Dignitie in Heaven it is easie to see him put all at vnder that ryseth vp agaynst him 3. That which may bee taken vp of Christ partlie by his Word and Doctrine partlie by his miraculous Workes and extraordinarie Giftes of the Spirit powred out vpon the Primitiue Church partlie by his ordinarie and powerfull working vpon the Soules of his owne since that tyme vnto this day humbling and comforting changing and reforming mens heartes and lyues I say these Evidences of his power doe make a spirituall Eye in a manner to see IESVS the Worker of these Workes crowned with Glorie and Honour 2. Hee meeteth another doubt arysing from the abasement of Christ in his Sufferinges and Death to which hee answereth in the wordes of the Psalme first that it was fore-tolde in that same Psalme that he was to bee made for a little lower than the Angels to wit by suffering of Death THEN 1. The Crosse of Christ is a readie stumbling Blocke for a carnall mynde else what needed the removing of the scandall 2. It is true indeede Christ in his Himiliation was abased vnder the Angels and emptied 3. This abasement was but a little and for a short tyme. 4. It was fore-tolde in the Psalme that speaketh of his Exaltation 5. If wee looke to the Scripture fore-telling wee shall not stumble at Christ's Humiliation 3. Hee giveth a farther answere by showing the â—â—de of Christ's Suffering to bee for our cause in the favour of GOD to vs That hee should by the Grace of GOD taste Death for everie one of vs. THEN 1. Christ's suffering was not for his owne deserving but for ours and therefore should bee glorious in our eyes 2. Everie Believer and elect soule hath interest in that Death of his and so everie man bound to loue him and magnifie him for it and to applye the fruite of it to himselfe 3. This death was but a tasting of death because hee continued but a short tyme vnder it for his short suffering was so precious that hee could not bee holden by the Sorrowes of Death but Death for a little was sufficient and therefore should diminish no man's esteemation of him 4. It was by the Grace of GOD that his death for a short should stand for our Eternall and therefore gracious and glorious should these his sufferinges bee esteemed by vs. Vers. 10. For it became Him for whom are all thinges and by whome are all thinges in bringing manie Sonnes vnto Glorie to make the Captayne of their Salvation perfect through Sufferinges 1. ANother reason of Christ's Suffering This way of our saving by Christ's Sufferinges made for the Glorie of GOD and our Good THEN When the reasons of Christ's death are seene the scandall of his Crosse ceaseth 2. There is a worke to doe heere A great manie of Sonnes to bee brought to Glorie THEN 1. All the Elect and saved soules are in the ranke of Children 2. Albeit they bee few in comparison of the worlde yet are they manie of them all together 3. There is not one of them all who can goe to Heaven or Salvation but by Christ's leading and conduct 3. The Captayne of their Salvation must bee made perfect through suffering THEN 1. How perfect soever Christ bee in himselfe yet before his suffering hee lacked one thing which his Office towardes vs requyred to wit experimentall suffering of such sorrowes as his souldiours and followers are subject vnto 2. When his sufferinges were ended hee was perfectlie sitted to comfort vs seeing hee found our sorrowes in himselfe sometyme 4. Hee sayeth it became GOD for whom and by whom are all thinges that the matter should bee so brought about THEN 1. All thinges are for God's Glorie at the ende and so should the manner of our salvation bee also 2. All things are by God's Hand and Power brought about and reason too that hee dispose of the meanes of our salvation as hee pleaseth 3. This way became God most of anie It brought him greatest Glorie by the shame sorrow and death of one to bring Glorie and joye and Lyfe to manie Vers. 11. For both Hee that sanctifieth and they who are sanctified are all of one For which cause Hee is not ashamed to call them Brethren 1. IF anie should farther aske how could hee die or how could Iustice accept him in our stead bee answereth Because hee is one of our kynde and nature THEN 1. There is a naturall Band betwixt Christ and his Followers They are of the same stocke of the same naturall substance 2. Christ's naturall Band with vs maketh him a direct entresse to redeeme vs. 2. Hee calleth Christ him that sanctifieth and the Believers they who are sanctified THEN 1. The Band of nature betwixt Christ and men is reckoned vnto those onlie who are sanctified with none other will Christ reckon Kinred 2. Therefore they must studie to Holinesse that would clayme Kinred to Christ. 3. The sanctification which it behoveth vs to haue must proceede from Christ no holinesse vntill a man be in him 3. Hee sayeth Christ is not ashamed to call the Sanctified Brethren THEN 1. As Christ hath dimitted himselfe to our nature so also to the styles of consanguinitie with vs. 2. Christ is as kyndlie affectioned to his Followers as ever Brother was to another hee will not misken his owne albeit vnworthie 3. That which may serue to our glorie and comfort Christ will thinke it no disgrace to himselfe Verse 12. Saying I will declare Thy Name vnto my Brethren In the midst of the Church will I sing Prayse vnto Thee HEe proveth that hee calleth vs Brethren from PSAL. 22. Vers. 22. The Messias there taketh vpon him to preach to Men and to prayse the Father THEN 1. With our nature Christ tooke on also the Yoke of the Exercyses of Religion 2. Hee joyneth with vs in the Discharge of them 3. Hee is first in the Exercyse not onelie because hee discharged them in his owne proper person but also because still by his Spirit where two or three are gathered together in his Name hee is in the midst of them moving and moderating the Spirites of his owne delectable Organes Vers. 13. And agayne I will put my trust in Him And agayne Beholde I and the Children which GOD hath given mee 1. THE next proofe is from PSAL. 18. Vers. 2. Where Christ vnder the type of David promiseth to belieue in the Father THEN 1. Christ is one of the number of Believers one of the Covenant of Grace confederate by Faith and therefore hee behoved to bee a man to this ende 2. Then haue wee in the sense of our vnbeliefe the comfort of the soundnesse and strength of Christ's believing as well as of his other Perfections 2. The third proofe is from ISAY 8. Vers. 18. Wherein Christ vnder the type of the Prophet Isaiah presenteth himselfe with his chosen ChildreÌ„ before the Father THEN 1. Christ is our Father also and wee his Children 2. Wee are
and judge againe If prophane Despysers of holie SCRIPTVRE vvho disdayne to reade or obey what GOD commaundeth therein bee not to bee ranked in the same Roll. For GOD draweth so â—igh vnto vs in His Word speaking vnto vs as a king vnto his Subjects or a Master vnto his Servauntes that the obedience or disobedience which wee giue to His Speaches resolveth directlie and immediatelie vpon GOD HIMSELFE For vvhat is it else to heare and belieue and obey GOD but To heare and belieue and obey His Speaches And vvhat is it Nor to take notice of GOD to despyse and disobey GOD but Not to take notice of His Speaches not to reade His Wrytings and not to care for anie thing that Hee commaundeth promiseth or threatneth Therefore hath the LORD written the Great thinges of His Lawe vnto vs even to bee a Touch-Stone not onelie to trye all mens Doctrine there-by but also to trye all mens disposition towardes Himselfe and howe they stand affected to His Honour whether as Foes or as Friendes For What readier way is there to get evidence of a man destitute of the Knowledge Fayth Loue Feare and the rest of the partes of the Image of GOD than to finde him destitute of the Knowledge and Loue of the SCRIPTVRE What surer Signe of a man who for the present is enemie to GOD and to the enlargement of His Gracious Kingdome than to find him traducing the perfect Law of the LORD and marring to his power the free course of the Scriptures light which is the Scepter of CHRIST'S Kingdome Agayne What surer Signe of a Chyld of Promise begotten of GOD than to see him with DAVID PSAL. 119. making more of the Scriptures nor of a kingdome and powring out all his Affections vpon it as vpon the nearest Meane where-by GOD'S Spirit may be conveyed into his soule for perfecting of Holinesse and the readiest