Rootes of Sinne lest they breake out in Scandalls Vers. 15. Beware lest there be anie filthie or prophane bodie suffred among you as ESAV was Vers. 16. VVho solde the Blessing for a short Pleasure and could never recover it agayne Vers. 17. And to this are you obliedged because the Olde Church was not so priviledged as you are but for their externall estate and manner of Religion in a great deale of more bondage Vers. 18.19.20.21 But you by the light of the Gospell are brought into the high Way to haue societie with Heaven and Angels and the Catholicke Church of elect Soules and GOD the Iudge and CHRIST the Mediatour and His Benefites So cleare nowe is the Doctrine Vers. 22.23.24 Therefore beware lest by your Apostasie you reject CHRIST'S offer and bee destroyed more fearfullie than the despysers of the Lawe Vers. 25. For CHRIST is a terrible LORD to His Foes His Voyce shooke the Earth in giving of the Lawe But Hee hath promised to shake Heaven and Earth once more Vers. 26. And ONCE MORE importeth the remooving of these and making of a newe Heaven and a newe Earth wherein dwelleth Righteousnesse for the setled and perpetuall remayning of His Kingdome Vers. 27. Therefore let vs keepe a fast grip of His Grace that wee worship Him with feare Vers. 28. For if wee doe not so even our GOD is a consuming Fyre Vers. 29. The doctrine of Chap. XII Vers. 1. WHerefore seeing wee also are compassed about with so great a clowd of witnesses let vs lay aside everie weyght and the sinne which doeth so easilie beset vs and let vs run with patience the Race which is set before vs. THat right vse may bee made of all the former Examples hee exhorteth to a constant and patient persevering in the Course of Christianitie 1. The Similitude is borrowed from a Race To TEACH VS To endevour for overtaking all the Dueties of the Christian Man with all the Skill and Strength and Speede wee can 2. The Originall importeth a Stryfe-Race To ADVERTISE VS Both of our Spirituall Adversaries agaynst whome wee must fight still as wee goe on and of our Compartiners who run in the Race with vs with whome wee may stryue in an holie emulation who shall goe formost in the Course of Pleasing GOD. 3. It is a Race limited the Race set before vs TO TEACH VS What way wee should hold on our Course not doing that which pleaseth vs everie man running his owne way of Religion but all running in the beaten Way the Royall Way of GOD'S Commaundements 4. For the Motiues vnto this Race hee vseth the Examples rehearsed in the former Chapter Who compasse vs about as a Clowde of Witnesses TO TEACH VS 1. To hearken to the deposition of these worthie Witnesses who are recorded in Scripture who can best showe what is the best Christian Way which wee must holde in our Course towardes HAPPINESSE 2. That all our behaviour is marked by Spectatours GOD Angels and Men. 3. That albeit there were none to see vs except our Conscience the Examples of GOD'S Saynctes in Scripture should stand as Witnesses agaynst vs if wee run not as becommeth 5. For direction how to run HEE TEACHETH 1. To lay aside all Weyghts which doe presse our myndes downwardes such as is the setting of our affection vpon thinges which are on earth eyther wittinglie vpon vnlawfull objects or inconsideratelie exceeding the boundes of Christian Moderation vpon things lawfull 2. To lay aside the sinne which so easilie doeth beset vs that is by studying to mortifie the bodie of our corrupt inclination to cut off the wood-binde growth of violent predominant and wylie sinnes which moste frequentlie get advantage of vs. 3. Because wee can not ende our Race but after some progresse of tyme and must meete with manie impedimentes in the way and troubles and temptations to arme our selues with Patience Vers. 2. Looking vnto IESUS the Author and finisher of our Fayth who for the joye that was set before Him endured the Crosse despysing the shame and is set downe at the right Hand of the Throne of GOD. WIth Direction hee joyneth Encowragement by setting our Eye on IESVS who shall both guyde vs in the way and carrie vs on when our strength fayleth THEN 1. The Christian Race-runner hath IESVS before him in the way to helpe him in everie thing that may befall him in his course 2. CHRIST must bee looked vpon by him who would bee helped in his Race the Eye of the Soule beeing drawne off of everie thing which might divert the Man or discowrage him such as are the multitude of Backe-slyders the multitude of Mockers the multitude of by-wayes and runners therein the multitude of feares from our owne vnworthinesse and sinfulnesse and temptations on all sides and our Myndes fixed on CHRIST with loving and longing Lookes which may draw Lyfe and Strength from Him 3. Wee must looke on Him as IESVS the Deliverer from Sinnes and Giver of Salvation even Him who saveth His People from their Sinnes 4. Wee must looke vpon Him as the Author and finisher of our Fayth that is as our GOD who hath begun His Good Worke in vs and will also perfect it Who hath given vs grace to belieue and will surelie continue this Grace with vs even to the ende lest the feares of our Fayth fayling make vs to faynt 5. Wee must looke vpon Him as our Patterne and Example who having run the Race before vs hath set foorth Himselfe for our imitation that in Him wee might finde all whereof wee stand in neede 2. How IESVS ran this Race hee showeth for our Example 1. Hee had joye set before Him which He was to receaue by our Salvation wrought So haue wee joye set before vs also 2. For the hope of that joye Hee ran with cowrage so must wee 3. He ran with the Crosse vpon His Back all the way being a Man acquaynted with Sorrowes so must we resolue also 4. In His Griefes and Sorrowes Shame set vpon Him from the Worlde and powred out Contempt vpon Him so must wee resolue to finde it 5. For the hope of the joye hee endured patientlie and went on vnder the Crosse and wearied not so must wee 6. Albeit Shame was the sharpest of His Griefes from the Worlde yet Hee regarded it not but despysed all Despysing and shamed Shame as vnworthie to bee taken notise of in comparison of His Designe so must wee 7. Hee overcame all at length so shall wee through Him also 8. Hee hath gotten the Ioye and the Glorie for which Hee ran so shall wee with Him If wee suffer with Him wee shall also reygne with Him 9. He is set downe on the Right Hand of the Throne of GOD that is is joyned with the FATHER in the Glorious Governament of Heaven and Earth and all thinges therein for the good of all His Followers so that wee neede to feare nothing in our way seeing Hee hath the Governament of all
