shall fall away to renew them agayne vnto repentance seeing they crucifie to themselues the Sonne of GOD a-fresh and put Him to an open shame 1. MYNDING to stirre them vp to make progresse in Knowledge hee setteth before them the danger of Apostasie THEN 1. Hee praesupposeth Except they studie to make progresse they shall goe backwardes and that going backwardes tendeth to Apostasie and that voluntarie and complete Apostasie from knowne Trueth doeth harden the heart from Repentance and cutteth off a man from Mercie 2. Hee accounteth our naturall securitie so great that there is neede of moste fearfull threatninges to awake vs out of it 3. That the onelie way to bee fred from Apostasie is to bee ayming at a Progresse NEXT OBSERVE 1. That hee doeth not speake heere of everie sinne agaynst Knowledge albeeit indeed those bee fearfull and dangerous but of Apostasie from Religion and the Doctrine of Christ. 2. Not of the Apostasie of Ignorantes who never were informed in the matter of Religion but lightlie came and lightlie went away allbeeit the shame done to Christ by them is great and grievous but of such who after illumination and feeling somewhat of the power of the Trueth doe revolt 3. Hee speaketh not beere of Apostasie of infirmitie for feare in â—itte of a passion or hastie passage of ones lyfe But of a voluntarie and deliberate falling away after cleare conviction of the Trueth This is that Sinne agaynst the holie Ghost which heere hee speaketh of 4. Hee doeth not praesuppose heere that an elect Chylde of GOD and renewed may fall into this Sinne But that a Professour and some in the visible Church may fall away and die in this Sinne. Nowe a Professour may bee endewed with manie Giftes and yet bee a Temporizer and remayne vnrenewed inwardlie and so may possiblie fall into this Ill And therefore everie Professour should bee the more circumspect because of the possibilitie of some mens Apostasie and the more diligent to attayne to that Fayth which purifyeth the heart and worketh by Loue which fayleth not 5. In telling what is the daunger of a Professour's Apostasie the Apostle myndeth not to weaken anie man's Fayth or to discowrage him from progresse making But by the contrarie his intention is that men strengthen themselues so much the more in the Fayth And therefore such as haue felt no more in their owne esteemation but these Tastinges should bee so farre from discowragement and faynting that rather they must looke to a necessitie layde vpon them to make progresse in Fayth and the fruites thereof and to drawe neare to GOD who can preserue them from falling away But because some doe trouble themselues and other some doe harden themselues in Errour by this place as our intended brevitie will suffer let vs studie to giue some light to both Compare this place with Vers. 9.10 c. of this Chapter to the ende First in these Verses the 4.5 and 6. hee is speaking of Professoures in generall conditionallie But vers 9.10 c. hee is speaking to the true Believers amongst these Hebrewes particularlie 2. HEre in these Verses are glorious Giftes Illumination and tasting of Spirituall thinges There in those Verses is Fayth working by Loue to the Glorie of IESVS and Weale of HIS Saynctes 3. Here are Men enrolled amongst Christians so holden and esteemed both of themselues and others There are sensible Soules in the feeling of Sinne and feare of Wrath and hope of Mercie fleeing to IESVS as to a Refuge and casting the Ancre of their tossed Soules within the Vayle where IESVS is in Heaven 4. Here Men receaving from the holie Ghost good thinges There Men receaving from him besyde these good thinges better thinges also 5. Heere thinges glorious indeede yet not allwayes accompanying Salvation but in some going before Saving Grace in others possiblie alone without Saving Grace But there are Saving Graces alwayes joyned with Salvation 6. Heere in these Verses the Apostle is not confident but such as haue receaved these thinges heere mentioned may fall away except they goe forwardes and studie to make progresse But there in those Verses the Apostle is perswaded that they shall not fall away but bee saved and therevpon encowrageth them to goe forwardes FROM THIS COMPARISON IT IS CLEARE THEN 1. That there is a possibilitie of the Apostasie of Professoures and