Chariot to carrie vp his spirite to dwell in GOD for perfecting of his happinesse Wee shall find also answerable to GOD'S Purpose of trying men by His Scripture His Wisdome giving a due meeting vnto men as they doe make vse of His Scripture Doe they not reade it or doe they reade and not consider it Doe they not weygh what is imported by it in sense and meaning It fareth with them as with those to whom CHRIST sayd MATTH 22.29 You erre not knowing the Scriptures nor the power of God Doe they not loue it Behold their Plague 2. THESS 2.10.11.12 Because they receaved not the loue of the Trueth that they might be saved for this verie cause sayeth the Text God shall send them strong delusion that they should belieue a Lie that they might be damned Doe they not steadfastlie belieue what they learne in Scripture In God's judgement with the foolish and vnstable they are suffered to wrest the Scriptures to their own destruction were they never so great wits 2. PET. 3.16 Doe they not studie to giue obedience vnto the knowne Trueth of it He dealeth with them as with Israell PSAL. 81.11 My people would not hearken vnto My Voyce and Israell would none of Mee Hee counteth Himselfe rejected because His Word was rejected But what followeth Vers. 12. So I gaue them vp vnto their owne heartes lust and they walked in their owne counsels But to such as will bee Christ's Disciples indeede Students seeking to grow in Knowledge Beliefe and obedience of His Word seeking to loue Him and keepe His Sayings Hee promiseth IOHN 14.26 to sende vnto them The Spirit of Trueth the Comforter the holie Ghost to teach them all things That is To perfect their knowledge more and more by His Spirit to fill their hearts with joye and comfort according to His Trueth and to make them holie more and more And why are all these styles given Even to show that such as will haue Christ's Spirit to worke anie of these must seeke Him to worke all of these joyntlie or not to haue Him for working anie of them at all Neyther Comfort without Trueth nor Comfort without Holinesse The same is it which Wisdome cryeth PROV 8.34.35.36 Blessed is the man that heareth Me watching daylie at My Gates wayting at the Posts of My Doores For who so findeth Mee findeth Lyfe and shall obtayne favour of the Lord. But hee that sinneth agaynst Me wrongeth his owne Soule all that hate Mee loue Death Therefore howe thou doest hate Death and loue thyne owne Soule howe thou standest affected towardes GOD and the fellowship of the COMFORTER the holie SPIRIT the SPIRIT of TRVETH and towardes the enlargement of the Kingdome of CHRIST let thy affection TOWARDS the SCRIPTVRES more aboundant dvvelling in thy selfe and FOR the SCRIPTVRES more free course amongst others beare witnesse Fare-well THE EPISTLE OF PAVL TO THE HEBREWES WHen Peter wrote his second Epistle to the scattered Hebrewes there was extant an Epistle of Paul to those same scattered Hebrews also received in the Church for a part of Canonicall Scripture distinguished from Pauls â—ther Epistles 2. Pet. 3.15.16 Therefore amongst other reasons this may bee one to make vs thinke this Epistle must be it For it is without reason to thinke that the Churches should bee negligent in keeping such a Iewell commended vnto them by the authoritie of two chiefe Apostles or lose Pauls Epistle and keepe Peters which maketh mention of it The summe of the Epistle BEcause the Hebrews were hardlie drawne from the observation of Leviticall Ordinances vnto the simplicitie of the Gospell and in danger of making Apostacie from the Christian Fayth by Persecution the Apostle Paul seueth before their eyes the Glorie of Iesus Christ in His person farre aboue men and Angels by whose Ministerie the Law was given not onelie as God Chap. 1. but also as man Chap. 2. and in His Office aboue Moses Chap. 3. Threatning them therefore if they should misbelieue Christs Doctrine Chap. 3.4 and aboue the Leviticall high Priest Chap. 5. Threatning them agayne if they should make Apostacie from Him Chap. 6. yea aboue all the glorie of the Leviticall Ordinances as Hee in whom all those thinges had their accomplishment and period of expyring Chap. 7.8.9.10 Threatning them agayne if they should not persevere in the Fayth of Christ vnto which perseverance through whatsoever difficulties hee encowrageth them by the example of the Faythfull before them Chap. 10.11 and by other grounds of Christian comfort Chap. 12. That so in the fruitfull obedience of the Gospell they might follow vpon Christ seeking for that Citie that is to come and not for their earthlie Hierusalem anie more Chapter 13. The summe of Chap. I. IF you shall make comparison O Hebrewes the Ministerie of the Gospell shall bee found more glorious than the Ministerie of the Law For the manner of Gods dispensing His Will before Christ came was by part and part and subject to His owne addition not after one setled manner but subject to alteration and by the Ministerie of men the Prophets Vers. 1. But
2.7 and 2. SAM 7.19 But the Bodie of the Truth aimed at signified was Christ resembled by them as here wee see Whence wee learne That typicall speaches in Scripture haue not their perfect meaning neyther can bee fullie expounded nor truelie vnderstoode till they bee drawne to Christ in whome they haue their accomplishment and of whom they meane to speake vnder the name of the Types And therefore neyther could the olde Church of the Iewes nor can wee get comfort in anie of them till Christ in whome all the Promises are YEA and AMEN bee found included in them Vers. 6. And agayne when Hee bringeth in the first begotten into the worlde Hee sayeth And let all the Angels of GOD worship Him 1. HEe sayeth that is The Father sayeth PSAL. 97.7 Then The Scripture which elsewhere is called the Speach of the holie Ghost is also the Speach of the FATHER 2. Hee bringeth in his first begotten into the Worlde Then 1. The Father is the Author of Christ's Incarnation and of his Kingdome amongst Men and of Divine Glorie given to him in his Kingdome 2. Christ is the Father's first begotten both for the eternitie of his Person begotten without beginning before the Worlde was and for the excellencie of his Person beeing more glorious than all Angels or Men which get the name of Children eyther by Creation or Adoption 3. The Father commandeth Let all the Angels of GOD adore Him Then 1. The Father communicateth to Christ as his owne Nature and Godhead by Generation so also his owne Glorie by commanding the creatures to adore him 2. What the creatures adore they acknowledge by adoration to bee GOD so GOD esteemeth 3. And Christ is the Angels GOD because they must adore Him Vers. 7. And of the Angels Hee sayeth Who maketh His Angels Spirits and His Ministers a flame of fire Hee maketh his Angels Spirits c. PSAL. 104 5. THEN 1. GOD made not the Angels to get anie parte of Christ's rowme in the Churches worship but to serue Christ as lowlie as anie of the meanest creatures 2. And the Angels indeede are as readie to doe so and as swift and actiue in their service as the Windes and fire-flaughts Vers. 8. But vnto the Sonne Hee sayeth Thy Throne O GOD is for ever and ever a Scepter of Righteousnesse is the Scepter of Thy Kingdome Vers. 9. Thou hast loved Righteousnesse and hated Iniquitie therefore GOD even Thy GOD hath anoynted Thee with the Oyle of Gladnesse aboue Thy Fellowes 1. BY this place cited out of PSAL. 45.7 it is evident that the PSALME 45. is a Song of the mysticall Marriage of CHRIST and his Church and in this Passage a number of notable Doctrines concerning Christ are poynted at 1. Hee is called GOD and so is fit to reconcile vs to GOD able and all-sufficient to accomplish our Salvation a Rocke to leane vnto 2. A King enthroned not onelie over the Worlde but in a gracious manner over the Church which hee marrieth to himselfe in this PSALME and therefore shall his Church haue Lawes and Direction and Protection from him 3. Hee hath a Throne for ever and ever and therefore shall his Church which is his Kingdome endure for ever and ever 4. Hee hath a Scepter to rule with and therefore power and authoritie to take order with his Subjectes and with his enemies also 5. His Scepter is a Scepter of Righteousnesse because hee can not abuse his power to doe wrong to anie but will doe right to all yea and leade on his Subjects to Righteousnesse of Fayth to justifie them before GOD and Righteousnesse of Conversation