A short explanation, of the epistle of Paul to the Hebrewes. By David Dickson, preacher of Gods Word, at Irwin

THE EPISTLE OF PAVL TO THE HEBREWES .

WHen Peter wrote his second Epistle to the scattered Hebrewes , there was extant an Epistle of Paul , to those same scattered Hebrews also , received in the Church , for a part of Canonicall Scripture , & distinguished from Pauls ●ther Epistles , 2. Pet. 3.15.16 . Therefore , amongst other reasons , this may bee one , to make vs thinke this Epistle must be it . For it is without reason to thinke , that the Churches should bee negligent in keeping such a Iewell , commended vnto them by the authoritie of two chiefe Apostles ; or lose Pauls Epistle , and keepe Peters , which maketh mention of it .

The summe of the Epistle .

BEcause the Hebrews were hardlie drawne from the observation of Leviticall Ordinances , vnto the simplicitie of the Gospell , and in danger of making Apostacie from the Christian Fayth , by Persecution , the Apostle Paul seueth before their eyes the Glorie of Iesus Christ , in His person , farre aboue men and Angels ; by whose Ministerie the Law was given , not onelie as God , Chap. 1. but also as man , Chap. 2. and in His Office aboue Moses , Chap. 3. Threatning them , therefore , if they should misbelieue Christs Doctrine , Chap. 3.4 . and aboue the Leviticall high Priest , Chap. 5. Threatning them agayne , if they should make Apostacie , from Him , Chap. 6. yea , aboue all the glorie of the Leviticall Ordinances ; as Hee in whom all those thinges had their accomplishment , and period of expyring , Chap. 7.8.9.10 . Threatning them agayne , if they should not persevere in the Fayth of Christ : vnto which perseverance , through whatsoever difficulties , hee encowrageth them , by the example of the Faythfull before them , Chap. 10.11 . and by other grounds of Christian comfort , Chap. 12. That so in the fruitfull obedience of the Gospell , they might follow vpon Christ , seeking for that Citie that is to come , and not for their earthlie Hierusalem anie more . Chapter 13.

The summe of Chap. I.

IF you shall make comparison , O Hebrewes , the Ministerie of the Gospell shall bee found more glorious than the Ministerie of the Law : For , the manner of Gods dispensing His Will before Christ came , was by part and part , and subject to His owne addition : not after one setled manner , but subject to alteration , and by the Ministerie of men , the Prophets , Vers. 1. But now Hee hath declared His last Will gloriouslie , by His owne Sonne , God and Man in one person , Vers. 2.3 . who is as farre aboue , not onlie the Prophets , but the Angels also , as the natiue Glorie of His Person and Office , is aboue theirs , Vers. 4. For He is of the same Substance with the Father , Vers. 5. and partaker of the same Worship with Him , Vers. 6. The Angels but servantes to Him , Vers. 7. Hee is eternall GOD , and Ki●g over all , Vers. 8. and , in regard of His Manhead and Office , filled with the Spirit , Vers. 9. Yea , Hee is Creator , vnchangeable , and everlasting , Vers. 10.11.12 . Ioyned with the Father , in the governament of the Worlde , Vers. 13. The Angels but servantes , both to Him , and to His Children , Vers. 14.

The doctrine contayned in Chap. I. Vers. 1. God , who at sundrie tymes , & in diverse manners , spake in tyme past vnto the Fathers , by the Prophets .

ALbeit the Apostle was willing , that these Hebrewes should vnderstand that this Epistle came vnto them from him , as appeareth Chap. x. vers. 34. yet doeth hee not prefixe his name in the bodie of it , as in all his other Epistles ; that by the prudent dealing of these faythfull Hebrewes , as wee may thinke ▪ others who kept prejudice agaynst his person , might bee drawne on , to take notice of his Doctrine more impartiallie , and know his name , after they had tasted of ebe trueth from him , in a fitter tyme . Whence we learne , 1. That it is lawfull for godlie men , to dispose of the expression of their names in their Writinges , as they see it expedient . 2. That it is not much to bee inquired , who is the Writer of anie purpose , till wee haue impartiallie pondered the matter written . 3. That it is not alwayes necessarie , that wee should know the name of the Writer of everie part of Scripture : for the authoritie thereof is not from men , but from GOD , the Inspyre● thereof .

1. Hee sayeth not simplie , The Prophets spake , but God spake to the Fathers , by the Prophets . ] Then , 1. GOD was the chiefe Doctor of His owne Church , from the beginning . 2. And what the Prophets conveyghed from GOD , to the Church , by Scripture ▪ as it is called heere the speaking of GOD ; so it is to bee accounted of still ; and not as a dumbe letter .

2. Hee sayth , GOD spake at sundrie tymes . By manie partes , as the word importeth ; now a part of His will , and then a part farther ; at another tyme yet a part farther . Then , The LORD was in the way onlie , of revealing His whole Mynde to His Church , before CHRIST came ; letting foorth Light , by little and little , till the Sunne of Righteousnesse ▪ IESVS CHRIST , arose , and had not tolde His whole will . 2. And for this reason , the Iewish Church was bound to suspend her determination of the vnchangeablenesse of her Leviticall Service , till the Law-giver spake His last word , and vttered His full Mynde , in the fulnesse of tyme .

3. Hee sayeth , before CHRIST came , GOD spake in diverse manners . ] Not revealing his Will after one manner ; but sometime by viue voyce , sometime by vision or dream , or inspiration , or Vrim & Thummim , by signes from Heaven , by types , and exercyse of shadowing Ceremonies . Then , No reason the Iewes should sticke so fast to the ordinances of Levi , ( they beeing instituted in the tyme of the alterable courses of the Churches pedagogie ) as not to giue way to the abolishing of them by the MESSIAS : Which to show , is a part of the Apostles mayne scope .

Vers. 2. Hath in these last dayes , spoken vnto vs , by His Sonne ; whom He hath appoynted Heyre of all thinges : by whom also He made the worlds .

1. Hee sayeth , GOD who spake to the Fathers , hath spoken to vs . ] Then , The same GOD , who is Author of the Olde Testament , is also Author of the Doctrine of the New Testament : and the Church of olde , and now , is taught of the same GOD ; that the fayth of the Elect might depende vpon the authoritie of GOD onlie , both then and now ; and not on men .

2. These are called the last dayes . ] Then , The fulnesse of tyme is now come : The Law-giver of the Church hath spoken His last Will : His Mynde is fullie revealed ; setled course for the Fayth , and service of His Church , is taken ; after which no new alteration of His Constitutions is to bee expected .

3. Hee sayeth , GOD spake to them by the Prophets , but hath spoken to vs by His Sonne . ] Then , 1. As the Sonne is aboue the servants ; so is CHRIST aboue the Prophets . And no reason , that the Iewes should thinke so much of Moses , and the Prophets , as for them , to misregard CHRISTS Doctrine , and sticke to the Leviticall Service , vnder pretence of esteemation of the Prophets . 2. The Glorie of the Gospel , is greater than the glorie of the Law . 3. The glorie of the Ministeriall Calling of Preachers of the Gospell , is by so much the greater , as it hath the Sonne of GOD First-man in the Roll thereof ; as first Preacher , and Prince of Preachers . 4. CHRISTS Sermons are all of them directed vnto vs : and so much more highlie should the Doctrine of the Gospell bee esteemed of , by vs .

4. In describing CHRIST , bee sayeth , the Sonne is Heyre of all thinges : that is , Hee hath received a Domination over all creatures , from the Father ; that as Hee is LORD over all , so is CHRIST . ] Then , 1. CHRIST is Heyre of all thinges in the Church also , LORD of the Sabbath , and of all the Service annexed to it , to whom it is lawfull to chop and change the Leviticall Ordinances , at His pleasure . 2. And Heyre of all the Prerogatiues and Promises , made to the Iewes , or others ; through whom onelie , as the righteous Owner of all thinges , both Iew and Gentile must seeke and keepe Right to what they haue , or can clayme : And therefore , it behoved the Hebrewes , to enter themselues Heyres to their Priviledges by CHRIST , or else to bee disinherited .

5. Hee sayeth , GOD , by His Sonne , made the Worlds . ] So hee calleth the World , for the varietie of tymes , & ages , and fleeces of the creatures , one succeeding another . Then , 1. CHRIST is GOD , Creator of all thinges . 2. Hee is a distinct person from the Father ; by whom the Father made all . 3. That which the Father doeth , the Sonne doeth the same ; yet so , as in order of working , the Father is first , and the Sonne is next ; working with , and from the Father .

Vers. 3. Who beeing the Brightnesse of His Glorie , and the expresse Image of His Person , and vpholding all thinges , by the Word of His Power , when Hee had , by Himselfe , purged our sinnes , sate downe , on the Right Hand of the Majestie on high .

IN describing CHRIST , hee vseth borrowed similitudes : for , what proper word can bee found , to expresse so great a Mysterie ? And , what can wee conceiue of His Godhead , but by resemblance ? Yea , hee vseth moe similitudes nor one ; for it is but little wee can conceiue of Him by one : and what wee might misconceiue by too hard pressing of one similitude , by another is corrected ; and so our conception helped .

1. CHRIST the Sonne , is called the Brightness● of His Fathers Glorie . ] The similitude is borrowed from the Sonne beams . Then , 1. As the Father is glorious , so is CHRIST His Sonne glorious , with the same Glorie . Therefore , 1. Cor. 2.8 . Hee is called the LORD of Glorie . 2. As the beames of light haue their originall from the Sunne , so hath CHRIST His originall of the Father , and is vnseparable from Him : for , as the Sunne was never without its light ▪ so neyther was the Father ever without the Sonne ; but coëternallie with Him . 3. As the Sunne is not manifested , but by its owne brightnesse ; So the inaccessible light of the Fathers Glorie , is not revealed to the creature , but by the Sonne .

2. CHRIST is called the expresse Image of the Fathers Person . ] The similitude is borrowed from a Signets impression , which representeth all the lineaments of the Seale . Then , 1. The Father is one person , and the Sonne is another person of the Godhead , having His owne proper subsistence distinct from the Father . 2. The Sonne resembleth the Father , fullie , and perfectlie ; so that there is no perfection in the Father , but the same is substantiallie in the Sonne : As the Father is Eternall , Omnipotent , Omnipresent , infinite in Wisedome , Goodnesse , Mercle , Holinesse , and all other Perfections ; So is the Sonne Omnipotent , Eternall , and all that the Father is . 3. Whatsoever Perfection wee can perceiue in CHRIST , shyning in His Manhead , or Word , or Workes ; the same wee may conclude to bee in the Father also ; whose resemblance , and expresse Image Hee is . Finde wee CHRIST good and mercifull , loving and pittifull , meeke and lowlie : not abhorring the most vyle and miserable , whether in soule or bodie , that commeth vnto Him for reliefe ; wee may bee assured , that such a one is the Father ; and no other wayes mynded to such as seeke vnto Him through CHRIST .

3. CHRIST vpholdeth all things , by the word of His power . ] Then , 1. The preservation of the creatures , as well as their creation , is from Christ . The Father vpholdeth all , so doeth the Sonne . 2. What Hee doeth , Hee doeth as Omnipotent GOD , by His Word , without trouble or burthen . As Hee spake , and all was done ; So Hee but by His Word commandeth , and all standeth fast . And this His Word is nothing else , but His powerfull Will , ordayning thinges to bee , and continue ; and powerfullie making them so to bee , and continue , so long as Hee will .

4. CHHIST by Himselfe purged our sinnes . To wit , by bearing our sinnes vpon his Bodie on the Tree , 1. Pet. 24. Then , 1. Our sinnes are a filthinesse , that must bee purged . 2. The satisfactorie cleansing of our sinnes , is not a thing to bee done by mens meritorious doinges , or sufferinges ▪ but alreadie done , and ended , by CHRIST , before Hee ascended ; and that by Himselfe alone , all creatures beeing secluded . 3. Hee that vpholdeth all thinges , by the Word of His owne Power ; and Hee that purged our sinnes , by His owne Blood , is but one selfe same Person ; GOD and Man is Hee in one person .

5. CHRIST sate downe on the right Hand of the Majestie on high . ] That is , when CHRIST had cleansed our sinnes , by his death , hee ascended to Heaven , and possessed himselfe as Man , in the fellowship of the same Glorie , which as GOD hee had before the Worlde was , Iohn 17.4.5 . Then , 1. The Sonne is joyned in the fellowship of the same Glorie with the Father , as well in his Manhead after his Resurrection , as in his Godhead before his Incarnation . For , though the Glorie of CHRISTS Godhead was hid , for a whyle , by the sufferinges of his Manhead , yet was it not abolished , nor in it selfe abated thereby : but the Manhead first was assumed vnto the vnitie of Person with the Godhead ▪ that our Ransome might bee rich ; and then , to the vnion of the same Glorie ▪ that the Redeemer , after the Ransomes paying , might bee altogether glorious . 2. Seeing Hee that hath cleansed our sinnes , is so glorious a Person , all the meanes of his cleansing vs how base soever ▪ such as were his Hunger and Thirst , his Povertie and Weaknesse ▪ his sh●mefull and paynfull Death , should bee glorious in our eyes also . 3. Majestie , and Magnificence , and Grandour , properlie so called , is the LORDS . The highest excellencies of the creature , are but sparkes of his Majestie , and weake resemblances onelie , albeit their earthlie glorie often holde mens eyes so , as they forget the LORDS Greatnesse .

Vers. 4. Beeing made so much better than the Angels , as Hee hath by Inheritance obtayned a more excellent Name than they .

1. HEe prooveth Christ to bee greater than the Angels , because his Name is more excellent than theirs . ] For they are called Angels , and hee GODS Sonne : which hee is sayde to haue by Inheritance as due to him : both as God by eternall generation , and as Man by assumption of our nature in vnitie of one person ; according to which hee is not the adopted , but naturall Sonne of GOD : Filius natus , non filius factus . Then , GOD giveth not ydle Titles : as GOD calleth thinges , so they are , or are made to bee . CHRIST , as GOD , is called GODS Sonne , because by eternall generation hee is so : as Man hee is called GODS Sonne , because by assumption of the humane nature vnto the personall vnion of his Godhead , hee is made so to bee . 2. As farre as Sonneship is aboue servile employment , as farre is CHRIST more excellent than the Angels .

Vers. 5. For , vnto which of the Angels sayde Hee at anie tyme , Thou art My Sonne , this day haue I begotten Thee ? And agayne , I will bee to Him a Father , and Hee shall bee to Mee a Sonne .

1. HEe prooveth his poynt by Scripture , PSAL. 2.7 . 2. SAM. 7.19 . and putteth them to improbation of his Doctrine by Scripture , if they could . Then , 1. In the true Primitiue Church , in matters of Religion , all Authoritie was silent , & Divine Scripture spake , & determined questioned points of Trueth . 2. The Apostle counted it sufficient , to bring Scripture for his Doctrine ; and permitteth no impugning of it , but by Scripture .

2. Onelie of CHRIST sayeth GOD , I haue begotten Thee . ] Then , 1. Howsoever GOD hath manie Sonnes by Creation , by Office , by Grace , and Adoption ; yet , a Sonne by Generation , a natiue Sonne , hath Hee none , but CHRIST . 2. CHRIST is of the same Nature , and Essence , with the Father , consubstantiall with him ; because begotten of him , in himselfe , without beginning ; the Sonne beeing eternallie in the Father , and the Father eternallie in the Sonne , of the selfe-same Nature , and Godhead .

3. This day haue I begotten Thee . ] Beeing vnderstoode of CHRIST , according to his Godhead , signifieth the Fathers tymelesse , eternall , perpetuallie constant , and present generation of his Sonne , in himselfe . Beeing vnderstoode according to his State , in his Manhead , it signifieth the Fathers bringing foorth of the Sonne , to the knowledge of the Worlde , and declaring him to bee the Sonne of GOD , with power , by his Resurrection from the dead , ROM. 1.4 . These places , it is true , were spoken of David and Salomon , as Types of Christ , typicallie , in a slender resemblance , PSAL. 2.7 . and 2. SAM. 7.19 . But the Bodie of the Truth aimed at , & signified , was Christ resembled by them , as here wee see . Whence wee learne , That typicall speaches in Scripture , haue not their perfect meaning , neyther can bee fullie expounded , nor truelie vnderstoode , till they bee drawne to Christ , in whome they haue their accomplishment , and of whom they meane to speake , vnder the name of the Types . And therefore neyther could the olde Church of the Iewes , nor can wee , get comfort in anie of them , till Christ , in whome all the Promises are YEA and AMEN , bee found included in them .

Vers. 6. And agayne , when Hee bringeth in the first begotten into the worlde , Hee sayeth , And let all the Angels of GOD worship Him .

1. HEe sayeth ; that is , The Father sayeth , PSAL. 97.7 . Then , The Scripture which elsewhere is called the Speach of the holie Ghost , is also the Speach of the FATHER .

2. Hee bringeth in his first begotten , into the Worlde . ] Then , 1. The Father is the Author of Christ's Incarnation , and of his Kingdome amongst Men , and of Divine Glorie given to him , in his Kingdome . 2. Christ is the Father's first begotten , both for the eternitie of his Person ▪ begotten without beginning , before the Worlde was ; and for the excellencie of his Person , beeing more glorious than all Angels , or Men , which get the name of Children , eyther by Creation , or Adoption .

3. The Father commandeth ; Let all the Angels of GOD adore Him . Then , 1. The Father communicateth to Christ , as his owne Nature and Godhead , by Generation ; so also his owne Glorie , by commanding the creatures to adore him . 2. What the creatures adore , they acknowledge , by adoration , to bee GOD ; so GOD esteemeth . 3. And Christ is the Angels GOD , because they must adore Him .

Vers. 7. And of the Angels Hee sayeth , Who maketh His Angels Spirits , and His Ministers , a flame of fire .

Hee maketh his Angels Spirits , &c. PSAL. 104 ▪ 5. THEN , 1. GOD made not the Angels , to get anie parte of Christ's rowme in the Churches worship ; but to serue Christ , as lowlie as anie of the meanest creatures . 2. And the Angels , indeede , are as readie to doe so , and as swift and actiue in their service , as the Windes , and fire-flaughts .

Vers. 8. But vnto the Sonne Hee sayeth , Thy Throne , O GOD , is for ever and ever : a Scepter of Righteousnesse , is the Scepter of Thy Kingdome .

Vers. 9. Thou hast loved Righteousnesse , and hated Iniquitie : therefore , GOD , even Thy GOD , hath anoynted Thee , with the Oyle of Gladnesse , aboue Thy Fellowes .

1. BY this place , cited out of PSAL. 45.7 . it is evident , that the PSALME 45. is a Song of the mysticall Marriage of CHRIST and his Church : and in this Passage a number of notable Doctrines , concerning Christ , are poynted at . 1. Hee is called GOD , and so is fit to reconcile vs to GOD ; able , and all-sufficient , to accomplish our Salvation : a Rocke , to leane vnto . 2. A King enthroned , not onelie over the Worlde ; but , in a gracious manner , over the Church , which hee marrieth to himselfe in this PSALME : and therefore shall his Church haue Lawes , and Direction , and Protection , from him . 3. Hee hath a Throne for ever and ever : and therefore shall his Church , which is his Kingdome , endure for ever and ever . 4. Hee hath a Scepter , to rule with : and therefore , power and authoritie , to take order with his Subjectes , and with his enemies also . 5. His Scepter , is a Scepter of Righteousnesse ; because hee can not abuse his power , to doe wrong to anie , but will doe right to all ; yea , and leade on his Subjects , to Righteousnesse of Fayth , to justifie them before GOD ; and Righteousnesse of Conversation , to adorne them before Men.

2. Hee loveth Righteousnesse , and hateth Iniquitie . ] And therefore , 1. His Scepter can not bee sweyed but righteouslie . 2. And so must his subjectes set themselues to doe , if they will please him .

3. Therefore , Christs God hath anoynted him , with the Oyle of Gladnesse , aboue his fellowes . Then , 1. As Christ is God himselfe , so also is hee Man vnder God , in regarde of his Manhead and Office therein . 2. And God is his God by Covenant : Christ , as Man , is confederate with God . 3. And hee hath FELLOWES in the Covenant : that is , others of mankynde , with whome hee is part-taker of flesh and blood , Fellow-brethren , and Coheyres , Shares-men in all the Fathers Goods with him . 4. Hee is anoynted , with the Oyle of Gladnesse ; furnished with the Spirit that bringeth joye vnto him , and all his subjects , who get conveyed vnto them , by Christ , Righteousnesse , and Peace , and joye in the holie Ghost . 5. Hee is anoynted aboue his fellowes . The rest of the confederate Saynctes are anoynted also ; yet , by measure , receiue they the Spirit . But Christ is anoynted aboue them : the Spirit is not given to him by measure ; but to dwell bodilie , or substantiallie , that wee of his fulnesse may all receiue , Grace for Grace .

4. Because hee loveth Righteousnesse , &c. Therefore hee is anoynted . Then , The righteousnesse of Christ , is the procuring , and meritorious cause , of this joye to him , and his Subjectes , Fellowes in the Covenant .

