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.
Covenant Hee declared the other to bee olde and to bee abolished when the Newe came Vers. 13. The doctrine of Chap. VIII VERS 1. NOw of the thinges which wee haue spoken this is the summe We haue such an High Priest vvho is set on the Right Hand of the Throne of the Majestie in the Heavens 1. THE Apostle accommodating himselfe to helpe the capacitie and memorie of the Hebrewes and vrging the speciall Poynct of his Discourse is worthie of imitation 2. In saying Wee haue such an High Priest who is set downe on the Right Hand c. hee setteth foorth the Glorie of Christ's person that hee may commende His Priesthood THEN 1. The Glorie of CHRIST'S Office is not seene till the Glorie of His Person bee seene 2. The Glorie of His Person is not seene till His glorious Soveraygnitie and Governament of the Worlde bee seene 3. Yea the Glorie of CHRIST is not rightlie seene till His Equalitie with the Father in Glorie bee seene and acknowledged 3. In saying that Christ as high Priest is set downe on the Right hand of the Throne hee giveth vs to VNDERSTAND That CHRIST as in His Divine Nature Hee is vndivided from the Father in Glorie and Dominion So in His Humane Nature Hee is exalted to the Fellowship of Divine Glorie with the Father Because of the Vnion of the Humane Nature with the Divine in one Person of the Mediator The two Natures still remayning distinguished but not divided nor separated the one from the other 4. Hee noteth the place of this Glorie to bee in the Heavens wherein hee preferreth Christ aboue the Leviticall Priestes for their Priesthoode is onelie exercysed on Earth but Christ's in Heaven AND THEREFORE When wee will employ our high Priest wee haue no earthlie Citie to seeke Him in but in the Heaven the onelie Place and Palace of His residence Vers. 2. A Minister of the Sanctuarie and of the true Tabernacle vvhich the LORD pitched and not man 1. FOR all this Glorie yet Christ is still called heere a Minister TO SHOW VS That His High Honour hindereth Him not to doe His Office for our Good 2. Hee is called a Minister of the Sanctuarie or of the holie thinges for the worde will agree with both and both tende to one purpose for the holie thinges were all tyed to the Sanctuarie and hee that was Minister of the Sanctuarie was Minister of the holie thinges also and that in name of the Saynctes Nowe the Sanctuarie or the holie thinges which heere is spoken of is the thing signified by the Sanctuarie and by the holie thinges And so taking all the significations of the worde together WEE ARE TAVGHT That CHRIST in his Glorie is not ydle but as a faythfull Agent in the heavenlie Sanctuarie taking the care of all the holie thinges which his saynctes and people are commaunded to present procuring and giving foorth all holie and spirituall thinges from heaven to his saynctes vvhich their estate requyreth 3. Hee is called a Minister of the true Tabernacle which GOD pitched and not man That is The Minister of his owne Bodie miraculouslie formed by GOD not after the ordinarie manner of other men signified and represented by the Typicall Tabernacle THEN The Tabernacle and Temple vnder the Lawe was but the shadowe and Christ's Bodie was the true Tabernacle For 1. As the symboles of GOD'S presence was in the typicall Tabernacle So the fulnesse of the Godhead dwelleth bodilie in Christ. 2. As the typicall tabernacle had inclosed in it all the holie thinges the Candle-sticke Table of Shew-bread Laver Altar c. So hath the humanitie of Christ or Christ the Man all holinesse and perfection the fulnesse of all good and all holie thinges in him Light Foode Washing and Reconciliation and all in himselfe that out of his fulnesse wee may all receaue Grace for Grace 3. As the Tabernacle in the outmost Coveringes seemed but base yet had better stuffe within So our LORD when hee dwelt in the tabernacle of his flesh amongst vs was found in forme as a man and in the shape of a servaunt but inwardlie was full of Grace and Trueth 4. In calling Christ's Bodie The true Tabernacle which GOD builded and not man hee teacheth vs To make vse of Christ in trueth as the Church of olde made vse of the Tabernacle in the Type That is In him seeke GOD Towardes him turne the Eye of our soule when we seeme to our selues to bee farre remooved to the ende of the earth In him offer all our spirituall sacrifices In him seeke our Washing our Foode our Light our Comfort In him as his Priestes make our Abode