to adorne them before Men. 2. Hee loveth Righteousnesse and hateth Iniquitie And therefore 1. His Scepter can not bee sweyed but righteouslie 2. And so must his subjectes set themselues to doe if they will please him 3. Therefore Christs God hath anoynted him with the Oyle of Gladnesse aboue his fellowes Then 1. As Christ is God himselfe so also is hee Man vnder God in regarde of his Manhead and Office therein 2. And God is his God by Covenant Christ as Man is confederate with God 3. And hee hath FELLOWES in the Covenant that is others of mankynde with whome hee is part-taker of flesh and blood Fellow-brethren and Coheyres Shares-men in all the Fathers Goods with him 4. Hee is anoynted with the Oyle of Gladnesse furnished with the Spirit that bringeth joye vnto him and all his subjects who get conveyed vnto them by Christ Righteousnesse and Peace and joye in the holie Ghost 5. Hee is anoynted aboue his fellowes The rest of the confederate Saynctes are anoynted also yet by measure receiue they the Spirit But Christ is anoynted aboue them the Spirit is not given to him by measure but to dwell bodilie or substantiallie that wee of his fulnesse may all receiue Grace for Grace 4. Because hee loveth Righteousnesse c. Therefore hee is anoynted Then The righteousnesse of Christ is the procuring and meritorious cause of this joye to him and his Subjectes Fellowes in the Covenant Vers. 10. And Thou LORD in the beginning hast layde the Foundation of the Earth and the Heavens are the Workes of Thyne Handes Vers. 11. They shall perish but Thou remaynest and they all shall waxe olde as doeth a Garment Vers. 12. And as a Vesture shalt Thou folde them vp and they shall bee changed but Thou art the same and Thy Yeares shall not fayle 1. ANother Testimonie of Christ from PSAL. 102.25.26 wherein hee is expresselie called 1. IEHOVAH GOD in essence the same GOD with the Father and the holie Ghost who giveth Beeing to the creatures and Performance to the Promises 2. Who layde the Foundation of the Earth c. and so Creator of Heaven and Earth 3. And by consequence who can create in vs a right Spirit and make vs of naughtie sinners Sonnes 2. They shall perish waxe olde and bee changed Then The Heavens and the Earth nowe subject to corruption shall both not continue and yet they shall not vtterlie bee abolished but changed into an incorruptible estate for mans cause Rom. 8 21. 3. Christ remayneth and is the same and his Yeares fayle not Then 1. CHRIST is eternall and our Mediator can not bee amissing can not die 2. Constant and immutable and can not change his purpose of loue to his called Ones whatsoever changes befall them And this is the Rocke of the Churches Comfort when shee looketh to her owne frayltie and changeablenesse Vers. 13. But to which of the Angels sayd Hee at anie tyme Sit on My Right Hand vntill I make Thyne Enemies Thy Foote-stoole Psal. cx 1. TO which of the Angels sayde hee Hee asketh for Scripture to show what is due to Angels Then 1. The Scripture must determine what is due to Angels and other creatures what is to bee thought of them and done to them also 2. And no word in Scripture doeth countenance the giving of the glorie of the Mediator to
anie Angell 2. The Father hath sayde to Christ Sit Thou on my right hand vntill I make thyne enemies thy Foote-stoole THEN 1. Christ's Kingdome will not want enemies 2. Yea his enemies shall bee such as there shall bee neede of divine wisedome and power to overcome them 3. GOD professeth himselfe Partie agaynst all the enemies of Christ's Church and Kingdome 4. GOD will put them at vnder piece and piece and altogether at length 5. Their opposition and overthrow shall serue to glorifie Christ's Kingdome and Governament they shall bee his Foote-stoole 6. In the meane time of this Battell Christ in his owne Person shall continue equall in Glorie and Majestie with the Father beholding the Victorie brought about and bringing it about with the Father vnto his Souldiours comfort Vers. 14. Are they not all ministring Spirits sent foorth to minister for them who shall bee Heyres of Salvation 1. THE Angels are all ministring Spirites THEN 1. Angels are not bodies but their substance is invisible 2. They are all of them even these that are called Arch-Angels the greatest of them but servantes to Christ and none of them must haue their Master's honour that is anie religious worship of prayer or invocation made to them 2. They are sent foorth for Service or Ministring THEN Their employment is about God's Children to attende vs and serue vs at Christ's direction not to bee served by vs by anie devotion 3. Christ's Subjects are called Heyres of Salvation THEN 1. They are Sonnes 2. And what they get is by Heyrship by vertue of their Adoption and Sonneship not by merit of their workes 3. And they shall surelie get Salvation as an Heritage never to bee taken from them The Summe of Chap. II. FRom the former Doctrine hee inferreth seeing Christ is so glorious let his Gospell bee steadfastlie believed Vers. 1. For if the disobedience of the Law given by the Ministerie of Angels was punished Vers. 2. Farre more the disobedience of the Gospell so gloriouslie confirmed Vers. 3.4 For Christ is greater than the Angels even as Man and hath all thinges in subjection to him Vers. 5. As David witnesseth speaking of elected Men with their Head the Man Christ Vers. 6.7.8 And albeit wee see not that subjection yet fullie accomplished Vers. 8. Yet it is begun in Christ's personall exaltation And for his short humiliation vnder the estate of Angels by suffering wee must not stumble For it is both glorious to himselfe and profitable for vs Vers. 9. For God's glorie requyred that our salvation should bee wrought by sufferinges of the Mediator Vers. 10. And to this ende hee behoved to bee part-taker of our nature as was foretolde Vers. 11.12.13 That hee might take on our due punishment that is Death Vers. 14. And deliver his owne from the feare thereof Vers. 15. And herein wee haue a Priviledge aboue the Angels in that hee tooke on our nature and not theirs Vers. 16. And by his sufferinges a ground of so much greater Comfort in Him Vers. 17.18 The Doctrine of Chap. II. Vers. 1. Therefore wee ought to giue the more earnest heede to the thinges which wee haue heard lest at anie tyme wee should let them slip 1. THerefore wee ought to giue heede c. From the Excellencie of Christ's Person hee vrgeth the Beliefe of his Doctrine THEN 1. CHRIST must bee esteemed of as becommeth the Excellencie of His Person 2. The way howe CHRIST will bee respected of vs is by respecting His Doctrine And the Excellencie of His Person should procure our reverend receiving of His Word and steadfast holding of it 2. Hee will haue vs to take heede lest wee should let it slip The word is borrowed from rent and leking Vessels or sandie ground THEN 1. The Gospell is a precious Liquor worthie to bee well keeped And wee of our selues are as rent Vessels readie to let it slip when wee haue heard it or lyke sandie ground which keepeth not the rayne 3. For this wee ought to giue the more earnest heede THEN The Conscience of the worth of CHRIST and His Gospell and of our owne vnfitnesse to retayne it should sharpen our Vigilancie and Attendance to keepe it else wee will doubtlesse let it slip 4. Hee sayeth not lest shortlie but lest at anie tyme. THEN It is not sufficient to belieue the Word for a whyle and for a whyle to remember it but wee must gripe it so as never to quyte iâ— by misregarde or misbeliefe For Fayth and loue of the Trueth is the good memorie that speciallie hee requyreth heere Vers. 2. For if the word spoken by Angels was steadfast and everie transgression and disobedience received a just recompence of reward 1. HEe reasoneth from the Law spoken by Angels THEN The Angels were employed in giving of the Law they did blow the Trumpet they from GOD vttered the Word to Moses 2. The word spoken by them was steadfast THEN What GOD delivereth by the Ministerie of Messengers is authorized and ratified by GOD. 3. Everie transgression was punished THEN The punishment of transgressours of His Law is a proofe of GOD'S authorizing the Doctrine 4. Hee calleth the Punishment a just Recompense THEN There is no evill befalleth sinners more than they doe deserue None hath cause to complayne of injustice Vers. 3. How shall wee escape if wee neglect so great Salvation which at the first began to bee spoken by the