Vers. 10. And Thou , LORD , in the beginning , hast layde the Foundation of the Earth : and the Heavens are the Workes of Thyne Handes .

Vers. 11. They shall perish , but Thou remaynest : and they all shall waxe olde , as doeth a Garment .

Vers. 12. And as a Vesture shalt Thou folde them vp , and they shall bee changed : but Thou art the same , and Thy Yeares shall not fayle .

1. ANother Testimonie of Christ , from PSAL. 102.25.26 . wherein hee is expresselie called , 1. IEHOVAH , GOD in essence , the same GOD with the Father , and the holie Ghost ; who giveth Beeing to the creatures , and Performance to the Promises . 2. Who layde the Foundation of the Earth ▪ &c. and so Creator of Heaven and Earth . 3. And , by consequence , who can create in vs a right Spirit , and make vs , of naughtie sinners , Sonnes .

2. They shall perish , waxe olde , and bee changed . Then , The Heavens and the Earth , nowe subject to corruption , shall both not continue ; and yet they shall not vtterlie bee abolished , but changed , into an incorruptible estate , for mans cause , Rom. 8 ▪ 21.

3. Christ remayneth , and is the same , and his Yeares fayle not . Then , 1. CHRIST is eternall : and our Mediator can not bee amissing , can not die . 2. Constant , and immutable ; and can not change his purpose of loue , to his called Ones , whatsoever changes befall them . And this is the Rocke of the Churches Comfort , when shee looketh to her owne frayltie , and changeablenesse .

Vers. 13. But to which of the Angels sayd Hee at anie tyme , Sit on My Right Hand , vntill I make Thyne Enemies Thy Foote-stoole ? Psal. cx .

1. TO which of the Angels sayde hee ? ] Hee asketh for Scripture , to show what is due to Angels . Then , 1. The Scripture must determine what is due to Angels , and other creatures ; what is to bee thought of them , and done to them also . 2. And no word in Scripture doeth countenance the giving of the glorie of the Mediator , to anie Angell .

2. The Father hath sayde to Christ , Sit Thou on my right hand , vntill I make thyne enemies thy Foote-stoole . ] THEN , 1. Christ's Kingdome will not want enemies . 2. Yea , his enemies shall bee such , as there shall bee neede of divine wisedome , and power , to overcome them . 3. GOD professeth himselfe Partie , agaynst all the enemies of Christ's Church and Kingdome . 4. GOD will put them at vnder , piece and piece ; and altogether at length . 5. Their opposition . and overthrow , shall serue to glorifie Christ's Kingdome , and Governament : they shall bee his Foote-stoole . 6. In the meane time of this Battell , Christ , in his owne Person , shall continue equall in Glorie , and Majestie , with the Father ; beholding the Victorie brought about ; and bringing it about , with the Father , vnto his Souldiours comfort .

Vers. 14. Are they not all ministring Spirits , sent foorth , to minister for them who shall bee Heyres of Salvation ?

1. THE Angels are all ministring Spirites . ] THEN , 1. Angels are not bodies ; but their substance is invisible . 2. They are , all of them , even these that are called Arch-Angels , the greatest of them , but servantes to Christ ; and none of them must haue their Master's honour : that is , anie religious worship of prayer , or invocation , made to them .

2. They are sent foorth , for Service , or Ministring . ] THEN , Their employment is about God's Children , to attende vs , and serue vs , at Christ's direction : not to bee served by vs , by anie devotion .

3. Christ's Subjects are called Heyres of Salvation . ] THEN , 1. They are Sonnes . 2. And what they get , is by Heyrship , by vertue of their Adoption , and Sonneship ; not by merit of their workes . 3. And they shall surelie get Salvation , as an Heritage ; never to bee taken from them .

The Summe of Chap. II.

FRom the former Doctrine hee inferreth ; seeing Christ is so glorious , let his Gospell bee steadfastlie believed , Vers. 1. For if the disobedience of the Law , given by the Ministerie of Angels , was punished , Vers. 2. Farre more the disobedience of the Gospell , so gloriouslie confirmed , Vers. 3.4 . For Christ is greater than the Angels , even as Man , and hath all thinges in subjection to him , Vers. 5. As David witnesseth , speaking of elected Men , with their Head , the Man Christ , Vers. 6.7.8 . And , albeit wee see not that subjection yet fullie accomplished , Vers. 8. Yet it is begun in Christ's personall exaltation . And , for his short humiliation , vnder the estate of Angels , by suffering , wee must not stumble : For , it is both glorious to himselfe , and profitable for vs , Vers. 9. For , God's glorie requyred , that our salvation should bee wrought by sufferinges of the Mediator , Vers. 10. And , to this ende hee behoved to bee part-taker of our nature , as was foretolde , Vers. 11.12.13 . That hee might take on our due punishment ; that is , Death , Vers. 14. And deliver his owne from the feare thereof , Vers. 15. And herein wee haue a Priviledge aboue the Angels , in that hee tooke on our nature , and not theirs , Vers. 16. And , by his sufferinges , a ground of so much greater Comfort in Him , Vers. 17.18 .

The Doctrine of Chap. II. Vers. 1. Therefore , wee ought to giue the more earnest heede to the thinges which wee haue heard ; lest at anie tyme wee should let them slip .

1. THerefore , wee ought to giue heede , &c. ] From the Excellencie of Christ's Person , hee vrgeth the Beliefe of his Doctrine . THEN , 1. CHRIST must bee esteemed of , as becommeth the Excellencie of His Person . 2. The way howe CHRIST will bee respected of vs , is by respecting His Doctrine . And the Excellencie of His Person , should procure our reverend receiving of His Word , and steadfast holding of it .

2. Hee will haue vs to take heede , lest wee should let it slip . The word is borrowed from rent and leking Vessels , or sandie ground . THEN , 1. The Gospell is a precious Liquor , worthie to bee well keeped . And wee , of our selues , are as rent Vessels , readie to let it slip , when wee haue heard it ; or lyke sandie ground , which keepeth not the rayne .

3. For this wee ought to giue the more earnest heede . ] THEN , The Conscience of the worth of CHRIST , and His Gospell , and of our owne vnfitnesse to retayne it , should sharpen our Vigilancie , and Attendance , to keepe it : else , wee will doubtlesse let it slip .

4. Hee sayeth not , lest shortlie ; but , lest at anie tyme . ] THEN , It is not sufficient to belieue the Word for a whyle , and for a whyle to remember it : but wee must gripe it so , as never to quyte i● by misregarde , or misbeliefe . For , Fayth , and loue of the Trueth , is the good memorie that speciallie hee requyreth heere .

Vers. 2. For , if the word spoken by Angels , was steadfast , and everie transgression , and disobedience , received a just recompence of reward .

1. HEe reasoneth from the Law spoken by Angels . THEN , The Angels were employed in giving of the Law ; they did blow the Trumpet ; they , from GOD , vttered the Word to Moses .

2. The word spoken by them , was steadfast . ] THEN , What GOD delivereth by the Ministerie of Messengers , is authorized , and ratified , by GOD.

3. Everie transgression was punished . THEN , The punishment of transgressours of His Law , is a proofe of GOD'S authorizing the Doctrine .

4. Hee calleth the Punishment , a just Recompense . ] THEN , There is no evill befalleth sinners , more than they doe deserue : None hath cause to complayne of injustice .

Vers. 3. How shall wee escape , if wee neglect so great Salvation , which , at the first , began to bee spoken by the LORD , and was confirmed vnto vs , by them that heard Him .

1. HOw shall wee escape ? ] The Apostle joyneth himselfe with them in the Threatning . THEN , So should Preachers threaten their people , as willing to vnderlye the same punishment , except they flee the sinne , for which they threaten others .

2. Hee reasoneth from the punishment of the Law breaking , to proue the punishment of misbelieving the Gospell . THEN , 1. The not-embracing of the Gospell , is a greater sinne , than the breach of the Law . The despysing of Forgiuenesse , is much worse nor the making of the fault . 2. Examples of judgement vpon Transgressours of the Law , are Evidences of greater judgementes to come on the misregarders of the Gospell .

3. Hee calleth the Gospell , so great a Salvation ; because of the free Offer of Remission of sinnes , and eternall Lyfe , in it . THEN , The greatnesse of the Benefit to bee gotten by the Gospell , aggreageth the sinne of the misregarders of it .

4. Hee sayeth not , If wee reject , denye , or persecute the Gospell ; but , if wee neglect . ] THEN , The neglect of the Doctrine of the Gospell , the carelesse receiving of it , the not-studying to know it , is sufficient to draw downe heavier judgementes , than ever fell on the breakers of the Law ; albeit a man bee not an Vnder-myner , or open Enemie , to the Gospell .

5. Hee descrybeth the Gospell , to bee that Doctrine which Christ himselfe preached , and his Apostles , from him . THEN , Wee are not bound to belieue anie more for Gospell , than that which is made cleare vnto vs by His Apostles word . And the misregarding of other doctrine , which is not conveyed so from Him , falleth not vnder the Threatning .

6. Hee marketh the Apostles certayntie , of what they haue delivered vnto vs , in that they were eare-witnesses of his Doctrine . THEN , The more certayntie the Apostles had from Christ of their Doctrine , the surer is the ground-worke of our Beliefe , and the greater is the contempt done to Christ in their Message , by vnbeliefe .

Vers. 4. GOD also bearing them witnesse , both with Signes and Wonders , and with diverse Miracles , and Giftes of the holie Ghost , according to His owne Will ?

1. HEe sayeth , GOD bare witnesse to the Apostles Doctrine , by Signes and Wonders . THEN , 1. What the Apostles haue spoken from CHRIST , they spake not alone , but GOD with them , witnessed with them . 2. The proper vse of Miracles , and extraordinarie Giftes powred out in the Apostolicke tymes , was to testifie , that the Apostles doctrine was divine Truth . Those , then , must bee lying wonders , which are alleadged for confirming anie doctrine beside theirs .

2. The distribution of the Giftes of the holie Ghost , was according to his owne will ; not as possiblie the Apostles would haue carved , eyther to themselues , or others , in the nature of the gift , or measure of it . THEN , The Apostles were so employed in the working of Miracles , as it was evident , even then , that not they , but GOD was the Worker of them , whyle He was seene to follow His own Will therein ; and not man's carving , in distributing His Giftes . And , the more GOD'S over-ruling Will was seene in the Miracles then , the more confirmation haue we of that Doctrine now .

Vers. 5. For , vnto the Angels hath Hee not put in subjection the Worlde to come , whereof wee speake .

1. HEe calleth the Worlde vnder the Kingdome of the Messias , The Worlde to come : first , to put a difference betwixt the estate of the World considered as vnder Sinne , and vnder the Messias . For , as it is vnder Sinne , it is sayde of it , Olde thinges are past away , 2. COR. 5.27 . Es. 43.19 . The creature is waxing olde , and running to ruine . But vnder the Messias it is sayd of it , Beholde , I make all thinges new , 2. COR. 5.17 . The creature is lifting vp its head , and wayting for the day of liberation from Vanitie , and the manifestation of the Sonnes of GOD , ROM. 8.19 . THEN , The Kingdome of the Messias maketh another Worlde , in effect , of that which was of olde ; changing the holding , and nature , and vse , of all thinges , to His Subjectes . For , a man , ere hee come in to Christ , is GOD'S enemie ; and to him all thinges in the worlde are enemies , the Hoste and Souldiours of his dreadfull Iudge . But , after a man is made Christ's Subject , they turne all to bee his Friendes , and his Father's Servantes , working altogether for his good . That is another , and a New Worlde indeede .

2. Next , it ie called the Worlde to come ; because , albeit this change began with the worke of Grace , before Christ came , yet was it nothing in comparison of the Worlde to come , vnder the Messias . And , that which is now vnder the Gospell , is little or nothing , in comparison of that Glorious Change of the nature and vse of all thinges , vnto Christ's Subjectes , which is to bee revealed at his last comming . THEN , Whatsoever thing wee haue hitherto found to our good , since wee knew Christ , it is but little to what shall bee : our Worlde is but to come , 1. COR. 15.19 .

3. The Worlde is put in subjection to Christ , that bee may dispose of it at his pleasure . THEN , Christ is twyse Soveraygne LORD of the Worlde : once ▪ as Creator ; agayne , as Mediator , in his Manhead , to make all the ereatures in Heaven and Earth serue , ●ill they , will they , to farther the worke of full Redemption , which Hee hath vndertaken .

4. Hee excludeth the Angels from this honour . THEN , In Christ's Kingdome the Angels are in subjection to Christ , for the good of his Subjectes , no lesse nor Sheepe and Oxen , as the Psalme sayeth ; and not to bee adored with him , as Soveraygnes , over vs .

Vers. 6. But one , in a certayne place , testified , saying , What is Man , that Thou art myndfull of him ? or , the sonne of Man , that Thou visitest him ?

Vers. 7. Thou madest him a little lower than the Angels : Thou crownedst him with Glorie and Honour ; and didst set him over the works of Thyne Handes .

1. BEeing to proue , by Scripture , his purpose , bee citeth neyther Booke , nor Chapter , but the words which are of the eyght Psalme , and fourth Verse .

THEN , The Apostle will haue the Church so well acquaynted with Text of Scripture , that at the hearing of the wordes , they might know where it is written , though neyther Booke nor Verse were cited .

2. The Prophet looking on Man , even on Christ's Manhead , wherein hee was humbled , hee wondereth to see man's nature so highlie dignified , aboue all creatures . THEN , 1. The basenesse of man's naturall being , compared with other more glorious creatures , maketh GOD'S loue to vs aboue all other creatures ▪ so much the more wonderfull . 2. Christ's Humiliation , and Exaltation , were both fore-seene , and revealed , by the Prophets .

Vers. 8. Thou hast put all things in subjection vnder his feete . For , in that Hee put all in subjection vnder him , Hee left nothing that is not put vnder him . But nowe wee see not yet all things put vnder him .

1. HEe proveth , that Angels are in subjection to Christ , because the Text of the Psalme sayeth , All is put in subjection : and so neyther Angels , nor other creatures , are excepted . THEN , 1. For vnderstanding of the meaning of Scripture , it is necessarie to consider , not onlie what it sayeth expresslie , but also what it sayeth by consequence of sound reason . 2. And , whatsoever is rightlie deduced by evidence of sound reason of the wordes of Scripture , is the meaning of the Scripture , as if it were spoken expresselie .

2. Hee sayeth , There is nothing left that is not put vnder Christ . THEN , Not good Angels onlie , but all Spirites , and all that they can doe also , are subject to Christ ; and hee can make them , ●ill they , will they , contribute to the furtherance of his owne Purpose , for the good of his Subjects , and hurt of his foes .

3. Because Christ's enemies are still troubling his Kingdome , hee moveth a doubt , saying , Wee see not yet all thinges put vnder him . THEN , 1. The troubles of Christ's Subjectes , hinder the naturall mynde to perceaue the Glorie of Christ's Advancement . 2. Carnall reason , the proctor of miss-beliefe , will admit no more of Divine Trueth , nor it is capable of , by sense .

Vers. 9. But wee see IESVS , who was made a little lower than the Angels : for the suffering of Death , crowned with Glorie and Honour ; that Hee , by the Grace of GOD , should taste Death for everie man .

1. HEe answereth the doubt , saying , Wee see IESVS crowned with Glorie and Honour : and so a course taken for putting all that oppose him , farther and farther vnder him . THEN , ● . The subjection of all thinges to Christ's Throne , can not bee seene , but in the Exaltation of his Person . 2. When wee see his Person exalted , to such high Dignitie in Heaven , it is easie to see him put all at vnder that ryseth vp agaynst him . 3. That which may bee taken vp of Christ , partlie by his Word and Doctrine , partlie by his miraculous Workes , and extraordinarie Giftes of the Spirit , powred out vpon the Primitiue Church , partlie by his ordinarie and powerfull working vpon the Soules of his owne , since that tyme , vnto this day , humbling and comforting , changing and reforming , mens heartes and lyues : I say , these Evidences of his power , doe make a spirituall Eye , in a manner , to see IESVS , the Worker of these Workes , crowned with Glorie and Honour .

2. Hee meeteth another doubt , arysing from the abasement of Christ , in his Sufferinges , and Death ; to which hee answereth in the wordes of the Psalme : first ▪ that it was fore-tolde in that same Psalme , that he was to bee made , for a little , lower than the Angels ; to wit , by suffering of Death . THEN , 1. The Crosse of Christ , is a readie stumbling Blocke , for a carnall mynde : else , what needed the removing of the scandall ? 2. It is true , indeede , Christ , in his Himiliation , was abased vnder the Angels , and emptied . 3. This abasement was but a little , and for a short tyme . 4. It was fore-tolde in the Psalme that speaketh of his Exaltation . 5. If wee looke to the Scripture fore-telling , wee shall not stumble at Christ's Humiliation .

3. Hee giveth a farther answere , by showing the ●●de of Christ's Suffering , to bee for our cause , in the favour of GOD to vs , That hee should , by the Grace of GOD , taste Death , for everie one of vs .

THEN , 1. Christ's suffering was not for his owne deserving , but for ours ; and , therefore , should bee glorious in our eyes . 2. Everie Believer , and elect soule , hath interest in that Death of his : and so everie man bound to loue him , and magnifie him , for it , and to applye the fruite of it to himselfe . 3. This death was but a tasting of death , because hee continued but a short tyme vnder it : for , his short suffering was so precious , that hee could not bee holden by the Sorrowes of Death ; but Death , for a little , was sufficient : and , therefore , should diminish no man's esteemation of him . 4. It was by the Grace of GOD that his death , for a short , should stand for our Eternall : and , therefore , gracious , and glorious , should these his sufferinges bee esteemed by vs .

Vers. 10. For , it became Him , for whom are all thinges , and by whome are all thinges , in bringing manie Sonnes vnto Glorie , to make the Captayne of their Salvation perfect through Sufferinges .

1. ANother reason of Christ's Suffering . This way of our saving by Christ's Sufferinges , made for the Glorie of GOD , and our Good .

THEN , When the reasons of Christ's death are seene , the scandall of his Crosse ceaseth .

2. There is a worke to doe heere ; A great manie of Sonnes to bee brought to Glorie .

THEN , 1. All the Elect , and saved soules , are in the ranke of Children . 2. Albeit they bee few in comparison of the worlde , yet are they , manie of them , all together . 3. There is not one of them all , who can goe to Heaven , or Salvation , but by Christ's leading , and conduct .

3. The Captayne of their Salvation must bee made perfect , through suffering . THEN , 1. How perfect soever Christ bee in himselfe , yet before his suffering hee lacked one thing , which his Office , towardes vs , requyred ; to wit , experimentall suffering of such sorrowes as his souldiours and followers are subject vnto . 2. When his sufferinges were ended , hee was perfectlie sitted to comfort vs , seeing hee found our sorrowes in himselfe sometyme .

4. Hee sayeth , it became GOD , for whom , and by whom , are all thinges , that the matter should bee so brought about . THEN , 1. All thinges are for God's Glorie at the ende : and so should the manner of our salvation bee also . 2. All things are by God's Hand and Power brought about : and reason too , that hee dispose of the meanes of our salvation , as hee pleaseth . 3. This way became God most of anie : It brought him greatest Glorie , by the shame , sorrow , and death , of one , to bring Glorie , and joye , and Lyfe , to manie .

Vers. 11. For , both Hee that sanctifieth , and they who are sanctified , are all of one : For which cause Hee is not ashamed to call them Brethren .

1. IF anie should farther aske , how could hee die ? or , how could Iustice accept him in our stead ? bee answereth , Because hee is one of our kynde , and nature . THEN , 1. There is a naturall Band betwixt Christ and his Followers . They are of the same stocke , of the same naturall substance . 2. Christ's naturall Band with vs , maketh him a direct entresse to redeeme vs .

2. Hee calleth Christ , him that sanctifieth ; and the Believers , they who are sanctified . ]

THEN , 1. The Band of nature betwixt Christ and men , is reckoned vnto those onlie who are sanctified : with none other will Christ reckon Kinred . 2. Therefore , they must studie to Holinesse , that would clayme Kinred to Christ . 3. The sanctification which it behoveth vs to haue , must proceede from Christ : no holinesse , vntill a man be in him .

3. Hee sayeth , Christ is not ashamed to call the Sanctified , Brethren . ] THEN ▪ 1. As Christ hath dimitted himselfe to our nature , so also to the styles of consanguinitie with vs . 2. Christ is as kyndlie affectioned to his Followers , as ever Brother was to another : hee will not misken his owne , albeit vnworthie . 3. That which may serue to our glorie and comfort , Christ will thinke it no disgrace to himselfe .

Verse . 12. Saying , I will declare Thy Name vnto my Brethren : In the midst of the Church will I sing Prayse vnto Thee .