and daylie Dwelling In him let vs liue and breathe 5. In so calling Christ he appropriateth the sacrifcing of his Bodie to himselfe in his owne person as the personall and proper Act of his Priesthoode for the offering of the which Sacrifice once and never oftener as HEBR. vij 27. showeth hee keepeth still the style of the onelie Minister of the true Tabernacle as his owne incommunicable Prerogatiue AND THEREFORE Who-so-ever presumeth to offer his Bodie presumeth also to take his place Vers. 3. For everie High Priest is ordayned to offer Giftes and Sacrifices vvherefore it is of necessitie that this Man haue some-what also to offer HEE prooveth That Christ is the Minister of the Tabernacle of his owne Bodie by offering it vp because it behooved him seeing hee is a Priest to offer vp some-thing eyther the typicall Oblations or else his owne Bodie represented by them But the typicall Oblations hee could not offer according to the Lawe not beeing a Levite Therefore hee behooved to offer vp himselfe represented by the typicall Oblations THEN The Apostle acknowledgeth no Priest but eyther the Leviticall priest or the Priest that offereth vp his owne Bodie And who-so-ever pretendeth to haue the Office of a priest nowe vsurpeth eyther the Office of the Levite or Christ's Office Vers. 4. For if Hee were on earth Hee should not bee a Priest seeing that there are Priestes which offer Giftes according to the Lawe 1. HEE prooveth That Christ can not offer vp the typicall Oblations Because hee can not bee a Priest on earth albeit hee were on earth Because Priesthoode on earth is proper to the Levites onlie For they are the onelie Priestes by Lawe on earth and haue praescrybed to them by Lawe what they should offer Question You will aske mee heere Was not Christ a Priest when hee was on earth I aunswere Yes How then sayth the Apostle here If he were on earth hee should not bee a Priest I aunswere Because albeit hee began his Priesthoode vpon earth yet hee could not brooke his Office of Priesthoode on the earth For as the high Priest who was the Type carried the Sacrifice once a-yeare through the Court and before the Sanctuarie killed the Sacrifice and then tooke the bloode thereof in vnto the Holiest of all and presented himselfe there before the LORD
our conception helped 1. CHRIST the Sonne is called the Brightnessâ— of His Fathers Glorie The similitude is borrowed from the Sonne beams Then 1. As the Father is glorious so is CHRIST His Sonne glorious with the same Glorie Therefore 1. Cor. 2.8 Hee is called the LORD of Glorie 2. As the beames of light haue their originall from the Sunne so hath CHRIST His originall of the Father and is vnseparable from Him for as the Sunne was never without its light so neyther was the Father ever without the Sonne but coëternallie with Him 3. As the Sunne is not manifested but by its owne brightnesse So the inaccessible light of the Fathers Glorie is not revealed to the creature but by the Sonne 2. CHRIST is called the expresse Image of the Fathers Person The similitude is borrowed from a Signets impression which representeth all the lineaments of the Seale Then 1. The Father is one person and the Sonne is another person of the Godhead having His owne proper subsistence distinct from the Father 2. The Sonne resembleth the Father fullie and perfectlie so that there is no perfection in the Father but the same is substantiallie in the Sonne As the Father is Eternall Omnipotent Omnipresent infinite in Wisedome Goodnesse Mercle Holinesse and all other Perfections So is the Sonne Omnipotent Eternall and all that the Father is 3. Whatsoever Perfection wee can perceiue in CHRIST shyning in His Manhead or Word or Workes the same wee may conclude to bee in the Father also whose resemblance and expresse Image Hee is Finde wee CHRIST good and mercifull loving and pittifull meeke and lowlie not abhorring the most vyle and miserable whether in soule or bodie that commeth vnto Him for reliefe wee may bee assured that such a one is the Father and no other wayes mynded to such as seeke vnto Him through CHRIST 3. CHRIST vpholdeth all things by the word of His power Then 1. The preservation of the creatures as well as their creation is from Christ. The Father vpholdeth all so doeth the Sonne 2. What Hee doeth Hee doeth as Omnipotent GOD by His Word without trouble or burthen As Hee spake and all was done So Hee but by His Word commandeth and all standeth fast And this His Word is nothing else but His