titular Saynctes but not of the Apostasie of renewed soules and true Christians true Saynctes 2. That there is ground of Feare from these wordes to such as are secure and puffed vp with the conceat of their Spirituall Giftes but not of those who in feare are fled to CHRIST 3. That in this place carnall confidence onelie is shaken in such who as if they had done well anough studie not to make progresse but Fayth nowayes weakened in such who still studie to advaunce and make more and more progresse 4. That heere fruitlesse Light and fruitlesse Feeling is called in question but not Fayth and labourious Loue bringing out Fruites to CHRIST'S Glorie and good of his Saynctes Agayne from this Comparison it is evident That the holie Ghost is Author both of these common Spirituall Giftes and of these speciall Saving Graces also Of these common Giftes hee is Author as dwelling amongst Professours and distributing good thinges vnto all Professoures that are in the visible house of his Church But hee is Author of those Saving Graces as dwelling in true Professoures who are his owne house bringing with himselfe better thinges than these Giftes and Salvation also vnto them infalliblie Thirdlie from this Comparison it is cleare 1. That there are some Converts externall from the worlde to the Church who yet sticke in their naturalls and are not in the sense of Sinne fledde vnto CHRIST for Refuge nor converted from nature to Saving Grace to whome the Apostle will not denye rowme in the Church if they will studie to make progresse And 2. That illumination and tasting of Spirituall thinges may bee given as well to such who are not renewed in their heart as vnto sound Convertes FOR 1. The naturall man may bee convinced That the Church is a blessed Societie and joyne himselfe vnto it 2. Yea chaunge his outward conversation and cast off his pollutions which are in the worlde through last and take himselfe to be ruled outwardlie by CHRIST'S Discipline and call Him LORD LORD 3. And bee so blamelesse before men that hee may looke with his Lampe lyke a wyse Virgine wayting for the Wedding and yet bee a gracelesse Foole inwardlie 4. Yea hee may bee illuminated not onelie by learning the literall knowledge of the Gospell as men doe their Philosophie but also may bee illuminated supernaturallie with in-sight in manie profound thinges in the Scripture For supernaturall gifts may bee in a naturall and vnrenewed man so as he may say to Christ I haue prophesied in Thy Name and yet bee vnrenewed in Christ's esteemation 5. Hee may taste of the heavenlie Gift partlie by
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
vse of and acquayntance with the Scripture And without this haunting our mynde in the Scriptures and observing the LORD'S Counsell therein a man can not bee able albeeit hee were versed in humane writs to discerne false doctrine from true The summe of Chap. VI. THEREFORE allbeeit you bee rude yet praesupposing you are so setled in the groundes of Fayth Repentance Baptisme c. that you shall not renounce them agayne I will leade you on a little farther if GOD please Vers. 1 2.3 For if after cleare conviction of the Trueth a man voluntarilie revolt and fall awaye from the groundes of true Religion there is neyther Repentance nor Mercie for such a man because hee maliciouslie doeth what hee can to put Christ to as great a shame as those who first crucified him Vers. 4.5.6 And as GOD blesseth those who bring foorth Fruits by his manuring of them Vers. 7. So is it justice that hee curse such as growe worse after manuring Vers. 8. But I hope better of you Vers. 9. As the Fruits of your Fayth giue mee warrand Vers. 10. Onelie that you may bee more and more assured continue diligent Vers 11. And followe the Example of the Faythfull before you in hope of the Inheritance Vers. 12. For the Promise made to Abraham and the Faythfull his Children is verie sure confirmed by an Oath Vers. 13.14 And Abraham at last obtayned it Vers. 15. For as an Oath endeth stryfe amongst men Vers. 16. So to ende our stryfe with GOD in missbelieving of him hee sware the Promise to Abraham and to his seede Vers. 17. That vpon so solide Groundes as are GOD'S Promise and GOD'S Oath wee might haue Comfort who haue fled to CHRIST and hope for his helpe Vers. 18. Which Hope iâ— as an Ancre