HEe proveth that hee calleth vs Brethren from PSAL. 22. Vers. 22. The Messias , there , taketh vpon him , to preach to Men , and to prayse the Father . THEN , 1. With our nature , Christ tooke on also the Yoke of the Exercyses of Religion . 2. Hee joyneth with vs , in the Discharge of them . 3. Hee is first in the Exercyse : not onelie because hee discharged them in his owne proper person ; but also because still by his Spirit , where two or three are gathered together in his Name , hee is in the midst of them ; moving , and moderating , the Spirites of his owne delectable Organes .

Vers. 13. And agayne , I will put my trust in Him . And agayne , Beholde , I , and the Children which GOD hath given mee .

1. THE next proofe is from PSAL. 18. Vers. 2. Where Christ , vnder the type of David , promiseth to belieue in the Father .

THEN , 1. Christ is one of the number of Believers , one of the Covenant of Grace , confederate by Faith : and , therefore , hee behoved to bee a man to this ende . 2. Then haue wee , in the sense of our vnbeliefe , the comfort of the soundnesse and strength of Christ's believing , as well as of his other Perfections .

2. The third proofe is from ISAY 8. Vers. 18. Wherein Christ , vnder the type of the Prophet Isaiah , presenteth himselfe , with his chosen Children , before the Father . THEN , 1. Christ is our Father also , and wee his Children . 2. Wee are given to him of the Father . 3. Wee are not presented before the Father , without our Mediator Christ . 4. Christ , and wee his little ones , joyned together , and separated from the worlde , are a pleasant sight , for the Father to beholde .

Vers. 14. Forasmuch , then , as the Children are part-takers of flesh & blood ; Hee also Himselfe lykewyse tooke part of the same ; that through death , Hee might destroy him that had the power of death ; that is , the Devill .

1. HEe giveth farther reasons of his Incarnation . And first , hee behoved by death to destroy the Devill , that had the power of Death : and so behoved to bee a Man , that hee might die .

THEN , 1. Sinners , without Christ , are vnder the sentence of death , temporall , and eternall . 2. Satan hath power of Death , as the Burrio hath power over the Pitte and Gallowes , at death to take them away to torment , who are not delivered from his power . 3. Christ hath destroyed Satan's power , and tyrannie , in this poynt , in behalfe of all his Elect , and true Believers . 4. The way how Christ hath overcome Satan , is , by his owne death , ransoming his owne . 5. Frae death behoved to bee the way , it behoved also Christ to bee a mortall man , as well as God , that hee might die .

2. Agayne hee sayeth , Christ tooke parte of flesh and blood with the Children : that is , with the Elect given to him . ] THEN , 1. Loue to the Elect , made the Sonne of GOD come downe , and make himselfe a Man also . 2. CHRIST , in his humane nature , is as kyndlie a Man , as anie of the Elect ; having flesh , and blood , and bones , as well as wee . His flesh and blood is not onelie lyke to ours ; but is a parte of our substance ; who is come of the same stocke of Adam and Eue , as surelie as ours : and not made eyther by creation of nothing , or by transsubstantion of some other thing , than our substance .

Vers. 15. And deliver them , who through feare of death , were all their lyfe tyme subject to bondage .

ANother Fruit of Christ's death , is the deliverie of Believers , from the bondage of the feare of death , wherein they doe lye before Beliefe .

THEN , 1. There is a naturall feare of Death , and the Devill , and Hell , rooted in all men , all wayes : albeit not aye felt , yet easilie wakened . 2. This Feare putteth Men in bondage , that they dare not meditate on Death , or GOD'S Iudgement , or Hell , as deserved by themselues . 3. CHRIST'S death delivereth his Subjects from the danger of this evill , and from the bondage of this feare also . 4. None but a Chylde of Christ's , can haue solide and true Cowrage agaynst Death : neyther is there a Free Man in the worlde , except true Christians .

Vers. 16. For , verilie , Hee tooke not on Him the nature of Angels : But Hee tooke on Him the seed of Abraham .

HEe insisteth in the Doctrine of Christ's Incarnation , because it is the ground of all our Comfort ; and secludeth the Angels from such a honour , as wee haue there-by . The Sonne of God tooke on him the seede of Abraham , and not the nature of Angels , sayeth the Apostle . THEN , 1. CHRIST hath his proper subsistance , and beeing , in himselfe , before the Incarnation ; even his owne Divine nature , with personall properties existing : For , hee is the Sonne of GOD , the second person of the Godhead , before hee tooke on our nature . 2. Hee choosed to assume our nature , for our deliverie ; and not the Angels nature , for deliverie of such as were fallen of their kynde . 3. The nature that hee taketh on , is Man's verie nature ▪ the seede of Abraham . 4. Hee preventeth the personall subsistance of our nature ; hee assumeth the seede of Abraham . 5. Hee maketh an Vnion of our nature , with his Divine Nature . 6. The way of making the Vnion , is ASSVMPTION , or TAKING of our nature vnto his owne ; whereby , remayning the same which hee was before ; to wit , The sonne of GOD , hee joyneth our nature to himselfe , and becommeth what hee was not before ; to wit , the Sonne of Man . 7. Hee assumeth the seed of ABRAHAM , that he may bee knowne to be no other , but the same Messias , which was promised by the Prophets , to the Fathers . 8. When hee hath assumed Man's nature , to His Owne Divine Nature . Hee remayneth the same HEE that Hee was before , still one person . So CHRIST IESVS is the promised Messias ; the second person of the Godhead ; verie God from everlasting , and verie Man since the conception of the Virgine Marie : before his Incarnation , having onelie his owne Divine Nature in his person ; but now , since that tyme , having our nature also , personallie vnited with his Divine Nature , so to remayne , both God and Man in one person , for our good , for ever .

Vers. 17. Wherefore , in all thinges , it behooved Him to bee made lyke vnto His Brethren ; that Hee might bee a mercifull and faythfull high Priest , in thinges pertayning to GOD ; to make reconciliation for the sinnes of the people .

HEe concludeth , That Christ behooved to partake both of our nature , and punishment , or miserie ; that wee might ceceaue the more good of Him .

1. First , hee sayeth , Hee behooved to bee lyke his Brethren in all thinges : that is , for substance of nature , for naturall properties , for sinnelesse infirmiteis , for fellowship in Temptations , and miseries , and in all thinges whatsoever our Good did requyre his making like vnto vs . THEN , 1. They who imagine , and worship a Christ , not lyke to vs in all these thinges , wherein the Scripture pronounceth him lyke vnto vs , doe misstake the true Christ , and worship a false . 2. It is verie necessarie that wee conceaue rightlie of Christ's person , seeing the Scripture doeth presse the knowledge thereof vpon vs , so particularlie .

2. Hee showeth the ende of his conforming himselfe vnto vs , to bee , That hee might bee a faythfull and mercifull high Priest . THEN , 1. As Christ tooke on our nature ; so , in our nature , hee tooke on a speciall Office of Priesthoode , to doe vs good . 2. In this his Office , hee is faythfull , and will neglect nothing , night nor day , that may helpe vs . 3. In our slippes , and over-sightes , hee will bee mercifull vnto vs . 4. Seeing hee hath conformed himselfe to vs for this ende , wee may take his communion of nature , and miseries , with vs , for a Pawne and Pledge , to assure vs , that hee will both pittie and helpe vs .

3. The extent of his Priesthood , hee maketh , in generall , to bee , In all things pertayning to God ; and , in speciall , To make Reconciliation for the sinnes of the people . THEN , 1. If GOD haue anie thing to doe with vs , anie Direction , or Comfort , or Blessing , to bestow vpon vs , it must come by our high Priest , IESVS , vnto vs . 2. If hee command vs in anie thing , or bee to make covenant with vs , or haue controversie to debate with vs , our high Priest will answere for vs . 3. If wee haue anie thing to doe with GOD , to seeke anie good thing of him , or deprecate anie evill , or to offer anie Offering , of Prayse , or Service , Christ's Office stretcheth it selfe to all this , to doe for vs . 4. In speciall , as our sinnes daylie deserue , and provoke , GOD'S anger , so doeth Christ's Priesthood pacifie GOD'S wrath , and worke Reconciliation to vs .

Vers. 18. For , in that HEE Himselfe hath suffered , beeing tempted , Hee is able to succour them that are tempted .

1. HEe showeth Christ's experience , to bee both of Sufferinges and Temptations ; that whether of the two annoy vs , wee may get Comfort for eyther , or both , from him . THEN , 1. There are two Evills , which attende the Children of GOD , to annoy them ; to wit , Troubles , and Sinne ; or , Sinne , and Miserie . 2. Christ hath experience , albeit not of Sinne , in his owne person ; yet of temptation to sinne , and of suffering of trouble .

2. Hee applyeth the Comfort , expresselie to the Tempted . THEN , 1. Men in trouble haue neede of Comfort , and Reliefe : but men vnder temptation to sinne , much more . 2. Yea , Sinne , and temptation to sinne , is more grievous to a true Chylde of God , when he seeth matters rightlie , than any trouble . 3. No bearing out vnder tryalls , or standing in temptations , but by succour & helpe from Christ . 4. Christ's experience of temptation , may assure vs , both of his abilitie , and willingnesse , to succour such as seeke Reliefe from him , In this case .

The Summe of Chap. III.

THerefore , weygh well what a one CHRIST is and preferre none before him , Vers. 1. For , hee is as faythfull in his Message , for changing of the typicall Priesthood , as Moses was in his m●ssage , when hee delivered it , Vers. 2. And so much more honourable than Moses , as the Builder is over the Stones builded , Vers. 3.4 . And Moses was faythfull , as a servant , in the Church , Vers. 5. But Christ , as Sonne , and Lord , over the Church , to dispose of the service thereof , at his pleasure , Vers. 6. Therefore , beware of Olde Israels hard heart , lest you be debarred of GOD'S Rest , Vers. 7.8.9.10.11 . Beware of lyke vnbeliefe : for it is the ground of Apostacie , Vers. 12. And doe your best , to preserue others from it also , Vers. 13. For , Perseverance in Fayth , is necessarie to Salvation , Vers. 14. For , David's wordes doe proue , That there were some , albeit not all hearers of GOD'S Word of olde , that did provoke him . Vers. 15.16 . And , who were these , but such as hee punished ? Vers. 17. And , whome punished hee , but Vnbelievers ? Vers. 18. So Misbeliefe debarred them out of GOD'S Rest of olde , and will also doe the lyke yet , if men continue in it , Vers. 19.

The Doctrine of Chap. III. Vers. 1. Wherefore , holie Brethren , part-takers of the Heavenlie Calling , consider the Apostle and High Priest of our Profession , CHRIST IESUS .

1. AFter hee hath taught them somewhat more of CHRIST , hee exhorteth them , of new , to consider of him . ] THEN , 1. As wee get farther light of Christ , wee are bound to farther vse-making of our light . 2. As farther is revealed vnto vs of Christ ; so must wee set our mynde on worke , to ponder , and weygh , what is revealed : that the matter may sinke deeper in our mynde , and in our heart . 3. Except wee shall consider , seriouslie , what is spoken of Christ , wee can make no profitable vse of the Doctrine : For , such high Mysteries are not soone taken vp ; and , the heart is not soone wrought vpon , so as to receaue impression of his Excellencie , except after due consideration .

2. Hee calleth Christ Iesus , The high Priest , and the Apostle , of our Profession . ] The high Priesthoode , was the highest Calling in the Iewish Church : The Apostleship , the highest Calling in the Christian Church . CHRIST is heere styled by both .

THEN , CHRIST hath inclosed in his Office , the Perfection and Dignities of the highest Callinges , both in the Iewish , and Christian Church . Those Dignities which were divyded in men , or conjoyned in Him ; in men , by way of ministeriall employment , vnder Him ; in Christ , by originall Authoritie , aboue all .

3. Hee calleth the Christian Religion , Our Profession , or Confession , THEN , It is the nature of Christian Religion , not to bee smoothered ; but , to bee openlie brought foorth , confessed , and avowed , in word and deede ; to the Glorie of Chri , who is the Author thereof .

4. Hee styleth these Hebrewes to whom hee wryteth , Holie Brethren , Part-takers of the Heavenlie Calling . THEN , 1. Christians doe not possesse their Prerogatiues without a warrandable Title . They haue a Calling thereto . 2. The Calling is Heavenlie , because GOD , by his Word and Spirite , calleth men to the communion of his Grace and Glorie , by forsaking of themselues , and thinges earthlie ; and following Christ , in an holie conversation : all is Heavenlie heere . 3. Christians are part-takers alyke of this Vocation : that is , haue alyke Warrand , and Obligation , to follow him that calleth them : albeit all doe not alyke followe the Calling . 4. They are Brethren amongst themselues , for their Adoption : albeit some weaker , some stronger . 5. And holie is this Brotherhood : that is , Spirituall ; and so , Superiour to Civill , or Naturall , or earthlie Bandes , whatsoever .

Vers. 2. Who was faythfull to Him that appoynted Him : as also Moses was faythfull in all His House .

1. BEcause the Iewes did too highlie esteeme of Moses , in appoynting of the Legall Service ; and not so highlie of Christ as became , in abrogating thereof ; the apostle compareth Moses and Christ ; giving to Moses , his due place of a Servant ; and to Christ , the place due to the Master .

THEN , 1. It is no new thing , that people enclyne so to esteeme of good mens authoritie , as to forget to giue Christ his owne rowme . 2. The way to helpe this , Is , so to esteeme of GOD'S Servantes , Fathers , or Councils , moe , or fewer , as the esteemation that men haue of them , derogate nothing from the estoemation due to Christ .

2. In speciall , hee maketh all the poyncts of Moses commendations , duelie deserved poyncts of Christ's commendation . 1. Did Moses office reach it selfe to all the house of God , vnder the Law , and all the service of it ? So did Christ's Office reach to all the Church of God , and all the service of it , vnder the Gospell . 2. Was Moses appoyncted , to giue out what hee delivered ? So was Christ appoyncted to institute what hee did institute , and abrogate what hee did abrogate . 3. Was Moses faythfull to Him who appoyncted him , in all the matters of God's house ; keeping backe nothing that hee was directed to reveale ? So is Christ faythfull to the Father , who did appoynct him in lyke manner .

THEN , lyke as if anie man should haue added or paired , chopped or changed , the Ordinances of GOD'S House , vnder the Law , it had beene an imputation , eyther vnto GOD , of not sufficient directing his Church ; or vnto Moses , and the Prophets , of vnfaythful discharge of their duetie in the Church of the Olde Testament . So is it alyke imputation to GOD and CHRIST , if anie shall adde or paire , choppe or change , the Ordinance of GODS Church vnder the New Testament .

Vers. 3. For , this Man was counted worthie of more Glorie than Moses ; in as much as Hee who hath builded the House , hath more Honour than the House .

1. HAving equalled Christ vnto Moses , hee now preferreth Christ to Moses .

THEN , CHRIST is not rightlie esteemed of , except hee bee preferred as farre aboue all his servantes , as the Father hath counted him worthie of more Glorie than his servants .

2. Hee preferreth Christ aboue Moses , as the Builder is aboue the house . THEN , As no stone in the house , nor all the house togther , is comparable in honour with the Builder of the house : So the honour and authoritie of no particular member of the Church , nor of the whole Catholicke Church together , is comparable to the honour and authoritie of Christ . Yea , as farre as the Builder is aboue the house in honour , as farre is Christ's authoritie aboue the Churches authoritie , which is his house .

Vers. 4. For , everie house is builded by some man : but Hee that built all things , is GOD.

HEe prooveth Christ to bee the Builder of the Church , because some builder it must haue , as everie house hath . But onlie GOD , that buildeth all thinges , is able for this worke : Therefore , Christ , who buildeth all thinges , is the Builder of it .

THEN , 1. Whatsoever employment a man get of GOD , in edifying of the Church , yet ▪ in proper speach , hee is a parte of the Building , builded by another . 2. The honour of building the Church , belongeth to GOD alone properlie . 3. The building of the Church , is a worke requyring Omnipotencie in the Builder : For , to make a Saynct of a Sinner , is as hard , as to make a Man of the dust of the earth , or of nothing .

Vers. 5. And Moses , verilie , was faythfull in all His House , as a Servant , for a testimonie of those thinges which were to bee spoken after .

MOses was faythfull , as a Servant . ] Now , a Servant's parte , is to doe and say by direction ; and not of his owne authoritie . THEN , Hee is the faythfullest Servant , that doeth least in his owne authoritie , and most attendeth vnto the direction of GOD , beareth testimonie to what GOD hath commanded , and teacheth not for Doctrine , the preceptes of men .

Vers. 6. But CHRIST , as a Sonne over His owne House , whose House are wee , if wee holde fast the Confidence , and the rejoycing of the Hope , firme , vnto the ende .

MOses was faythfull , as a Servant ; but Christ , as a Sonne , over his owne house . ]

THEN , 1. As much difference betwixt Christ's authoritie in the Church , and mens , how excellent soever ; as betwixt the authoritie of the Master and the Servantes . 2. CHRIST'S authoritie is natiue over His Church , by vertue of His Sonneship : by His Eternall Generation of the Father Hee hath this Prerogatiue . 3. The Church is CHRIST'S owne House ; and Hee may dispose of it , and of the Service thereof , as pleaseth Him . Men , who are but servantes , must change none of the Ordinances of GOD'S Worship in it . But CHRIST may change the Ordinances of His owne Worship : and , therefore , alter the ordinances of Levi , and appoynct a more simple forme of externall worship , in place thereof .

2. Hee expoundeth this House , to bee the Companie of true Believers . THEN , 1. The Church of GOD , vnder the Law , and vnder the Gospell , are one Church , one House of GOD in substance ; and all the Faythfull , then and now , lyuelie Stones of this House . 2. The Church haue GOD dwelling , and conversing ▪ and familiarlie manifesting Himselfe amongst them .

3. Hee addeth to a Condition , If wee holde fast the Confidence , and the rejoycing of the hope , firme , vnto the ende . That is , If wee continue steadfast in the Fayth , inwardlie gryping the promised Glorie , by hope ; and outwardlie avowing , by confession , Christ's Trueth : whereby hee neyther importeth the possibilitie of finall Apostacie of the Saynctes ; nor yet myndeth hee to weaken the Confidence of Believers , more nor hee doubteth of his owne perseverance , or myndeth to weaken his owne fayth : for hee joyneth himselfe with them , saying , If wee holde fast . But wryting to the number of the Visible Church , of whom some not beeing sound , might fall away , and by their example , make some weake ones , though sound , stumble , for a tyme , to the dishonour of the Gospell ; hee putteth a difference betwixt true Believers , who doe indeede persever , and tyme-servers , who doe not persever ; to whom bee doeth not grant , for the present , the Priviledge of beeing GOD'S House .

This conditionall speach , then , IMPORTETH , 1. That some Professoures in the Visible Church , may make Defection , and not persever to the ende . 2. That such as shall make finall Defection heereafter , are not a parte of GOD'S House , for the present , howsoever they bee esteemed . 3. That true Believers must take warning , from the possibilitie of some Professoures Apostacie ; to looke the better to themselues , and to take a better grip of CHRIST , who is able to keepe them . 4. That true Believers both may , and should , holde fast their Confidence , vnto the ende : yea , and must ayme to doe so , if they would persever . 5. That true Believers haue ground and Warrand , in the Promises of the Gospell , both to hope for Salvation , and to rejoyce , and glorie , in that Hope , as if it were present Possession . 6. That the more a man aymeth at this solide Confidence , and gloriation of Hope , the more evidence hee giveth , that hee is of the true House of GOD.

Vers. 7. Wherefore , as the holie Ghost sayeth , To day , if yee will heare His Voyce .

1. IN the wordes of the Psal. xcv . vers. 9. he exhorteth them , to beware of hardening their heart in vnbeliefe . The wordes of the PSALME are called heere , The Saying of the holie Ghost ; and , of the GOD of Israell , 2. SAM. 23.2.3 .

THEN , 1. The authoritie of the Scripture , is not of man , but of the holie Ghost . 2. The Scriptures are no dumbe letter , but the voyce of the holie Ghost , who by them speaketh . 3. The holie Ghost , is God , the Inspirer of the Prophets , that wrote the Scripture . 4. The holie Ghost , is a distinct person of the Godhead , from the Father , and the Sonne ; exercing the proper actions of a person ; inspiring the Prophets , dyting the Scriptures , and speaking to the Church .

2. In the wordes of the Exhortation , To day , if yee will heare His Voyce , harden not your heartes ; OBSERVE , 1. That whyle men haue the offer of Salvation , and the Word preached vnto them , it is their day . 2. That by the outward hearing , GOD requyreth the heart to be brought downe , and mollified . 3. That Hee requyreth present yeelding , To day , whyle Hee calleth , without delay : because wee can not bee sure howe long GOD will spare , or continue His offer , beyond this present . 4. Hee that studieth not , to yeeld his heart , to belieue , and obey , GOD'S Word , sounding in his eares , hardeneth his heart . For , what is it else , not to harden their heart , but heartilie to belieue , and giue obedience ?

Vers. 8. Harden not your heartes , as in the Provocation , in the day of temptation , in the Wildernesse .

Vers. 9. When your fathers tempted me , prooved mee , and saw my Workes , fourtie yeares .

