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
as the worde importeth such as Friendes giue one to another whylâ—â— they are drawing neare to embrace one another after a long tyme separation 3. They confessed in their lyfe tyme that they were Strangers and Pilgrimes on the earth This wee reade onelie of Iaakob before Pharaoh But the mynde of one of the Faythfull in the mayne matters maketh evident what is the mynde of the rest THEN 1. It is the parte of true Believers to professe their Fayth before all even before Idolaters amongst whom they liue 2. They who know Heaven to bee their owne Home doe reckon this Worlde a strange Countrey Vers. 14. For they that say such things declare playnlie that they seeke a Countrey Vers. 15. And truelie if they had beene myndfull of that countrey from whence they came out they might haue had opportunitie to haue returned Vers. 16. But nowe they desire a better Countreye that is an Heavenlie Wherefore GOD is not ashamed to bee called their GOD For Hee hath prepared for them a Citie FROM their Profession That they were Straungers hee draweth Consequences thus That they desired an homelie Countrey And if a Countrey then eyther their owne earthlie Countrey or a better Not their owne earthlie Countrey for they might haue returned when they pleased Therefore they desired a better Countrey And if a better Countrey then an Heavenlie Countrey That is They desired even Heaven it selfe for their Countrey 1. This deducing of Consequences from the Profession of the Patriarches That they were Strangers TEACHETH VS 1. So to reade the Scriptures as wee may marke not onelie what is spoken but also what is thereby imported by consequence 2. That what is imported by a speach is a playne Declaration of the mynde of the speaker and not an obscure Deduction as Mockers call it They who say they are Strangers declare playnlie that they seeke a Countrey sayeth the Apostle 3. Yea that it is lawfull to proceede drawing one Consequence after another till wee finde out the full mynde provyding the Collection bee evident in the course of sound Reason as heere it is 2. The Apostle hath proven heere That the Patriarches sought Heaven for their Countrey Because they sought a better than anie on earth THEN 1. The Apostle knew no place for Residence of departed Soules better nor the earth except Heaven onelie If there had beene anie other place such as is feygned to bee his reasoning had not bene solide 2. The PATRIARCHES after the ending of their Pilgrimage heere on earth went Home to Heaven 3. Because they counted themselues Strangers till they came Home to Heaven GOD is not ashamed to bee called their GOD. THEN 1. GOD will honour them that honour Him 2. GOD will avowe Himselfe to bee their Portion who for His Cause doe renounce the Worlde 3. Yea that the LORD may honour such as honour Him Hee will even abase Himselfe to exalt them 4. When the LORD hath so done Hee thinketh it no dishonour to Himselfe to doe anie thing that may honour His Servants 4. GOD did prepare them a Citie which the Apostle before hath called Heaven or the Heavenlie Countrey THEN Heaven was preapared for the Patriarches and the rest of GOD'S Saynctes before they had ended their Pilgrimage on earth And to put them into Hell or anie other place there must bee a doctrine not from Heaven Vers. 17. By Fayth Abraham when hee was tryed offered vp Isaac And hee that had receaved the Promises offred vp his onlie begotten sonne Vers. 18. Of whom it was sayde That in Isaac shall thy Seede bee called ANother Commendation of Abraham's Fayth from the proofe given thereof in his tryall about ISAAC WHENCE WEE LEARNE 1. That where the LORD giveth Fayth there Tryall must bee expected And the greater Fayth the greater Tryall 2. That Fayth is most commendable when it standeth strong in tryall 2. Hee is sayde to haue offered vp Isaac by Faâ—th THEN 1. There is nothing so deare but Fayth in GOD will make a man quyte it at GOD'S Commaund 2. The LORD counteth that to bee done which a man is about to doe ISAAC is counted offered because so was hee in ABRAHAM'S Purpose 3. His receaving of the Promises is heere in another sense than verse 13. for there to receaue the Promises is to receaue the thing promised or the Promises in performance But heere it is to haue the Promises first and immediatelie made vnto him THEN The meaning of formes of speach in Scripture is to bee found by consideration of all circumstances of the place where they are spoken and not of some circumstances onelie 4. It serveth