which will not suffer vs to bee driven from Heaven where CHRIST is established Eternall PRIEST after the Order of Melchisedek Vers. 19.20 The Doctrine of Chap. VI. Vers. 1. THerefore leaving the Principles of the Doctrine of CHRIST let vs goe on vnto Perfection not laying agayne the foundation of repentance from deade works and of fayth towards GOD. 1. FROM the Reproofe of their dulnesse bee draweth an Exhortation To amende their pace and goe forwardes WHICH TEACHETH VS That the conscience of our by-gone slippes and sloathfullnesse should bee a sharpe spurre to dryue vs to a swifter pace for overtaking of our Taske 2. Hee calleth the Principles of Religion 〈◊〉 Principles of the Doctrine of CHRIST THEN 1. The Doctrine of CHRIST is the summe of Religion Hee that hath learned CHRIST well hath learned all 2. Nothing to bee taught in CHRIST'S House but HIS DOCTRINE which commeth from him and tendeth to him 3. Hee leaveth the Principles and goeth on to Perfection THEN 1. There are two partes of Christian Doctrine one of the Principles of Religion another of the perfection thereof 2. The Principles must first bee learned and the foundation layde 3. When people haue learned the Principles their Teachers must advaunce them farther towardes Perfection 4. Hee sayeth hee will not laye agayne the foundation praesupposing it is so layde as it needeth not to bee layde agayne Or if they make Apostasie after once laying can not bee layde the second tyme. THEN The groundes of Religion must bee so solidlie learned as they may well bee bettered afterwardes by addition of farther knowledge but never raysed agayne and must bee so soundlie believed as they never bee renounced agayne 5. Hee reckoneth a number of fundamentall poyncts of Doctrine and first of repentance from dead workes so hee calleth our workes before conversion THEN 1. It is a mayne poynct of the Catechisme to belieue that all our workes before repentance and conversion are but dead workes that is sinnes making vs lyable to death 2. If repentance bee not learned from these workes the rest of the Building wanteth so much of the Foundation 6. In joyning the Doctrine of Fayth as the next poynct HEE GIVETH VS TO VNDERSTAND That it is as necessarie a ground of Religion to teach a penitent to belieue in GOD as to teach the Believer to repent Vers. 2. Of the Doctrine of Baptismes and of laying on of Handes and of resurrection of the dead and of eternall judgement 1. THE Doctrine of BAPTISMES in the plurall number hee maketh a third fundamentall Doctrine And so maketh it NECESSARIE That the significations of Baptisme bee taught that the people may learne to put difference betwixt outward Baptisme by the Minister which an hypocrite may haue and the inward Baptisme by the Spirit which CHRIST bestoweth vpon his owne Elect and that they bee instructed in the nature of this Sacrament and the signification thereof yea and of the Baptisme of suffering affliction for the Gospell wherevnto the outword sacrament of Baptisme obliedgeth 2. The fourth fundamentall Poynct of the Doctrine of the Catechisme hee maketh the Doctâ—ine of the laying on of handes Now handes were in a speciall manner imposed First In the bestowing of Spirituall and miraculous Giftes for the confirmation of new Convertes in the Primitiue Church ACT. viij 17.18 Which endured vntill Christian Religion was sufficientlie confirmed vnto the Worlde to bee Divine Next Imposition of handes was vsed in the Ordination of Office-bearers in the Church both Extraordinarie and ordinarie I. TIM iiij 14 and Chap. v. 22. ACT. vj. 6 THEN In the Apostle's esteemation it is necessarie for grounding of people in Religion that they bee instructed not onelie how the LORD founded the Christian Religion and confirmed it by extraordinarie Giftes of the holie Spirite in the Primitiue Church But also vvhat Offices and Office-bearers hee hath ordayned for ordinarie edification and ruling and mayntayning of his Church vnto the ende of the worlde that they may acknowledge such as are sent of GOD and submit themselues vnto them 3. The Doctrine of Resurrection of the dead hee maketh the fift poynct of the Catechisme and of the last Iudgement the sixt Vnder which sixe the summe of Christian Religion may bee compryzed and in this order wherein they are set downe may bee best