learne the Trueth that they neede not to change agayne That is Must studie to know the Trueth soundlie and solidlie 2. And having learned it must not say and vnsay one day avowe it and another day quyte it For so GOD getteth not His due Glorie Beholders are not edified the man's Testimonie wanteth weyght with the Adversarie But hee must bee invincible in the Trueth who will neyther alter nor change or diminish anie thing of it for fead or favour 3. Hee giveth this for a ground of Constancie For Hee is faythfull who hath promised That is The Promises which IESVS hath made to such as constantlie belieue in Him shall bee surelie informed that no constant Professour of His Trueth shall bee ashamed THEN 1. Where wee haue a Promise of anie thing made vnto vs in Scripture wee may bee confident to obtayne it and bolde to avowe our hope thereof agaynst such as would teach vs the doctrine of Doubting wherevnto we are of our selues prone and enclyned and agaynst such as shake the assurance of the Sayncts perseverance 2. The ground of our Confidence is not in our selues but in the faythfulnesse of IESVS CHRIST who hath promised such Graces to His Children 3. Our bolde avowing of our Hope is not a bragging of our owne strength but a magnifying of CHRIST'S Faythfulnesse Vers. 24. And let vs consider one another to provoke vnto loue and to good works HEE strengtheneth his former Exhortation by giving of Directions to farther their Obedience therevnto And first for mutuall vp-stirring one of another WHEREOF WEE LEARNE 1. That mutuall Edification of Christians amongst themselues and sharpening one of another is a speciall helpe to Constancie in true Religion and a Preservatiue agaynst Apostasie 2. Prudence is requyred heerevnto that mutuallie wee obserue one another's Disposition Giftes Experience Vertues and Faultes that wee may the better fitte our selues to doe good each one of vs to another and to receaue good each one of another in our Christian conversing together 3. A Godlie stryving one with another who shall bee first in loue and well-doing is better than the ordinarie stryfe who shall exceede others in Vanitie and superfluitie of Apparrell and Fare Vers. 25. Not forsaking the assembling of our selues together as the manner of some is but exhorting one another and so much the more as yee see the Day approaching ANother Meane to this same ende is the frequenting of Christian Assemblies and Meetinges which may farther this purpose of mutuall edification AND THEREFORE 1. Church Assemblies must bee well keeped by such as doe mynde to prooue constant in the true Religion 2. Christian Meetinges also of private Christians for mutuall conference and exhorting one of another is not to bee neglected nor forsaken but to bee vsed for keeping vnitie in the Church and not to foster Schisme or hinder the publicke Assemblies 2. Hee taxeth the fault of some amongst them who in Schisme or purpose of Apostasie with-drewe themselues from all Church Assemblies and Christian Meetinges and fell backe agayne or were in the way of falling backe to the denyall of CHRIST openlie THEN 1. Separation from the true Church and Christian Societie of the Faythfull is a remarkeable evill 2. The Schisme or Apostasie of others should not weaken vs in following anie good Meane of Edification but rather stirre vs vp vnto more diligence lest by negligence wee fall piece and piece backe after their example 3. Hee maketh the approaching of the Day to wit of GOD'S Iudgement a speciall motiue to vse the Meanes diligentlie and make vs constant in the Fayth THEN 1. The Day of GOD'S Iudgement should still bee looked vnto as a thing neare-hand even at the doores because it is but a verie LITTLE and our Day shall come yea and but a LITTLE time till our LORD shall come to Iudgement 2. The consideration of the Daye of Iudgement is a fitte Meane to sharpen vs vnto all good Dueties which may make our reckoning to bee farthered at that Day and to make vs boldlie mayntayne the Trueth agaynst all feare of men Vers. 26. For if wee sinne wilfullie after that wee haue receaved the knowledge of the Trueth there remayneth no more sacrifice for sinnes ANother Motiue to constancie in the trueth of Religion taken from the fearfull case of wilfull Apostates who sinning the Sinne agaynst the holie Ghost are secluded for ever from Mercie I say the Sinne agaynst the holie Ghost because wee shall finde the Sinne heere descrybed not to bee anie particular sinne agaynst the Lawe but agaynst the GOSPELL Not a sinne agaynst some poynct of Trueth but agaynst CHRIST'S whole Doctrine Not of infirmitie