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.
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
Partie THEN The vse extent and nature of GOD'S Worde must bee well studied lest through misstaking or ignorance heereof a man should missapply or missregarde it 2. The first propertie of the Worde it is Quicke That is dieth not when those die to whome first it was directed but endureth speaking on with that same authoritie to all that heare it in all tymes after THEN The Word is not a dead Letter nor expyred with former Ages but the same to vs that it was before to others fit for operation and working the worke for which it is sent for convincing or converting the hearer alway 3. Agayne it is Powerfull That is not fitte to worke onelie but actiue and operatiue in effect actuallie bynding the Conscience to obedience or judgement make the Sinner what opposition hee will Yea it falleth a-working on the hearer if hee belieue it presentlie to cleare his mynde rectifie his will and reforme his lyfe and to bring about his good and safetie If a man belieue it not it falleth a-working also presentlie to binde him guiltie vnto judgement and to augment his naturall blyndnesse and his heartes hardnesse and to bring on some degree of the deserved punishment vpon himselfe albeit not of its owne nature but by the disposition of the Object wherevpon it worketh THEN 1. The Worde wanteth not the owne effect whensoever it is preached but alwayes helpeth or hurteth the hearer as hee yeeldeth to it or rejecteth or neglecteth it 2. Wee shall doe well to obserue what sorte of operation it hath vpon vs seeing it must haue some that wee may bee framed to the better by it 4. Another propertie of the Worde It is sharper than anie two-edged Sworde because it pearceth speedilie thorow a brasen Brow and dissembling countenance and a lying mouth and thrusteth it selfe without suffering resistance into the conscience of the most obstinate with a secret blow and maketh him guiltie within his owne Breast THEN 1. Let not Preachers thinke their labour lost when they haue to doe with obstinate sinners The stroke is given at the hearing of the Worde which will bee found vncured after 2. Neyther let dissemblers please themselues with a fayre countenance put vpon the matter as if the Worde did not touch them but rather giue Glorie to GOD in tyme when they are pricked at the heart For if they still dissemble the wound receaved of this Sworde the wound shall prooue deadlie 4. Pearcing even to the dividing a-sunder of the Soule and the Spirit That is Those most secret devyses and plottes of the mynde or spirite and those clossest affections of the heart or soule towardes anie forbidden evill this Worde will finde out yea it can divyde a-sunder the Soule and the Spirit the heart and the mynde and tell the man how his Soule or heart cleaveth to the sinne and how his mynde plotteth pretenses to hyde the evill of it from himselfe and others even in those sinnes which haue not broken foorth but lye as derne in the mynde as the marrow in the bones And it can put difference betwixt the purposes of the heart and the thoughtes how to compasse the designe and howe to hyde the convoy Or those wayes â—owe the Sinner doeth begayle himselfe and secketh to syle the eyes of others the Worde doeth decypher and distinguish all these thinges which selfe-deceaving sophistrie confoundeth THEN 1. Secret purposes fall vnder the judicatorie of the Word as well as practises accomplished 2. Pretenses and excuses will not put off the challenge of it 3. Nothing remayneth but that wee giue vp our selues to the Wordes Governament fleeing what it dischargeth and following what it commaundeth Vers. 13. Neyther is there anie creature that is not manifest in His Sight but all thinges are naked and opened vnto the eyes of Him with whom we haue to doe To cleare the power of the Word hee bringeth in the propertie of GOD whose Worde it is and setteth vp the Sinner's secret thought in the sight of the all-seeing GOD with whom hee hath to doe THEN 1. GOD is the Partie with whome the hearer of the Worde hath to doe and hath his Reckoning to make and not the Preacher 2. GOD joyneth with His Worde and giveth it that searching and discovering and pearcing Vertue 3. GOD'S Omniscience and All-seeing Sight should make vs looke to our inward disposition so shall this and other lyke Exhortations and Threatninges haue better effect and fruit in vs. Vers. 14. Seeing then that wee haue a great High Priest that is