learned believed and made vse of Vers. 3. And this will wee doe if GOD permit BY this manner of speach if GOD permit hee TEACHETH vs 1. That a Preacher's endevour to instruct a people can haue no successe except GOD make way vnto him and concurre with him 2. That hee who is busied in the most necessarie parte of GOD'S Service suppose it were in wryting Scripture let bee in ordinarie preaching and wryting must doe it with submission to GOD to bee stopped in the midst of his worke and cutted short yea and that in the midst of a meditated speach if it so please GOD. Vers. 4. For it is impossible for those who were once enlightened and haue tasted of the Heavenlie Gift and were made Part-takers of the Holie Ghost Vers. 5. And haue tasted the good Word of GOD and the Powers of the World to come Vers. 6. If they
historicall believing the trueth of the Gospell partlie by contemplation of the trueth credited Nowe historicall fayth is a taste of that heavenlie gift of justifying fayth because it is a good degree towardes it and contemplation of this trueth bringeth a taste of the thing credited and so of the heavenlie Gift revealed in the Gospell For the contemplation of everie trueth bringeth with it naturallie a delectation such as Philosophers doe finde in their studies And the more eminent the trueth bee no wonder the delectation bee the greater For manie heard Christ's gracious Sermons and wondered and believed his wordes to bee true but Christ did not commit himselfe vnto them for hee knew what was in them 6. Hee may bee made part-taker of the holie Ghost and haue his share of Church giftes distributed by the holie Ghost so as hee can from the light which the holie Ghost giveth him answere other mens doubtes comfort the feeble mynded and edifie others in their fayth by his speaches yea haue the gift of expressing his brayne light both in conference to men and in formall prayer to GOD if hee bee a private man onelie and if hee bee in publicke office may haue the gift of formall preaching and praying in publicke yea in those dayes of the Apostle might haue had the extraordinarie gifts of Tongues Prophesying and Miracles working Therefore sayth Christ Manie will say to mee in that day Lord Lord haue wee not prophesied in thy Name and in thy Name haue casten out Devils and in thy Name done manie wonderfull workes To whome Christ will aunswrre I never knew you Departe from mee yee that worke iniquitie MATT. vij 22.23 Nowe this knowledge convincing light and giftes of vtterance c. are from the holie Ghost or else howe could such Apostates as heere are descrybed sinne agaynst the holie Ghost 7. Hee may taste of the good Word of GOD that is finde sweetnesse in the Doctrine of the Gospell and bee convinced of the Goodnesse and Mercie of GOD towardes sinners shyning therein yea and by beholding the possibilitie of his owne salvation vpon this condition If hee will sell all and buy the Pearle hee may taste of GOD'S Merchandize in the blocking for them besyde all the false joyes delusions which hee may get by presuming of the certayntie of his owne salvation and yet in the meane tyme as a foole will not lay downe the pryce will not renounce his earthlie and beastlie affections will not denye himselfe and his owne corruptions The care of this worlde and the deceatfullnesse of Ritches choaking the fruites of the Worde heard as they who receaue the seede amongst thornes Wherefore in tyme of persecution for the Worde hee may by and by bee offended and quyte the Trueth allbeeit with the stonie hearted hearers in tyme of prosperitie hee heard the Worde and anone with joye receaved it MATT. xiij 20.21.22 8. Lastlie hee may taste of the power of the worlde to come that is in contemplation of the Blessednesse promised to the Saynctes in Heaven bee taken with admiration of it yea and haue a naturall desire of it as Balaaâ— did when vpon such a speculation he did wish to die the death of the Righteous and to haue his last ende as his and yet loue the wages of Iniquitie so well as hee quyte not his greede for all his wish of Heaven In a word It is possible that a man impenitent and vnrenewed in his heart may bee a glorious Professour for his out ward behaviour and haue fayre giftes and yet make Apostasie from the trueth when hee getteth a fit Temptation or else