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
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
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
Covenant Hee declared the other to bee olde and to bee abolished when the Newe came Vers. 13. The doctrine of Chap. VIII VERS 1. NOw of the thinges which wee haue spoken this is the summe We haue such an High Priest vvho is set on the Right Hand of the Throne of the Majestie in the Heavens 1. THE Apostle accommodating himselfe to helpe the capacitie and memorie of the Hebrewes and vrging the speciall Poynct of his Discourse is worthie of imitation 2. In saying Wee haue such an High Priest who is set downe on the Right Hand c. hee setteth foorth the Glorie of Christ's person that hee may commende His Priesthood THEN 1. The Glorie of CHRIST'S Office is not seene till the Glorie of His Person bee seene 2. The Glorie of His Person is not seene till His glorious Soveraygnitie and Governament of the Worlde bee seene 3. Yea the Glorie of CHRIST is not rightlie seene till His Equalitie with the Father in Glorie bee seene and acknowledged 3. In saying that Christ as high Priest is set downe on the Right hand of the Throne hee giveth vs to VNDERSTAND That CHRIST as in His Divine Nature Hee is vndivided from the Father in Glorie and Dominion So in His Humane Nature Hee is exalted to the Fellowship of Divine Glorie with the Father Because of the Vnion of the Humane Nature with the Divine in one Person of the Mediator The two Natures still remayning distinguished but not divided nor separated the one from the other 4. Hee noteth the place of this Glorie to bee in the Heavens wherein hee preferreth Christ aboue the Leviticall Priestes for their Priesthoode is onelie exercysed on Earth but Christ's in Heaven AND THEREFORE When wee will employ our high Priest wee haue no earthlie Citie to seeke Him in but in the Heaven the onelie Place and Palace of His residence Vers. 2. A Minister of the Sanctuarie and of the true Tabernacle vvhich the LORD pitched and not man 1. FOR all this Glorie yet Christ is still called heere a Minister TO SHOW VS That His High Honour hindereth Him not to doe His Office for our Good 2. Hee is called a Minister of the Sanctuarie or of the holie thinges for the worde will agree with both and both tende to one purpose for the holie thinges were all tyed to the Sanctuarie and hee that was Minister of the Sanctuarie was Minister of the holie thinges also and that in name of the Saynctes Nowe the Sanctuarie or the holie thinges which heere is spoken of is the thing signified by the Sanctuarie and by the holie thinges And so taking all the significations of the worde together WEE ARE TAVGHT That CHRIST in his Glorie is not ydle but as a faythfull Agent in the heavenlie Sanctuarie taking the care of all the holie thinges which his saynctes and people are commaunded to present procuring and giving foorth all holie and spirituall thinges from heaven to his saynctes vvhich their estate requyreth 3. Hee is called a Minister of the true Tabernacle which GOD pitched and not man That is The Minister of his owne Bodie miraculouslie formed by GOD not after the ordinarie manner of other men signified and represented by the Typicall Tabernacle THEN The Tabernacle and Temple vnder the Lawe was but the shadowe and Christ's Bodie was the true Tabernacle For 1. As the symboles of GOD'S presence was in the typicall Tabernacle So the fulnesse of the Godhead dwelleth bodilie in Christ. 2. As the typicall tabernacle had inclosed in it all the holie thinges the Candle-sticke Table of Shew-bread Laver Altar c. So hath the humanitie of Christ or Christ the Man all holinesse and perfection the fulnesse of all good and all holie thinges in him Light Foode Washing and Reconciliation and all in himselfe that out of his fulnesse wee may all receaue Grace for Grace 3. As the Tabernacle in the outmost Coveringes seemed but base yet had better stuffe within So our LORD when hee dwelt in the tabernacle of his flesh amongst vs was found in forme as a man and in the shape of a servaunt but inwardlie was full of Grace and Trueth 4. In calling Christ's Bodie The true Tabernacle which GOD builded and not man hee teacheth vs To make vse of Christ in trueth as the Church of olde made vse of the Tabernacle in the Type That is In him seeke GOD Towardes him turne the Eye of our soule when we seeme to our selues to bee farre remooved to the ende of the earth In him offer all our spirituall sacrifices In him seeke our Washing our Foode our Light our Comfort In him as his Priestes make our Abode and daylie Dwelling In him let vs liue and breathe 5. In so calling Christ he appropriateth the sacrifcing of his Bodie to himselfe in his owne person as the personall and proper Act of his Priesthoode for the offering of the which Sacrifice once and never oftener as HEBR. vij 27. showeth hee keepeth still the style of the onelie Minister of the true Tabernacle as his owne incommunicable Prerogatiue AND THEREFORE Who-so-ever presumeth to offer his Bodie presumeth also to take his place Vers. 3. For everie High Priest is ordayned to offer Giftes and Sacrifices vvherefore it is of necessitie that this Man haue some-what also to offer HEE prooveth