to the commendation of his Fayth that hee obeyed GOD'S Command when It seemed to make the Promise null THEN 1. To adhere to the Promise when by appearance of reason it is lyklie not to bee performed is tryed Fayth indeede 2. When Reason fighteth agaynst Fayth it is wisedome to quyte that Reason which would make vs quyte the Promise 3. When GOD'S Commaundementes and Promises vnto vs seeme to crosse one another it is wisedome for vs to justifie them both All His Wordes are trueth Vers. 19. Accounting that GOD was able to rayse him vp even from the dead from whence also hee receaved him in a Figure ABRAHAM'S looking to GOD'S Fidelitie and Omnipotencie made him victorious over everie difficultie and so to giue obedience to this harde Commandement THEN 1. When wee get hard Commaundementes wee must lay our reckoning howe wee may obey them and not howe wee may shift them 2. Difficulties and impossibilities as would appeare must bee rolled over vpon GOD. 3. GOD'S Omnipotencie maketh that His Promise can not misse but take effect 2. ABRAHAM as hee expected so hee found Hee expected Isaac's resurrection from the dead and in â— Figure or Similitude hee receaved Isaac backe from the dead that is from the jawes of Death no lesse vnexpectedlie than from the dead THEN 1. The Believer shall finde as much as hee can expect from GOD'S Worde 2. If the Performance bee not as hee doeth fore-cast yet it shall bee by a way as comfortable and profitable Vers. 20. By Fayth Isaac blessed Iaakob and Esau concerning things to come ISAAC'S blessing of his sonnes is sayde to bee by Fayth THEN Patriarchall Benedictions were given by ordinarie Fayth albeit from the ground of extraordinarie revealed Trueth For Fayth ordinarie believeth GOD'S Trueth revealed how-so-ever ordinarilie or extraordinarilie 2. In that this Example is propounded for ordinarie imitation in believing of GOD'S ordinarie revealed Word IT TEACHETH VS That hee who hath the ordinarie Word of GOD hath as sure a ground to rest vpon as if hee had a particular and extraordinarie Revelation Vers. 21. By Fayth Iaakob when hee was a-dying blessed both the sonnes of Ioseph and worshipped leaning vpon the toppe of his Staffe IAAKOB a-dying blesseth his Off-spring and worshippeth GOD in bodilie weaknesse THEN 1. Fayth can looke through the Clowde of Death and behold both its
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
or gracious Meane who do despyse the meane whereby the Blessing is conveyed For the Birth-right amongst the Patriarchs was a Pawn of the blessing of being an heyre of Promise and therfore was Esau counted to reject the Blessing when he counted light of the Birthright 3. His example showeth howe little sinners consider for the present what Merchandize they are making with Satan when they meddle with knowne sinnes and how they will be made to know it afterwards 2. Hee sayth that afterwards he would haue inherited the Blessing but was rejected THEN It agreeth with â—he prophane man's disposition to desire the Blessing and yet despyse the Means whereby the Blessing is gotten to satisfie his fleshlie lustes for the present and to desire the Blessing withall afterwards But God will neyther sever the Means from the Blessing nor joyne the Blessing with the satisfaction of mens lusts Therefore he who will haue the Blessing must vse the Means to obtayne the same and renounce the satisfaction of his sinfull lusts or else bee rejected when he thinketh to get the Blessing 3. He sayth he found no place of repentance albeit he sought the Blessing with tears that is he could not obtaine that his father should repent the bestowing of the Blessiag beside him nor that God should repent His righteous judgement on him For Repentance here is recalling the sentence given out And why Because he for all his teares and vntymous seeking of his solde Blessing repented not himselfe of his sinne for he continued as prophane as before and resolved to murther his Brother as soone as he found oportunitie THEN 1. Esau did â—he his deed but repented not his sin It is one thing to rue a deede done and another thing to repent the sin in doing of the deed and every known sinne for that sinnes cause 2. Tears may follow vpon ruing as well as on repenting and it is possible that the losse or harme procured by sin may draw foorth the Tears not the Sorrow for the offending of God by the sinne 3. Esau here is not brought in dealing with God for pardon of sinne the heavenly Inheritance but with the man who had the ministrie of dispensing the