how should it bee possible that the Devill should make glorious Professoures and Church-men in all Ages Apostates Persecuters Betrayers of the Trueth to the Adversarie Vnder-myners of the Church of Christ Except they vnder all their show did lodge in their heart the loue of Money and worldlie Ritches more than the loue of Heaven the loue of the prayse of men rather than GOD'S Approbation the lust of their fleshlie ease and pleasure more than the pleasure of OOD the fleshlie feare of those that can kill the Bodie more than of GOD who can cast both Soule and Bodie into Hell And therefore no wonder if for satisfaction of their Ambition Avarice Lustes and earthlie Affections they become readie to sell CHRIST and His Trueth and His Church and their Countrey and All when they find their Merâ—hand and the beloved Pryce offered vnto them 4. OBSERVE HEERE HOW glorious soever these Illuminations and Giftes and Tastinges seeme yet there is no farther heere graunted but Tastinges to such rotten Professoures That which they get is eyther onelie in the Brayne by Knowledge or if there bee anie Feelinges they are but sleeting Motions slowing from temporarie grounds which proceede not from anie Spirituall lyfe in the man nor from a roote in himselfe that is not from the Spirit dwelling in him Such feelinges doe neyther foster nor strengthen him for anie Spirituall Obedience but evanish without chaunging the heart It is true all that the Godlie get in comparison of what hee shall get is but Tastinges Yet in comparison of these fruitlesse tastinges of the vnsound Professoures that which hee getteth is true Eating and Drinking a reall Feeding holding his soule in lyfe and enabling him to worke the workes of GOD to mortifie his Lustes and serue GOD in his spirite 5. OBSERVE That heere hee doeth not challenge those who haue felt these Tastinges for vnsound nor threaten them if they holde on and make progresse THEN 1. The having of Illumination and spirituall Giftes and tastinges of heavenlie thinges is not to bee lightlie esteemed of but acaccounted as steppes and degrees vnto a farther progresse vvherefrae as it is possible some fall away so it is a piece of Advauncement to encowrage men to goe on that they fall not away 2. There is no daunger in having this Illumination oâ— these light Tastinges But all the hazard is to rest vpon them and not to tende towardes Perfection or to fall away after receaving so much Encowragement 3. And therefore wee must not rest on Illumination or common giftes howe glorious soever nor tastinges and feelinges howe sweete soever but seeke still in to a more neare Communion with CHRIST and still more to mortifie our lustes and still to abound in the Fruits of Loue to CHRIST and His Church Vers. 6. If they shall fall away to renewe them agayne vnto Repentance seeing they crucifie to themselues the Sonne of GOD a-fresh and put Him to an open shame 1. HEE sayeth not It is impossible they shall bee saved but that they shall bee renewed by Repentance THEN Apostates salvation is not impossible but because their repentance is impossible and where Repentance is there is no impossibilitie of salvation but a certayntie of salvation rather For Hee that giveth the Repentance Hee declareth His purpose to giue Remission also 2. Hee giveth a reason why
joyned with him in his Priesthoode nor Deputie nor Vicar vnder him in it nor Successour to his Office So neyther hath CHRIST anie joyned with him or Substitute or Successour to him in his Priesthoode Vers. 4. Nowe consider howe great this man was vnto whome even the Patriarch Abraham gaue the Tenthes of the Spoyles TO showe CHRIST'S Excellencie hee draweth them to consider Melchidek's excellencie aboue Abraham's that so they might see CHRIST'S Excellencie to bee farre more The reason in force goeth thus 1. If Melchisedek the Type bee more excellent than Abraham much more must CHRIST of whome hee is a Type 2. And if Melchisedek's greatnesse bee not easilie perceaved except there bee a due consideration of it much more CHRIST'S Greatnesse requyreth consideration and is worthie of contemplation 3. If Abraham by paying of Tithes acknowledge Melchisedek's superioritie Much more should all Abraham's Off-spring acknowledge CHRIST'S Superioritie whome Melchisedek typicallie represented by paying of