That Christ is the Minister of the Tabernacle of his owne Bodie by offering it vp because it behooved him seeing hee is a Priest to offer vp some-thing eyther the typicall Oblations or else his owne Bodie represented by them But the typicall Oblations hee could not offer according to the Lawe not beeing a Levite Therefore hee behooved to offer vp himselfe represented by the typicall Oblations THEN The Apostle acknowledgeth no Priest but eyther the Leviticall priest or the Priest that offereth vp his owne Bodie And who-so-ever pretendeth to haue the Office of a priest nowe vsurpeth eyther the Office of the Levite or Christ's Office Vers. 4. For if Hee were on earth Hee should not bee a Priest seeing that there are Priestes which offer Giftes according to the Lawe 1. HEE prooveth That Christ can not offer vp the typicall Oblations Because hee can not bee a Priest on earth albeit hee were on earth Because Priesthoode on earth is proper to the Levites onlie For they are the onelie Priestes by Lawe on earth and haue praescrybed to them by Lawe what they should offer Question You will aske mee heere Was not Christ a Priest when hee was on earth I aunswere Yes How then sayth the Apostle here If he were on earth hee should not bee a Priest I aunswere Because albeit hee began his Priesthoode vpon earth yet hee could not brooke his Office of Priesthoode on the earth For as the high Priest who was the Type carried the Sacrifice once a-yeare through the Court and before the Sanctuarie killed the Sacrifice and then tooke the bloode thereof in vnto the Holiest of all and presented himselfe there before the LORD
with the bloode to intercede for the people and there remayned during the tyme of Intercession appoyncted to him So Christ carrying his Sacrifice out of the Citie offered vp his Bodie on the Altar of his Godhead to his Father and by his owne bloode entered into the heavenlie Sanctuarie and sate downe on the Right hand of the Majestie on high and there hee liveth for ever to intercede for vs having then ended his Sacrifice as this Apostle prooveth Chap. vij 17 and Chap. ix 25.26 And having no Sacrifice nowe to offer on earth it is with reason that the Apostle sayeth If Hee were on earth Hee should not bee a Priest WHENCE WEE LEARNE 1. That Christ is not nowe on the earth nor in anie place thereof and therefore if anie man say to vs Loe heere hee is Loe there hee is wee must not belieue him it is a false christ hee showeth vs and not the True as CHRIST himselfe fore-warneth MATTH XXIV 23 2. That it is impossible that Christ should nowe bee on the earth for then should hee lose his Priesthoode which is impossible For if hee were on earth hee should not bee a Priest sayeth the Apostle heere 3. That Christ's Priesthoode is onelie discharged nowe in heaven seeing hee can not bee a Priest on earth 2. His Reason is They are Priestes which offer Giftes according to the Lawe THEN Everie Priest who brooketh his Priesthoode on earth must offer Giftes according to the Law as the Apostle heere reasoneth And such Priestes as those Christ hath abolished having chaunged the Priesthoode and the Lawe also THEREFORE There can bee no Priest by Office on earth at all with GOD'S allowance Vers. 5. Who serue vnto the Example and Shadowe of Heavenlie thinges as Moses was admonished of GOD when hee was about to make the Tabernacle For see sayeth Hee that thou make all thinges according to the Patterne showed vnto thee in the Mount HEE descrybeth the proper vse of the Leviticall Priestes to serue vnto the Example of heavenlie Thinges THEN 1. The Incarnation of Christ his Death and the Benefites thereof signified by Leviticall Shadowes are heavenlie thinges in regarde of their heavenlie Fruites and Effectes and other heavenlie Respectes and are with an heavenlie Mynde to bee looked vpon 2. The Ceremonies of the Lawe were not ydle Rites but Examples and Figures of Christ and his Graces by the which men were led then as by the hand to Christ vvho was to come 2. From EXOD. XXV 40 hee prooveth they were Shadowes of heavenlie thinges because the Patterne in the Mount represented the heavenlie thinges and Moses Tabernacle represented the Patterne in the Mount Therefore it represented heavenlie thinges And vnto this Patterne was Moses tyed THEN 1. GOD would not no not in the tyme of Types suffer anie devyse of man to come in for representing anie thing heavenlie Much lesse will hee nowe 2. Those which himselfe ordayneth hee will haue observed and none omitted Vers. 6. But nowe hath Hee obtayned a more excellent Ministerie by howe much also Hee is the Mediatour of a better Covenant which was established vpon better Promises 1. THE offering of the Typicall Oblations hee hath made proper to the Levites Nowe the offering of the true Sacrifices and service belonging therevnto hee appropriateth to Christ and calleth it A more excellent Ministerie THEN 1. The offering of the thing signified by the Leviticall Types is more excellent than all their Offeringes 2. This Ministerie is proper vnto Christ onelie in his owne person 2. From this hee preferreth the Mediatourship of Christ to the Typicall The Promises and the Covenane nowe to the Covenant then His reasoning is As the Ministerie is so is the Mediatour The Ministerie is more excellent in offering vp himselfe than the shadowes Therefore the Mediatour is more excellent nowe than the typicall of olde THEN The offering of Christ's Bodie which is the more excellent Ministerie is still annexed to the Person of the Mediatour onelie And who-so-ever intrudeth himselfâ— into that excellent Ministerie of offering vp Christ's Bodie intrudeth himselfe also into the Office of the Mediatour 3. In comparing the Covenant then and nowe hee maketh this the better Because the Promises are better WHENCE WEE LEARNE 1. That there was a Covenant betwixt GOD and his Church of olde vnder the Lawe And so Reconciliation to bee had with GOD then 