LORD and was confirmed vnto vs by them that heard Him 1. HOw shall wee escape The Apostle joyneth himselfe with them in the Threatning THEN So should Preachers threaten their people as willing to vnderlye the same punishment except they flee the sinne for which they threaten others 2. Hee reasoneth from the punishment of the Law breaking to proue the punishment of misbelieving the Gospell THEN 1. The not-embracing of the Gospell is a greater sinne than the breach of the Law The despysing of Forgiuenesse is much worse nor the making of the fault 2. Examples of judgement vpon Transgressours of the Law are Evidences of greater judgementes to come on the misregarders of the Gospell 3. Hee calleth the Gospell so great a Salvation because of the free Offer of Remission of sinnes and eternall Lyfe in it THEN The greatnesse of the Benefit to bee gotten by the Gospell aggreageth the sinne of the misregarders of it 4. Hee sayeth not If wee reject denye or persecute the Gospell but if wee neglect THEN The neglect of the Doctrine of the Gospell the carelesse receiving of it the not-studying to know it is sufficient to draw downe heavier judgementes than ever fell on the breakers of the Law albeit a man bee not an Vnder-myner or open Enemie to the Gospell 5. Hee descrybeth the Gospell to bee that Doctrine which Christ himselfe preached and his Apostles from him THEN Wee are not bound to belieue anie more for Gospell than that which is made cleare vnto vs by His Apostles word And the misregarding of other doctrine which is not
conveyed so from Him falleth not vnder the Threatning 6. Hee marketh the Apostles certayntie of what they haue delivered vnto vs in that they were eare-witnesses of his Doctrine THEN The more certayntie the Apostles had from Christ of their Doctrine the surer is the ground-worke of our Beliefe and the greater is the contempt done to Christ in their Message by vnbeliefe Vers. 4. GOD also bearing them witnesse both with Signes and Wonders and with diverse Miracles and Giftes of the holie Ghost according to His owne Will 1. HEe sayeth GOD bare witnesse to the Apostles Doctrine by Signes and Wonders THEN 1. What the Apostles haue spoken from CHRIST they spake not alone but GOD with them witnessed with them 2. The proper vse of Miracles and extraordinarie Giftes powred out in the Apostolicke tymes was to testifie that the Apostles doctrine was divine Truth Those then must bee lying wonders which are alleadged for confirming anie doctrine beside theirs 2. The distribution of the Giftes of the holie Ghost was according to his owne will not as possiblie the Apostles would haue carved eyther to themselues or others in the nature of the gift or measure of it THEN The Apostles were so employed in the working of Miracles as it was evident even then that not they but GOD was the Worker of them whyle He was seene to follow His own Will therein and not man's carving in distributing His Giftes And the more GOD'S over-ruling Will was seene in the Miracles then the more confirmation haue we of that Doctrine now Vers. 5. For vnto the Angels hath Hee not put in subjection the Worlde to come whereof wee speake 1. HEe calleth the Worlde vnder the Kingdome of the Messias The Worlde to come first to put a difference betwixt the estate of the World considered as vnder Sinne and vnder the Messias For as it is vnder Sinne it is sayde of it Olde thinges are past away 2. COR. 5.27 Es. 43.19 The creature is waxing olde and running to ruine But vnder the Messias it is sayd of it Beholde I make all thinges new 2. COR. 5.17 The creature is lifting vp its head and wayting for the day of liberation from Vanitie and the manifestation of the Sonnes of GOD ROM 8.19 THEN The Kingdome of the Messias maketh another Worlde in effect of that which was of olde changing the holding and nature and vse of all thinges to His Subjectes For a man ere hee come in to Christ is GOD'S enemie and to him all thinges in the worlde are enemies the Hoste and Souldiours of his dreadfull Iudge But after a man is made Christ's Subject they turne all to bee his Friendes and his Father's Servantes working altogether for his good That is another and a New Worlde indeede 2. Next it ie called the Worlde to come because albeit this change began with the worke of Grace before Christ came yet was it nothing in comparison of the Worlde to come vnder the Messias And that which is now vnder the Gospell is little or nothing in comparison of that Glorious Change of the nature and vse of all thinges vnto Christ's Subjectes which is to bee revealed at his last comming THEN Whatsoever thing wee haue hitherto found to our good since wee knew Christ it is but little to what shall bee our Worlde is but to come 1. COR. 15.19 3. The Worlde is put in subjection to Christ that bee may dispose of it at his pleasure THEN Christ is twyse Soveraygne LORD of the Worlde once as Creator agayne as Mediator in his Manhead to make all the ereatures in Heaven and Earth serue â—ill they will they to farther the worke of full Redemption vvhich Hee hath vndertaken 4. Hee excludeth the Angels from this honour THEN In Christ's Kingdome the Angels are in subjection to Christ for the good of his Subjectes no lesse nor Sheepe and Oxen as the Psalme sayeth and not to bee adored with him as Soveraygnes over vs. Vers. 6. But one in a certayne place testified saying What is Man that Thou art myndfull of him or the sonne of Man that Thou visitest him Vers. 7. Thou madest him a little lower than the Angels Thou crownedst him with Glorie and Honour and didst set him over the works of Thyne Handes 1. BEeing to proue by Scripture his purpose bee citeth neyther Booke nor Chapter but the words which are of the eyght Psalme and fourth Verse THEN The Apostle will haue the Church so well acquaynted with Text of Scripture that at the hearing of the wordes they might know where it is written though neyther Booke nor Verse were cited 2. The Prophet looking on Man even on Christ's Manhead wherein hee was humbled hee wondereth to see man's nature so highlie dignified aboue all creatures THEN 1. The basenesse of man's naturall being compared with other more glorious creatures maketh GOD'S loue to vs aboue all other creatures so much the more wonderfull 2. Christ's Humiliation and Exaltation were both fore-seene and revealed by the Prophets Vers. 8. Thou hast put all things in subjection vnder his feete For in that Hee put all in subjection vnder him Hee left nothing that is not put vnder him But nowe wee see not yet all things put vnder him 1. HEe proveth that Angels are in subjection to Christ because the Text of the Psalme sayeth All is put in subjection and so neyther Angels nor other creatures are excepted THEN 1. For vnderstanding of the meaning of Scripture it is necessarie to consider not onlie what it sayeth expresslie but also what it sayeth by consequence of sound reason 2. And whatsoever is rightlie deduced by evidence of sound reason of the wordes of Scripture is the meaning of the Scripture as if it were spoken expresselie 2. Hee sayeth There is nothing left that is not put vnder Christ. THEN Not good Angels onlie but all Spirites and all that they can doe also are subject to Christ and hee can make them â—ill they will they contribute to the furtherance of his owne Purpose for the good of his Subjects and hurt of his foes 3. Because Christ's enemies are still troubling his Kingdome hee moveth a doubt saying Wee see not yet all thinges put vnder him THEN 1. The troubles of Christ's Subjectes hinder the naturall mynde to perceaue the Glorie of Christ's Advancement 2. Carnall reason the proctor of miss-beliefe will admit no more of Divine Trueth nor it is capable of by sense Vers. 9. But wee see IESVS who was made a little lower than the Angels for the suffering of Death crowned with Glorie and Honour that Hee by the Grace of GOD should taste Death for everie man 1. HEe answereth the doubt saying Wee see IESVS crowned with Glorie and Honour and so a course taken for putting all that oppose him farther and farther vnder him THEN â— The subjection of all thinges to Christ's Throne can not bee seene but in the Exaltation of his Person 2. When wee see his Person exalted to such high