what is due for the mayntaynance of his Service and bestowing on his Ministers who are appoynted to blesse in his Name whether it bee lesse or more which they bestowe in such a manner as it vilifie not nor disgrace their high Employment which CHRIST hath put vpon them and so dishonour him whose Servantes they are Vers. 5. And verilie they that are of the sonnes of Levi who receaue the Office of the Priesthoode haue a commaundement to take Tithes of the people according to the Lawe that is of their Brethren though they come out of the loynes of Abraham HEE prooveth that in Tithes taking Melchisedek was greater than Abraham who did paye Tithes Because for the same respect the Levites by taking Tithes of their Brethren as Priestes had a Superioritie over them for their Office cause who other-wayes were their equalls THEN 1. The Priestlie Office lifted vp the Levites aboue their Brethren who were sprung of Abraham as well as they 2. The commaund of taking Tithes was annexed to the Office of the Priesthoode in token of their Superioritie by Office over them who by nature were at least their equalls Vers. 6. But hee whose Descent is not from them receaved Tithes of Abraham and blessed him that had the Promises Vers. 7. And without all contradiction the lesse is blessed of the better HEE prooveth agayne Melchisedek to bee greater than Abraham and so greater than Levi because hee blessed him and therefore behooved to bee greater THEN 1. Abraham notwithstanding hee hee had the Promises yet got hee the Blessing by Melchisedek in Type and from CHRIST represented by him in Trueth 2. If Melchisedek was greater because hee blessed him as Type Then CHRIST farre more who blesseth in effect Now there are sundrie sorts of Blessings 1. There is a Blessing of Reverence and Worship So Men blesse GOD. This sorte importeth no Greatnesse in the Blesser but Subjection 2. There is a Blessing of Charitie So Men blesse one another by mutuall Prayer This sorte importeth no Superioritie neyther 3. There is a Blessing of Authoritie ordinarie So doe GOD'S Ministers blesse the People in the LORD'S Name 4. A Blessing of Authoritie extraordinarie So Melchisedek blessed Abraham and the Prophets and Patriarches such as by inspiration they were directed to blesse And this Officiall Blessing with Authoritie prooveth Superioritie whether it bee ordinarie or extraordinarie 5. There is a Blessing of Power of it selfe effectuall So blesseth CHRIST and so GOD blesseth Men. FROM THIS 1. The Excellencie of the Office of GOD'S Ministers is evident who are appoynted to blesse the people in GOD'S Name 2. And howe they should bee respected in loue for their Worke sake 3. And howe they should walke worthie of that high and holie Employment lest their sinnes make them vyle and contemptible before the people as in Malachie's tyme Mal. 2.9 Vers. 8. And heere men that die receaue Tithes but there hee receaveth them of whome it is witnessed that hee liveth ANother poynt of Comparison tending to this ende The Levites in their Tithing were mortall men one succeeding another But Melchisedek in type of his Priesthoode and Scripturall beeing and CHRIST in the Trueth of his Priesthoode are immortall And therefore Melchisedek as the typicall priest and CHRIST as the true Priest are greater than Leviticall priestes by as much as Immortalitie is aboue mortalitie THEN Everie Age hath CHRIST for a Priest living in their owne tyme to deale for them with GOD And what Benefite they get by him in their owne tyme hee can make foorth-comming vnto them even for ever Vers. 9. And as I may so say Levi also who receaveth Tithes payed Tithes in Abraham Vers. 10. For hee was yet in the loynes of his father vvhen Melchisedek met him ANother Reason to this same purpose Levi payed Tithes to Melchisedek in Abraham's loynes Therefore Melchisedek is greater in his priesthoode than the Leviticall priestes So was CHRIST in Abraham's loynes will you say I answere CHRIST was the true represented priest even when Melchisedek met Abraham and in Melchisedek's person as type the honour was done to CHRIST in trueth and to his Priesthoode by Abraham And agayne CHRIST was in Abraham's loynes onelie in regarde of the matter of humane nature not for the manner of propagation and so is exempted from the lawe of naturall posteritie 