2. That how-so-ever in substance of Grace both the Covenantes agreed yet the forme of this Covenant vnder the Gospell is better Because the expresse conditions are better the Promises are more spirituall and more free of strayte conditions Vers. 7. For if that first Covenant had beene faultlesse then should no place haue beene sought for the second TO cleare the abolishing of the olde Covenant hee prooveth it not to bee faultlesse Because a Newe Covenant was promised in place thereof Not that anie thing was wrong in that Covenant but because it was imperfect and all thinges needfull not expressed in it clearlie WHENCE WEE LEARNE 1. That the LORD'S proceeding with his Church hath ever beene from the lesse perfect to the more perfect till Christ came 2. That where ever GOD addeth or altereth what hee once did institute by so doing hee showeth That before his Addition hee had not expressed all his Mynde as in the tyme of the Olde Testament 3. When once hee hath perfected his course taken with his Church as nowe hee hath done vnder the Newe Testament hee altereth the matter no more Vers. 8. For finding fault with them hee sayeth Beholde the dayes come sayeth the LORD when I will make a Newe Covenant with the House of Israell and the House of Iudah 1. HEE prooveth That there was an imperfection in the Olde Covenant Because GOD sound fault with the people vnder it THEN The imperfection of the Covenant of olde was especiallie in default of the parties with whome it was made who by their inabilitie to fulfill it or beholde the drift of it made it vnable to saue themselues 2. In the wordes of Ierem. xxxj 31 the LORD promiseth to make a Covenant afterwardes with the house of Israell and Iudah THEN 1. The partie in the Newe Covenant is not all Man-kynde but the Church of the Newe Testament the spirituall Israell and Iudah 2. This Covenant was not brought to light of olde but had its owne tyme of manifestation 3. Even then the Church was made wyse of the imperfection of the Olde Covenant that they might learne to looke through the outward forme of it to a better 4. The Hope and Too-looke which they had towardes the Newe Covenant helde vp their heart that they without vs and our Priviledges should not bee perfected Vers. 9. Not according to the Covenant that I made with their fathers in the day when I tooke them by the hand to leade them out of the land of Aegypt because they continued not in My Covenant and I regarded them not sayeth the LORD 1. THE Prophet
for the certayne performance of His Word THEN As men vnderstande GOD'S Nature so will His Word weygh with them And such as knowe Him best will stande most awe of and belieue His Word most Vers. 31. It is a fearfull thing to fall into the Handes of the Living GOD. FROM this knowledge of GOD'S Nature hee pronounceth howe fearfull a thing it is to fall into his handes as an adversarie to bee punished THEN 1. It is praesupposed that such as reject the Mercie of CHRIST shall not bee able to reject Iustice but must fall into His Hand 2. The aeternitie of GOD maketh His Wrath terrible For He liveth for ever to avenge Himselfe on His Foes 3. The Terrour of the LORD what Torment Hee is able to inflict and that for ever is a fitte Meane to make men beware to make Apostasie from CHRIST Vers. 32. But call to rememberance the former dayes in which after yee were illuminated yee endured a great fight of afflictions FOR a Meane to helpe them constantlie to goe on hee directeth them to make vse of their former patience and experience of troubles for the Gospell THEN 1. Even they who haue suffered for CHRIST haue neede to bee stirred vp to constancie and to bee terrified from Apostasie 2. The more men haue suffered for CHRIST they ought to bee the bolder in the Profession of His Trueth and the more readie for new Sufferings 2. Hee maketh the tyme of their first troubles to bee after Illumination THEN Some doe enter into troubles for Religion at their verie first conversion and are yoaked in Battell agaynst Persecuters beside other Onsets of Satan and their owne nature Vers. 33. Partlie whylest yee were made a gazing stocke both by reproaches and afflictions and partlie whylest ye became companions of them which were so vsed HEE maketh their troubles in their owne persons by reproaches and afflictions the first parte of their fight wherein they were a gazing flocke to the worlde THEN 1. Such as are called to suffer for CHRIST are set vpon a Theater to giue proofe of their Fayth and loue to CHRIST before the worlde 2. The blynde worlde wondereth at such as adventure to suffer anie thing for the Trueth of CHRIST thinke but ignominiouslie of CHRIST and His Cause and of those that mayntayne the same 3. Reproaches and tauntes of the Godlie by the worlde are reckoned vp to them for partes of their Christian Crosse and of their Glorie before GOD. 2. The next parte of their Fight was their part-taking with such as did suffer the lyke THEN 1. It is the parte of true Christians to countenance them that confesse CHRIST yea and to joyne with them that suffer for Him 2. Communion with the sufferinges of others is reckoned vp for a parte of our owne sufferinges 3. To suffer patientlie our selues or take a parte with others in their sufferings will cost vs a Battell Vers. 34. For yee had compassion of mee in my Bondes and tooke joyfullie the spoyling of your goods knowing in your selues that yee haue in Heaven a better and an enduring Substance HEE commeth to particulars and first their compassion towardes himselfe in his bondes is remembered by him THEN 1. Compassion with Sufferers especiallie when it is manifested to the afflicted partie for his Comfort maketh the compassionate person a part-taker with the sufferer 2. Such compassion should bee remembered by the sufferer thankfullie and recompensed by seeking their aeternall Welfare who haue showed them such great kyndnesse 2. Another particular is their joyfull