earthlie blessing only We reade then that a blessing was sought carefully from a man with tears not obtayned but we reade not that God's Mercy and Blessing was ever sought from Himselfe carefullie and not obtayned Vers. 18. For yee are not come vnto the Mount that might be touched that burned with fire nor vnto blacknesse and darknesse and tempest BEside the example of Esau 's judgement here is another reason to moue vs who are vnder the Gospell to beware of licentiousnesse and prophanitie because we are delivered from the terrour of the Law vers 18.19.20.21 and brought by the Gospell to the societie of so holy a company as beseemeth no prophane man to enjoy vers 22.23.24 The summe tendeth vnto this You are not vnder the Law but vnder Grace In stead of saying wherof he sayth You are not come vnto Mount SINAI but vnto MOVNT SION For the Lord's manner of dealing with the people at Mount Sinai represented the state of men in nature vnder the Law lyable to the Curse His manner of dealing with them at MOVNT SION represented the state of men reconciled through Christ and vnder Grace Let vs take a view of both as th' Apostle setteth them before our eys and first how the state of a man vnreconciled in nature and vnder the Law curse therof was REPRESENTED 1. Before we come to Christ we haue to do with God as a terrible Iudge sitting on the Throne of His Iustice shadowed foorth by Mount SINAI 2. Our Iudge is offended with vs His Wrath is kindled readie to consume vs as His Adversaries in our transgressions represented by the burning of the Mount 3. When GOD beginneth to showe Himselfe as our Iudge offended with vs wee are filled with confusion and perplexâ—tie and fire represented by Blacknesse and Darknesse and Tempest Vers. 19. And the sound of a trumpet and the voice of words which voice they that heard entreated that the worde shold not be spoken to them any more Vers. 20. For they could not endure that which was coÌ„manded And if so much as a Beast touch the Mountain it shal be stoned or thrust thorow with a dart WHAT FARTHER 4. There is no fleeing from Compearance before our Iudge Summonds and Citations goe foorth from Him and powerfullie sâ—asse vpon the Conscience to cause it acknowledge the Iudge represented by the sound of the Trumpet 5. The killing letter of the Law read out vnto vs showing vs our Dittie what wee should haue done and haue omitted and what we should not haue done haue committed without giving any strength to obey for tyme to come represented by the sound of words 6. By this Charge new exaction of the Law an vnsupportable weyght lyeth vpon the Conscience pressing it down to Desparation and Death that we wold giue all the world if we had it to be free of the terror of the Lord and challenge of the Conscience vpon so fearful a dittie represented by the peoples intreating That the Word should not bee spoken to them anie more 7. There is an impossibilitie to helpe our selues by any thing we can doe or to doe any thing better nor wee haue done and the sâ—ene impotencie of our cursed nature maketh the CoÌ„mandement for tyme to come a matter of Desparation as well as the Challenge for breaking the Lawe in tyme by-gone represented by their inabilitie to endure the thing which was commanded 8. No drawing neare to God here such terrour in His Majestie Iustice being onlie seene and no Mercie represented by their debarring from touching of the Mountayne 9. Such vncleannesse and vylnesse as not onlie our selues but our Beasts and Cattell and all that we haue is counted vncleane for our cause and lyable to the Curse with vs represented by the debarring of the Beastes from the Mount 10. Such a loathsome abhomination in the Guiltie as the Iudge will not put hand in the Malefactor Himselfe nor employ anie of His cleane Angels but giue them over to Death if they remayne in that estate to be destroyed ignominiouslie represented by stoning or dartingâ— where the stone or dart lighteth vpon the Malefactor but not the hand which threw it Vers. 21. And so terible was the sight that Moses said I exceedingly fear quake YET FARTHER 11. If God deale with vs as Iudge and by the Rule of the Law examine our works were we like MOSES the meekest men vnder Heaven the least harmfull and innocent in the world richest in good workes for service done to God and to His Church yet could we not stand before this Tribunal al that ever we had done al our works were not able to free vs from the Curse of the Law and Gods fearfull Wrath for our sinfulnesse mixed amongst our works