1. Alwayes from this reasoning WEE LEARNE That as receaving Tithes prooveth superioritie in Office So paying of Tithes or Mayntaynance in towne of Tithes prooveth subjection to that Office and Office-bearers which receaue the same And so Mayntaynance of Ministers should bee a Matter of Honouring of them or rather of Him that sent them of its owne proper institution though men turne it into a beggarlie Steepende and count the more baselie of the Office because of the manner of Mayntaynance 2. From the Reason of Levie's paying of Tithes in Abraham's loynes WEE LEARNE That there is ground in Nature for imputation of the Father's deede vnto the Children descended of him by naturall propagation so that as justlie may GOD impute vnto vs Adam's sinnes as to Levi Abraham's Tithes paying Vers. 11. If therefore Perfection were by the Leviticall Priesthoode for vnder it the people receaved the Law vvhat farther neede was there that another Priest should ryse after the Order of Melchisedek and not bee called after the Order of Aaron TO the ende of the Chapter hee showeth a Necessitie of the abolishing of the Leviticall priesthoode and establishing of Christ's One Reason is in this Verse because Perfection was not to bee bad by the Leviticall priesthoode By Perfection is vnderstoode a perfect Satisfaction for our Sinnes and a perfect â—urchase of all that wee haue neede of vnto eternall Lyfe Hee prooveth that such perfection could not â—ee had by Aaron's priesthoode because then there had beene no neede of another priesthoode after Aaron's if perfection could haue beene by his priesthoode But the Scripture showeth that there behooved to aryse a Priest after Melchisedek's Order by
to the greatest THEN 1. The Newe Covenant admitteth all Rankes and Degrees of Persons and excludeth none high nor lowe that loue to embrace it 2. It may bee in sundrie poynctes of Trueth some of them bee ignorant and misstaken more nor other some But of the saving Knowledge of GOD in CHRIST they shall all haue light in a saving measure 3. The greatest as well as the meanest in what-so-ever respect of Place or Giftes must bee GOD'S Disciples in the studie of Saving Knowledge and heartie obedience Vers. 12. For I will be mercifull to their vnrighteousnesse and their sinnes and their iniquities will I remember no more 1. TO make vs belieue the former Promises hee addeth to a Newe Article of Remission of Sinnes because from the Conscience of those ordinarilie doe aryse our Doubts and difficultie of drawing neare to GOD. THEN 1. The Conscience of Sinne must not dryue vs away from GOD but rather force vs to run vnto GOD more humblie because onelie to such as come vnto Him in His CHRIST is Remission of Sinne promised 2. What-so-ever sorte of sinnes they bee Vnrighteousnesse or Sinne or Iniquitie they shall not hinder GOD to bee gracious to the Penitent fleeing to this Covenant for Refuge 2. In saying For I will bee mercifull 1. Hee maketh His Mercie pardoning Sinne the REASON of His bestowing the former good things His giving of one Grace the Reason of giving another even Grace for Grace 2. Hee maketh His Mercie the Ground of all this Favour and nothing in the man's person or workes or worthinesse of his fayth 3. The word MERCIFVLL is in the Originall PACIFIED and doeth importe both GOD'S respect to the Propitiatorie Sacrifice of CHRIST which pacifieth Him towardes vs and also our duetie in looking towardes it as the Pryce of our Reconciliation 3. In that the LORD joyneth the Promise of putting His Lawe in the mynde and wryting it in our heart with the Promise of Remission of Sinnes HEE TEACHETH VS That Hee will haue everie Confederate Soule that seeketh the Benefite of this Covenant to joyne all these Benefites together in their Claime vvith Remission of Sinne seeking to joyne the illumination of their mynde renovation of their heart and lyfe at least in their desires and endevours and not to fever one of them from another but studie in vprightnesse to haue them all 4. Whyle Hee sayeth Hee will remember their sinnes no more HEE TEACHETH 1. That Hee will never forgiue sinne nor forget it but set it ever in His sight till a man enter into this Covenant with Him through CHRIST 2. That when Hee hath forgiven sinne Hee forgetteth sinne also what-so-ever Hee remitteth Hee remooveth