enduring the spoliation of their goods THEN 1. When tryall commeth of mens fayth in CHRIST such aâ— mynde to bee constant must prepare themselues to quyte their goods if GOD please so to honour them with employment 2. When wee see wee must lose our goods for CHRIST'S sake or suffer anie other inconveniencie we ought to doe it chearfullie and count our gayne in CHRIST more than our losse in the worlde and if wee finde trouble to leâ— our Adversaries know as little of it as wee can namelie seeing there is no cause of griefe if our eyes were opened and our earthlie affections mortified 3. Their encowragement and cause of joye was the sensible feeling within themselues of the Comfort of aeternall Riches in Heaven keeping for them THEN 1. It is the assurance of our healenlie Inheritance which must make vs readie to quyte our earthlie mooueables 2. Who so getteth a heart to quyte anie thing on earth for CHRIST shall haue better in Heaven than hee can lose heere 3. GOD vseth to giue Earnest of what Hoe is to giue in sensible feeling of spirituall Riches to such as belieue in Him 4. When men can esteeme of thinges heavenlie as they are that is enduring goods and of thinges earthlie as they are that is perishing mooueables then shall they readilie quyte the earthie in hope of the heavenlie Vers. 35. Cast not away therefore your confidence which hath great recompence of rewarde NOw hee exhorteth them to goe on in this bolde avowing of CHRIST For this Confidence in the Originall is such as hath with it a full and free profession of all their fayth THEN Confidence and bolde avowing of the Trueth is requyred A playne and full testimonie must wee giue to CHRIST'S Trueth Our confidence in profession is in parte casten when our testimonie is sparing 2. The encowragement hee giveth is the hope of a rewarde THEN 1. Constancie in avowing of CHRIST shall bee well rewarded although not of deserving yet of GOD'S Grace 2. Hee that quyteth his profession renounceth the Rewarde promised to the Constant. QVESTION But doeth not this Exhortation importe the Elects vnsetlednesse and vncertayntie of perseverance I ANSWERE Not but onelie his weaknesse of himselfe and neede of such Exhortations to farther his constancie 2. The daunger of dishonouring GOD in some particular slip or fall is ground sufficient for this Exhortation and this is the moste of necessitie it can importe 3. The Exhortation beeing given to the common Bodie of the visible Professoures toucheth them properlie and noâ— the Elect formallie Vers. 36. For yee haue need of patience that after yee haue done the will of GOD yee might receaue the Promise HEE giveth a Reason Because they haue neede of Patience therefore they must not cast away their Confidence THEN 1. The Rewarde will not bee given till a tyme interveane 2. And Troubles will lye on in the meane whyle to make the tyme seeme the longer 3. Patience is needfull as a Meane to fit vs to attende 4. Confidence of the Trueth must supporte our patience 2. The tyme of their patience hee setteth as long as GOD thinketh good to employ them and after that the Rewarde commeth THEN 1. The tyme of patience is as long as GOD hath anie thing to doe with vs in this worlde 2. Patience must not bee joyned with ydlenesse but with actiue obedience of GOD'S will as Hee requyreth it 3. After that employment
encowrage to take course for reliefe in him 5. It setteth a man on worke to vse the appoyncted meanes to finde GOD. 6. It certifieth a man of GOD'S impartialitie towardes everie one that seeketh to Him and maketh him to holde on the way seeking diligentlie and never to giue over And so it bringeth a man to denye himselfe and to haue communion with GOD. Vers. 7. By Fayth Noah beeing warned of GOD of thinges not seene as yet mooved with feare prepared an Arke to the saving of his House by the which hee condemned the world and became Heyre of the Righteousnesse which is by Fayth IN NOAH'S example obserue 1. Hee believeth the Deludge is comming and feareth and prepareth the Arke THEN 1. Fayth apprehendeth Iudgementes threatened in the Worde as well as Mercies in the Promises 2. Fayth apprehending the Threatening mooveth to feare 3. That is right Feare which setteth a man on worke to prevent the Daunger 2. By his diligence hee condemned the worlde THEN The paynes which the Godlie take to eschew wrath condemneth carelesse beholders of their diligence 3. By this hee became Heyre of the Righteousnesse which is by Fayth that is came evidentlie to be seene to bee such THEN 1. There is a Righteousnesse which is onelie by Fayth 2. That Righteousnesse is Heyrship to all true Believers 3. Some speciall poynct of Fayth may bring this Heyrship vnto â—ight and giue evidence of a mans Right therevnto Vers. 8. By Fayth Abraham when hee was called to goe out into a place which hee should after receaue for an Inheritance obeyed and hee went out not knowing whither hee went ABRAHAM'S following of GOD'S Calling and leaving of his Countrey is counted a worke of Fayth From ABRAHAM'S Example then let vs learne 1. That Fayth in GOD will cause a man quyte his Countrey and Parentes and everie dearest thing at GOD'S Calling 2. Fayth counteth GOD'S Promises better than present Possessions and is content to quyte the one for the other 3. Yea it is content with a Promise of better in generall and for the speciall manner of performance standeth not to bee blinde 4. Fayth is willing to obey as soone as it seeth a Warrand Vers. 9. By Fayth hee sojourned in the Land of Promise as in a strange countrey dwelling in Tabernacles with Isaac and Iaakob the Heyres with him of the same Promise ABRAHAM's sojourning in Canaan is counted another worke of his Fayth Wherein wee learne 1. That Fayth can for a whyle suffer to bee a Stranger even from that wherevnto it hath best Right 2. When Fayth hath certayntie of an heavenlie Inheritance it can bee content with a small Portion of thinges earthlie 