but wilfulnesse Not of rashnesse but of deliberation wittinglie and willinglie Not of ignorance but after Illumination and Profession Such as Iewes turned Christians revolting from Christianitie backe agayne to their former hostilitie agaynst CHRIST did commit It is true manie who commit lesser sinnes get never grace to repent and manie who make defection in some poynct of their profession may bee secluded from Mercie there-after but this sinne heere descrybed is a wilfull rejecting of CHRIST and the Benefite of His Sacrifice after Illumination and Profession of the Fayth of CHRIST THEN 1. As Apostasie from the true Religion lyeth nearest vnto this Sinne so they who desire to bee fred of this Sinne must bee the more carefull to bee constant in the profession of everie poynct of the Trueth of the Gospell 2. If a man reject the Benefite of that ONCE OFFERED SACRIFICE of CHRIST there is no other Sacrifice for Sinne after that nor anie other meane to helpe him But if a man seeke vnto IESVS CHRIST and will not quyte Him what-so-ever hee may thinke of the haynousnesse of his owne sinnes the Sacrifice which IESVS offered for sinnes remayneth where-by hee may bee saved Vers. 27. But a certayne fearfull looking for of judgement and fierie indignation which shall devoure the Adversaries HAving secluded the Apostate from Mercie hee goeth on in these wordes to showe his miserable estate WHERE-OF WEE GATHER 1. That the wilfull Apostate from the Fayth of CHRIST is also a wilfull Adversarie to CHRIST of the highest sorte Part-taker of Satan's sinne and Satan's profession 2. That everie Apostate of this sorte is destitute of GOD'S Peace selfe-condemned desperate of Salvation hopelesse of Reliefe without all purpose of Repentance or vsing meanes of helpe stricken with the fore-sight of the Wrath comming vpon him and made to expect it although hee should dissemble it never so much 3. The Apostate's feare shall come vpon him judgement aunswerable to his sinne the indignation and wrath of GOD yea fierie â—ndignation the most terrible that can bee thought vpon which hee shall not escape but it shall devoure him swallowe him vp and feede vpon his bodie and soule even for ever 2. In that hee maketh this the judgement of CHRIST'S Adversaries WEE LEARNE That the soule which loveth CHRIST and can not quyte Him can not
giue Perfection which is CHRIST Vers. 11. And so both the Priesthoode and all the Ordinances thereof are abolished by the MESSIAS who behooved to bee of another Trybe than LEVI Vers. 13.14 And of another Order also Vers. 15. Bodilie shadowes were in the Priesthoode of LEVI but endlesse Trueth in CHRIST Vers. 16. As DAVID'S words doe prooue Vers. 17. By which also it is prophesied That AARON'S Priesthoode shall bee disannulled vvhen CHRIST'S Priesthoode is come because it was not able to doe mens turne vnder the Law as CHRIST'S doeth vnder the Gospell Vers. 18.19 And GOD obliedged not Himselfe to make AARON'S Priesthoode stand as Hee sware to establish CHRIST'S Vers. 20.21 And so the Covenant vnder the MESSIAS is declared to bee better than vnder LEVI Vers. 22. Agayne the Priesthoode of LEVI had sundrie Office-bearers but CHRIST hath none in His Priesthoode with Himselfe nor one after Himselfe Vers. 23.24 Therefore Hee is able alone to worke out our Salvation throughlie Vers. 25. For such a Priest haue wee neede of who needeth not offer vp daylie His Sacrifice for Hee hath offered one and never more Vers. 26.27 And no wonder for vnder the Lawe mortall men might bee Priestes but vnder the Gospell onelie the Sonne of GOD is Priest and that for evermore Vers. 28. The Doctrine of Chap. VII VERS 1. FOr this Melchisedek King of Salem Priest of the moste High GOD who met Abraham returning from the slaughter of the Kinges and blessed him BY saying FOR hee giveth a reason why hee calleth CHRIST a Priest after the Order of Melchisedek because such a one was Melchisedek His type therefore such a one behooved CHRIST in Trueth and Substance to bee as the type imported Hee should bee 1. Hee repeateth from GENES XIV 18.19.20 as much as served to resemble anie thing in CHRIST but never a word toucheth bee of Melchisedek's bringing foorth of Bread and Wyne to Abraham THEREFORE He did not account this anie typicall action having anie resemblance of that which was to bee done by CHRIST his Anti-type for then should hee not haue fayled to marke it seeing hee observeth the mysterie of his name and place of dwelling which is lesse 2. Melchisedek and the Church in Salem where Melchisedek was Priest were not of Abraham's Familie THEREFORE Albeit