powerfull Will ordayning thinges to bee and continue and powerfullie making them so to bee and continue so long as Hee will 4. CHHIST by Himselfe purged our sinnes To wit by bearing our sinnes vpon his Bodie on the Tree 1. Pet. 24. Then 1. Our sinnes are a filthinesse that must bee purged 2. The satisfactorie cleansing of our sinnes is not a thing to bee done by mens meritorious doinges or sufferinges but alreadie done and ended by CHRIST before Hee ascended and that by Himselfe alone all creatures beeing secluded 3. Hee that vpholdeth all thinges by the Word of His owne Power and Hee that purged our sinnes by His owne Blood is but one selfe same Person GOD and Man is Hee in one person 5. CHRIST sate downe on the right Hand of the Majestie on high That is when CHRIST had cleansed our sinnes by his death hee ascended to Heaven and possessed himselfe as Man in the fellowship of the same Glorie which as GOD hee had before the Worlde was Iohn 17.4.5 Then 1. The Sonne is joyned in the fellowship of the same Glorie with the Father as well in his Manhead after his Resurrection as in his Godhead before his Incarnation For though the Glorie of CHRISTS Godhead was hid for a whyle by the sufferinges of his Manhead yet was it not abolished nor in it selfe abated thereby but the Manhead first was assumed vnto the vnitie of Person with the Godhead that our Ransome might bee rich and then to the vnion of the same Glorie that the Redeemer after the Ransomes paying might bee altogether glorious 2. Seeing Hee that hath cleansed our sinnes is so glorious a Person all the meanes of his cleansing vs how base soever such as were his Hunger and Thirst his Povertie and Weaknesse his shâ—mefull and paynfull Death should bee glorious in our eyes also 3. Majestie and Magnificence and Grandour properlie so called is the LORDS The highest excellencies of the creature are but sparkes of his Majestie and weake resemblances onelie albeit their earthlie glorie often holde mens eyes so as they forget the LORDS Greatnesse Vers. 4. Beeing made so much better than the Angels as Hee hath by Inheritance obtayned a more excellent Name than they 1. HEe prooveth Christ to bee greater than the Angels because his Name is more excellent than theirs For they are called Angels and hee GODS Sonne which hee is sayde to haue by Inheritance as due to him both as God by eternall generation and as Man by assumption of our nature in vnitie of one person according to which hee is not the adopted but naturall Sonne of GOD Filius natus non filius factus Then GOD giveth not ydle Titles as GOD calleth thinges so they are or are made to bee CHRIST as GOD is called GODS Sonne because by eternall generation hee is so as Man hee is called GODS Sonne because by assumption of the humane nature vnto the personall vnion of his Godhead hee is made so to bee 2. As farre as Sonneship is aboue servile employment as farre is CHRIST more excellent than the Angels Vers. 5. For vnto which of the Angels sayde Hee at anie tyme Thou art My Sonne this day haue I begotten Thee And agayne I will bee to Him a Father and Hee shall bee to Mee a Sonne 1. HEe prooveth his poynt by Scripture PSAL. 2.7 2. SAM 7.19 and putteth them to improbation of his Doctrine by Scripture if they could Then 1. In the true Primitiue Church in matters of Religion all Authoritie was silent Divine Scripture spake determined questioned points of Trueth 2. The Apostle counted it sufficient to bring Scripture for his Doctrine and permitteth no impugning of it but by Scripture 2. Onelie of CHRIST sayeth GOD I haue begotten Thee Then 1. Howsoever GOD hath manie Sonnes by Creation by Office by Grace and Adoption yet a Sonne by Generation a natiue Sonne hath Hee none but CHRIST 2. CHRIST is of the same Nature and Essence with the Father consubstantiall with him because begotten of him in himselfe without beginning the Sonne beeing eternallie in the Father and the Father eternallie in the Sonne of the selfe-same Nature and Godhead 3. This day haue I begotten Thee Beeing vnderstoode of CHRIST according to his Godhead signifieth the Fathers tymelesse eternall perpetuallie constant and present generation of his Sonne in himselfe Beeing vnderstoode according to his State in his Manhead it signifieth the Fathers bringing foorth of the Sonne to the knowledge of the Worlde and declaring him to bee the Sonne of GOD with power by his Resurrection from the dead ROM 1.4 These places it is true were spoken of David and Salomon as Types of Christ typicallie in a slender resemblance PSAL.