HEe prooveth the danger of this sinne , in the example of their fathers : As in the day of provocation , when your fathers tempted mee , EXOD. xvij . 7 . Whence WE LEARNE ,

1. That the ill of Sinne is not seene , till the consequences thereof bee seene , what provocation it giveth to GOD , and what wrath it draweth downe on the sinner . 2. It is safest , to take a view of our danger , by anie sinne , in the person of others , who haue fallen in the lyke , and haue beene punished . 3. The sinnes that our Predecessoures haue beene given vnto , we should , most carefullie , watch agaynst . 4. That GOD'S Bountie , Patience , and Meanes of Grace , the longer they bee abused , aggreageth sinne the more .

Vers. 10. Wherefore , I was grieved with that generation , and sayde , They doe alway erre in their heartes ; and they haue not knowne My Wayes .

GOD pronounceth the Offenders , guiltie ; and then , giveth Sentence of Doome vpon them , for their guiltinesse : They erre in heart , sayeth the LORD . THEN , 1. Misbelieving and disobeying of the Word preached , is not reckoned with GOD , for simple ignorance of the mynde ; but for a willfull ignorance , and erring of the heart , which is worse . For , the ignorance of the mynde simplie , is , I know not ; but the errour of the heart , is , I will not know , I care not , I desire not , I loue not to know , nor obey . And such is the ignorance of those who haue the Meanes of Knowledge , and Reformation , and yet remayne in their sinnes . 2. Such obstinate ignorance , and willfull disobedience , provoketh GOD to cast away the Sinner , and not to deale anie more with him .

Vers. 11. So I sware in My Wrath ; They shall not enter into My Rest.

FOR their Doome , GOD debarreth them from His Rest : That is , from all the Comfortes of His Fellowship ; and giveth them Torment , in stead of Rest. THEN , 1. Obstinate Disobedientes of of the Voyce of the Gospell , lye neare hand finall off-cutting . 2. If GOD giue over a man , to such hardnesse of heart , as still to worke contrarie to the light of GOD'S Word , Hee hath , appearantlie , denounced , and sworne , to condemne , and seclude from Heaven , such a Soule . 3. It is onelie such obstinate ones , as goe on , hardening their heart agaynst Admonitions of the Word , that GOD hath sworne to debarre . If a man bee found mourning , for his former obstinacie , the Decree is not gone foorth agaynst him .

Vers. 12. Take heede , Brethren , lest there be , in anie of you , an evill heart of vnbeliefe , in departing from the living GOD.

1. FRom the former Example , hee warneth them , to beware of an evill heart of vnbeliefe ; and so to eschew Apostacie . THEN , 1. Misbeliefe is the mayne Roote of Apostacie . As Beliefe draweth vs to an Vnion with GOD ; so Misbeliefe maketh a Separation . 2. Misbeliefe is a speciall parte of the heartes wickednesse , bewraying the enimitie which naturallie wee haue agaynst GOD , as much as anie ill : For , Misbeliefe denyeth to GOD the Honour of Trueth , Mercie , and Goodnesse ; and importeth Blasphemies in the contrarie . 3. Misbeliefe is an ill in the heart , making the heart yet worse and worse , where it is , and barring foorth all the Remedies which might come by Fayth , to cure the heart .

2. Hee warneth , to take heede , lest there bee such an heart in anie of them , at anie tyme .

THEN , 1. Misbeliefe is a subtill and deceitfull sinne , having colours , and pretences , a number , to hyde it ; and must bee watched over , lest it deceaue ; and getting strength , overcome . 2. The watch must bee constant , at all occasions , lest this ill get advantage , when wee are carelesse , and vnattentiue , at anie tyme . 3. Watch must bee keeped , as over our selues , so also over others : lest anie others misbeliefe not beeing marked , drawe vs in the snare with them .

2. Hee descrybeth Apostasie , by Misbeliefe , and departing from the living GOD.

THEN , 1. Believing is a drawing neare to the Living GOD , and staying with Him . 2. The losse that Misbeliefe bringeth , should scarre vs from so fearfull a sinne . 3. Departing from the true Christian Religion , is a departing from the Living GOD , whatsoever the Apostate , or his Followers , doe conceaue : for GOD is not , where Trueth is not .

Vers. 13. But exhort one another , daylie , whyle it is called , To day ; lest anie of you bee hardened , through the deceitfulnesse of sinne .

1. HEe prescrybeth a Remedie , to prevent this ill : to wit , That they exhort one another , daylie , whyle it is called , To day . That is , Beside the publicke exhortation from their Preachers , that everie one of them , mutuallie , conferre , and stirre vp one another by speaches that make for decyphring the deceitfulnesse of Sinne , or preventing hardnesse of heart , or confirming one another in the trueth of Religion , and constant profession thereof . THEN , 1. Private Christians not onelie may , but should keepe Christian communion amongst themselues , and mutuallie exhort and stirre vp one another . 2. This is a necessary meane of preserving people from Defection . 3. And a duetie daylie to bee discharged , whyle it is to day : that is , as oft , and as long , as GOD giveth present occasion , and opportunitie for it ; lest a scattering come .

● . The inconvenience that way follow , if this bee neglected , is , Lest anie of you bee hardened , through the deceatfulnesse of Sinne.

THEN , 1. There is none , even the strongest of the Flocke , but they haue neede of this mutuall helpe of other private Christians . 2. Neyther is there anie so base , or contemptible , but the care of their standing in the Fayth , and of their safetie , belongeth to all . 3. Sinne hath manie wayes , and colours , whereby it may beguyle a man : and , therefore , wee haue neede of moe Eyes than our owne , and moe Observers . 4. If it bee not tymouslie discovered , it will draw on hardnesse of heart , so as a man will growe senselesse of it , confirmed in the habite of it , and loath to quyte it .

3. In the former verse , hee warneth them , to beware of Apostasie in Religion : and , in this verse , That they take course , that they bee not hardened in anie sinne in their conversation . THEN , The readie way to draw on Defection in Religion , is Defection from a Godlie Conversation . And the way to prevent Defection in Religion , is to studie to Holinesse of Conversation .

Vers. 14. For , wee are made part-takers of CHRIST , if wee holde the beginning of our Confidence steadfast , vnto the ende .

To stirre them vp to Perseverance , hee layeth a necessitie of holding fast grippe of the Principles of Christian Religion , whereby they were perswaded to become Christians : because onelie so , fellowship with CHRIST is gotten . The Trueth whereby they were begotten to Christian Religion , hee calleth , The beginning of our Confidence : yea , and of our Spirituall Subsistance ; as the word in the Originall importeth . THEN , 1. The Gospell is the beginning of our Confidence ; yea , and of our Spirituall Subsistance ; of our new beeing that wee haue , as Spirituall Men , in the State of Grace . 2. The man that renounceth the Groundes of the Gospell , and persevereth not , was never part-taker of CHRIST . 3. Christian Religion is not a thing that a man may say , and vnsay ; keepe , or quyte ; as Prosperitie , or Adversitie ; Threatninges , or Allurementes , doe offer : But such as must in all Estates , vpon all Hazard , bee avowed .

Vers. 15. Why lest it is sayde , To day , if yee will heare His Voyce , harden not your heartes , as in the Provocation .

Vers. 16. For , some , when they had heard , did provoke : how-be-it not all that came out of Aegypt by Moses .

NOw , the Apostle draweth Collections from the wordes of the Prophet in the PSALME , repeating the wordes of the Text , which speake of the Provocation of the Fathers , vers. 15. Wherevpon bee inferreth , That there were some , at least , hearers of the Word , which provoked GOD ; albeit not all . For whose cause , David had reason to giue Advertisement to their Posteritie , to beware of the lyke ; and the wryter of the Epistle , reason to applye the same vnto them , vers. 16. THEN , 1. From the Apostle's handeling of the Text which hee hath in hand ▪ all must LEARNE , Not lightlie to passe Scripture ▪ but to consider both what is sayd expresselie in it , and what is imported by consequence . 2. Preachers practise is justified , when they consider the circumstances of a Text , and doe vrge dueties vpon their people , or teach them doctrine from the Text.

Vers. 17. But , with whom was Hee grieved fourtie yeares ? Was it not with them that had sinned , whose carcases fell in the Wildernesse ?

HEE observeth another thing in his Text , vpon the persons with whom GOD was grieved : that , first , they are marked , to haue sinned ; and afterwards punished . Leaving to them to GATHER ,

That where Sinne went before , the Anger of GOD would followe vpon the Sinne : and , after the grieving of GOD , Iudgement light vpon the Sinner .

Verse . 18. And , to whom sware He , that they should not enter into His Rest ▪ but to them that believed not ?

Vers. 19. So wee see , that they could not enter in , because of vnbeliefe .

HEE hath yet another Observation , vpon the nature of the Sinne , whereby GOD was provoked to sweare their damnation that sinned ; that it was Vnbeliefe , vers. 18. And formallie deduceth his doctrine by consequence ; That Misbeliefe did stoppe the Sinners Entrie into the Rest , and made the Sinner to lye vnder an impossibilitie of entering , vers. 19. The vse of which Doctrine hee presseth in the next Chapter .

THEN , 1. The Apostle leaveth vs to gather . That aboue all other Sinnes , Misbeliefe provoketh GOD to indignation moste . 2. That as long as this Sinne lyeth on , and getteth way , it is impossible for a man to enter into GOD'S Rest. This Sinne alone is able to seclude him .

The summe of Chap. IV.

HEE presseth the vse of the former Doctrine , saying in substance , Therefore , bee feared , to bee debarred from GOD'S Rest , Vers. 1. For wee haue the offer of it , as well as they ; onelie heere are the oddes , They believed not , Vers. 2. But wee , who doe belieue , enter into a Rest , as DAVID'S wordes import . For there are three Rests in the Scripture , which may bee called GOD'S Rest : 1. GOD'S Rest vpon the first Sabbath : 2. The Rest of Canaan , typicall : 3. The Spirituall and true Rest of GOD'S People , in CHRIST'S Kingdome , which is a Delyverance , and ceassing from Sinne , and Miserie . David doeth not meane of the Rest of the Sabbath , in his Threatning ; because , albeit the Worke of Creation was finished in the beginning of the Worlde , and that Rest come and gone ; yet David speaketh of another Rest after that , in the word of Threatning , Vers. 3. That GOD'S Rest was past at the founding of the World , is playne from Moses wordes , Vers. 4. After which Rest , David speaketh heere of another Rest , Vers. 5. Wherein seeing Vnbelievers entered not , Believers must enter , Vers. 6. Agayne , David meaneth not of the Rest of Canaan : For , after they had , a long tyme , dwelt in Canaan , David yet setteth them a day , during which they might enter into GOD'S Rest , Vers. 7. For , if the Rest of Canaan , which Iesus , or Iosua , gaue vnto them , had beene this true Rest , then David would not haue spoken of another Rest after that , Vers. 8. But speake hee doeth . Therefore , there is a Rest besyde these , even that Spirituall Rest , proper to GOD'S People , Vers. 9. I call this a Rest ; because , when GOD'S People cease to doe their owne workes ▪ and will , it is lyke GOD'S Rest , Vers. 10. Therefore , let vs beware to bee debarred from this Rest , by Vnbeliefe , as they were , Vers. 11. For , GOD'S Word is as effectuall now , as ever it was , to discover the lurking Sinnes of the Heart , howsoever men would cloake them , Vers. 12. And GOD , with whome wee haue to doe , seeth vs throughlie , Vers. 13. But , rather , seeing wee haue so great encowragement , to get Entrie through IESVS CHRIST , so Mercifull and Pittifull an High Priest , Vers. 14 15. let vs bee steadfast in our Fayth , and come , confidentlie , to get GOD'S Grace , to helpe vs through all Difficulties in the way to that full Rest , Vers. 16.

The Doctrine of Chap. IV. Vers. 1. Let vs , therefore , feare ; lest a Promise beeing left vs , of entering into His Rest , anie of you should seeme to come short of it .

1. IN the Exhortation hee layeth downe this ground , That there is a Promise of Entrie to this Rest , left vnto vs . THEN , 1. The Entrie into GOD'S Rest is casten open to the Christian Church , and encowragement given , by offer and promise of entrie . 2. Whyle it is to day this promise and invitation to it , is left vnto vs , notwithstanding that manie by-gone occasions of getting good , and doing good , bee spent , and away . 3. As long as this Mercifull Offer and Promise is kept to the fore vnto vs . wee should stirre vp our selues , to lay holde on it , in tyme .

2. Therefore , let vs feare , lest anie of you seeme to come short of it . The similitude is borrowed from the pryce of a Race . THEN , 1. A Race must bee runne , ere wee come to our full Rest. 2. The constant Runner to the ende , getteth Rest from Sinne and Miserie , and a quyet Possession of Happinesse , at the Races ende . 3. The Apostate , and hee who by Misbeliefe breaketh off his Course , and runneth not on , at may bee , commeth short , and attayneth not vnto it . 4. The Apostasie of some , and possibilitie of Apostasie of moe Professoures , should not weaken anie man's Fayth ; but , rather , terrifie him from Misbeliefe . 5. There is a right kynde of feare of perishing ; to wit , such as hindereth not assurance of Fayth , but , rather , serveth to guarde it , and spurreth on a man to Perseverance . 6. We must not onelie feare , by misbelieving to come short ; but to seeme , or giue anie appearance of comming short .

Vers. 2. For , vnto vs was the Gospell preached , as well as vnto them : but , the Word preached , did not profite them , not beeing mixed with Fayth in them that heard it .

1. TO make the Example the more to vrge them , hee sayeth , The Gospell was preached to them whome GOD debarred , for Misbeliefe , from His Rest. THEN , 1. The Evangell was preached in the Wildernesse , for substance of Trueth , albeit not in such fulnesse of Doctrine , and clearnesse of Trueth , as now . 2. The preaching of it in clearnesse now , must make the Misbelievers of it , in no lesse danger of beeing debarred from that Rest , than the olde Israelites , yea , rather , in more .

2. The cause of their debarring , is , The Word was not mixed with Fayth in them : and so profited them not . ] THEN , 1. As a Medicinall Drinke must haue the due Ingredientes mixed with it ; so must the Word haue Fayth mixed with it ; joyning it selfe with all the partes of the Trueth , closelie . 2. Fayth can wall with nothing , nor bee mixed with anie Trueth , but the Worde : and the Worde will not joyne , nor wall , nor mixe , with Conceats , Opinions , Presumption , but with Fayth : that is , it will bee receaved not as a Conjecture , or possible Trueth ; but for Divine , and infallible Trueth : else , it profiteth not . 3. Hearers of the Worde , may blame their Misbeliefe , if they get not profite . 4. Albeit a man get light by the Worde , and some tasting of temporarie Ioye , and Honour , and Riches also , by professing or preaching of it , yet hee receaveth not profit , except hee get entrie into GOD'S Rest thereby : for , all these turne to Conviction .

Vers. 3. For , wee which haue believed , doe enter into Rest , as Hee sayde , As I haue sworne in My Wrath , if they shall enter into My Rest , although the workes were finished from the foundation of the Worlde .

Reade the summe of this Chapter , Vers. 2.3.5 . for clearing of his reasoning .

HEE prooveth , that Believers enter into GOD'S Rest ; because GOD excludeth , by His Threatning , Misbelievers onelie , THEN , 1. Fearfull Threatninges of the Wicked , carrie in their Bosome sweetest Promises to the Godlie , and the Faythfull . 2. Believers get a beginning of this Rest in this Worlde , and a Possession of it , in some degrees , by Fayth . Their Deliverie from Sinne and Miserie , is begunne . Their Lyfe , and Peace , and Ioye , is begunne .

Vers. 4. For , Hee spake , in a certayne place , of the seaventh day , on this wyse ; And GOD did rest the seaventh day , from all His Works .

Vers. 5. And in this place agayne ; If they shall enter into my Rest.

HEE compareth places of Scripture , and showeth the significations of Rest.

THEN , 1. Words in Scripture , are taken , in sundrie places , in sundrie significations . 2. Comparison of places , will both show the diverse acceptions of anie worde , and the proper meaning of it , in everie place .

Vers. 6. Seeing , therefore , it remayneth , that some must enter therein ; and they to whome it was first preached , entered not in , because of Unbeliefe .

THe full sentence of the sixt Verse , is this ; Seeing , therefore , it remayneth , that some must enter in ; and they to whome it was first preached , entered not in , because of Vnbeliefe ; it will follow , by consequence , that Believers doe enter in . This latter parte is not expressed in the Text , but left vnto vs , to gather , by consequence . Whence WE LEARNE , 1. That GOD alloweth vs to drawe consequences from His Scripture . 2. Yea , trayneth vs on , by His owne Example , to drawe them foorth by reason . 3. Yea , Hee will , of necessitie , force vs to draw consequences from His Wordes ; or else , not let vs vnderstand His Meaning , by leaving something not expressed , to bee collected by vs .

Vers. 7. Agayne , Hee limiteth a certayne day , saying in David , To day ; after so long a tyme , as it is sayde , To day , if yee will heare His Voyce , harden not your heartes .

IN that hee reasoneth from the circumstance of tyme , when David vttered these wordes , hee teacheth vs , That oftentymes there is matter of great moment imported in the least circumstances of the Scriptures wryting ▪ and , therefore , that the circumstances of tyme , place , and person , who speaketh , and to whome , and at what tyme , &c. should not bee passed over , in our consideration of a Text ; but diligentlie bee marked .

Vers. 8. For , if IESUS had given them rest , then would Hee not afterwardes haue spoken of another day .

Vers. 9. There remayneth , therefore , a rest to the people of GOD.

Vers. 10. For Hee that is entered into His Rest , Hee also hath ceased from His owne workes , as GOD did from His.

1. THIS reasoning from the tyme of David's speaking , SHOWETH , How infalliblie they were ledde that wrote the Scripture ; that they could not fayle in setting downe a worde ; nor speake one worde , that could crosse anie other worde , spoken by anie other Prophet , before , or after .

2. David taught of the Spirituall Rest in his tyme ; and so did Moses . THEN , 1. The olde Church was not straytned with earthlie promises so , but that they had Heavenlie and Spirituall Promises given them also , as signified by the earthlie and typicall promises . 2. Their types had some starre-light of interpretation : and , they were taught to looke through the vayle of Ceremonies and Types .

3. Hee sayeth , Hee that is entered into His Rest. ceaseth from His owne workes . THEN , 1. Before a man bee reconciled to GOD , by Fayth in CHRIST , hee is working his owne workes , doing his owne will , and not GOD'S . 2. Hee is working , without ceasing , his owne vnrest , and his owne torment , which hee procureth , by working his owne will . 3. The Man that thinketh hee is entered into GOD'S Rest , must bee GOD'S Worke-man , and no more worke what pleaseth himselfe , but what pleaseth GOD : ceasing from sinfull workes , and doing what is lawfull , and good , in way of obedience vnto Him .

Vers. 11. Let vs labour , therefore , to enter into that Rest ; lest anie man fall , after the same example of vnbeliefe .

1. IN the third verse hee sayde , the Believers entered into GOD'S Rest : Heere hee exhorteth the Believer , to labour , to enter into it .

THEN , 1. The Rest of GOD is entered into by degrees . 2. They who haue entered , must studie to enter yet more ; going on , from Fayth to Fayth , and from Obedience , to farther Obedience , and from Grace to Grace , till they haue gone all the Way that leadeth vnto Glorie .

2. Hee requyreth Labour and Diligence , to enter in . THEN , 1. GOD'S Rest , is no rest to the flesh ; but Rest to the Soule , as ( MATTH. xj . 29 . ) CHRIST promiseth . 2. Without Care and Diligence , a man can not promise to himselfe to enter in : For the Way is called STRAYT which leadeth vnto Heaven .

3. Hee requyreth this Diligence , lest a man fall , as the Israelites did . THEN , As some of the Israelites fell in a temporall misbeliefe , and drew on temporall judgementes vpon themselues , as Moses and Aaron : So may Professoures now also doe ; even Elect. Agayne , as some fell in vnbel●efe with hardened heartes , yea , in obstinate misbeliefe , and perished in their sinne : So yet amongst Professours , some may fall into obstinate misbeliefe , and perish , except they giue diligence , to make progresse towardes their Rest.

Vers. 12. For the Worde of GOD is quicke , and powerfull , and sharper than anie two-edged Sworde , pearcing even to the divyding a-sunder of Soule and Spirite , and of the Ioyntes and Marrow , and is a discerner of the Thoughts , and Intents of the Heart .

1. LEst anie should shift off this Threatning , as expyred with those to whome it was first spoken ; or cloake and dissemble their sinnes , and purpose of defection , when they should see their tyme ; hee letteth them know the Power of the Worde , and of GOD , their 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 ●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 Godhead , where is strength , and satisfaction to Fayth .

Vers. 15. For , wee haue not an high Priest which can not be touched with the feeling of our infirmities : but was , in all poynctes , tempted lyke as wee are ; yet without sinne .