4. In speciall as our sinnes daylie deserue and provoke GOD'S anger so doeth Christ's Priesthood pacifie GOD'S wrath and worke Reconciliation to vs. Vers. 18. For in that HEE Himselfe hath suffered beeing tempted Hee is able to succour them that are tempted 1. HEe showeth Christ's experience to bee both of Sufferinges and Temptations that whether of the two annoy vs wee may get Comfort for eyther or both from him THEN 1. There are two Evills which attende the Children of GOD to annoy them to wit Troubles and Sinne or Sinne and Miserie 2. Christ hath experience albeit not of Sinne in his owne person yet of temptation to sinne and of suffering of trouble 2. Hee applyeth the Comfort expresselie to the Tempted THEN 1. Men in trouble haue neede of Comfort and Reliefe but men vnder temptation to sinne much more 2. Yea Sinne and temptation to sinne is more grievous to a true Chylde of God wheÌ„ he seeth matters rightlie than any trouble 3. No bearing out vnder tryalls or standing in temptations but by succour helpe froÌ„ Christ. 4. Christ's experience of temptation may assure vs both of his abilitie and willingnesse to succour such as seeke Reliefe from him In this case The Summe of Chap. III. THerefore weygh well what a one CHRIST is and preferre none before him Vers. 1. For hee is as faythfull in his Message for changing of the typicall Priesthood as Moses was in his mâ—ssage when hee delivered it Vers. 2. And so much more honourable than Moses as the Builder is over the Stones builded Vers. 3.4 And Moses was faythfull as a servant in the Church Vers. 5. But Christ as Sonne and Lord over the Church to dispose of the service thereof at his pleasure Vers. 6. Therefore beware of Olde Israels hard heart lest you be debarred of GOD'S Rest Vers. 7.8.9.10.11 Beware of lyke vnbeliefe for it is the ground of Apostacie Vers. 12. And doe your best to preserue others from it also Vers. 13. For Perseverance in Fayth is necessarie to Salvation Vers. 14. For David's wordes doe proue That there were some albeit not all hearers of GOD'S Word of olde that did provoke him Vers. 15.16 And who were these but such as hee punished Vers. 17. And whome punished hee but Vnbelievers Vers. 18. So Misbeliefe debarred them out of GOD'S Rest of olde and will also doe the lyke yet if men continue in it Vers. 19. The Doctrine of Chap. III. Vers. 1. Wherefore holie Brethren part-takers of the Heavenlie Calling consider the Apostle and High Priest of our Profession CHRIST IESUS 1. AFter hee hath taught them somewhat more of CHRIST hee exhorteth them of new to consider of him THEN 1. As wee get farther light of Christ wee are bound to farther vse-making of our light 2. As farther is revealed vnto vs of Christ so must wee set our mynde on worke to ponder and weygh what is revealed that the matter may sinke deeper in our mynde and in our heart 3. Except wee shall consider seriouslie what is spoken of Christ wee can make no profitable vse of the Doctrine For such high Mysteries are not soone taken vp and the heart is not soone wrought vpon so as to receaue impression of his Excellencie except after due consideration 2. Hee calleth Christ Iesus The high Priest and the Apostle of our Profession The high Priesthoode was the highest Calling in the Iewish Church The Apostleship the highest Calling in the Christian Church CHRIST is heere styled by both THEN CHRIST hath inclosed in his Office the Perfection and Dignities of the highest Callinges both in the Iewish and Christian Church Those Dignities which were divyded in men or conjoyned in Him in men by way of ministeriall employment vnder Him in Christ by originall Authoritie aboue all 3. Hee calleth the Christian Religion Our Profession or Confession THEN It is the nature of Christian Religion not to bee smoothered but to bee openlie brought foorth confessed and avowed in word and deede to the Glorie of Chri who is the Author thereof 4. Hee styleth these Hebrewes to whom hee wryteth Holie Brethren Part-takers of the Heavenlie Calling THEN 1. Christians doe not possesse their Prerogatiues without a warrandable Title They haue a Calling thereto 2. The Calling is Heavenlie because GOD by his Word and Spirite calleth men to the communion of his Grace and Glorie by forsaking of themselues and thinges earthlie and following Christ in an holie conversation all is Heavenlie heere 3. Christians are part-takers alyke of this Vocation that is haue alyke Warrand and Obligation to follow him that calleth them albeit all doe not alyke followe the Calling 4. They are Brethren amongst themselues for their Adoption albeit some weaker some stronger 5. And holie is this Brotherhood that is Spirituall and so Superiour to Civill or Naturall or earthlie Bandes whatsoever Vers. 2. Who was faythfull to Him that appoynted Him as also Moses was faythfull in all His House 1. BEcause the Iewes did too highlie esteeme of Moses in appoynting of the Legall Service and not so highlie of Christ as became in abrogating thereof the apostle compareth Moses and Christ giving to Moses his due place of a Servant and to Christ the place due to the Master THEN 1. It is no new thing that people enclyne so to esteeme of good mens authoritie as to forget to giue Christ his owne rowme 2. The way to helpe this Is so to esteeme of GOD'S Servantes Fathers or Councils moe or fewer as the esteemation that men haue of them derogate nothing from the estoemation due to Christ. 2. In speciall hee maketh all the poyncts of Moses commendations duelie deserved poyncts of Christ's commendation 1. Did Moses office reach it selfe to all the house of God vnder the Law and all the service of it So did Christ's Office reach to all the Church of God and all the service of it vnder the Gospell 2. Was Moses appoyncted to giue out what hee delivered So was Christ appoyncted to institute what hee did institute and abrogate what hee did abrogate 3. Was Moses faythfull to Him who appoyncted him in all the matters of God's house keeping backe nothing that hee was directed to reveale So is Christ faythfull to the Father who did appoynct him in lyke manner THEN lyke as if anie man should haue added or paired chopped or changed the Ordinances of GOD'S House vnder the Law it had beene an imputation eyther vnto GOD of not sufficient directing his Church or vnto Moses and the Prophets of vnfaythful discharge of their duetie in the Church of the Olde Testament So is it alyke imputation to GOD and CHRIST if anie shall adde or paire choppe or change the Ordinance of GODS Church vnder the New Testament Vers. 3. For this Man was counted worthie of more Glorie than Moses in as much as Hee who hath builded the House hath more Honour than the House 1. HAving equalled Christ vnto Moses hee now preferreth Christ to Moses THEN CHRIST is not
distinguisheth the Olde Covenant from the Newe by descrybing the Olde what it was howe broken and howe punished For the first the ten Commaundements and the rest of the Lawe delivered vnto them when they came out of Aegypt was the Covenant of olde wherein GOD promised To bee their GOD vpon Condition That they did all that hee commaunded them and they accepted the Condition So Albeit there was Grace heere in sundrie Articles covenanted yet the forme of the Covenant was lyke the Covenant of Workes Compare Ierem. xvij 23 with Ierem. xxxj 31.32.33 c. 2. For the next They continued not in it through leaning to their owne strength and seeking to establish their owne Righteousnesse beeing ignorant of the Righteousnesse of GOD. They dealt deceatfullie in the Covenant and fell to open Idolatrie from tyme to tyme. SO By the Covenant of Workes no man will bee found steadfast 3. For the punishment of it I regarded them not In the Hebrew it is as much as I Lorded it over them That is Vsed My Husbandlie and Lordlie Authoritie over them and so misregarded them Whereof wee haue to learne 1. That as GOD'S Lordship and Husbandship is an Obligation of doing well to the Covenant keeper So is it a Declaration of his just Freedome and Authoritie to punish the Covenant breaker 2. That when GOD is pleased to exercyse his Dominion and Authoritie over Covenant breakers the transgressour falleth in missregarde with GOD that is As little account is made of his lyfe as of one without the Covenant 3. That to bee missregarded of GOD is the summe of all Iudgement 4. That the impotencie of the people to keepe the Olde Covenant did not exeeme them from the punishment due to the breaking of it 4. The LORD maketh their instabilitie in the Olde Covenant the Reason of his making of a Newe one Wherein the Lord's Bountie is verie remarkable Who out of