3. A man who sojourneth amongst Idolaters should bee sure of a Calling therevnto and beeing amongst them ought to behaue himselfe as a Stranger and Sojourner 4. Yea where hee hath best Right on earth he ought to haue a Pilgrimes mynde Vers. 10. For hee looked for a Citie which hath Foundations whose builder and maker is GOD. THAT which mooved Abraham to behaue himselfe as a Sojourner on earth was the hope of a setled during place with GOD in the societie of the Saynctes in Heaven THEN 1. Heaven is a setled commodious and safe Dwelling Place All places heere are but mooueable Tabernacles 2. The Fathers vnder the Lawe looked for entrie into their â—ternall rest in the Kindome of Heaven after the ending of their Pilgrimage heere 3. The hope of Heaven is able to make a man content with Pilgrims Fare and Lodging heere-away Vers. 11. Through Fayth also Sara her selfe receaved strength to conceaue Seede and was delivered of a Chylde when shee was past age because shee judged Him faythfull who had promised SARA is reckoned in the Catalogue of Belâ—evers and her laughing through vnbeliefe is not remembered but her victorie over her missbeliefe is commended THEN 1. Even Women are made Patternes of believing and wyselie walking with GOD worthie to bee imitated of Men. 2. GOD marketh not the defects of Fayth but the soundnesse thereof howe small so ever it bee what good is in His Children and not what sinnes they are clogged with 2. When shee is past age by Fayth shee getteth strength to conceaue THEN 1. Fayth resteth on GOD'S Promise albeit carnall reason seeme not to second it 2. Fayth maketh vs capeable of Benefites which otherwayes wee could not receaue 3. The moe hinderances that Fayth hath it is the more commendable 3. That which vphelde her was the faythfulnesse of GOD. THEN 1. The consideration of the properties of GOD who promiseth is a speciall helpe to make vs rest on the Promise which Hee maketh 2. Hee that giveth vnto GOD the Glorie of Faythfulnesse shall receaue for a Rewarde the full Performance Vers. 12. Therefore sprang there even of one and him as good as dead so manie as the Starres of the Skye in multitude and as the sand which is by the Sea shore innumerable THE Promise was of innumerable Children as the Starres of Heaven And so was the Performance THEN Iustifying Fayth not onelie believeth the Great Promise of Redemption but also other inferiour promises which depende therevpon the believing whereof giveth evidence of believing the Mayne Promise of Salvation through the MESSIAH And therefore it is that by the Fayth of such Promises the Faythfull are heere declared to bee justified QVESTION How can this bee that ABRAHAM'S Seede should bee so manie I ANSWERE 1. Because the one is as innumerable as the other For they are compared together in this respect 2. Superlatiue speaches are to bee expounded according to the scope and not captiouslie to bee wrested beside the purpose of the speaker and beyonde the common acceptation of the bearer Nowe the scope of the speach is to rayse the dulnesse of the mynde in weyghtie matters to the due consideration of a trueth in the due measure which otherwayes should haue beene vnder-valued This is the proper intent of the â—igure hyperbolicke in the ordinarie vse of Rhetoricke Vers. 13. These all died in Fayth not having receaved the Promises but having seene them a-farre off and were perswaded of them and embraced them and confessed that they were Strangers and Pingrimes on the earth HEE commendeth the Fayth of the Patriarches and SARA that they died in the Fayth not having obtayned the Promises THEN 1. Fayth loseth the commendation except wee persevere therein even vntill death 2. Where wee haue a word of Promise made to the Church or to our-selues albeit wee see it not performed in our tyme wee may goe to death in assurance that it shall bee performed 3. They who would die in Fayth must liue in Fayth 2. Though they receaved not the Promises yet they sawe them a-farre off and were fullie perswaded of them and embraced them THEN Albeit Fayth come not vnto a Possession yet it commeth vnto a beholding of the Possession comming vnto a Perswasion of the Possâ—ssion and a sorâ— of friendlie Salutation thereof
as the worde importeth such as Friendes giue one to another whylâ—â— they are drawing neare to embrace one another after a long tyme separation 3. They confessed in their lyfe tyme that they were Strangers and Pilgrimes on the earth This wee reade onelie of Iaakob before Pharaoh But the mynde of one of the Faythfull in the mayne matters maketh evident what is the mynde of the rest THEN 1. It is the parte of true Believers to professe their Fayth before all even before Idolaters amongst whom they liue 2. They who know Heaven to bee their owne Home doe reckon this Worlde a strange Countrey Vers. 14. For they that say such things declare playnlie that they seeke a Countrey Vers. 15. And truelie if they had beene myndfull of that countrey from whence they came out they might haue had opportunitie to haue returned Vers. 16. But nowe they desire a better Countreye that is an Heavenlie Wherefore GOD is not ashamed to bee called their GOD For Hee hath prepared for them a Citie FROM their Profession That they were Straungers hee draweth Consequences thus That they desired an homelie Countrey And if a Countrey then eyther their owne earthlie Countrey or a better Not their owne earthlie Countrey for they might haue returned when they pleased Therefore they desired a better Countrey And if a better Countrey then an Heavenlie Countrey That is They desired even Heaven it selfe for their Countrey 1. This deducing of Consequences from the Profession of the Patriarches That they were Strangers TEACHETH VS 1. So to reade the Scriptures as wee may marke not onelie what is spoken but also what is thereby imported by consequence 2. That what is imported by a speach is a playne Declaration of the mynde