1. ANother Encowragement is from the Mercifull and Compassionate Disposition of our high Priest , whose Nature , and Office , and Experience , maketh Him , that Hee can not bee , but touched with our infirmities , both sinnefull , and sinnelesse infirmities , of Bodie , Estate , or Mynde .

THEN , 1. Hee praesupposeth , that the Faythfull are subject to infirmities , both of sinne , and miserie ; and , by reason thereof , to discowragementes , and dashing of their spirite . 2. CHRIST doeth pittie the infirmities of the Faythfull ; their Povertie , Banishment , Sicknesse , Griefe , yea , their sinnefull Passions , and Perturbations , and short-comming in holie Dueties ; Hee is compassionate in all these . Therefore may our Fayth gather strength from His Pittie , to beare these the better ; and st●yue agaynst our sinnefullnesse , with the greater Cowrage . And , in the sense of our infirmities , wee should not stand abacke from CHRIST ▪ but goe to Him the rather , as to a compassionate Physician , who can and will helpe vs .

2. To giue vs assurance of His Compassion , hee showeth vs , that Hee was , in all poynctes , tempted lyke as wee are ; yet without sine . THEN ,

1. CHRIST hath experience of all tryalls wherein anie of His servantes can fall ; of Povertie , contempt of the worlde ; of beeing forsaken by friendes ; of Exyle ; Imprisonment , Hunger , Nakednesse , Watching , Wearinesse , payne of Bodie , dashing of Mynde , heavinesse of Heart , Dolour , Anguish , and Perpl●xitie of spirite ; yea , of disertion to sense ; yea , of the Wrath and Curse of GOD ; the feeling whereof may justlie be called A descending to Hell ; CHRIST in His owne experience knoweth what all such exercyses are . 2. These His experiences , and sufferinges , are Pawnes to vs of His Compassion on vs in such cases ; so that we may as certaynlie belieue the Compassion , as the Passion .

3. Hee maketh exception of Sinne , whereof hee was free ; but not of his beeing tempted to Sinne.

THEN , 1. Albeit our LORD bee free from committing sinne , yet Hee was not free from beeing tempted to sinne : and so can pittie our weaknesse , when wee are overcome of it . 2. His beeing free of sinne , is our Comfort agaynst sinne . For , if our Mediator had beene defyled with sinne . Hee could not haue washed vs : But nowe Hee is able to justifie vs , and set vs free of sinne also .

Vers. 16. Let vs , therefore , come boldlie vnto the Throne of Grace , that wee may obtayne Mercie , and finde Grace , to helpe in tyme of neede .

1. FRom these Encowragementes , hee draweth another Direction , To come boldlie to GOD in Prayer , for everie thing whereof wee stand in neede .

THEN , The Apostle alloweth vnto the Believer ▪ 1. Certayne perswasion of the acceptation of his person : hee biddeth him Come boldlie . 2. Hee alloweth certayne perswasion of the granting of his Prayers , in the matter namelie of Grace and Mercie ; wh●ch includeth the Remission of sinnes .

2. The Throne of Grace , or the Mercie Seate , was aboue the Arke , within the Sanctuarie , and represented GOD in CHRIST reconciled to His People , gracious and mercifull vnto them . To this hee alludeth , and by this meanes TEACHETH vs ,

1. That the substance of that typicall Mercie seate , is to bee found in CHRIST vnder the Gospell . In Him GOD is ever to bee found , on His Throne of Grace . 2. That the Vayle of the ceremoniall Sanctuarie , is rent in CHRIST'S suffering , and an open doore made vnto the Holiest , vnto everie Believer , and not for the Highest alone , to enter in . 3. That GOD layeth asyde His Terrour and Rigour of Iustice , when His owne come vnto Him in CHRIST , and offereth accesse vnto the Throne of Grace , vnto them .

3. Hee will haue vs comming with boldnesse , to obtayne Mercie ; including himselfe with the Faythfull , and joyning the meanest of the Faythfull , to whome hee wryteth , in the same Priviledge with himselfe . THEN , 1. Free libertie to expound all our mynde to GOD , as the word importeth , without employing the mediation of Saynct or Angell , or anie besyde CHRIST , is one of the Priviledges of Christian Religion . 2. This Priviledge is common to the meanest of the Faythfull , with the chieffest Apostles . 3. There is Mercie to bee had for such as come for remooving of everie sinne , and remedie of everie miserie .

4. Hee setteth before them the hope of Grace , to helpe in tyme of neede . IMPORTING HEREBY , 1. That albeeit , for the present , possiblie , wee bee not touched with the sense of Wantes , Strayts , and Difficulties ; yet wee are to expect , that tyme of neede will come . 2. That it is good to fore-see this , and make provision , in the tyme of Grace , in this acceptable Daye , whyle GOD is on His Throne of Grace . 3. That our Prayers , if they get not an answere presentlie , yet shall they get an answere in the tyme of neede . When our Neede commeth , then shall our Helpe come also .

The summe of Chap. V.

I Haue called IESVS , the Sonne of GOD , a Great High Priest , because the Leviticall Priestes are but a resemblance of Him , and that in their imperfect measure . For , looke what Office they had , Vers. 1. What properties were requyred in them , Vers. 2.3 . Howe they were called to their Office , Vers. 4. A fayrer Calling hath CHRIST , and to an higher Priesthoode , Vers. 5.6 . I called Him a Compassionate high Priest , because Hee tooke on our frayle nature , and had experience of such troubles as ours , both outward , and inward , Vers. 7. For , the measure of the Mediator's obedience , albeit Hee was the Sonne , requyred actuall and experimentall suffering : else , the pryce had not actuallie beene payed for vs . Vers. 8. And , nowe , beeing throughlie fitted for His Office by suffering , Hee is become the Cause of the salvation of all that follow Him , Vers. 9. Authorized for that ende of GOD , after the Order of Melchisedek ; which Order is more perfect than Aarons , Vers. 10. Of which mysterie I must speake with greater difficultie , for your incapacitie , Verse , 11. For yee haue neede yet more to bee catechized in the Rudimentes of Religion , as Babes , Vers. 12. For , such are they to whome easie doctrine must bee propounded , Vers. 13. But harder doctrines , are for ryper Christians , Vers. 14.

The Doctrines of Chap. V. Vers. 1. FOr , everie High Priest taken from amongst men , is ordayned for men , in thinges pertayning to GOD ; that hee may offer both gifts and sacrifices for sinnes .

1. HEE setteth downe the properties of the high Priest , that hee might showe the trueth of them in CHRIST . First , the peoples comfort did req●y●e , that the high Priest should bee a man : So is CHRIST a Man , wayled out from amongst men . The Flowre of all the Flocke . Therefore wee may come the more homelie to Him .

2. The high Priest was ordayned for men ; that is , was appoynted to employ all his Office for mens good . So doeth CHRIST : therefore may wee expect that hee will doe for vs , as Mediator , what hee can : and that is , all that wee neede .

3. The high Priest's Office reached to all thinges pertayning to GOD ; to communicate GOD'S will vnto the people , and to lay before GOD the peoples Necessities . So doeth CHRIST'S Office to all the businesse betwixt GOD and vs , for working in vs Repentance , and Amendement ; and making our persons , and service , acceptable to GOD : and therefore , in nothing may wee passe by Him .

4. In speciall , the Priest behooved to offer Giftes and Sacrifices for Sinne , for remooving of Wrath , and obtayning of Favour . So hath CHRIST done , and fullfilled the type in this poynct also : therefore , by Him must wee obtayne the good which we craue , and haue the evill remooved which wee feare .

Vers. 2. Who can haue compassion on the ignorant , and on them that are out of the way , for that Hee Himselfe also is compassed with infirmitie .

1. HEE goeth on in the Comparison : The typicall high Priest behooved to bee compassionate on the Sinner : So in trueth is Christ , even as the miserie requyreth , proportionallie , as the worde importeth .

2. Hee maketh two sortes of Sinners , Ignorantes , and Transgressoures . THEN , Though there bee difference of sinners , yet no sinner , that seeketh to Christ , is secluded from His Compassion .

3. Followeth a difference , serving to advaunce Christ , aboue the typicall Priest . The high Priest typicall , was compassed with infirmities ; not onelie sinnelesse infirmities , but sinnefull also ; and so behooved to pittie others . CHRIST ▪ though not compassed with sinnefull infirmities , but sinnelesse onelie , yet doeth pittie Sinners of all sortes .

THEN , Looke what compassion one sinner might expect of another , as much may wee expect of our sinnelesse Saviour .

Vers. 3. And , by reason heereof , hee ought , as for the people , so also for himselfe , to offer for sinnes .

ANother difference . The typicall Priest had neede of Remission of his owne sinnes , and the benefite of the true Sacrifice : But CHRIST , because without sinne , offered Sacrifice onelie for our sinnes , and not for His owne .

THEN , All the Benefite of Christ's Sacrifice , commeth vnto vs .

Vers. 4. And no man taketh this honour vnto himselfe , but Hee that is called of GOD , as was Aaron .

HEE proceedeth in the Comparison . The typicall Priest entered by authoritie to his Calling , and was honoured by his Calling : So entered Christ . No man , sayeth hee , taketh this honour vnto himselfe , but Hee that is called as was Aaron . THEN , 1. It is an honour to bee called to an Office in the House of GOD. 2. The Calling is null , if it haue not GOD for the Author , and Caller . 3. If a man take an Office , not appoyncted of GOD , or intrude himselfe into an Office , without a lawfull Calling , it is no kynde of honour vnto him .

Vers. 5. So also , CHRIST glorified not Himselfe , to bee made an High Priest : But Hee that sayde vnto Him , Thou art My Sonne , to day haue I begotten Thee .

1. OVR LORD is commended , for not glorifying himselfe , by intrusion in his Office .

THEN , 1. Such as pretende to bee Christ's servauntes , must beware to intrude themselues into anie Office , and must attende , as Christ did , God's Calling , to God's Employment . 2. He● that ●su●peth a Calling , doeth glorifie himselfe , and taketh the honour that is not given him : for which hee must giue a Reckoning .

2. Thou art My Sonne , this day haue I begotten Thee , doeth im●o●●e , by the Apostle's alleadging , not onelie CHRIST'S Godhead , and Declaration to bee GOD'S Sonne , but also the Declaration of him , To ●ee high ●riest in his Manhead ; taken out from amongst m●n . So deepe are the Consequences of Scripture , when the Spirit bringeth foorth his owne Mynde from it .

Vers. 6. As Hee sayeth also in another place , Thou art a Priest for ever , after the Order of Melchisedek .

HEE alleadgeth another place , more cleare .

THEN ▪ Howbeeit Trueth may bee proven from one place , yet it is needfull also , for the hearers cause , to alleadge moe places , till the hearer bee convinced .

Vers. 7. Who in the dayes of His flesh , when Hee had offered vp Prayers , and Supplications , with strong Crying , and Teares , vnto Him that was able to saue Him from Death ; and was heard , in that Hee feared .

HAving proven CHRIST'S Office , hee showeth his Exercyse of it , in offering for our sinnes a more precious Obla●ion than the typicall : Even himselfe , with Teares , to Death .

In these wordes , THEN , CHHIST is poyncted out vnto vs , 1. An High Priest , taken from amongst men : a verie true Man , of our substance ; Flesh , of our flesh . 2. A Man , subject to the sinnelesse infirmities of our nature , as Griefe , Feare , Mourning . Death . 3. Having a set-tyme , during which hee was to beare these our infirmities , in the dayes of his flesh . 4. Exercysing his Priestlie Office in these his dayes , and offering his precious Teares , and Cryes , yea , his lyfe , for vs . 5. One , who how-so-ever Feare was vpon his holie Nature , yet knew hee should bee delivered from Death . 6. Who , as a Man , in confidence of delyverie , made Prayers to the Father . 7. Whose Prayers are not refused ▪ but accepted , and heard , in our behalfe . 8. And , That these his Sufferinges were ended , with the dayes of his Humiliation .

1. These Actes of Feare , and Teares , &c. are the proper Actes of his humane nature .

THEN , 1. As the Divine Nature had its owne Actes , proper to it selfe , so had the humane Nature Actes , proper to it selfe also ; and some Actes were common to both the Natures : So of Christ's Actes , some are divine , some humane ; some are both divine and humane . 2. As Man , hee was vnable to beare our Burthen , or to helpe himselfe , and , therefore , behooved to haue the helpe of the Godhead . 3. Albeeit hee was God , in his owne person , yet as Man hee behooved to take our rowme , and place , and pray for Assistance , both as Cautioner for vs , and Teacher of vs : to giue vs Example , how to behaue our selues in Straytes .

2. HEE feared Death , and offered Prayers , and Teares , and strong Cryes : Because , not onelie death temporall presented it selfe before him ; but , which was more , the Curse of the Lawe , the Father's Wrath , for Sinne , duelie deserved by vs , was sette in a Cuppe to his head , which should haue swallowed him vp for ever , if hee had not , by the worthinesse of his person , overcome it , and turned the eternall Wrath , and Curse due vnto vs , into a temporall Equivalent to himselfe . THEN , 1. The sense of GOD'S Wrath , whom will it not terrifye ? since it wrought so on Christ . And Nature can not choose but feare ▪ when Sense feeleth Wrath. 2. Felt Wrath , seemeth to threaten yet more , and worse : and , therefore , beside Feeling , doeth breede yet farther Feare . 3. The Curse of God due to our sinnes , virtuallie implying the deserved paynes of Hell , is more terrible than can bee tolde , and such as the creature can not choose but feare , and abhorre . 4. Christ's sufferinges were no phantasie , but verie earnest , vehement , and terrible . 5. No Weapon , nor Buckler agaynst Wrath , but fleeing to God , by Supplication , and Crying , and Teares .

3. Hee prayed to Him that was able to saue him , and was heard . THEN , 1. Albeit sense of Wrath seeth no out-gate ; but blacke Feares are alwayes before it ; yet Fayth , looking to God's Omnipotencie , seeth an out-gate . 2. Christ's Prayers in our behalfe , receaue no Repulse , but are heard . 3. Christ both died , and was saved from Death also , because it could not keepe dominion over him . So shall wee bee saved from Death , though wee die .

Vers. 8. Though Hee were a Sonne , yet learned Hee obedience , by the thinges which Hee suffered .

HEE remooveth the scandall of his Crosse , by showing the necessitie , and vse thereof . Albeit Hee was the Sonne , yet He learned obedience by those thinges which Hee suffered .

THEN , 1. In the tyme of Christ's deepest humiliation , the vnion betwixt his Godhead and Manhead was not loosed : hee remayned the Sonne of God still . 2. The Excellencie of his person exempted him not from suffering , having once taken on our debt . 3. Christ knewe what suffering was , before hee suffered : but hee knew not by experience , till hee actuallie suffered . 4. Christ's holie Lyfe , was a parte of his Obedience to the Father : but his Obedience in suffering for our sinnes , was Obedience in an higher degree . 5. To obey God by way of Action , is a common Lesson , to everie holie creature : but , that a sinnelesse , and holie person , should suffer for sinne , was a New Lesson , proper to Christ ; a Practique which never passed ▪ but in Christ's person onelie .

Vers. 9. And beeing made perfect , He became the Author of eternall Salvation , vnto all them that obey Him .

1. THE Suffering of CHRIST is called his Perfection . THEN , 1. CHRIST though perfect in his person , yet hee wanted something , to make him perfect in his Office , till hee suffered : for hee could not satisfie the Father's Iustice , till hee suffered ; nor yet could hee haue fellow-feeling from experience , of the miseries of his members . 2. After suffering Christ lacketh nothing that may pacifie God , or comfort and saue sinners .

2. The Fruite followeth . Beeing perfected , hee is become the Author of Salvation , to all that obey him . THEN , 1. The proper cause of our salvation , is to bee sought in Christ , perfected by suffering : not in anie one parte of his holinesse , or obedience in doing , or anie part of his suffering ; but in him perfected , by his obedience , even to the death of the Crosse. Wee may take Comfort from , and make vse of , his holie Conception , Lyfe , and severall Vertues : but wee must remember ▪ that his accomplished Obedience , in doing , and suffering , is our Ransome , joynctlie considered ; and not anie particular Act looked on alone . 2. None should stumble at Christ's sufferinges , which perfected him in his Office , and lykewyse perfected our Ransome to the Father . 3. Christ felt the Bitternesse of his owne sufferinges himselfe : but wee got the sweete Fruite thereof ; even Eternall Lyfe . 4. Onelie they who obey Christ , can clayme Title to the Purchase of Eternall Lyfe , by him . Nowe , these are they who obey him , who in vprightnesse of heart belieue in his promises , and ayme to drawe strength out of him , for newe obedience .

Vers. 10. Called of GOD , an High Priest , after the Order of Melchisedek .

HEE prooveth , that Christ is Author of Eternall Salvation , to his Followers , from the nature of his Priesthoode , which is Eternall : not after Aaron's Order , but Melchisedecke's . THEN ,

The nature of Christ's Priesthoode , after Melchisedecke's Order , and the Father's authorizing him in the Office , is the Evidence of our Eternall salvation to bee had by him , with the Father's Approbation .

Vers. 11. Of Whome wee haue manie thinges to say , and harde to bee vttered , seeing yee are dull of hearing .

BEEING to speake more of this Mysterie , bee prepareth them , by checking their dullnesse ; and advertising them , of the difficu●tie of expressing himselfe , because of the same . THEN ,

1. Even the Children of GOD are not free of this Disease , of slownesse to conceaue Spirituall thinges aright . 2. The incapacitie of Auditors , will breede , even vnto the best Preachers , difficultie of expressing their mynde . 3. Preachers should rebuke the dullnesse of people , to stirre them vp the more .

Vers. 12. For , when for the tyme yee ought to bee Teachers , yee haue neede that one teach you agayne which bee the first Principles of the Oracles of GOD ; and are become such as haue need of Milk , and not of strong Meat .

1. HEE maketh their Fault the more , because by reason of tyme , they ought to haue beene Teachers : that is , both well grounded themselues , and labouring to informe others . THEN , 1. As wee haue had longer tyme to learne , so should wee make more progresse in knowledge . 2. As wee are rooted in knowledge our selues , so ought wee to communicate our knowledge ▪ and informe others .

2. Hee calleth the Catechizing of the Ignorant , the Teaching the first Principles of the Oracles of GOD ; and compareth it to the giving of Milke . THEN , 1. Catechizing of the rude and ignorant , is the first thing must bee done , for making sound Christians . 2. There is an order to bee kept , in bringing men vnto knowledge : The first Principles , and fundamentall Doctrines , must first bee taught . 3. Nothing is to bee taught , for grounding men in Religion , but GOD'S Oracles ; that which is in GOD'S Worde onlie . 4. The manner of teaching the Principles of Religion , should bee easie , and playne , as Milke for Children .

Vers. 13. For , everie one that vseth milke , is vnskillfull in the Word of Righteousnesse : For hee is a Babe .

HEE prooveth them to bee rude in knowledge , by the description of one weake in knowledge , whome hee calleth a Babe , vsing Milke , and vnskillfull in the Word of Righteousnesse : so called , because , how to bee righteous , is the Summe of the Doctrine of it .

THEN , 1. There are degrees of knowledge in Christianitie : Some are weake , lyke Babes ; some , more instructed , & of full age . 2. All knowledge in Christianitie , is to bee reckoned by acquayntance with the Scripture , and Skill therein : Not by humane learning .

Vers. 14. But strong Meat belongeth to them that are of full age ; even those who by reason of vse , haue their senses exercysed to discerne both good and evill .

1. HEE descrybeth the well-instructed Christian , by his Meate , and exercysed Senses . The Meate that hee is sitte for , is strong Meate : that is , more profound Doctrine .

THEN , 1. All the Scripture , and Doctrine frae it , is eyther Milke , or stronger Meate : but whether this , or that , yet , alwayes , it is Foode , fitte for nowrishment of mens soules . 2. Discretion must bee vsed by Teachers , to fitte their Teaching , as their people are advaunced for Milke , or stronger Meate ; so as they may best bee fedde .

2. For the exercyse of his Senses , or Wittes , to discerne good or evill , hee hath it by vse habite , and frequent acquaynting himselfe with Scripture .

THEN , 1. The vse of the Scripture , and knowledge gotten thereby , is to discerne by it , what is good , what is evill ; what is Trueth , what is Errour ; what is right , what is wrong . 2. Though Scripture bee the Rule , yet not everie one can take it vp , or make right application of the Rule , to the poynct in hand . 3. To get a man's Wits exercysed , requyreth frequent 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 , i● 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 Doct●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 , what 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 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 ●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 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 Balaa● 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 Mer●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 : wherefrae , 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 , o● 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 they cannot get Repentance ; Because they , maliciouslie , renounce Christ , and crucifie Him a-fresh vnto themselues . That is , drawe on the guiltinesse which His Enemies who crucified Him , did lye vnder , by Apostasie , allowing their crucifying of Him . THEN ,

1. An Apostate from CHRIST'S Doctrine , doeth CHRIST as open shame as hee can ; and sayeth , in effect , of CHRIST , that His Doctrine is false , and not to bee mayntayned . 2. An Apostate alloweth Iudas , and the Iewes , for crucifying of CHRIST ; and accounteth CHRIST no other worthie , than so to bee dealt withall . 3. Renouncing of CHRIST , maketh Repentance impossible : For , Hee is a Prince , to giue Repentance vnto ISRAELL . And , therefore , hee who will not quyte CHRIST , nor His true Doctrine , is not debarred from Repentance having , nor from Salvation .

