of all stryfe 1. THE Apostle beeing about to comment vpon this Oath first bee showeth the ende of an Oath amongst men vers 16. and then the vse of the Oath made to Abraham thereafter 1. Men sweare by a Greater sayeth hee that the authoritie of him by whome they sweare may ratifie the Oath one way or other But GOD hath not a greater and THEREFORE Himselfe and all His is layde in pawns to make His Oath good 2. Hee who is the Greatest and giveth authoritie and weyght to all Oathes amongst men must bee esteemed worthie to giue weyght and authoritie to His owne Oath This is the Force of his reasoning 2. The ende of an Oath is to ende Controversie Then this similitude IMPORTETH That as long as wee are in missbeliefe there is a Controversie betwixt GOD and vs wee testifying that wee are in suspicion of His good affection towardes vs and of His Promise keeping vnto vs and GOD is offended with vs for our wicked thoughtes entertayned of Him 3. GOD hath sworne His Promise to vs to take away the Controversie THEN 1. A man could condescende no farther to giue his partie satisfaction nor GOD hath condescended to satisfie vs. 2. Except wee will denye GOD the honour which wee can not denye vnto an honest Man wee must belieue the sworne Covenant of GOD and particular Articles thereof 3. Except wee belieue the Controversie remayneth yea and is doubled after the Oath Vers. 17. Wherein GOD willing more aboundantlie to show vnto the Heyrs of Promise the immutabilitie of His Counsell confirmed it by an Oath 1. ONE of the endes of GOD'S swearing to Abraham is the Confirmation of the Faythfull or the Heyres of Promise concerning the vnchangeablenesse of GOD'S Counsell in making the Promise THEN Everie Believer hath the same ground of Certayntie with ABRAHAM seeing the Oath sworne to ABRAHAM is sworne for their Confirmation 2. Hee calleth Believers by Isaak 's style Heyres of the Promise THEN Believers are all reckoned by GOD as so manie Isaaks and intituled with Isaak to bee Heyres of Abraham with him and Heyres of the Good promised to him and Heyres begotten by the force of GOD'S Promise and Word and not by the force of nature And certaynlie allbeeit the Law serue for a Preparation yet it is the Gospell and the Word of Promise which pulleth in the heart of a man to GOD in loue as a reconciled Father and converteth him Wherefore even because of the Believers begetting to GOD by the immortall Seede of the Word of Promise he may bee called the heyre of Promise also 3. By the Oath GOD declareth himselfe willing to showe the immutabilitie of his Counsell concerning the Salvation of Believers THEN 1. As manie as belieue in IESVS and are begotten by the Promise are fore-ordayned in GODS Counsell for Salvation 2. The Purpose and Counsell of GOD concerning such mens Salvation is immutable 3. GOD will haue Believers knowing this His Counsell concerning themselues and their Salvation and assured of the immutabilitie thereof 4. HEE will haue the sworne Promise made to Abraham and his Seede serving in particular to the Heyres of Promise or Believers to make evident this His Counsell to them in particular as well as to Abraham because Hee sware to Abraham to showe them this His Purpose 4. By the Oath hee sayeth GOD is willing more aboundantlie to showe the immutabilitie of His Counsell THEN 1. Till the immutabilitie of the LORD'S Counsell concerning our Salvation bee layde holde vpon Fayth can not bee steadfast as the LORD would haue it 2. GOD is willing that wee shoulde looke in vpon His Counsell by the Eye of Fayth and reade our Names written in Heaven in His Decree and so bee made sure 3. The Promise of Salvation or of the Blessing to Believers is of it selfe sufficient anough for Assurance allbeeit it were not sworne and the Oath is added not of necessitie for anie weaknesse of the trueth of the Promise but out of super-aboundant good will to haue vs made sure 4. It behooveth to be most pleasant to GOD that Believers haue full assurance of Fayth and overcome all doubting seeing Hee sweareth the Promise onelie for this ende Vers. 18. That by two immutable things in the which it was impossible for GOD to lie we might haue a strong Consolation who haue fled for refuge to lay holde vpon the Hope set before vs. ANother ende of the Oath is That with assurance the Believer may haue strong Consolation vpon solide groundes 1. But howe descrybeth hee the Believers to whome this Comfort is allowed Wee sayeth hee who haue fled for refuge to lay holde vpon the Hope set before vs. That is Wee who to flee from deserved wrath haue taken our course towards IESVS in hope to get the Salvation offered vnto vs in Him Fleeing for refuge a similitude whether from nature or from the ordinance of Moses Lawe NVMB. XXXV vers 6. GIVETH VS TO VNDERSTAND 1. That everie true Believer of necessitie must beâ— sensible of his owne sinnes and the deserved Wrath of GOD persuing him for sinne 2. Must haue this esteemation of IESVS That Hee is both a readie and sufficientlie strong Refuge to saue a man from Sinne and Wrath when hee runneth towardes Him 3. That in this sense of Sinne and