of the speaker and not an obscure Deduction as Mockers call it They who say they are Strangers declare playnlie that they seeke a Countrey sayeth the Apostle 3. Yea that it is lawfull to proceede drawing one Consequence after another till wee finde out the full mynde provyding the Collection bee evident in the course of sound Reason as heere it is 2. The Apostle hath proven heere That the Patriarches sought Heaven for their Countrey Because they sought a better than anie on earth THEN 1. The Apostle knew no place for Residence of departed Soules better nor the earth except Heaven onelie If there had beene anie other place such as is feygned to bee his reasoning had not bene solide 2. The PATRIARCHES after the ending of their Pilgrimage heere on earth went Home to Heaven 3. Because they counted themselues Strangers till they came Home to Heaven GOD is not ashamed to bee called their GOD. THEN 1. GOD will honour them that honour Him 2. GOD will avowe Himselfe to bee their Portion who for His Cause doe renounce the Worlde 3. Yea that the LORD may honour such as honour Him Hee will even abase Himselfe to exalt them 4. When the LORD hath so done Hee thinketh it no dishonour to Himselfe to doe anie thing that may honour His Servants 4. GOD did prepare them a Citie which the Apostle before hath called Heaven or the Heavenlie Countrey THEN Heaven was preapared for the Patriarches and the rest of GOD'S Saynctes before they had ended their Pilgrimage on earth And to put them into Hell or anie other place there must bee a doctrine not from Heaven Vers. 17. By Fayth Abraham when hee was tryed offered vp Isaac And hee that had receaved the Promises offred vp his onlie begotten sonne Vers. 18. Of whom it was sayde That in Isaac shall thy Seede bee called ANother Commendation of Abraham's Fayth from the proofe given thereof in his tryall about ISAAC WHENCE WEE LEARNE 1. That where the LORD giveth Fayth there Tryall must bee expected And the greater Fayth the greater Tryall 2. That Fayth is most commendable when it standeth strong in tryall 2. Hee is sayde to haue offered vp Isaac by Faâ—th THEN 1. There is nothing so deare but Fayth in GOD will make a man quyte it at GOD'S Commaund 2. The LORD counteth that to bee done which a man is about to doe ISAAC is counted offered because so was hee in ABRAHAM'S Purpose 3. His receaving of the Promises is heere in another sense than verse 13. for there to receaue the Promises is to receaue the thing promised or the Promises in performance But heere it is to haue the Promises first and immediatelie made vnto him THEN The meaning of formes of speach in Scripture is to bee found by consideration of all circumstances of the place where they are spoken and not of some circumstances onelie 4. It serveth to the commendation of his Fayth that hee obeyed GOD'S Command when It seemed to make the Promise null THEN 1. To adhere to the Promise when by appearance of reason it is lyklie not to bee performed is tryed Fayth indeede 2. When Reason fighteth agaynst Fayth it is wisedome to quyte that Reason which would make vs quyte the Promise 3. When GOD'S Commaundementes and Promises vnto vs seeme to crosse one another it is wisedome for vs to justifie them both All His Wordes are trueth Vers. 19. Accounting that GOD was able to rayse him vp even from the dead from whence also hee receaved him in a Figure ABRAHAM'S looking to GOD'S Fidelitie and Omnipotencie made him victorious over everie difficultie and so to giue obedience to this harde Commandement THEN 1. When wee get hard Commaundementes wee must lay our reckoning howe wee may obey them and not howe wee may shift them 2. Difficulties and impossibilities as would appeare must bee rolled over vpon GOD. 3. GOD'S Omnipotencie maketh that His Promise can not misse but take effect 2. ABRAHAM as hee expected so hee found Hee expected Isaac's resurrection from the dead and in â— Figure or Similitude hee receaved Isaac backe from the dead that is from the jawes of Death no lesse vnexpectedlie than from the dead THEN 1. The Believer shall finde as much as hee can expect from GOD'S Worde 2. If the Performance bee not as hee doeth fore-cast yet it shall bee by a way as comfortable and profitable Vers. 20. By Fayth Isaac blessed Iaakob and Esau concerning things to come ISAAC'S blessing of his sonnes is sayde to bee by Fayth THEN Patriarchall Benedictions were given by ordinarie Fayth albeit from the ground of extraordinarie revealed Trueth For Fayth ordinarie believeth GOD'S Trueth revealed how-so-ever ordinarilie or extraordinarilie 2. In that this Example is propounded for ordinarie imitation in believing of GOD'S ordinarie revealed Word IT TEACHETH VS That hee who hath the ordinarie Word of GOD hath as sure a ground to rest vpon as if hee had a particular and extraordinarie Revelation Vers. 21. By Fayth Iaakob when hee was a-dying blessed both the sonnes of Ioseph and worshipped leaning vpon the toppe of his Staffe IAAKOB a-dying blesseth his Off-spring and worshippeth GOD in bodilie weaknesse THEN 1. Fayth can looke through the Clowde of Death and behold both its