from His rememberance Vers. 13. In that Hee sayeth A Newe Covenant Hee hath made the first olde Nowe that which decayeth and waxeth olde is readie to vanish away FROM the name that the LORD giveth this Covenant in calling it New hee draweth two Consequences The first That the former Covenant by this word was declared olde Next That as it was declared olde so was it declared shortlie after to bee abolished THEN 1. The least word that proceedeth out of GOD'S Mouth is weyghtie and worthie of consideration 2. What-so-ever GOD'S Word doeth importe by due consequence must bee taken for GOD'S Trueth and GOD'S Mynde as if it were expressed 3. Seeing CHRIST is come and the tyme is nowe of this Newe Covenant wee knowe that by GOD'S authoritie the Leviticall Ordinances and whole forme of the Legall Covenant and Ceremoniall formes of worship are abrogated The summe of Chap. IX THEN That you may see this more clearlie Let vs take a view of the typicall Ordinances in the olde Covenant and of their accomplishment in CHRIST Vnder the olde Covenant and typicall Tabernacle there were sundrie shadowes Vers. 1.2 The Tabernacle divided in two rowmes and their furniture within them both Vers. 3.4.5 In the vtter rowme the Priestes resorted daylie Vers. 6. In the inner rowme onelie the high Priest once a-yeare Vers. 7. The close-keeping of which rowme signified That the Way to Heaven was not to bee fullie cleare during the tyme of those shadowes Vers. 8. Nothing done then externallie could quyet the Conscience Vers. 9. All beeing but temporaâ—ie shadowes imposed till CHRIST came to reforme all Vers. 10. But when CHRIST came Hee gaue to those shadowes accomplishment For Hee was Priest of the true Tabernacle of His owne Bodie signified by the typicall Tabernacle Vers. 11. And by His owne Bloode entered into Heaven for our aeternall Redemption Vers. 12. For if the Types procured a Ceremoniall cleansing Vers. 13. Howe much more shall His Bloode truelie and in effect procure our Iustification and Sanctification Vers. 14. And therefore that Remission of Sinnes and aeternall Lyfe might bee given to the Faythfull both then of olde and nowe Hee behooved by His Office to make His Testament and die Vers. 15. For so requyreth the nature of a Testament Vers. 16.17 Wherefore the typicall Testament of olde also behooved to haue a typicall death as LEVIT xvj maketh playne Vers. 18.19.20.21 Yea everie Cleansing of the Types and everie Remission behooved to bee with Bloode Vers. 22. Therefore the thinges represented by the Types behooved to bee cleansed by better Bloode even the BLOOD of the MESSIAS Vers. 23. For CHRIST entered not into the typicall Sanctuarie but into Heaven it selfe Vers. 24. And offered not Himselfe often as the imperfect Leviticall Sacrifice was offered Vers. 25. For then should Hee haue often died But His once Offering was sufficient for ever Vers. 26. And as GOD appoynted men but once to die Vers. 27. So CHRIST was but once offered till the Tyme Hee come to Iudgement for the Salvation of the Faythfull Vers. 28. The doctrines of Chap. IX VERS 1. THEN verilie the first Covenant had also Ordinances of Divine Service and a worldlie Sanctuarie THE word Ordinances in the Originall is also Iustifications in the plurall number so called because they represented our Iustification WHEREOF WEE LEARNE 1. That as other thinges were typed vnder the Lawe so also was our Iustification and the manner of obtayning the same shadowed foorth 2. That those things which then were called IVSTIFICATIONS were so called onelie because they were the Representations of the way of obtayning IVSTIFICATION for they did not justifie 3. That albeit IVSTIFICATION bee onelie one yet the types thereof were manie no one of them beeing able to expresse the Trueth but in parte 2. By calling them Ordinances of Divine Service hee teacheth vs That sometyme those Ceremonies which are nowe abolished were during their owne tyme partes of GOD'S externall Worship in regarde of the Commaundement of GOD injoyning them 3. By calling the Sanctuarie Worldlie hee teacheth vs To thinke of all the externall Glorie of Leviticall Service onlie as the earthlie representation of Heavenlie things and vnder all these earthlie shadowes to seeke in to an Heavenlie signification Vers. 2. For there was a Tabernacle made