Vers. 7. For , the earth , which drinketh in the rayne that commeth oft vpon it , and bringeth foorth Herbes , meete for them by whom it is dressed , receaveth Blessing from GOD.

Vers. 8. But that which beareth thorns , and briers , is rejected , and is nigh vnto cursing ; whose ende is to bee burned .

HEE giveth a reason of the punishment of Apostates , from the lesse , to the more , vnder a similitude from Land-labouring , thus : As GOD blesseth such men , who , after paynes taken on them , bring foorth the Fruites of good Workes ; So doeth Hee curse those , who , after paynes taken on them , doe bring foorth but evill workes . And if it bee but equitie , that GOD curse Professoures , who bring foorth but evill fruites in their lyfe ; Much more equitie Hee should curse Apostates , who professe open hostilitie agaynst Him .

The similitude SHOWETH , 1. That men are lyke vnmanured land , before they bee brought within the Church : but after they are made part-takers of the Gospell , then are they lyke manured Land , within Hedges , GOD'S Husbandrie . 2. That such as begin to bring foorth Fruites worthie of Repentance , GOD blesseth , and maketh more fruitfull . 3. That the Meanes of Grace , vnder the Gospell , are to our Soules , as Rayne , and Labouring , and other Husbandrie is to the Ground .

Vers. 8. But that which beareth Thorns and Brieres , is rejected , and is nigh vnto cursing ; whose ende is to bee burned .

THE Similitude SHOWETH , 1. That a man may perish , for not bringing foorth the Fruites of the Gospell , allbeeit hee fall not into the sinne agaynst ●he holie Ghost . 2. That there is as great reason , why GOD should cast away a man , who amendeth not his lyfe by the Gospell , as that an Husband-man should giue over labouring of a piece of evill ground . 3. And , by this meanes also showeth , That God's most severe Iudgements , haue , all of them , moste equitable reasons . 4. That there is a necessitie of bringing foorth the Fruites of Well-doing , if a man would be free of the Curse , eyther of Apostates , or of the barren Land .

Vers. 9. But , Beloved , wee are perswaded better thinges of you , and things that accompanie Salvation , though wee thus speake .

1. HEE mittigateth his threatning of them , for feare of hurting their Fayth : Beloved , sayth hee , wee are perswaded better thinges of you , though wee thus speake . THEN , 1. A Preacher may threaten , fearfullie , those of whome hee hath good hopes ; yet with prudencie , lest hee harme them . 2. And people threatened , must beware of weakening their owne Fayth : knowing , that threateninges are not vsed to weaken Fayth ; but to put away Securitie , and Sloathfullnesse .

2. Hee taketh his Assurance of them , from such thinges as accompanie Salvation . THEN ,

In the Fruites of Fayth , there are Markes , and Evidences , of a man's salvation to bee found , which may giue a charitable perswasion of their blessed Estate , to such as knowe them .

Vers. 10. For , GOD is not vnrighteous , to forget your worke and labour of loue , which you haue showed towards His Name , in that yee haue ministred to the Sayncts , and doe minister .

1. THE reason of his good hopes of them , is their by-gone , and present Fruites of Loue towards CHRIST'S Name , and His Sayncts . THEN , 1. The Workes of Loue , done for the Glorie of CHRIST , or to His Sayncts , for CHRIST'S sake , from tyme to tyme , as GOD giveth occasion , are evident Markes of a man's salvation ; and , more sure Tokens of saving Grace given , than Illumination , and Tastinges , spoken of before . 2. No loue is to be reckoned for Loue , but working Loue . 3. No workes are right Workes , which flowe not from Loue , to CHRIST .

2. Of such Workes , hee sayeth , that GOD is 〈◊〉 vnrighteous , to forget them : and so prooveth their Salvation , because such Fruites accompanie Salvation . THEN , 1. With the Grace of laborious Loue towardes CHRIST'S Name , the Grace of Salvation doeth goe in companie . 2. Iustice doeth agree with Grace , in the Rewarde of Well-doing ; because the Rewarde is graciouslie promised ; and Righteousnesse maketh Promises to bee performed . 3. The man that loveth CHRIST 〈◊〉 deede , and in trueth , hath that which is moste ●errible in GOD , for the Pawne of his Salva●ion ; even His Iustice .

3. These are they whome hee reprooved , for weak●esse of Knowledge , Chap. v. Vers. 12. whome 〈◊〉 hee commendeth , for their good Affection , and ●●●ites . THEN , 1. Meane knowledge , if 〈◊〉 bee sanctified , and sound , will bee fruitfull in the ●orks of Loue . 2. This Vertue of Loue , is no ex●use for sloathfull following of the Meanes of Know●edge : wee must growe in Loue , and grow in Know●edge also .

Vers. 11. And wee desire , that everie one of you doe showe the same diligence , to the full assurance of hope , vnto the ende .

1. HEE exhorteth , to continue diligent , vnto the ende . THEN , 1. The diligent haue neede of exhortation , to goe on . 2. Exhortation to perseverance , Importeth not suspicion of falling away ; but serveth to farther Perseverance rather ▪ 3. No other Tearme-day is set to our diligence , but the ende . No licence to slacke , or giue over .

2. The ende of their going on in diligence , is their f●ll assurance of hope . THEN ,

1. Whatsoever measure of assurance men haue , they may yet obtayne a fuller measure of it . Still wee must studie to growe . 2. Constant diligence in the works of Loue , is the readie meane to foster and augment our Assurance . 3. Christian Hope is not a Conjecture , or Probabilitie , but an Assurance .

Vers. 12. That yee bee not sloathfull : but followers of them , who through Fayth and Patience inherite the Promises .

1. HEE setteth the Example of the Fathers before them , to bee imitated . THEN ,

1. So manie examples as wee haue in Scripture , of the Godlie gone before , as manie Leaders , and Encowragers must wee reckon our selues to haue . 2. The Paynfull , and not the Sloathfull , are the true Imitators of allowed Examples . 3. In the Way to Heaven , there are manie things befalling vs , which make it vnlyklie wee shall come there : for which cause , there is neede of Fayth . 4. A tyme must interveane , and troubles also , ere Heaven bee possessed : There is , therefore , neede of Patience also .

2. They inherite the Promise , sayeth hee . THEN , 1. The moste patient and paynfull Servauntes of GOD , get not Heaven by Merite ; but by Inheritance . 2. They get not Heaven by Merite ; but by Promise . Now , the Promise is of Grace .

Vers. 13. For , when GOD made promise to Abraham , because Hee could sweare by no greater , Hee sware by Himselfe ;

Vers. 14. Saying , Surelie , blessing , I will blesse thee ; and , multiplying , I will multiplie thee .

Vers. 15. And so after hee had patientlie endured , hee obtayned the Promise .

1. FOR manie Examples , he bringeth one of Father Abraham , from Genes. xxij . vers. 16.17 . and maketh vse of it by application .

THEN , Because wee can not haue all Examples at once before our Eyes , wee shall doe well , for severall dueties , to haue some select Examples singled out , for our owne more readie vse .

2. Hee doeth not bring foorth all Abraham's Vertues , but such as made for his purpose .

THEN , When fit Examples are found out , those poynctes which moste serue for our edification , must bee moste in our Eyes .

3. Hee marketh , first , the Promise made : next , the confirmation of it , by an Oath : then , the fast and constant holde layde on it , by Abraham : last , the fruite of the holding fast ; Hee obtayned the Promise . THEN , 1. In the Example of Believers , the nature of the Promise , and howe they came by it , must especiallie bee marked , for helping of our Fayth . 2. Preachers haue Paul's Example heere , howe to handle a Text.

4. Hee setteth Abraham's Obtayning , for a Pawne of their Obtayning ; allbeeit hee knewe their Fayth should bee weaker , in degree , than Abraham's .

THEN , In making vse of Examples , it must bee helde for a ground , that the honest and vpright Imitators , allbeeit weake , shall finde the same successe , that the stronger , gone before them , haue found .

Vers. 16. For , men , verilie , sweare by the greater : and an Oath for confirmation , is to them an ende of all stryfe .

1. THE Apostle beeing about to comment vpon this Oath , first , bee showeth the ende of an Oath amongst men , vers. 16. and then , the vse of the Oath made to Abraham thereafter . 1. Men sweare by a Greater , sayeth hee , that the authoritie of him by whome they sweare , may ratifie the Oath , one way , or other . But GOD hath not a greater : and , THEREFORE , Himselfe , and all His , is layde in pawns , to make His Oath good . 2. Hee who is the Greatest , and giveth authoritie , and weyght , to all Oathes amongst men , must bee esteemed worthie to giue weyght , and authoritie , to His owne Oath . This is the Force of his reasoning .

2. The ende of an Oath , is to ende Controversie . Then , this similitude IMPORTETH . That as long as wee are in missbeliefe , there is a Controversie betwixt GOD and vs : wee testifying , that wee are in suspicion of His good affection towardes vs , and of His Promise keeping vnto vs : and GOD is offended with vs , for our wicked thoughtes , entertayned of Him .

3. GOD hath sworne His Promise to vs , to take away the Controversie . THEN , 1. A man could condescende no farther , to giue his partie satisfaction , nor GOD hath condescended to satisfie vs . 2. Except wee will denye GOD the honour , which wee can not denye vnto an honest Man ▪ wee must belieue the sworne Covenant of GOD ▪ and particular Articles thereof . 3. Except wee belieue , the Controversie remayneth ; yea , and is doubled , after the Oath .

Vers. 17. Wherein GOD , willing more aboundantlie to show vnto the Heyrs of Promise , the immutabilitie of His Counsell , confirmed it by an Oath .

1. ONE of the endes of GOD'S swearing to Abraham , is the Confirmation of the Faythfull , or the Heyres of Promise , concerning the vnchangeablenesse of GOD'S Counsell , in making the Promise . THEN , Everie Believer hath the same ground of Certayntie with ABRAHAM ; seeing the Oath sworne to ABRAHAM , is sworne for their Confirmation .

2. Hee calleth Believers by Isaak 's style , Heyres of the Promise . THEN , Believers are all reckoned by GOD , as so manie Isaaks , and intituled with Isaak , to bee Heyres of Abraham with him , and Heyres of the Good promised to him , and Heyres begotten by the force of GOD'S Promise , and Word , and not by the force of nature .

And , certaynlie , allbeeit the Law serue for a Preparation , yet it is the Gospell , and the Word of Promise , which pulleth in the heart of a man to GOD , in loue , as a reconciled Father , and converteth him . Wherefore , even because of the Believers begetting to GOD , by the immortall Seede of the Word of Promise , he may bee called the heyre of Promise also .

3. By the Oath GOD declareth himselfe willing to showe the immutabilitie of his Counsell , concerning the Salvation of Believers . THEN ,

1. As manie as belieue in IESVS , and are begotten by the Promise , are fore-ordayned , in GODS Counsell , for Salvation . 2. The Purpose and Counsell of GOD , concerning such mens Salvation , is immutable . 3. GOD will haue Believers knowing this His Counsell , concerning themselues , and their Salvation , and assured of the immutabilitie thereof . 4. HEE will haue the sworne Promise made to Abraham , and his Seede , serving in particular , to the Heyres of Promise , or Believers , to make evident this His Counsell to them in particular , as well as to Abraham , because Hee sware to Abraham , to showe them this His Purpose .

4. By the Oath hee sayeth , GOD is willing more aboundantlie , to showe the immutabilitie of His Counsell . THEN ,

1. Till the immutabilitie of the LORD'S Counsell , concerning our Salvation , bee layde holde vpon . Fayth can not bee steadfast , as the LORD would haue it . 2. GOD is willing , that wee shoulde looke in vpon His Counsell , by the Eye of Fayth , and reade our Names written in Heaven , in His Decree : and so bee made sure . 3. The Promise of Salvation , or of the Blessing to Believers , is of it selfe sufficient anough for Assurance , allbeeit it were not sworne : and the Oath is , added , not of necessitie , for anie weaknesse of the trueth of the Promise ; but out of super-aboundant good will , to haue vs made sure . 4. It behooveth to be most pleasant to GOD ▪ that Believers haue full assurance of Fayth , and overcome all doubting , seeing Hee sweareth the Promise , onelie for this ende .

Vers. 18. That by two immutable things , in the which it was impossible for GOD to lie , we might haue a strong Consolation , who haue fled for refuge , to lay holde vpon the Hope set before vs .

ANother ende of the Oath , is , That with assurance the Believer may haue strong Consolation , vpon solide groundes .

1. But howe descrybeth hee the Believers , to whome this Comfort is allowed ? Wee , sayeth hee , who haue fled for refuge , to lay holde vpon the Hope set before vs . That is , Wee , who to flee from deserved wrath , haue taken our course towards IESVS ; in hope to get the Salvation offered vnto vs in Him . Fleeing for refuge , a similitude , whether from nature , or from the ordinance of Moses Lawe , NVMB. XXXV . vers. 6. GIVETH VS TO VNDERSTAND , 1. That everie true Believer , of necessitie , must be● sensible of his owne sinnes , and the deserved Wrath of GOD persuing him for sinne . 2. Must haue this esteemation of IESVS , That Hee is both a readie , and sufficientlie strong Refuge , to saue a man from Sinne and Wrath , when hee runneth towardes Him . 3. That in this sense of Sinne , and Wrath , and good esteemation of CHRIST , hee set his Face towardes Him onelie : avoyding all by-wayes , leading else-where , than to this Refuge ; and running for death and lyfe , to be found in Him .

2. Agayne , whyle hee sayeth , To lay holde vpon the Hope set before vs , hee giveth vs to vnderstand , 1. That in CHRIST , our Refuge , not onelie is there deliverance from persuing Wrath ; but also Eternall Lyfe to bee found , as it is set before vs in the Gospell . 2. That the Believer must haue Hope , to obtayne this Offer . 3. And , as hee is driven , by Feare of the Lawe , vnto CHRIST ; So must hee also bee drawne , and allured , by this Salvation set before him ; gripping vndeserved Grace , as well as fleeing deserved Wrath.

3. Whyle hee descrybeth the Believer , after this manner , as the man to whome all these thinges appertayne , hee TEACHETH vs ,

That , Whosoever findeth himselfe in anie trueth , to bee such a one as heere is descrybed , so driven , and so drawne to CHRIST ; fleeing from Sinne and Wrath , and running on to CHRIST , in Him alone to bee saved ; may bee well assured , hee is a man endewed with saving Fayth , One of Abraham's Children , An Heyre of Promise , One of the societie of the Saynctes , and fellowship of the Apostles ▪ whome the Apostle heere taketh in with himselfe , in this Text ; A Man in GOD'S Counsell , Fore-knowne , Elected , Predestinated : A Man to whome GOD intended both to speake and sweare , in Abraham's person ; to whome GOD alloweth both strong Consolation heere , and the Possession heere-after of what-so-ever is set before him , in the Offer of the Gospell .

4. The ende of the Oath ; That wee might haue strong Consolation , by two immutable thinges , ( that is , GOD'S Promise , and GOD'S Oath ) in which it is impossible that GOD should lie .

THEN , 1. The Consolation which GOD alloweth vpon the Faythfull , is strong , able to overcome the Challenge of Sinne , feare of Iudgement , Death , and Hell , and feeling or fearing of anie miserie what-so-ever . Other consolations are but weake , in comparison heereof , and can overcome none of these . 2. GOD hath layde immutable Groundes for this Consolation ; His vnchangeable Promise , and His vnchangeable Oath . 3. GOD can not lie , nor deceaue , whether Hee say , or sweare . 4. His nature maketh this impossibilitie of lying , and immutabilitie in promising , and swearing . 5. GOD alloweth this strong Consolation , to come by Fayths resting on these two immutable thinges , His Promise , and Oath . So that the lesse a man apprehende the groundes of his Fayth to bee solide , the lesse hee shall bee comforted : and the more hee applye the Promise to himselfe , and apprehende the vnchangeablenesse of the Promise and Oath of GOD , the more strong shall his Consolation bee .

Vers. 19. Which Hope wee haue as an Ancre of the Soule , both sure , and steadfast ; and , which entereth into that within the Vayle ,

Vers. 20. Whither the Forer-unner is for vs entered ; even IESUS : made an High Priest for ever , after the Order of Melchisedek .

1. HEE hath tolde the soliditie of the grounde wherevpon the Believer doeth rest : and nowe hee showeth the stabilitie of the grippe which the Believer taketh of these groundes , in the similitude of the grippe which a Shippes Ancre taketh , beeing casten on good ground . In the former Verse , by Hope , was meaned the thing hoped for , and layde holde on by Hope . In the Relatiue , which , in this Verse , hee vnderstandeth the Hope which doeth laye holde . In the similitude of an Ancre casten out of a Shippe , HEE GIVETH VS TO VNDERSTAND , 1. That allbeeit wee haue not gotten full Possession of the Promises in this lyfe , yet wee get a grippe of them , by Fayth , and Hope . 2. That Hopes grippe is not a slender imagination ; but solide , and strong , lyke the grippe of an Ancre . 3. That the Believer is not exempted from some tossing of Trouble , and Temptations , whyle hee is in this Worlde ; yea , subject , rather , to the same , as a Shippe vpon the Sea . 4. That what-so-ever tossing there bee , yet all is safe : The Soules Ancre is casten within the Heaven : The Soule is sure .

2. Hee giveth the Ansre all good Properties : It is weyghtie , solide , and firme : It will not dryue , nor bowe , nor breake , it is so sure , and steadfast . Agayne , it is sharpe , and piercing : It is entered into that within the Vayle ; that is , into Heaven , represented by the Sanctuarie beyonde the Vayle . And so the Grounde is good , as well as the Ancre , to holde all fast .

Vers. 20. Whither the Fore-runner is for vs entered ; Even IESUS : made an High Priest for ever , after the Order of Melchisedek .

1. HEE commendeth our Ancre-Ground for this , That CHRIST is there , where our Ancre is casten , as our Fore-runner . In continuing the Comparison , and calling CHRIST our Fore-runner , HEE BRINGETH TO MYNDE ,

1. CHRIST'S beeing once in the Shippe of the Militant Church , tossed , and tempted as others , allbeeit without sinne ; 2. That Hee is nowe gone a-shoare , to Heaven , where the Shippe of the Church is seeking to land . 3. That His going a-shoare , is as our Fore-runner : and so His landing is an Evidence of our landing also , who are to followe after Him . 4. That His going before , is to make easie our Entrie . Hee is Fore-runner for vs , for our behoofe , to prepare a place for vs . 5. That our Ancre is , where CHRIST is ; and so must bee the surer , for His beeing there , to holde all fast , till Hee drawe the Shippe to the shoare .

2. CHRIST is entered into Heaven , and made an High Priest for ever .

THEN , 1. CHRIST in Heaven , is invested in an Office for vs . 2. His Office is the High Priesthoode : The Trueth , and Substance , of the Typicall Priesthoode . 3. His Office is for ever : and so , for the Benefite of all Ages : that wee nowe , as well as others before vs , may haue the Benefite of His Intercession .

3. He is said to be made an high Priest , after his entrie in Heaven . THEN , Albeit Christ was Priest for His Church from the beginning , yet was it never so declared , as after His Ascention , when Hee sent downe Blessings sensiblie vpon His Church : since which tyme , Hee doeth so still .

The Summe of Chap. VII .

I Brake off my speach of MELCHISEDEK , ( will the Apostle say ) Nowe I returne to him agayne , and in his excellencie , will showe you CHRIST'S Excellencie , who is Priest after his Order . Wee haue no more of him in Scripture , but what wee finde GENES. XIV . 19.20 . And there hee is King and Priest both , Vers. 1. Bearing a Mysterie in his Name , and Office , Vers. 2. Without Father , or Mother , or ●●de of lyfe , as hee standeth in Scripture ; that hee might resemble CHRIST , Vers. 3. Acknowledged Superiour to ABRAHAM , by his paying of Tithes vnto him , Vers. 4. Even as LEVI , for that same cause , is Superiour to the Brethren , Vers. 5. Superiour also , because hee blessed ABRAHAM , Vers. 6.7 . Superiour to LEVI , for his typicall immortalitie , Vers. 8. And , for his taking Tithes of LEVI , in ABRAHAM'S loynes , Vers. 9.10 . Yea , the Priesthoode of LEVI , because imperfect , calleth for a Priest of another Order , to 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 , when 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 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 , when 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 ) what 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 ●urchase of all that wee haue neede of vnto eternall Lyfe . Hee prooveth , that such perfection could not ●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 whome Perfection was to bee gotten , PSALME CX .