1. The Conscience can never be purged except it see sinne taken away by a perfect Sacrifice and a Ransome so worthie as Iustice may bee satisfied 2. It is impossible that Attonement was properlie made by the Leviticall sacrifice but onelie figuratiuelie because heere it is sayde It was impossible they could take away sinnes 3. Sinne is not wyped away by anie vnworthie meane for sinne beeing the breach of the Lawe of Nature and of the written Lawe GOD'S Majestie so glorious His Iustice so exact His Trueth in threatning death to the offender so constant no lesse worthâ—e Sacrifice can expiate sinne than that which is of valour to aunswere all these Vers. 5. Wherefore when hee commeth into the worlde hee sayeth Sacrifice and offering thou wouldest not but a bodie hast thou prepared mee Vers. 6. In burnt Offeringes and Sacrifices for sinne thou hast had no pleasure HEE prooveth by testimonie of the xl PSALâ— vers 6.7 c. that these Sacrifices did never by themselues pacifie GOD and therefore were not to endure longer than Christ should come to fulfill what they did signifie and so abolish them THEN Neede-force the Olde Church was not altogether ignorant of the imperfection of their Legall service for remooving of their sinnes and that the true expiation of their sinnes signified by these sacrifices was to bee sought in the MESSIAS 2. CHRIST is brought in by the Prophet comming into the worlde That is Taking on our nature and manifesting himselfe in the flesh because by the Word hee is set before the Church of that tyme as incarnate remooving the Leviticall Sacrifices and offering himselfe in their place THEN The Word of GOD bringeth all Divine Trueth to a present beeing vnto Fayth and so by prophesie made Christ incarnate present vnto the Fayth of the Fathers vnder the Law 3. CHRIST'S wordes vnto the Father â—re Sacrifice and oblation thou wouldest not but a bodie hast thou prepared mee Which is in substance the same with Myne eare hast thou opened or bored vnto mee in the HEBREW PSALME xl 6 For if the Father open the Eare of his Sonne by making him a wyse Servant for the worke of Redemption if hee bore his Eare by making him a willing and obedient Servant then must bee also prepare a Bodie vnto him and bring him into the worlde by incarnation that hee may accomplish that Service as became THEN 1. CHRIST'S Bodie is of GOD'S preparation and fitting made of GOD so holie and harmlesse so free of sinne as it should bee fitte to bee joyned with the Godhead of the Sonne and fitte to bee an expiatorie Sacrifice for sinne 2. The Sacrifice of Christ's Bodie and the obedience done to GOD in it by him is the Accomplishment and Substance of these Sacrifices 3. GOD was never pleased nor pacified by these Sacrifices in themselues but by Christ's Sacrifice signified by them 4. GOD prepared a Satisfaction to Himselfe for vs when wee could not Vers. 7. Then sayde I Loe I come in the Volume of Thy Booke it is written of Mee to doe Thy will O God THen sayde CHRIST Loe I come to doe Thy will O GOD That is When the Legall Sacrifices are found and declared vnable to pacifie GOD CHRIST THEN findeth it the fitte tyme to come into the worlde and to doe that which the Sacrifices did fore-signifie but could not effectuate THEN 1. CHRIST did not thinke it the due tyme for himselfe to come into the worlde till it should bee found that without him neyther GOD could bee satisfied nor Man saved by anie other meane but by His obedience 2. CHRIST assumed our nature and offered Himselfe in our rowme to the Father willinglie readie to performe what the Father's Will could exact of vs yea earnestlie desired hee to discharge that service for vs. BLESSED BEE HIS NAME for that Willingnesse even for evermore 3. Speaking as in our nature nowe incarnate hee calleth the Father his GOD. So Christ as Man hath our GOD for his GOD. 2. One of the Reasons of His Offer-making is In the Volume of Thy Booke it is written of Mee That is So is it decreed and fore-prophesied in the Scripture of Mee That I should satisfie Thee O Father and doe Thy Will for Man THEN 1. CHRIST hath a great respect to the Scripture to haue all thinges fulfilled which are there spoken though it should cost him his lyfe hee will haue it done 2. Hee desireth that before wee boke vpon his manner of redeeming vs wee should boke to the prophesies which went before of him in the Scripture 3. The summe of GOD'S Decree and of his Scripture which