wee turne away from Him that speaketh from Heaven FRom these Considerations hee chargeth them to beware lest they make light account of CHRIST'S Doctrine The word importeth a shifting of CHRIST speaking by some excuse or pretence THEN 1. The way to eschew Prophanitie and Apostasie is to embrace and make much of CHRIST'S speaking vnto vs in His Worde 2. VVhat-so-ever pretences and excuses a man vse to cloake his not-giving heartie obedience to the Doctrine of CHRIST it is but a refusing of Him and a turning away from Him make of it what hee will 2. Hee vrgeth this by threatening more certayne and heavie judgementes than vpon the despysers of Moses who is sayde to speake on earth because hee was but the earthen Vessell which carried GOD'S Will to His People and by earthlie Types and Figures made offer of Grace vnto them But CHRIST as GOD by His owne authoritie casting Heaven open in the playnnesse and spiritualitie of the Doctrine is sayde to speake from Heaven THEN As much as CHRIST'S Person is more excellent than MOSES and His Authoritie aboue his and the Heavenlie Clearnesse of CHRIST'S Gracious Offer aboue his darke Types As much more heavie and certayne Wrath shall overtake the despysers of His Doctrine nor the despysers of MOSES Lawe 3. Hee joyneth himselfe in the same daunger with the people if hee should turne away or refuse THEN Preachers shall doe well to lay the edge of their Threateninges to their owne Heartes and to enroll themselues amongst the threatened That bitternesse towardes the people may bee seene to bee remooved and their owne sluggishnesse may bee rowsed vp seeing they haue none to preach vnto them but themselues Vers. 26. Whose voyce then shooke the Earth but nowe Hee hath promised saying Yet once more I shake not the Earth onlie but also Heaven To put an edge vpon the Threatening hee showeth howe terrible CHRIST is in shaking of the Earth by His Voyce at Mount Sinai and by the shaking of Heaven and Earth at the Day of Iudgement THEN 1. The terrible quaking of the Earth and burning of the Mount SINAI was pronounced by the Voyce of CHRIST who therefore is declared to bee the LORD GOD for so EXOD. xix is Hee called 2. His Terrour at the Daye of Iudgement may bee seene in that little Resemblance of Mount SINAI 3. The terriblenesse of CHRIST should make vs stand in awe of His Word Vers. 27. And this word Yet once more doeth signifie the remooving of those thinges which are shaken as of things which are made that those thinges which can not bee shaken may remayne He commenteth vpon the Testimonie of HAGGAI Chap. 2.6 and from this word ONCE concludeth That Heaven and Earth shall passe away and bee chaunged at the power of CHRIST'S vttering of His Voyce That these chaungeable Heavens and Earth beeing remooved Hee may make a Newe Heaven and a New Earth wherein His Subjectes and His Kingdome over them may remayne for ever setled THEN 1. It is a good Meane to get the vnderstanding of GOD'S Mynde in the Scripture to consider and weygh the force of the wordes thereof and what they doe importe by due consequence 2. No more chaunge shall bee of anie thing after the Day of Iudgement because but ONCE MORE and no oftener is CHRIST to shake the same 3. It is for the standing of CHRIST'S Kingdome that the creature is mooved shaken and chaunged All thinges made shall bee shaken but CHRIST'S Kingdome and the Salvation of His Subjectes shall never bee shaken Vers. 28. VVherefore wee receaving a Kingdome which can not bee mooved let vs haue grace whereby wee may serue GOD acceptablie with reverence and godlie feare FRom the nature of this Kingdome graunted vnto vs in CHRIST and from His terriblenesse he exhorteth vs to steadfastnesse of Fayth and humble obedience Hee sayeth Wee haue receaved it because wee haue receaved the Right and Title by the Gospell and soâ—e beginning of it THEN As wee receaue CHRIST in the Gospell wee receaue the Kingdome of Heaven with Him in Right and Title yea in begun Possession which groweth by degrees 2. Hee requyreth of a Receaver of this Kingdome reverent serving of GOD. THEN Right is given to this Kingdome before our service bee done Not because wee haue served heere-to-fore but to obliedge vs to serue GOD heere-after 3. Hee will haue vs to serue GOD acceptablie that is pleasantlie and chearfullie Next with reverence or shame fastnesse and Godlie feare THEN 1. It is not anough that wee doe such workes which belong to GOD'S Service but we must take heede to the manner of doing of them that they may bee done with a readie affection and good will 2. Next That they bee done in the sense of our own weaknesse vylenesse and vnworthinesse 3. And thirdlie That they bee done with reverende regarde to GOD in such a Godlie feare as may make vs circumspectlie handle and meddle with His Service as the word importeth 4. That this may bee the better done let vs haue grace or holde fast the grip of grace whereby wee may serue GOD sayeth hee THEN Hee that would haue strength to serue GOD must studie by Fayth to lay holde on GOD'S Grace in the Gospel and having layd hold thereon to hold it fast for other wayes wee can neyther haue heart nor hand to serue GOD. But hee that is fastened on the Grace and good will of GOD towardes him will drawe Cowrage and Strength from this believed Grace to serue GOD chearfullie and reverentlie Vers. 29. For our GOD is a consuming Fyre BEcause the holiest men haue neede of the Spurres of GOD'S Terrour to stirre vp their laysie flesh hee closeth with a Watch-word of MOSES DEVTER 4 24. terrifying the people from ldolatrie or Imagerie which hee applyeth for making men circumspect in their manner of worship TEACHING VS THEREBY 1. That to serue Idoles and follow a false Religion and not to serue GOD in reverence and Godlie feare in the true Religion will bee both alyke plagued 2. The words doe teach vs That GOD'S entering into Covenant and laying downe of the fead and enimitie agaynst vs maketh Him not to lay downe His awfull Majestie over vs. 3. And therefore wee must bee so confident of His loue towardes vs as wee remember in the meane tyme that Hee is a consuming Fyre to the vngodlie and prophane Professours of His Name The summe of Chap. XIII NOwe that you may bee fruitfull in the Fayth I recommended to you in short BROTHERLIE LOVE Vers. 1. HOSPITALITIE Vers. 2. COMPASSION with sufferers for the Trueth Vers. 3. CHASTITIE Vers. 4. CONTENTATION Vers. 5.6 STEADFASTNESSE in the TRVETH which GOD'S Messengers haue taught you Vers. 7. For chaunge who will CHRIST in Himselfe and in His Doctrine chaungeth not Vers 8. Beware of the Leven of IEWISH Doctrine such as is DISTINCTION OF MEATS and others lyke Vers. 9. For they who mayntayne the Leviticall Service can not bee part-takers of CHRIST