1. Therefore , Perfection could not bee by Aaron's priesthoode . FROM THIS WEE LEARNE , That vnder the Lawe , Remission of sinnes , and eternall Lyfe , was not obtayned by vertue of anie sacrifice then offered : but by the vertue of CHRIST'S Sacrifice , and CHRIST'S Priesthoode , represented there-by .

2. But why could not Perfection bee by that Priesthoode ? Hee giveth a Reason , saying ; For vnder it the people receaved the Lawe . The worde importeth as much , as the people were then legalized , disciplined , after a legall manner : that is , The Lawe was still vrged vpon them ; still they were pressed to giue perfect obedience , vnder Payne of the Curse ▪ still GOD dealt in the externall forme of handeling them ; as one not satisfied for anie thing that was offered , as yet , in their name . Therefore , Perfection could not bee had by that Service : For it was evident , that neyther GOD was pacified , nor their Consciences quyeted , by anie thing in that Priesthoode : but all were sent to the thing signified , and to the tyme which was to come , in the Messias manifestation .

THEN . Comparing their tyme , and ours , for outward manner of handeling , as they were legalized ; that is , straytlie vrged , by the Yoake of the Lawe : wee are Evangelized ; that is , smoothlie entreated , vnder the Gospell ; GOD laying aside Terrour , entreating vs to bee reconciled , and to come , and receaue Grace for Grace .

Vers. 12. For , the Priesthoode beeing chaunged , there is made , of necessitie , a chaunge also of the Law .

FROM the chaunge of the Leviticall Priesthood , hee inferreth , of necessitie , the abolishing of the Leviticall Lawe , and of our Obligation therevnto .

THEN , 1. The Leviticall Priesthoode , and the Leviticall Lawe , doe stand and fall together . 2. The Leviticall Lawe can not stand with anie other priesthoode than Aaron's : it can not stand with Christ's , vnder the Gospell . 3. Christ's Priesthoode , seeing it is another than Aaron's , must haue another Law , other Ordinances , and statutes , than Aaron's : a Lawe and Ordinances suteable vnto it selfe . 4. To vse Leviticall Ceremonies vnder the Gospell , is to confound the priesthood of Aaron and Christ .

Vers. 13. For , hee of whom these things are spoken , pertayneth to another Trybe ; of which no man gaue attendance at the Altar .

Vers. 14. For , it is evident , that our LORD sprang out of Iuda ; of which Trybe Moses spake nothing concerning Priesthood .

Vers. 15. And , it is yet farre more evident : For , that after the similitude of Melchisedek , there aryseth another Priest .

1. HEE prooveth , that Aaron's Priesthoode is chaunged , and the Ordinance thereof ; because PSAL. CX . speaketh of Christ's Priesthood ; that is , fred from the service of the Altar . By the Altar , hee meaneth the materiall Altar , commaunded in the Lawe : Another Altar hee knoweth not . And Christ's Priesthoode hee declareth to bee fred from the service of this Altar ; beside which , no Lawe could tye it to anie other Altar .

THEN , Christ's Priesthoode is fred from the Altar which GOD commaunded , and all the service thereof . And , who-so-ever will erect another materiall Altar in CHRIST'S Priesthoode , and tye his Church vnto it , must looke by what Lawe they doe it .

2. From Verse 14. WEE LEARNE . That Christ's Genealogie was well knowne in the Apostle's tymes ; and no controversie about it . And , it sufficeth vs , that wee knowe this by the Apostle's Testimonie ; albeit wee could not lineallie deduce the same .

3. Obserue howe hee reasoneth ; That none of the Trybe of Iuda attended the Altar , because Moses spake nothing of that Trybe , concerning the Priesthoode .

THEN , Negatiue Conclusions , in Matters of Fayth , and Dueties , followe well from the Scriptures silence . It is not warranded from Scripture ; therefore I am not bound to belieue it . The Scripture doeth not requyre anie such thing of mee ; therefore GOD accounteth it not service to Him to doe it ; is good reasoning .

4. From Verse 15. The Apostle comparing the Proofes of his Argument , calleth this last in playne tearmes , Farre more evident .

THEN , Of Reasons drawne from Scripture , by Consequence , some will bee lesse evident , some more evident ; and yet all bee good Reasons , and prooue the Purpose stronglie .

Vers. 16. Who is made , not after the law of a carnall commandement ; but after the power of an endlesse lyfe .

HEE entereth into a more particular comparison , of the Leviticall Priesthoode , and CHRIST'S ; to show the weaknesse of the one , in comparison of the other . The Leviticall Priestes , in their Consecration , got a commaundement , for the Exercyse of bodilie and carnall Rites , some fewe yeares of their mortall lyfe ; without power to convey the Grace signified by those bodilie Rites . But CHRIST , in his Consecration , is endewed with Power , to conferre Grace , and Lyfe eternall , from Generation , to Generation , to all that seeke the Benefite of his Priesthoode .

THEN , Wee may bee assured of Christ's power , to make the meanes which hee vseth for our salvation effectuall ; as wee may bee assured of his endlesse lyfe .

Vers. 17. For , Hee testifieth , Thou art a Priest for ever , after the Order of Melchisedek .

HEE prooveth this by Scripture , because GOD calleth Him a Priest for ever : Therefore , Hee hath Power for ever , as living for ever , to make His owne Priesthoode effectuall . So , The eternitie of CHRIST'S Priesthoode , prooveth it to bee forcible , to g●ue Eternall Lyfe . For , if it did not endure in his person , it could not giue Eternall Lyfe ; and peoples heartes would not rest vpon it , with anie ground : And so it behooved to bee renounced , and another Priesthood sought . But seeing it is not to bee chaunged , but shall endure ; Then , of neede force , it hath the thing to giue vs , which wee are seeking : that is , Eternall Lyfe . THEN ,

As long as Christ endureth , we want not a Priest , to heare confession of sinne , to giue absolution , to blesse vs , and giue vs Eternall Lyfe .

Vers. 18. For , there is , verilie , a disannulling of the Commandement going before , for the weaknesse , and vnprofitablenesse , there-of .

1. BY the same wordes , of establishing Christ's Priesthoode , PSAL. CX . hee prooveth , that the Leviticall Lawe was to bee abolished , when Christ came : Because the establishing of Christ's Priesthoode , and bringing it to light , is the disannulling of the Leviticall . THEN , There needeth no more , to declare , That the Leviticall Priesthood , and Law , is abolished , and wee fred from the Ceremonies thereof , but the comming of CHRIST , and His entering to his Office of Priesthood .

2. Hee giveth a Reason , of the abolishing of this Priesthoode ; Because it was weake , and vnprofitable .

Question . How can that bee , seeing it was ordayned , to strengthen the Believers , then , and was profitable for that ende ?

I aunswere . It is called weake , and vnprofitable , in regarde of anie power , to make satisfaction to GOD'S justice for our sinnes , or to purchase anie Salvation vnto vs : For , other wayes , as a Meane , to leade men , for that tyme , vnto the MESSIAS , who should satisfie for vs , it was not weake , nor vnprofitable : But , to pacifie GOD , and purchase Salvation , as the missbelieving Iewes did vse it , it was weake , and vnprofitable , altogether . Agayne , being considered as a Meane , to praefigure CHRIST , it was profitable still , till CHRIST came ; namelie , for that ende , and vse . But when Hee is come , no ende , nor vse , more for it ; but that i● should bee abolished ; having served the Turne wherevnto it was ordayned .

THEN , 1. Leviticall Ceremonies , what-so-ever vse they might haue had before CHRIST , are weake , and vnprofitable , after His comming . 2. It is evill reasoning , to say , such Rites and Ceremonies were vsed before CHRIST came ; therefore , they may bee vsed now also .

Vers. 19. For , the Lawe made nothing perfect ; but the bringing in of a better Hope did : by the which we draw nigh vnto GOD.

HEE prooveth , That those Rites were weake : Because the Lawe , whether Morall , or Ceremoniall , could not perfect anie thing : that is , justifie , sanctifie , and saue anie man .

1. They served as a Pedagogue , to leade a man to CHRIST , for expiation of Sinne , and purchase of Salvation : but could not effectuate this , by themselues . And this maketh good the Aunswere to the Question in the former Verse . THEN ,

To seeke to bee perfected , justified , and saved , by workes , is to seeke that by the Lawe , which could never bee brought to passe , by it .

2. What , then , doeth perfect all ? Hee aunswereth : The bringing in of a better Hope , perfecteth all . That is , CHRIST then bo●ed for , and looked vnto , who is that Better Thing ; ●●en the Ende , and the Signification , of those Legall Ordinances , being brought in vnto Believers ; Hee d●eth perfect all . THEN , 1.

What the Believers could not get vnder the Lawe , by their outward service , they got it by CHRIST , hoped for , and believed into . 2. The Believers of olde , rested not on the shadowes ; but had the Eye of their Hope on CHRIST .

3. Hee commendeth this Better Hope : that is , CHRIST'S Priesthoode hoped for vnder the Lawe ; Because by it wee drawe nigh vnto GOD. Nowe , Drawing nigh , importeth a distance before drawing nigh : and , agayne , Drawing nigh , was the Priests prerogatiue vnder the Lawe . THEN ,

By Nature , and without CHRIST , wee are Aliens from GOD , and farre away from Him : But , by CHRIST , wee get Libertie , to come nigh ; not onlie is GOD'S people , but as Priestes , through CHRIST , to offer our Spirituall Oblations . The Priestes Priviledge of olde , is common to Bel●evers now .

Vers. 20. And , in as much , as not without an Oath , Hee was made Priest :

Vers. 21. ( For , those Priests were made without an Oath : but This , with an Oath , by Him that sayde vnto Him , The LORD sware , and will not repent , Thou art a Priest for ever , after the Order of Melchisedek )

Vers. 22. By so much was IESUS made a Suretie of a better Testament .

1. HEE goeth on , to compare the Leviticall Priesthoode , with CHRIST'S . Two Comparisons are heere conjoyned : First , Leviticall Priestes , were made without an Oath , onelie by way of simple Ordinance , and Direction ; GOD leaving rowme to himselfe , howe long hee pleased to holde on the Direction ; and when hee pleased , to chaunge it ▪ But CHRIST was made Priest with an Oath , that hee should never bee chaunged .

THEN , 1. When GOD gaue foorth the Ceremoniall Lawe , hee reserved rowme to himselfe , to chaunge it : yea , gaue evidence , that hee was to chaunge it : for , hee obliedged the people , during his will ; but not himselfe . 2. But , for CHRIST'S Priesthoode , GOD is bound with an Oath , Never to chaunge it : and , it leaneth on his nature , which can not alter , nor repent ; and , vpon his Oath , which can not bee violated .

2. Another Comparison , betwixt the Leviticall Covenant , and the Evangelicall Covenant . As farre as the Oath is aboue the chaungeable commaundement , by so much is the Newe Covenant better than the Covenant vnder the Lawe . TEHN , 1.

There was a Covenant , or Testament , whereby Believers were saved , as well vnder the Lawe , as vnder the Gospell . 2. The Covenant now , though , in substance of Salvation , one with the former ; yet , in the manner of downe-setting the Articles , and the forme of it , is better than the Covenant then , more cleare , more free , more full , more largelie extended , and more firme .

3. CHRIST is heere called Suretie of this Covenant . THEN , 1. CHRIST must see the Covenant keeped , and bee good for it . 2. GOD hath CHRIST to craue , for our performance of the Covenant : and wee haue CHRIST to craue , for GOD'S parte of the Covenant : Yea , and CHRIST to craue , to giue vs grace , to performe that which GOD requyreth of vs in his Covenant . 3. IESVS is content to bee Suretie : and the Father hath consented , and ordayned , and made him Suretie . So , it resteth onelie , that wee bee content also , and make much of CHRIST , that hee may doe all our Worke for vs , and all GODS Worke in vs .

Vers. 23. And they , truelie , were manie Priestes ; because they were not suffered to continue , by reason of death .

Vers. 24. But , this Man , because He continueth ever , hath an vnchaungeable Priesthoode .

ANother Excellencie of Christ's Priesthoode , aboue the Leviticall ; which may bee braunched out in these particulars following :

1. The Leviticall Priestes were manie , both at one tyme , and one after another : by reason whereof , that Priesthoode was weakened , whyle one parte of the Office , for such a tyme , was in the handes of this man ; and another parte , for another tyme , was in the handes of that man . And , because one man could not bee readie to take the Sacrifices from all the people , therefore , severall men behooved to take severall partes of the burden . But , in Christ's Priesthoode , there is but one Man , even Himselfe ; His Priesthoode is vndivided : no man beareth a parte of the burden with him : Hee , alone , attendeth all mens Sacrifices , by himselfe : Hee is at leasure , for everie man's employment , at all tymes , in the greatest throng of Sacrifices .

THEN , As long as CHRIST is at leasure , no reason to employ another , to carrie our Prayers .

2. The Leviticall Priesthoode , did passe from one person , to another : Death made interruption . But CHRIST'S Priesthoode can not passe from his owne person , to anie other : neyther Death , nor anie other infirmitie , can interrupt his Office .

THEN , 1. To make anie Priest , by speciall Office , in the New Testament ▪ beside CHRIST , is to vent the Priesthood of CHRIST ▪ and make it imperfect , lyke AARON'S ; which , for the same reason , That it had manie Priestes , was weake , and imperfect , and inferiour to CHRIST'S . 2. To make Priestes , by Office , in the New Testament , to offer vp anie corporall sacrifice , is to make CHRIST'S Pristhood separable from his owne person : which is agaynst the nature of CHRIST'S Priesthood , which can not passe from one , to another : for so importeth the worde . 3. To make pluralitie of Priestes in Christ's Priesthood , Vicars , or Substitutes , or , in anie respect , part-taker of the Office with him , is to praesuppose , that Christ is not able to doe that Office alone ; but , is eyther dead , or weake , that hee can not fulfill that Office : contrarie to the Text heere , which sayeth , Because hee continueth ever , hee hath an vnchaungeable Priesthood : or , a Priesthood which can not passe from one , to another .

Vers. 25. Wherefore , Hee is able also to saue them , to the vttermost , which come vnto GOD by Him ; seeing He ever liveth , to make intercession for them .

1. HEE showeth the Fruite of Christ's keeping still the Priesthoode , altogether in his owne person , to bee , The perfect Salvation of all Believers for ever : Hee is able to saue , to the vttermost , them that come vnto GOD , through Him . THEN , 1. Who-so-ever communicateth Christ's Priesthoode , with anie other beside his owne person , maketh Christ not able , alone , to saue , to the vttermost , those that come vnto GOD , through Him . 2. From this ground also , it doeth followe , that Christ not onelie beginneth the Believers salvation ; but perfecteth it also . Hee doeth not worke a parte of a man's salvation , and leaue the rest to his owne merites , ( or the merites of others ; ) but perfecteth it Himselfe , even to the vttermoste . 3. And if a man joyne anie thing meritorious vnto Christ's Priesthoode , or anie Mediator , for intercession , beside him , or seeketh , by his owne workes , to purchase salvation , hee denyeth Christ to bee able to saue him to the vttermoste .

2. Hee descrybeth Believers , to bee those that come to GOD , through CHRIST . THEN , 1. Christ is the Doore , and the Way , through which onelie Accesse is gotten to GOD. By Saynctes , or Angels , there is not a way to come to GOD ; but by Christ onelie . 2. They that come not through Him alone to GOD , seclude themselues from the sufficiencie of salvation to bee had in Him . 3. The nature of Believing , is to make a man come towardes GOD , to get communion with Him , through Christ . 4. And none but such as come in Fayth to GOD , through Christ , can take comfort from His Priesthoode , or looke for salvation .

3. Hee giveth a Reason , why perfect Salvation is to bee had for such as come to GOD , through CHRIST : Because Hee liveth for ever , to make intercession for them . Hee sayeth not , To offer , or cause offer vp , the Sacrifice of his bodie for them : But , Hee liveth , and is not to bee offered anie more : and , liveth , to make intercession .

THEN , 1. The sacrificing parte is done , and ended : His intercession hath now the place : and , by His intercession , wee get the Merite of His Death and Passion , applyed vnto vs : and not by anie newe Oblation . 2. If Hee brooke His lyfe , Hee will not fayle to intercede for vs , who come vnto GOD , through Him ; and not through Saynct , or Angell , or anie person beside : For , Hee liveth for ever , to make intercession for vs .

Vers. 26. For , such an High Priest became vs , who is holie , harmlesse , vndefiled , separate from sinners , and made higher than the Heavens .

TO the ende hee may force the Hebrewes , to forsake the Priesthood of Levi , hee draweth a strong Reason , from the nature of our Estate vnder the Gospell ; where-by hee prooveth , not onelie , that the priests of Aaron 's Order are abolished ; but , also , everie sonne of Adam is excluded from the Office of the Priesthood , except IESVS CHRIST in his owne person onelie . Because , everie Priest that wanteth the properties of IESVS CHRIST , is vnbeseeming for vs vnder the Gospell . A sinfull man might haue beene a Priest vnder the Lawe , to praefigure CHRIST , before Hee came : But , nowe , no sinfull man may bee a Priest by Office , but CHRIST onelie , in whom there is no sinne . When the sacrifice was a beast , then a sinfull man might be a priest : But , now , when the Sonne of GOD is the Sacrifice , and hath offered vp himselfe alreadie , and is gone in , into the Sanctuarie , with his owne bloode , to make intercession ; there must bee no more anie sacrificing , till hee come out of the Sanctuarie agayne , at the Day of Iudgement : nor anie priest , but he , till hee haue ended his Intercession . For , such an High Priest became vs , who is holie , harmlesse , &c. Question . But why is it vnbeseeming vs vnder the Gospell , to haue a priest without these properties ? I aunswere . The Sacrifice of the Newe Testament , is the vnspotted Lambe of GOD , IESVS CHRIST , holie , harmlesse , &c. Therefore it becommeth vs to haue such a priest , who is holie , harmlesse , and vndefiled . For , it were vnseemlie , that the priest should bee worse than the sacrifice . Next , our Priest hath our sinnes , originall , and actuall , to remooue , and Heaven to open vnto vs : And , therefore , it were vnbeseeming , that anie should bee our priest , who hath not his owne sinnes altogether remooved , nor yet hath gotten entrie , as yet , into Heaven himselfe .

1. In that hee draweth them , of necessitie , to quyte all mens priesthoode , and betake them vnto Christ , as Priest onelie , WEE LEARNE , That our necessities being well weyghed , with the insufficiencie of anie beside CHRIST , to doe our Turne , wee shall bee forced to quyte all priestes , but CHRIST onelie : For , what priest can knowe all our needes , all our sinnes , all our thoughtes , all our desires , all our prayers , all our purpose● , and wayt on vpon our businesse , with GOD , night and day , to see that no wrath breake out vpon vs ? Who can doe this , but CHRIST onelie ? What Man ? What Saynct ? What Angell ?

2. In that hee reckoneth a number of Perfections , necessarie to bee in a priest , in the tyme of the Gospell , all of them in CHRIST , and , all such as wee stand in neede of , WEE LEARNE , That all the perfections whereof wee haue neede in a priest , are all in CHRIST : And , the perfections which are in CHRIST , wee haue neede of them all , and should make vse of them all .

3. The first propertie of a priest vnder the Gospell , is this , Hee must bee holie : that is , of his owne nature holie , in his originall holie . THEN , No sinful man can be a sufficient priest in the New Testament , to doe for vs , who wants holinesse by nature .

4. The next propertie : Our priest must bee harmlesse , ill-lesse , free from anie originall guiltinesse .

THEN , No man , come of Adame , by naturall propagation , can bee a priest for vs nowe , to satisfie our necessities , who haue sinne originall in vs .

5. The third propertie : Wee haue neede of a priest vndefiled ; that is , free from actuall sinne .

THEN , No priest can suffice vs , who are defiled with actuall sinne , but CHRIST , who never sinned .

6. The fourth propertie : A priest meete for vs , must bee free from the pollution of these amongst whom hee converseth . THEN , Wee who are of polluted lippes , and lyues , and dwell amongst such a people , communicating , manie wayes , of their guiltinesse , can not haue sufficient comfort , through anie priest , who can bee infected with sinne . And , hee who is a man of polluted lippes , is not meete to bee a priest for vs .

7. The fift propertie : A priest meete for vs , behooved to haue his Residence in Heaven , and haue commaundement over Heaven , to open it vnto vs , and giue vs entrie . THEN , None other , but CHRIST , could suffice vs , on whome , by nature , the Doores of Heaven are closed . No priest , out of Heaven , is meete for vs .

Vers. 27. Who needeth not daylie , as those High Priestes , to offer vp Sacrifice , first , for his owne sinnes , and then , for the peoples : For , this Hee did once , when Hee offered vp Himselfe .

1. THE sixt propertie of a fit priest for vs : Hee must haue no neede to offer Sacrifice for his owne sinnes . THEN , Neyther LEVI , nor anie sinfull Man after him , can bee a priest vnder the New Testament ; but CHRIST onelie , who never sinned , and so had never neede to offer for Himselfe .