GOD did choose Abraham's Familie as the Race wherein hee was to continue the ordinarie Race of his Church yet had hee Churches and Saynctes beside 3. This meeting of Abraham and entertayning him and his companie with Bread and Drinke being the exercyse of an ordinarie Vertue SHOWETH That it is the duetie of all men and namelie of Kinges Great men and Church-men to countenance and encowrage according to their place and power those who hazard themselues in GOD'S Service and good Causes 4. To come to a particular Comparison of the Type and the Trueth 1. As Melchisedeck was both King and Priest in his Kingdome So is CHRIST King and Priest in his Kingdome to care for the Religion and outward conversation of his Subjectes to see to the Weall of their Soules and Bodies both amongst men and towardes GOD in this lyfe and heere-after 2. As Melchisedeck is the blesser of Abraham the Father of the Faythfull in the Type So is CHRIST in Trueth the Blesser of Abraham and all the Faythfull the Fountayne of all Blessing in whom alone everie one is blessed who getteth Blessing Vers. 2. To whome also Abraham gaue a tenth parte of all first beeing by interpretation King of Righteousnesse and after that also King of Salem which is King of Peace 1. TO goe on in the Comparison As Melchisedek the Type was honoured by Abraham's paying of Tythes vnto him So is CHRIST to bee honoured by all Abraham's Children by giving of their Substance and worldlie Goods what is sufficient to mayntayne the honour of his Kingdome amongst them 2. Praesuppose the Type were layde asyde yet this thankefull Meeting that Abraham gaue to the man whose Office was to blesse him in the Name of the LORD doeth TEACH All the Faythfull Abraham's true seede a duetie of Thankfulnesse to GOD'S Servantes set over them to blesse them in the Name of the LORD even to honour them by giving of their Goods for their sufficient mayntaynance 3. As Melchisedek the Type is by interpretion King of Righteousnesse So is CHRIST in Trueth King of Righteousnesse 1. For the personall Righteousnesse in himselfe 2. Because hee is the Righteousnesse of his Subjectes made of GOD vnto vs Righteousnesse by imputation 3. Because hee frameth his Subjectes piece and piece vnto a righteous Disposition by sanctifying them 4. As Melchisedek the Type is King of Salem that is King of Peace So is CHRIST in Trueth King of Peace to his Subjectes by reconciling them to the Father by giving Peace of Conscience within themselues by making all the creatures at peace with them and all thinges turne together for their Good and by working still on their eternall Welfare and Blessednesse vntill hee perfect it 5. As Melchisedek was first King of Righteousnesse and then King of Peace in the Type So is CHRIST in Trueth in this Order First King of Righteousnesse to his Subjectes to take away their sinnes and to giue them Righteousnesse And then King of Peace because hee giveth them his peace as the Fruite of Righteousnesse This is the Order of his Kingdome Righteousnesse and Peace and Ioye in the holie Ghoste Vers. 3. Without Father without Mother without Descent having neyther beginning of dayes nor ende of lyfe but made lyke vnto the Sonne of GOD abydeth a Priest continuallie MELCHISEDEK certaynlie was a verie man King and Priest in such a Citie if wee consider him in his naturall beeing But if wee consider him in his Scripturall beeing as hee standeth in Scripture vnder this name hee hath neyther Father nor Mother beginning nor ende There is no more mention of him what hee was or of whome hee came or of his death but these three Verses of Genes XIV As then hee is in typicall beeing in Scripture So is CHRIST in Trueth in his personall beeing as GOD without Mother as Man without Father as GOD without beginning as GOD and Man without ending of lyfe 2. As Melchisedek looking howe hee standeth in his Scripturall beeing abydeth a Priest continuallie so that where-so-ever hee is named in Scripture there hee is ever found a Priest also and never a worde of his laying downe of the Priesthoode Even so is CHRIST'S Priesthoode vnseparable from his person hee abydeth a Priest continuallie in reall accomplishment 3. By saying hee is made lyke vnto the Sonne of GOD HEE GIVETH VS TO VNDERSTAND That GOD'S Purpose was in those particulars so to descrybe him as hee might resemble the Person and Offices of the Sonne of GOD And so is a Type of GOD'S owne appoyntment 4. And if he was made a lyklie Type of CHRIST in his Office of Priesthode then it followeth as Melchisedek had neyther anie
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