revealeth his Decree is That GOD will saue Man by Christ or That the Sonne shall bee incarnate and doe the Father's will for redemption of Man That the Seede of the Woman shall treade downe the head of the Serpent is amongst the first Oracles of GOD'S Good-Will to Man Vers. 8. Aboue when hee sayde Sacrifice and Offering and Burnt-offeringes and Offering for Sinne Thou wouldest not neyther hadst Thou pleasure there-in which are offered by the Law Vers. 9. Then sayde Hee Loe I come to doe Thy Will O GOD. Hee taketh away the first that Hee may establish the second NOw the Apostle gathereth from the words of the PSALME set downe vers 5.6 that the Leviticall Sacrifices are abolished and taken away because they could not please GOD and from the wordes of the PSALME set downe vers 7. declareth That CHRIST'S Sacrifice is that onelie which pleaseth GOD now come in the rowme of the Leviticall THEN 1. Cleare Consequences drawne from the Scripture are sound Doctrine 2. Collation of places doeth yeelde both ground of good Consequences and ground of clearnesse 3. The abolishing of Leviticall sacrifices is necessarie that CHRIST'S Sacrifice may haue the full place and rowme for pleasing of GOD and saving of vs. Vers. 10. By the which Will wee are sanctified through the Offering of the Bodie of IESUS CHRIST once for all THE Apostle showeth what this Will was and how it is accepted by the Father The Will is That CHRIST should offer vp His owne Bodie in a Sacrifice once for all If but once THEN 1. It is not the Father's Will that CHRIST'S Bodie should bee offered oftener than once 2. If but once for ALL THEN These ALL for wâ—â—me hee offered were condescended vpon betwixt the Father and the Mediatour GOD knewe those whome hee gaue to the Sonne to bee ransomed and CHRIST knewe those whome hee bought 3. If but ONCE for those ALL THEN That ONCE made a perfect Purchase for all those The Father craved no more for their Ransome Another offering for them is needlesse For if it had beene needfull to offer agaâ—ne once offering had not satisfied GOD'S Will for their Ransome 2. For the Father's Acceptation and Fruite of it hee sayeth By this Will to wit beeing obeyed wee are sanctified That is I and you and the 〈◊〉 of our societieâ— Elect are separated from
is ended the promised Rewarde is given Vers. 37. For yet a little whyle and hee that shall come will come and will not tarrie HEE encowrageth them to patience by promise of the LORD' 's comming to relieue them shortlie THEN 1. The tearme of Patience is vntill the LORD come to deliver 2. The patient attender on His comming shall not bee disappoyncted For Hee will come and will not tarrie beyonde the due tyme of our necessitie 3. It should strengthen vs vnto patience that the tyme is short and the Deliverie certayne Vers. 38. Nowe the Iust shall liue by Fayth but if anie man drawe backe my soule shall haue no pleasure in him HOw shall they fende in the meane tyme Hee aunswereth from HABAC 2.4 The Iust shall liue by Fayth That is The man who will bee found righteous must not looke to present sense but sustayne his soule with the Word of Promise THEN 1. In the midst of Troubles and GODS felt absence Fayth will content it selfe with the onelie Promises of GOD. 2. Looking to GODS Word by Fayth is able to keepe a soule in lyfe and patience 2. Hee threatneth the missbelieving Apostate that chooseth to drawe backe and not to liue by fayth The wordes of the Prophet are He whose soule is lifted vp in him is not vpright The Apostle betaketh him to the meaning which beeing compared with the Prophet's wordes DOETH TEACH VS 1. That hee who refuseth to liue by Fayth is lifted vp with the false confidence of some other thing than GOD hee hath some strong holde within himselfe wherein hee doeth trust 2. Hee that lifteth vp himselfe in his vayne confidence will drawe abacke from believing in GOD'S Word in the tyme of tryall 3. Hee that draweth backe in the tyme of tryall bewrayeth the want of this sinceritie 4. A back-slyder from the profession of the Trueth is loathsome both to GOD and to His Sayncts Vers. 39. But wee are not of them who draw backe vnto perdition but of them that belieue to the saving of the soule HEE mittigateth the Threatening lest hee should seeme to suspect them of inconstancie THEN 1. Such Threatninges and Exhortations as haue bene given heere doe not importe the vncertayntie of their perseverance who are threatened but standeth with the assurance of the contrarie 2. Hee who