our evill taketh occasion to doe vs so much more good And because of mens instabilitie in the Olde Covenant maketh another Covenant whereby hee maketh vs to persevere in obedience Vers. 10. For this is the Covenant that I will make with the House of Israell after those dayes sayeth the LORD I will put My Lawes into their mynde and wryte Them in their heartes and I will bee to them a GOD and they shall bee to Mee a People THIS is the better Covenant contayning better Promises whereof CHRIST is Mediatour and Suretie vnto all them that belieue in Him Wherein consider 1. That all the Articles are Promises and so doe requyre in the partie that will joyne in the Covenant Fayth to embrace the Promises that the Covenant may bee agreed vnto on both sides GOD promising and the needie Sinner heartilie accepting 2. That what is requyred in the Olde Covenant as a Conditoin is heere turned into a Promise by GOD in the Newe In the Olde Covenant hee requyred obedience to his Commaundementes and heere hee promiseth to wryte his Lawes in our heartes GOD vndertaketh to doe our parte in vs if wee will belieue in Him 3. That the sense of Wantes and the feeling of our Imperfections yea of our heartes wickednesse and carelesnesse both of heart and mynde yea the feeling of the inlacks or defects of repentance fayth are not just hinderances to make a soule that gladlie would bee reconciled with GOD in CHRIST stand abacke from embracing this Covenant But by the contrarie the feeling of sinfulnesse in mynde and heart are Preparations to fitte vs and set vs on to joyne in this Covenant wherein GOD vndertaketh to helpe and remede all these felt evills through His CHRIST by putting His Lawes in our Mynde and wryting them in our Heartes For what is this else but to illuminate our Mynde more and more with the vnderstanding of His Will and to frame our Heart and Affections to the obedience of the same 4. That by the Covenant Comfort is provyded for sinners who are humbled in the sense of their sinnes and no doore opened for presumption nor rowme given to prophane persons to goe on their wayes blessing themselues For the maker of the Newe Covenant praesupposeth two thinges First That His partie renounce his owne righteousnesse which hee might seeme able to haue by the Olde Covenant Next That hee flee for Reliefe to GOD in CHRIST to haue the Benefites promised in this Newe Covenant Which if hee doe it is impossible that hee can eyther leane to his owne Merites or liue in the loue of his sinfull Lustes 5. That by this Covenant such an Vnion is made betwixt GOD and the Believer that the Believer is the LORD'S Adopted Chylde and the LORD is the Believer's GOD All-sufficient for ever promising to bee All to the Believer which TO BEE OVR GOD may importe and to make the Believer All that one of HIS PEOPLE should bee Vers. 11. And they shall not teach everie man his neyghbour and everie man his brother saying Know the Lord For all shall knowe Mee from the least to the greatest 1. WHyle Hee sayeth They shall not teach every man his neyhgbour hee doeth not meane that his Word and Ordinances and Ministerie appoynted by him or brotherlie communion for mutuall edification shall bee missregarded or not made vse of But by the contrarie That hee will himselfe bee their Teacher in these his owne Means First giving his Children a greater measure of the Spirite and a more neare communion with himselfe than of olde 2. Making his Children so wyse vnto Salvation as they shall not hang their Fayth vpon man's authoritie but search by all meanes till they vnderstand the Mynde of GOD the infallible Teacher as hee hath revealed himselfe in his Worde 3. So clearing the Trueth which is outwardlie taught vnto them by his owne Instrumentes after so sure and perswasiue a manner by his Spirit inwardlie that the outward Teaching shall bee no Teaching in comparison of the inward Concurrence according as wee heare those Samaritanes were taught who believed indeede the Womans reporte that they might goe to Christ but when they were come to him got so great satisfaction from himselfe that they sayde vnto her Now wee belieue not because of thy saying for wee haue heard him our selues and know that this is indeed that Christ IOHN IV. 42 So will the LORD inwardlie make his Trueth powerfull vnto Salvation to his owne that they may say to those that are his Instrumentes Nowe wee belieue not because of your saying but because wee haue heard him our selues THEN 1. It is not GOD'S will that other mens Beliefe should bee the Rule of our Beliefe but that wee all search to vnderstand the Scriptures and GOD'S Will revealed therein 2. It is easie from this Ground to aunswere that famous Question How know you such and such Grounds of Salvation Wee aunswere It is an Article of the New Covenant They shall bee all taught of GOD. 2. Hee sayeth They shall all knowe Mee from the least
separate from their signification as manie of the Iewes tooke them THEN There is a two-folde Consideration to bee had of the Leviticall Ceremonies One as they are joyned with the Significations and so Promises were made of Attonement by them in the Lawe Another As they were looked vpon by themselues separate from their signification as the carnall Iewes tooke them and rested on them and so they could not perfect the Conscience 2. Hee showeth their endurance saying They were imposed on them vntill the tyme of Reformation That is Till the tyme of the Gospell that CHRIST came with cleare light to perfect Matters THEN 1. These Ceremonies were by GOD imposed vpon no people but them That is The Iewes onelie 2. Neyther were they imposed on the Iewes for ever but for a tyme onelie vntill the tyme of Reformation 3. Seeing the tyme of Reformation by Christ is come these Ceremonies are expyred and abolished 3. Seeing the tyme of the Gospell is the tyme of Reformation or Correction THEN 1. The Shadowes are fulfilled and the Substance is come 2. The Darknesse of Teaching is remooved and the tyme of Clearnesse is come 3. The Pryce of Redemption promised to bee layde downe is nowe payed 4. The Difficultie and Impossibilitie of bearing the Yoake of GOD'S externall Worship is remooved and CHRIST'S easie Yoake in place thereof is come In a worde What-so-ever was then wanting vnder the Lawe of the measure of the Spirit or the meanes to get the Spirit and Fruites thereof is nowe helped in the Frame of the Gospell Vers. 11. But CHRIST beeing come an High Priest of good thinges to come by a greater and more perfect Tabernacle not made with handes that is to say not of this building TO showe the Accomplishment of these thinges in CHRIST'S Priesthoode hee opposeth His Excellencie to the Imperfection of the Leviticall high Priest's Service thus 1. The Leviticall Priest was Priest of the Shadowes of good thinges but CHRIST Priest of the good thinges Themselues keeping the Dispensation of them proper to His owne person such as are Reconciliation Redemption Righteousnesse and Lyfe c. 2. The Leviticall high Priest had a Tabernacle builded with hands wherein hee served but CHRIST served in a Greater and more Perfect Tabernacle not made with handes That is In the precious Tabernacle of his owne Bodie wherein hee dwelt amongst vs IOHN I. 14 represented by the materiall Tabernacle 3. Hee expoundeth howe the Tabernacle of Christ's Bodie is not made with handes by this That it is not of this building First Because it was not formed by the Arte of anie Bezaleel or Aholiab but by the holie Ghost 2. Albeit the Tabernacle of his Bodie was lyke ours in substance yet for the manner of his holie Conception hee is of another building nor ours For our Tabernacles are builded by naturall Generation of Man and Woman with propagation of Originall Sinne But CHRIST'S Bodie in a singular manner even by the speciall Operation of the holie Ghost in the Wombe of the Virgine And so without Originall Sinne. Vers. 12. Neyther by the blood of Goats and Calues but by His owne Blood Hee entered in once into the Holie Place having obtayned aeternall Redemption for vs. THE Opposition goeth on 1. The Leviticall high Priest entered into the Typicall holie place But CHRIST entered into the Holie Place properlie so called That is into Heaven 2. The Leviticall Priest entered often into the holie Place CHRIST entered but once into Heaven Heereby the Leviticall Priest's entrie was declared to bee imperfect because it behooved to bee repeated But