passed into the Heavens IESUS the Sonne of GOD let vs holde fast our Profession 1. HEE giveth them a Direction for entering into their Rest To holde fast their Profession That is In fayth and loue to avow the Doctrine of CHRIST THEN 1. Hee that would enter into Rest must bee steadfast in mayntayning and avowing the true Religion of CHRIST 2. Hee who quyteth the Profession of the Trueth of CHRST taketh courses to cutte off himselfe from GOD'S Rest. For if wee denye CHRIST Hee will denye vs. 2. Hee commaundeth To holde fast our Profession THEN 1. GOD will not bee pleased with backe-slyding or coldrysnesse or indifferencie in matters of Religion because this is not to holde it fast but to take a loose grippe which is the readie way to Defection 2. There is daunger Lest our Adversaries pull the Trueth from vs. 3. The more daunger wee fore-see the more stronglie must wee grippe the Trueth 3. The Encowragement which hee giveth to holde fast is Wee haue CHRIST a great high Priest c. THEN 1. As wee haue neede of Threatning to dryue vs to enter into GOD'S Rest So haue wee neede of Encowragementes to drawe vs therevnto 2. All our Encowragement is from the Helpe which wee shall haue in CHRIST and that is sufficient 3. CHRIST is alwayes for vs in His Office albeit wee doe not alwayes feele Him sensiblie in vs. 4. Hee calleth CHRIST A great high Priest to put difference betwixt the typicall high Priest and Him in whom the trueth of the Priesthood is found THEN What the typicall high Priest did in show for the people that the great high Priest doeth in substance for vs That is reconcileth vs to GOD perfectlie blesseth vs with all Blessinges solidlie and intercedeth for vs perpetuallie 5. Hee affirmeth of CHRIST That Hee is passed into the Heavens to wit in regarde of His Manhead to take Possession thereof in our name THEN 1. CHRIST'S corporall presence is in Heaven onelie and not on earth from whence He is passed 2. CHRIST'S corporall presence in Heaven and absence from vs in that respect hindereth not our Right vnto Him and spirituall having or possessing of Him 3. Yea it is our Encowragement to seeke entrie into Heaven that Hee is there before vs. 6. Hee calleth Him IESUS the Sonne of GOD to leade vs through His Humanitie vnto His Godhead THEN No Rest on the Mediator till wee goe to the Rocke of His
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
all our mynde as hath beene marked before Where-by hee teacheth vs 1. Howe wee doe enter into the Holiest to wit by Prayer sending vp our Supplications to Heaven And agayne 2. That in our Prayers to GOD wee may vse freedome of speach telling Him all our Mynd all our Griefes all our Feares all our Desires and even powre out our heartes before Him at all tymes 4. Hee commendeth this Priviledge by the Pryce of the Purchase there-of even the Blood of IESVS Where-by hee teacheth vs 1. To haue this Priviledge in high esteemation 2. To make good vse of it 3. To bee confident of the standing of it and all because it is so dearlie bought 5. Lastlie hee commendeth this Priviledge by the Common Right which all Believers haue vnto it the Apostle and these Hebrewes as his Brethren and all other of that Societie Where-by hee teacheth That albeit there bee great difference in the measure of Fayth and other Graces betwixt Christians some beeing stronger some weaker some as Apostles some as these weake Hebrewes c. yet all are the Children of one Father all are Brethren and all are admitted by Prayer to come and enter into Heaven freelie to powre out their soules at all tymes vnto GOD. Vers. 20. By a Newe and Living Way vvhich Hee hath consecrated for vs through the Vayle that is to say His Flesh. THIS is one Priviledge That wee haue libertie to enter into Heavē followeth another There is a Way made to leade vs on there-vnto which is Christ's Flesh compared to the Vayle of the Sanctuarie which both hid those thinges which were within the Sanctuarie and yet yeelded an enterie through it selfe vnto the Sanctuarie So is Christ's Flesh the Vayle of his Godhead which did bide the Glorie of his Deitie from the carnall beholders who stumbled at his basenesse and yet opened a Doore for the spirituall man to looke in vpon him that was invisible whyle as hee observed the brightnesse of the Glorie of GOD breaking through the Doctrine and Workes of the Man CHRIST 1. Hee maketh the Way to bee Christ's Flesh or Christ as incarnate or Christ considered according to his humanitie Because Christ's taking on our nature is the