threateneth should bee as warie to weaken his hearers fayth as his owne 3. Hearers must vnderstand that the right vse of threatening is to rowse men out of securitie and not to discowrage them 2. Wee are not of them sayeth hee who drawe backe vnto perdition THEN 1. They who drawe backe from constant avowing of the Fayth drawe neare vnto perdition Hee that forsaketh the Crosse runneth himselfe on the Rocke of his owne destruction which is worse 2. The Elect are not of that kynde or sorte of men who fall into Apostasie vnto perdition They may fall for a tyme but are not of them that drawe backe vnto perdition 3. Wee are of them sayeth hee who belieue to the salvation of the soule THEN 1. True Believers are of that kynde of whom all doe persevere 2. Persevering in the Fayth is a going on to Salvation The summe of Chap. XI NOw that you may know the better howe to liue by Fayth consider that Fayth apprehendeth thinges to come as present and subsisting by gripping them in their originall Fountayne which is the Word of Promise and beholding in the Mirrour of the Word the cleare certayntie of thinges as yet not seene to sense Vers. 1. For so were the Elect Beholders and Part-takers of CHRIST before Hee came and were justified Vers. 2. And so haue wee certayntie of the Creation of the World of nothing Vers. 3. By it was ABEL'S person and sacrifice accepted and preferred before his elder Brother Vers. 4. By it was ENOCH made readie for Heaven Vers. 5.6 And NOAH by it saved both in bodie â—nd soule Vers. 7. Fayth made ABRAHAM leaue his â—ountrey in hope of Heaven Vers. 8.9.10 By it SAâ—IA beeing olde got strength aboue the course of nature to become a fruitfull Mother Vers. 11.12 All these vnto their dying day were contented with the fore-sight of the Performance of GOD'S Promises and in hope thereof renounced the Worlde therefore GOD honoureth them as His Confederates Vers. 13.14.15.16 Fayth made ABRAHAM to offer his onelie sonne Vers. 17.18.19 ISAAC and IAAKOB and IOSEPH by Fayth at their death comforted themselues and others also in hope of the Performance of GOD'S Trueth Vers. 20.21.22 The Parentes of MOSES overcame the feare of man by Fayth Vers. 23. MOSES by Fayth got strength to choose the Crosse of CHRIST before the Riches and Honoures and Pleasures of AEGYPT Vers. 24.25.26 Fayth made him constant in his choyse and patient Vers. 27. By Fayth hee got the People of ISRAELL to bee saved when the first-borne of AEGYPT were slayne Vers. 28. By Fayth the deepe Sea gaue open way Vers. 29. High walled Townes were throwne downe Vers. 30. Rachab was saved when others perished Vers. 31. By Fayth numbers of GOD'S Children did wonderfull thinges and receaved wonderfull Comfortes and overcame all Persecutions Vers. 32.33.34.35.36.37.38 All these died in the Fayth of CHRIST and were justified albeit CHRIST was not yet come Vers. 39. GOD having reserved the accomplishment of the Prophesies and Types in the comming of IESVS CHRIST vntill our tyme that the Fathers might not get Salvation except by looking to our tymes and joyning with vs in the Fayth of IESVS in whome they and wee also are perfected Vers. 40. The Doctrine of Chap. XI VERS 1. NOw Fayth is the substance of things hoped for the evidence of thinges not seene HEE poyncteth out the nature of Fayth to helpe them to liue by it THEN Hee that would liue by Fayth had neede skilfullie to search out the nature thereof 2. In descrybing Fayth hee ascrybeth vnto it the propertie of the Worde which Fayth layeth holde vpon For it is the Word properlie which is the substance of thinges not seene THEN There is such an vnion betwixt Fayth and the Worde that what the Worde is in force and effect that Fayth is sayde to bee in force and effect also As Fayth honoureth the Worde so GOD honoureth Fayth in giving it the lyke commendation for force with the Worde What is the originall of the beeing and existence of anie thing but this GOD willeth it to bee or promiseth it shall come to passe or commaundeth that it may bee Therefore let Fayth get a grip of the Promise or Worde and it taketh holde of the thing promised by the foote thereof And in the hand of Fayth doeth Trueth budde out and flowrish vnto the type Fruit of full satisfaction in performance 3. The word EVIDENCE in the Originall is a tearme of Logicke importing that it is the nature of Fayth by Disputation to convince THEN It were wisedome for helping of our weake Fayth to make Syllogismes from the Worde and to reason so convincinglie