CHRIST'S entrie into Heaven to bee perfect because but once not to bee repeated 3. The Leviticall Priest entered by the bloode of Goates and Calues But CHRIST entered by His owne Bloode 1. AND if CHRIST entered but once into Heaven after His Suffering THEN Wee must not thinke that His Bodie is anie-where else but in Heaven onelie wherein it is once onelie entered 2. If the Bloode whereby CHRIST entered into Heaven was His owne Bloode THEN 1. Verilie CHRIST'S Bodie was lyke ours in substance having BLOOD in it as ours and wee must not conceaue otherwayes of His Bodie than to bee of the same substance and substantiall properties with ours 2. The Bloode belonged to the same person to whome the properties of GOD belongeth so often in this EPISTLE attributed vnto CHRIST His Bloode was the Bloode of GOD ACT. XX. 28 That is The same IESVS vvas GOD and Man with Flesh and Bloode in one person 3. The Fruit of CHRIST'S bloodie Sacrifice hee maketh The aeternall Redemption of those for whom Hee offered it And to the Typicall Sacrifice hee ascrybeth no Redemption at all in the Comparison There-by giving vs to vnderstand 1. That from the Worldes beginning to the ende thereof Salvation of Sinners is by way of CHRIST'S Redemption That is By His loosing them through Payment of a Pryce 2. That the Redemption was manifested to haue force when after His bloodie Sacrifice Hee entered into Heaven 3. That such as are once redeemed by CHRIST are aeternallie redeemed not for a tyme to fall away agayne but aeternallie to bee saved most certaynlie Vers. 13. For if the blood of Bulles and of Goates and the ashes of an Heyfer sprinkling the vncleane sanctifieth to the purifying of the flesh Vers. 14. Howe much more shall the Blood of CHRIST who through the aeternall Spirit offered Himselfe without spot to GOD purge your conscience from dead workes to serue the Living GOD TO prooue that aeternall Redemption is the Fruit of CHRIST'S Sacrifice hee resoneth thus If the Typicall Sacrifices and Rites of olde were able to worke that for which they were ordayned that is externall Sanctification Much more shall CHRIST'S true Sacrifice bee able to worke that for which it was appoyncted That is Eternall Remission of Sinnes and inward Sanctification vnto aeternall Lyfe THEN There are two sortes of Sanctification One externall of the flesh which maketh a man holie to the Church what-so-ever hee bee within Another internall of the Conscience and inner man which maketh a man holie before GOD. 2. The purifying of the flesh hee maketh to bee by the exercyse of such and such Ordinances of Divine Service for the tyme. THEN Externall or Church-holinesse of the outward man is procured by such and such Exercyses of Divine Ordinances in the Church as serue to make a man to bee reputed and holden for cleane before men and so to bee receaved for a member of the Church as is to bee seene NVMB. XIX 3. From his forme of reasoning WEE LEARNE That what-so-ever libertie and accesse of comming to the Church was made to the Iew of olde by those Ceremonies of the Law as much and more libertie is made to the Christian to come in to GOD by the Blood of CHRIST 4. In descrybing CHRIST'S Sacrifice hee sayth Christ through the aeternall Spirit offered Himselfe without spot to God THEN 1. CHRIST is both the Sacrifice and
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
owne and others Felicitie 2. In the solide assurance which it hath it can worship or glorifie GOD for thinges to come as if they were alreadie past 2. It is not sayde that hee worshipped the top of his Staffe but vpon the top of his Staffe leaning for his weaknesse cause by approaching death because hee would for this fore-seene Blessing of GOD vpon his Posteritie testifie by Signes of Worship in his weake bodie howe hee esteemed of that Favour THEN 1. Fayth will make the bodie albeit it bee weake concurre with the Spirit in the LORD'S Worship 2. When the infirmitie of the bodie maketh it vnable to concurre with the Spirit it must bee helped with a Stone as MOSES praying agaynst AMELEK or Staffe as IAAKOB heere or anie thing else which may enable it to performe the Worship the better beeing put vnder Breast or Armes or Knees 3. IAAKOB'S bending of his bodie in so great weaknesse thereof must beare witnesse agaynst the prophane ease which manie men now-a-dayes take vnto themselues both in private and publicke Worship Vers. 22. By Fayth Ioseph when hee died made mention of the departing of the Children of Israell and gaue commaundement concerning his bones IOSEPH also testified his Fayth in his death concerning the Deliverie of Israell ouâ— of Aegypt by direction giving for transporting his Bones in signe of his assurance of their going to Canaan because GOD had promised so THEN The LORD'S Promises are sure Comfortes in death whereby Fayth both sustayneth it selfe and is able to encowrage and strengthen others And Fayth maketh a man to keepe them in memorie and to make vse of them in due tyme. Vers. 23. By Fayth Moses when hee was borne was hid three monethes of his Parentes because they sawe hee was a proper Chylde and they not afrayd of the king's commandement HOw great weaknesse Moses Parentes did bewray the Historie maketh evident yet is their Fayth commended as victorious over the feare wherein their weaknesse did moste appeare WHENCE WEE LEARNE 1. That nothing is commendable but because done in Fayth Their naturall loue is not mentioned but their Fayth 2. That GOD so loveth Fayth in His Children that Hee commendeth it in the measure it hath albeit it goe not so farre as it ought and marketh what Fayth hath and not what it wanteth of the perfection 2. The Evidence of their Fayth hee maketh this Thaâ— they were not afrayde of the king's commandement THEN 1. GOD alloweth not that kinges commaundementes should bee regarded when they commaund impietie and wickednesse for then should they bee honoured aboue GOD if for their commaundement wee should doe that which Hee forbiddeth 2. Nothing but Fayth in GOD is able to make a man overcome the feare of that which Potentates may doe vnto him And it is a commendable worke of Fayth to get this victorie 3. The beautie of the Chylde stirred vp his Parentes to this worke of Fayth thinking with themselues that it behooved to bee for some speciall ende that GOD had so fashioned the Chylde THEN 1. The LORD hath wayes anâ—â—w to excitate the Fayth of His owne and bring it foorth to act 2. Where speciall Endewmentes are given there is good Evidence of speciall Employment to follow Vers. 24. By Fayth Moses when he was come to yeares refused to bee called the sonne of Pharaoh's daughter MOSES refusing the Honour which hee might haue had in PHARAOH'S Court because it might haue hindered him from the Honour of one of GOD'S People is commended for a worke of Fayth THEN It is better to bee a Member of GODS Church amongst GOD'S People than to bee a Prince in a great Kingdome without the Church 2. Because hee would not haue chosen to bee the sonne of PHARAOH'S daughter therefore hee refused to bee called so THEN That which a man dare not avow himselfe to be or may not lawfullie choose to bee hee must refuse to bee esteemed to bee hee must refuse to bee called such 3. His manner of refusing this vnhalowed honour is expounded to bee by joyning himselfe with the People of GOD and so forsaking of PHARAOH'S Court. THEN 1. That is the true way of refusing vnlawfull honour to quyte the place wherevnto the vnlawfull honour is annexed and betake themselues to what they may brooke with GOD'S Approbation howe meane so ever it seeme before the world 2. When Honour and a good Conscience can not bee kept together let the Honour bee quyted and the Preferment goe 4. When hee was come to yeares hee did this THEN 1. What one hath done in his non-age or ignorance is not reckoned when after â—yper consideration hee amendeth it 2. The more ryplie and advysedlie a good worke bee done it is the more commendable Vers. 25. Choosing rather to suffer affliction with the People of GOD than to enjoye the pleasureâ— of sinne for a season THe reason of his refusall is the esteemation which hee had of the estate of GOD'S People how afflicted so ever aboue the pleasures of sinne THEN 1. Hee who chooseth the Priviledges and Fellowship of GOD'S People must choose their Affliction also 2. The Riches Honour and Pleasure which a man enjoyeth with the disavowing of true Religion and