onelie Meane of reconciling vs vnto GOD. No man ever came to the Father but by him No other Name where-by men are saved but the NAME of IESVS CHRIST And therfore as in the way a man must enter and holde on still till hee come to the ende to the place where hee would bee Even so must everie man who would bee at Heaven begin at Christ and holde on making progresse in him still from Fayth to Fayth from Grace to Grace till hee come to his Rest. 2. This Way is of Christ's owne making hee hath devysed it and consecrated it Hee who is the Father's Wisedome hath thought it the best Waye to bring Man to GOD that GOD should become Man that the Word should bee made Flesh. The best Way to bring men to Heaven that GOD should come downe to the earth to take on Man's nature vpon him that hee might make Man Part-taker of the Divine Nature 3. Hee hath consecrated and dedicated his Flesh his humane nature set aparte and sanctified himselfe to this same ende that Men might make their Moyen with GOD by him as Man and by the Bandes of Nature with him he helped vp to the Bands of Grace with GOD by comming to the Man CHRIST might finde GOD in CHRIST 4. Hee calleth it a New Way 1. Because of the cleare manifesting of the Way to Heaven vnder the Gospell in comparison of the tyme of the Law 2. Because a readie playne and safe Way without stumbling Blockes Pittes or Snares Daungers or Inconveniences to such as keepe themselues there-in such as new-made wayes vse to bee 3. Because it waxeth never olde is now established and never to bee altered or abolished 5. It is a Living Way 1. Because Christ liveth for ever to helpe them all to Heaven who seeke vnto GOD through Him onelie 2. Because Lyfe is heere in Christ as in the Fountayne that hee may giue Lyfe to whom-so-ever hee will that is vnto all that come vnto him 3. Because it giveth Lyfe and refreshment to the wearie Passenger and quickeneth his dead and dumpish heart when hee considereth that his Saviour is a Man indeede so earnest to haue vs saved that hee hath yoaked himselfe in communion of nature with vs there-by to saue vs. It is Meat indeede to his Soule that the Word is made Flesh It is Drinke indeede to consider that hee hath suffered for our sinnes As Elias Chariot so is CHRISTS Manhead and Sufferinges Get vp heere by Fayth in him and thou shalt goe vp to GOD. This Way is as that of Eagles winges Lay first grippes vpon IESVS CHRIST GOD manifested in the flesh and hee will mount vp with thee and carrie thee thorow the Wildernesse to Canaan From the naturall Miserie and sinnes which thou lyest in vnto Heaven 6. This Way leadeth through the Vayle To teach vs That wee comming to CHRIST'S Manhead must not subsist there but by this meane seeke in to GOD who dwelleth in Him that our Fayth and Hope may bee in GOD. Wee enter by the Man CHRIST and doe rest on GOD in CHRIST on the fulnesse of the Godhead which dwelleth bodilie in CHRIST This is to distinguish the natures of CHRIST and to keepe the vnitie of His Person rightlie Vers. 21. And having an high Priest over the House of GOD. FOR our farther satisfaction hee giveth vs Christ over agayne to make yet more vse of him to direct guyde and convoy vs in the Way to leade vs to the Father in Heaven through the Courtes of his Dwelling and to bring vs in to him and make vs welcome There 1. Wee haue Christ for a PRIEST to vs whose Lippes doe alwayes preserue Knowledge in whome are hid all the Treasures of Wisedome and Knowledge who will informe our Myndes and perswade our Heartes to belieue and obey vvho will reconcile by His once offered Sacrifice the Believer will intercede for the Reconciled to keepe him still in Grace will blesse vs with all Spirituall Blessinges will take our Prayers Thankes-giving and the Spirituall Sacrifice of all the good Works of our Hands and wash the pollutions from them will offer them in our name with the Incense and Perfume of His owne Merites and leade our selues in where our Lampes shall bee furnished and our Table filled till wee goe in to Heaven and There Hee will welcome vs in a Mansion prepared for vs. 2 Hee is a high PRIEST adorned with all Authoritie and all Perfections having all in substance which the Types did signifie who beareth our names yea our selues on the Sholders of His Power and in the Breast of His Heartie Loue vvho beareth the iniquitie of the Holie Thinges and Holinesse in His Fore-head for vs. In whome the Father is well pleased with vs and hath made vs
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