want of the Societie of GOD'S People which hee might haue are but the pleasures of sinne 3. What pleasure a man can haue by sinne is but for a season 4. It is better to bee afflicted for a season with GOD'S People than to liue with the Wicked with pleasure for a reason and it is greater miserie to bee in a sinfull state than in an afflicted state Vers. 26. Esteeming the reproach of CHRIST greater Riches than the Treasures of Aegypt For hee had respect vnto the Recompence of the Rewarde HEE commendeth the worke of MOSES his Fayth by the Motiues therevnto whereof the first was The high esteemation of the reproach of CHRIST THEN 1. MOSES and GOD'S People in his tyme did knowe CHRIST or else they could not haue borne His Crosse and suffered for Him 2. Christianitie is as olde as true Religion 3. The Crosse and Reproach hath attended on true Religion in all Ages 4. What reproach men suffer for true Religion is reckoned to bee CHRIST'S Reproach and not theirs 5. Reproach and Shame is the heaviest parte of the Crosse for vnder it is all compryzed heere 2. The next Motiue was His Respect vnto the Recompence of the Rewarde which also made him to esteâ—me the Reproach his Riches THEN 1. There is a Rewarde for such as suffer reproach for CHRIST 2. It is lawfull yea needfull for men to haue respect vnto this Reward and to drawe encowragement from it even for their owne strengâ—hening 3. Though the Crosse seeme terrible yet Fayth can pierce thorow it and beholde the Rewarde following it 4. When Sufferinges for CHRIST are rightlie seene they are the richest and most glorious Passage in all our lyfe Vers. 27. By Fayth hee forsooke Aegypt not fearing the wrath of the king
represented by MOSES his confessed feare and quaking 12. And with all this no place to flee vnto no place to remayne in no companie but an evil conscience within and matter of terrour without represented by the Wildernesse wherein this Throne of Iustice was set vp And this is th' estate wherin we are by nature acording to the Law wherefra we are delivered by Christ according to the Gospel as followeth Vers. 22. But ye are come vnto mouÌ„t Sion vnto the Citie of the living God the Heavenly Hierusalem and to an innumerable companie of Angels THis is th' estate wherevnto we are advanced vnder the Gospel by Christ which by comparison with the former shall bee more cleare thus 1. Before wee come to Christ wee haue to doe with God as Iudge sitting vpon His Throne terrible After we come to Christ we finde God vpon a Throne of Grace reconciled vnto vs resembled by Mount SION 2. Without Christ we are kept vnder vpon the earth depressed in the Valley and may not touch the Mount to ascend But through Christ we get accesse to climbe vp towardes God and to advance piece and piece aboue the world and sinne and miserie towards Heaven resembled by going vp Mount Sion 3. Without Christ Vagabonds wandâ—ing abroad in a waste Wildernesse but through Christ collected together vnder a head and brought to a place of Refuge and Rest and commodious Dwelling to the Kingdome of Heaven resembled by the Citie where Mount SION stoode 3. Without Christ exposed to the wrath of the living God Through Christ admitted to remayne as reconciled in the Citie of the living God 4. Without Christ affrayde by the terrible sight of Wrath and Iudgement Through Christ brought into Hierusalem the Vision of Peace not onlie in this worlde by Fayth but in Heaven by Fruition resembled by HIERVSALEM 5. Without Christ heyrs of Hell Through Christ Citizens of Heaven 6. Without Christ exposed to the fellowship of Devils in sinne and torments Through Christ admitted to the societie of innumerable Angels resembled by the Inhabitants of Hierusalem on earth 7. Without Christ Angels our foes Through Christ our Fellow-Citizens Vers. 23. To the Generall Assemblie and Church of the First-borne which are written in Heaven and to God the Iudge of all and to the spirites of just men made perfect 2. WIthout Christ wee are as scattered Sheepe in the Wildernesse a Prey to all the ravenous Beastes But through Christ gathered together in one to the societie of the true Catholicke Church of the Elect vnder the governament of one Head even CHRIST 9. Without Christ living with the world in the Suburbs of Hell Through Christ made Members of the True Church and Companie which is called out of the worlde by the effectuall Calling of His Word and Spirit 10. Without Christ forlorne Children who haue depryved our selues of our Inheritance and wasted all our Father's Benefites on Vanities Through CHRIST our forfaulting is reduced our Inheritance redeemed wee brought backe to the Familie restored to the Inheritance dignified with the First-borne and made Priestes to our GOD as His Portion from amongst men 11. VVithout Christ living amongst them whose names are written in the earth whose portion is beneath Through Christ our Names are enrolled in Heaven amongst those who are written in the Booke of Lyfe elected and predestinated vnto Grace and Glorie 12. Without Christ without God in the worlde having God our Iudge agaynst vs Through Christ wee are reconciled to God get accesse vnto Him and haue our God Iudge of all vpon our side to absolue vs and to pleade for vs agaynst all our Foes 13. Without Christ wee are for guiltinesse in the Ranke of those who are alreadie damned and brethren to those whose spirits are in prison But through Christ wee are Brethren to those who are alreadie saved whose Soules and Spirites are fred from Sinne and Miserie and made perfect in Holinesse and Glorie having the same Groundes of Right to Heaven thorow CHRIST which they haue who are entered alreadie into Possession Vers. 24. And to IESUS the Mediatour of the NEW COVENANT and to the Blood of Sprinkling which speaketh better thinges than that of Abell HEE GOETH ON 14. In our naturall estate wee are vnder the Law and the Covenant of works which bindeth vs to Perfect Obedience or to the Curse VVhen wee come to Christ wee are vnder the Covenant of Grace which proclaymeth Remission of Sinnes vnto all who are in Him 15. Yea now vnder the Gospell comming vnto Christ wee are in better case than they who lived before Christ because they were bound to all the Ceremoniall and Typicall Ordinances of the Lawe vnder the Olde Covenant but wee are exempted from that Olde Covenant and are entered into the Newe vvhich freeth vs from that Yoake which the ISRAELITES could never beare 16. VVithout Christ we stand alone and none to pleade for vs before our Iudge But when wee come to Christ wee finde Him a Mediatour both to deliver vs from the Olde Covenant and to take Burthen for vs for keeping of the Newe Covenant 17. Without Christ vnrighteous and vnholie When wee come to Christ we come to beâ— sprinkled with His Blood for Iustification and Sanctification also and for receaving of all other Benefites bought by that Blood Hee compareth this Blood with Abel 's as speaking better thinges For albeit wee by our sinnes haue made our LORD to serue yea and to die also yet doeth His Blood not speake agaynst vs as ABEL'S did speake agaynst KAIN and the Earth for drawing downe of a curse on both but speaketh to GOD still to pacifie His Wrath and to pardon vs and to our Conscience to cleanse it and make it quyet within vs. From this comparison of Men vnder the Lawe and vnder Grace WEE LEARNE 1. That the impenitent and vnrenewed man how secure soever hee sit yet hee is in a fearfull estate the Wrath of the Iudge from His Iustice Seat being readie to breake out vpon him 2. That the wakened Conscience lying in the sense of its owne sinnes and feare of the offended Iudge is much to bee pittied 3. That the holiest man on earth if GOD reveale vnto him the terrour of His Iustice hee will bee shaken with feare 4. That the onelie remedie agaynst the challenge of the Conscience and feare of the Lawe and Wrath is to haue recourse to IESVS CHRIST 5. That hee who is fled as a true penitent to IESVS CHRIST for Refuge to bee saved and directed and ruled by Him is a true Member of the true Catholicke Church of the Elect what-so-ever bee mens esteemation of him 6. That the more graciouslie wee bee dealt with vnder the Gospell the more must wee beware of fleshlinesse and prophanitie For to this ende all his speach doeth tende Vers. 25. See that yee refuse not Him that speaketh for if they escaped not who refused him that spake on earth much more shall not wee escape if