2. The seaventh propertie : Hee must not haue neede to offer daylie for the peoples sinnes , who must bee our priest : For , if hee should offer the second daye , then the first dayes Sacrifice should bee declared vnsufficient : Or , else , why offereth hee agayne , after that which is sufficient ? THEN , 1. The Priest of the Newe Testament , needeth not to offer oftener nor once . 2. And if CHRIST'S Sacrifice were offered oftener nor once , or daylie , Hee could not bee a fit priest for vs , nor offer a perfect sacrifice for vs ; for , the oft offering , should declare the former offeringes , vnsufficient , and imperfect .

3. Hee giveth a Reason , why Christ needed not to offer vp oftener ; Because hee hath offered vp himselfe , once , for the sinnes of the people .

THEN , 1. CHRIST was both the Priest , and the Sacrifice , in His owne Offering . 2. CHRIST'S Sacrifice can not bee offered vp by anie , but Himselfe : another nor CHRIST'S selfe , can not offer vp CHRIST . 3. Betwixt the comming of CHRIST , and the wryting of this Epistle , which was sundrie yeares after CHRIST'S Ascention , the Apostle knew no Offering of CHRIST , but that onlie once , vpon the Crosse : and yet , tymes out of number , was the SACRAMENT of the LORD'S Supper celebrated before this tyme .

4. In that hee maketh that once offering , the Reason of his not offering daylie , it TEACHETH VS , That the perfection of that once offered sacrifice , maketh the repetition needlesse : and , whosoever maketh it needfull , that CHRIST bee offered daylie , maketh both CHRIST an imperfect Priest , and His sacrifice imperfect also .

Vers. 28. For , the Lawe maketh Men High Priestes , which haue infirmitie ; but , the worde of the Oath , which was since the Lawe , maketh the Sonne , who is consecrated for evermore .

HEE giveth a speciall Reason , why it beseemeth not vs vnder the Gospell , to haue a sinfull man for our priest ; because this is the verie difference betwixt the Lawe , and the Gospell .

1. The Lawe maketh Men , which haue infirmities , high priestes : But , the worde of the Oath , which was since the Lawe , maketh the Sonne ; and , none but the Sonne , who is consecrated for evermore .

THEN , The Scripture knoweth no priest , but the Leviticall priestes , of AARON'S posteritie , for the tyme of the Lawe : or , else , that one priest which was made by an Oath , for the tyme of the Gospell . Beside these , the Apostle acknowledgeth none ; nor were there anie other , in his tyme , in the Church .

2. Hee maketh the difference of the Lawe , and the Gospell , to stand , amongst other thinges , in the difference of priestes : so as the Gospell can not admit such pristes , as the Lawe admitted .

THEN , To haue priestes nowe , after the similitude of the priestes vnder the Lawe , were to remooue the difference which GOD hath made betwixt the Lawe , and the Gospell .

3. The Differences , as the Apostle setteth them downe heere , are , 1. The Course taken about priests , vnder the Lawe , was alterable : they were made without an Oath ; the Law-giver declaring it to bee his will , to chaunge that Course , when hee sawe it fitte . But the Course taken about the priestes of the Newe Testament , is with an Oath : and , so , can not bee changed . THEN , To make a priest in the Gospell , who is not consecrated by an Oath , to abyde for evermore in the Office ; but may bee changed , and another come in , in his place , is contrarie to the institution of the Evangelicall Priesthood .

2. The next Difference , hee maketh this : The Lawe admitteth Men , in the plurall number ; a pluralitie of priestes : but the Gospell admitteth no pluralitie of priestes ; but the Sonne , onelie , to bee priest . Melchisedek's Order in the Type , hath no priest but one in it , without a Suffragane , or substituted priest . Therefore , CHRIST , the true Melchisedek , is alone in his Priesthoode , without Partner , or Deputie , or Suffragane . THEN , To make pluralitie of priestes in the Gospell , is to alter the Order of MELCHISEDEK , sworne with an Oath ; and , to renounce the March set betwixt the Lawe , and the Gospell .

3. The third Difference : The Lawe maketh men priestes , but the Evangelicall Oath maketh the Sonne of GOD Priest for the Gospell .

THEN , To make a man priest nowe , is to marre the Sonne of God's priviledge , to whome the priviledge onelie belongeth .

4. The fourth Difference : The Law maketh such priestes , as haue infirmitie : that is , Sinfull Men , who can not make the sacrifice which they offer , effectuall , to pacifie ; nor the Blessing which they pronounce , to come ; nor the instruction which they giue , forcible to open the Eyes . But the Evangelicall Oath , maketh the Sonne , who is able to saue , to the vttermost , all that come to GOD , through Him .

THEN , To make a sinfull and weake man , a Priest nowe , is to weaken the Priesthoode of the GOSPELL , and make it lyke the Law .

5. The fift Difference . The Lawe maketh men Priestes , which haue infirmities , over whome Death had power , that they could not bee consecrated , but for their short lyfe tyme . But , the Evangelicall Oath , maketh the Sonne , whome the Sorrowes of Death could not holde ; and hath consecrated Him for evermore .

THEN , As long as CHRIST'S Consecration lasteth , none must meddle with His Office .

6. The last Difference . The Lawe instituting Priestes , was not GOD'S Last Will , but might suffer Addition . But , the Evangelicall Oath , is since the Lawe , and GOD'S last and vnchaungeable Will.

THEREFORE , To adde vnto it , and bring in as manie Priestes nowe , as did serue in the Temple of olde , is to provoke GOD to adde as manie Plagues as are written in GOD'S Booke , vpon themselues , and their Priests also .

The Summe of Chap. VIII .

THIS is the summe of all that I haue spoken : Wee haue no priest nowe , but CHRIST , who is equall in Glorie to His Father in Heaven , Vers. 1. The Offerer of His owne Bodie , signified by the Tabernacle , Vers. 2. For , everie priest must offer some-thing : therefore , so must Christ , Vers. 3. But , the Typicall Sacrifice Hee could not offer , by the Lawe ; albeit Hee were on earth , Vers. 4. Because Hee is not of the Tribe of LEVI , whose proper Office was to meddle with the shadowes . Therefore , Hee must bee the Offerer of the Substance ; that is , of His owne Bodie , signified by the shadowes , Vers. 5. And , so , now , Hee hath taken the Office over the Levites head ; and hath an Office more excellent than they ; and is Mediator of a better Covenant , than the Covenant which was in their tyme , Vers. 6. For , if that Covenant had bene perfect , another had beene needlesse , Vers. 7. But , another Covenant was needfull : and GOD promised to make a Newe one , Vers. 8. A better Covenant , than that olde , which the people brake , Vers. 9. For , in this Covenant , GOD vndertaketh , to make vs keepe our parte of it , Vers. 10.11 . And , to pardon , where wee fayle , Vers. 12. Now , when GOD promised a Newe 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 , who 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 , which 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 , which 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 : wherefore , 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 , who 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 himself● 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 distinguisheth the Olde Covenant , from the Newe , by descrybing the Olde , what it was , howe broken , and howe punished . For the first , the ten Commaundements , and the rest of the Lawe delivered vnto them , when they came out of Aegypt , was the Covenant of olde ; wherein GOD promised , To bee their GOD , vpon Condition , That they did all that hee commaunded them : and , they accepted the Condition . So , Albeit there was Grace heere , in sundrie Articles , covenanted , yet the forme of the Covenant , was lyke the Covenant of Workes . Compare Ierem. xvij . 23 . with Ierem. xxxj . 31.32.33 &c.

2. For the next : They continued not in it , through leaning to their owne strength , and seeking to establish their owne Righteousnesse ; beeing ignorant of the Righteousnesse of GOD. They dealt deceatfullie in the Covenant , and fell to open Idolatrie , from tyme , to tyme . SO , By the Covenant of Workes , no man will bee found steadfast .

3. For the punishment of it : I regarded them not . In the Hebrew it is as much , as , I Lorded it over them : That is , Vsed My Husbandlie , and Lordlie Authoritie over them , and so misregarded them .

Whereof wee haue to learne , 1. That as GOD'S Lordship , and Husbandship , is an Obligation of doing well to the Covenant keeper ; So is it a Declaration , of his just Freedome , and Authoritie , to punish the Covenant breaker . 2. That when GOD is pleased , to exercyse his Dominion , and Authoritie , over Covenant breakers , the transgressour falleth in missregarde with GOD : that is , As little account is made of his lyfe , as of one without the Covenant . 3. That to bee missregarded of GOD , is the summe of all Iudgement . 4. That the impotencie of the people , to keepe the Olde Covenant , did not exeeme them from the punishment due to the breaking of it .

4. The LORD maketh their instabilitie in the Olde Covenant , the Reason of his making of a Newe one . Wherein the Lord's Bountie is verie remarkable ; Who , out of our evill , taketh occasion , to doe vs so much more good : And , because of mens instabilitie in the Olde Covenant , maketh another Covenant , whereby hee maketh vs to persevere in obedience .

Vers. 10. For , this is the Covenant that I will make with the House of Israell , after those dayes , sayeth the LORD : I will put My Lawes into their mynde , and wryte Them in their heartes ; and I will bee to them a GOD , and they shall bee to Mee a People .

THIS is the better Covenant , contayning better Promises , whereof CHRIST is Mediatour , and Suretie , vnto all them that belieue in Him .

Wherein consider , 1. That all the Articles are Promises ; and , so , doe requyre in the partie that will joyne in the Covenant , Fayth , to embrace the Promises ; that the Covenant may bee agreed vnto on both sides : GOD promising , and the needie Sinner heartilie accepting . 2. That , what is requyred in the Olde Covenant , as a Conditoin , is heere turned into a Promise , by GOD , in the Newe . In the Olde Covenant , hee requyred obedience to his Commaundementes : and heere hee promiseth , to wryte his Lawes in our heartes . GOD vndertaketh to doe our parte in vs , if wee will belieue in Him . 3. That the sense of Wantes , and the feeling of our Imperfections , yea , of our heartes wickednesse , and carelesnesse , both of heart and mynde ; yea , the feeling of the inlacks , or defects , of repentance & fayth , are not just hinderances , to make a soule that gladlie would bee reconciled with GOD , in CHRIST , stand abacke , from embracing this Covenant : But , by the contrarie , the feeling of sinfulnesse , in mynde , and heart , are Preparations , to fitte vs , and set vs on , to joyne in this Covenant , wherein GOD vndertaketh to helpe , and remede , all these felt evills , through His CHRIST ; by putting His Lawes in our Mynde , and wryting them in our Heartes . For , what is this else , but to illuminate our Mynde , more and more , with the vnderstanding of His Will ; and , to frame our Heart , and Affections , to the obedience of the same ? 4. That , by the Covenant , Comfort is provyded for sinners , who are humbled in the sense of their sinnes : and no doore opened for presumption , nor rowme given to prophane persons , to goe on their wayes , blessing themselues . For , the maker of the Newe Covenant praesupposeth two thinges : First , That His partie renounce his owne righteousnesse , which hee might seeme able to haue by the Olde Covenant . Next , That hee flee , for Reliefe , to GOD , in CHRIST , to haue the Benefites promised in this Newe Covenant . Which if hee doe , it is impossible that hee can eyther leane to his owne Merites , or liue in the loue of his sinfull Lustes . 5. That , by this Covenant , such an Vnion is made betwixt GOD and the Believer , that the Believer is the LORD'S Adopted Chylde , and the LORD is the Believer's GOD , All-sufficient for ever ; promising to bee All to the Believer , which , TO BEE OVR GOD , may importe ; and , to make the Believer All that one of HIS PEOPLE should bee .

Vers. 11. And , they shall not teach everie man his neyghbour , and everie man his brother , saying , Know the Lord : For , all shall knowe Mee , from the least , to the greatest .

1. WHyle Hee sayeth , They shall not teach every man his neyhgbour , hee doeth not meane , that his Word , and Ordinances , and Ministerie appoynted by him , or brotherlie communion , for mutuall edification , shall bee missregarded , or not made vse of : But , by the contrarie , That hee will himselfe bee their Teacher , in these his owne Means : First , giving his Children a greater measure of the Spirite , and a more neare communion with himselfe , than of olde . 2. Making his Children so wyse vnto Salvation , as they shall not hang their Fayth vpon man's authoritie : but search , by all meanes , till they vnderstand the Mynde of GOD , the infallible Teacher , as hee hath revealed himselfe in his Worde . 3. So , clearing the Trueth , which is outwardlie taught vnto them , by his owne Instrumentes , after so sure , and perswasiue a manner , by his Spirit , inwardlie ; that the outward Teaching , shall bee no Teaching , in comparison of the inward Concurrence ; according as wee heare those Samaritanes were taught , who believed indeede the Womans reporte , that they might goe to Christ : but when they were come to him , got so great satisfaction from himselfe , that they sayde vnto her ; Now wee belieue , not because of thy saying for wee haue heard him our selues , and know , that this is indeed that Christ , IOHN IV. 42 . So will the LORD inwardlie make his Trueth powerfull vnto Salvation to his owne ; that they may say to those that are his Instrumentes ; Nowe wee belieue , not because of your saying , but because wee haue heard him our selues .

THEN , 1. It is not GOD'S will , that other mens Beliefe , should bee the Rule of our Beliefe : but that wee all search to vnderstand the Scriptures , and GOD'S Will revealed therein . 2. It is easie , from this Ground , to aunswere that famous Question : How know you such and such Grounds of Salvation ? Wee aunswere : It is an Article of the New Covenant , They shall bee all taught of GOD.

2. Hee sayeth ; They shall all knowe Mee , from the least , 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 ; with 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 tempora●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 , the first , wherein was the Candle-sticke , and the Table , and the Shew-bread , which is called the Sanctuarie .

Vers. 3. And after the second Vayle , the Tabernacle , which is called the Holiest of all ▪

Vers. 4. Which had the Golden Censer , and the Arke of the Covenant , overlayd round about with Golde ; wherein was the Golden Pot that had Manna , and Aaron's Rod that budded , and the Tables of the Covenant .

Vers. 5. And , over it , the Cherubims of Glorie , shadowing the Mercie-Seate : of which wee can not nowe speake particularlie .

Vers. 6. Nowe , when these thinges were thus ordayned , the Priestes went alwayes into the first Tabernacle , accomplishing the Service of GOD.

Vers. 7. But into the second , went the high Priest alone , once everie yeare ; not without Blood , which hee offered for himselfe , and for the errours of the people .

HEE setteth before our Eyes , the pleasant Face of GOD'S outward Worship ; that , in the wyse appoynting of everie thing , for place , for division of rowmes , for Furniture , for Ornamentes , for Materialls , for Persons , for Actions , for order of doing , wee may beholde the Glorie , not onelie of the Appoynter of them ; but , also , the Glorie of the Church , and of Heaven , and of CHRIST , and of His Saynctes , represented there-by ; as farre aboue the Glorie of those outward thinges , as Heavenlie , and Spirituall thinges , are aboue earthlie ; as the particular Exposition of the meaning of the Types , in their owne proper place , will make playne ; which wee can not meddle with heere , seeing the Apostle judgeth it , not pertinent .

Vers. 8. The holie Ghost this signifying , that the way into the Holiest of all , was not yet made manifest , whyle as the first Tabernacle was yet standing .

HEE expoundeth , what the high Priest's going through the Vayle , but once a-yeare , did meane , saying , The holie Ghost signified some-thing there-by . THEN , 1. The holie Ghost , is the Author of these Ordinances of LEVI , and of Matters appoyncted about that Olde Tabernacle , as of the Expressions of His owne Mynd to the Church : and , so , Hee is verie GOD. 2. The holie Ghost , is a distinct person of the Godhead , exercising the proper actions of a person , subsisting by Himselfe ; directing the Ordinances of the Church , teaching the Church , and interpreting the meaning of the Types vnto the Church . 3. The Church vnder the Lawe , was not altogether ignorant of the Spirituall Signification of the Leviticall Ordinances ; because the holie Ghost was then teaching them the meaning . 4. Those Rites , and Ceremonies , were not so darke in themselues , as they could not bee , in anie sorte , vnderstoode : but were Expressions of the Mynde of GOD , to the Church of that tyme .

2. That which the holie Ghost did signifie , was this , That the way vnto the Holiest of all , was not yet made manifest , whyle as the first Tabernacle was yet standing . THEN ,

That the Holiest of all , represented Heaven , the Olde Church did knowe .

3. Hee sayeth not that the way to Heaven was closed ▪ but not clearlie manifested . THEN ,

They knewe the way to Heaven , darklie , through the Vayle of Types . 2. They knewe there was a tyme of clearer Light comming .

4. The tyme of the endurance of this not cleare manifestation of the way to Heaven , is set downe to bee , Whyle the first Tabernacle was standing .

THEN , The Olde Church was taught , 1. That the cleare light of the way to Heaven , was not to bee revealed whyle those shadowes , and that Tabernacle endured . 2. That when the cleare Manifestation of that way should come by the MESSIAS , that Tabernacle was not to stand . 3. That when GOD should cause that first Tabernacle to bee remooved , the true Light was at hand . 4. That none should receaue the cleare light of the way to Heaven , but such as should renounce the Ordinances of the first Tabernacle .

And so the Apostle , by the authoritie of the holie Ghost , enforceth these Hebrewes , eyther to renounce the Leviticall Ordinances , or to bee depryved of the true light of the way to Heaven now revealed .

5. Whyle he calleth this Typicall Tabernacle , The first Tabernacle , bee importeth , 1. That Christ's Bodie was the next Tabernacle : 2. That the Temple is comprehended vnder the name of the Tabernacle , in this Dispute .

Vers. 9. Which was a Figure , for the time then present , in which were offered both giftes and sacrifices , that could not make him that did the service , perfect , as pertayning to the conscience .

HEE showeth the vse of the Tabernacle , and the imperfection of the service thereof , saying , The Tabernacle was a Figure for the tyme then present . Whereby hee giveth vs to vnderstand , 1. That the Tabernacle was a Type , and Figure of CHRIST . 2. That it was not appoynted for all tyme to come , but for that present tyme of the Churches Non-age . 3. That how-so-ever it was an obscure Figure ; yet , having some resemblance of the thing signified , it was fitte for those of that tyme .

2. Next , hee showeth the weaknesse of the Offeringes , offered in the Tabernacle ; that they could not make the man that did the service , perfect , as concerning the Conscience : That is , They could not perfectlie satisfie the Conscience , that Sinne was forgiven , and Lyfe granted , for anie worthinesse of those Offeringes : they could not furnish the Conscience with a good Aunswere towardes GOD , for saving of them who did that Service , 1. Pet. iij. 21 . Because the Conscience could not haue sound ground of satisfaction , how GOD'S Iustice would bee made quyet by those Offeringes . And , that which doeth not satisfie GOD'S Iustice , can no● satisfie the Conscience : because the Conscience is GOD'S Deputie , and will not be quyet , if it bee well informed , till it see GOD pacified .

THEN , It followeth , from this Ground , seeing those Offeringes could not perfect a man in his Conscience , 1. That CHRIST'S Sacrifice , signified by them , must perfectlie satisfie GOD'S Iustice , and the Conscience also , and purge the filthinesse of it , and heale its woundes . 2. That as manie as were justified before GOD , and in their Conscience truelie quyeted vnder the Lawe , behooved , of necessitie , to see through these Offerings , and flee in to the Offering of the Sacrifice represented by them , as PSAL. Lj. 7 . For , otherwayes , the Apostle testifieth heere , the outward Offeringes could not perfect them in the Conscience . 3. That when Remission of Sinne , and Attonement , is promised in the Lawe , vpon the Offering of these Giftes , as LEVIT. XIV . 9 . and XVII . 11 . the forme of speach is Sacramentall , joyning the Vertue of the Sacrifice of Christ , signified with the Offering of the figuratiue Sacrifices vnto the Believer . 4. That true Believers , notwithstanding of manie inperfections of their lyfe , may bee perfected , as concerning their Conscience , by fleeing to the Mediation , and Sacrifice of Christ , which washeth the Conscience throughlie .

Vers. 10. Which stoode onelie in meates and drinkes , and diverse washinges , and carnall ordinances , imposed on them , vntill the tyme of Reformation .

HEE giveth a Reason , why those Ceremonies could not perfect the Conscience ; Because they stoode in Meates , and Drinkes , and diverse Washinges , and carnall Ordinances : To wit , If they bee considered by themselues , separate from their signification , as manie of the Iewes tooke them .

THEN , There is a two-folde Consideration to bee had , of the Leviticall Ceremonies : One , as they are joyned with the Significations ; and , so , Promises were made of Attonement , by them , in the Lawe . Another , As they were looked vpon , by themselues , separate from their signification , as the carnall Iewes tooke them , and rested on them ; and , so , they could not perfect the Conscience .

2. Hee showeth their endurance , saying , They were imposed on them , vntill the tyme of Reformation : That is , Till the tyme of the Gospell , that CHRIST came , with cleare light , to perfect Matters . THEN , 1. These Ceremonies were by GOD imposed vpon no people , but them ; That is , The Iewes onelie . 2. Neyther were they imposed on the Iewes for ever , but for a tyme onelie ▪ vntill the tyme of Reformation . 3. Seeing the tyme of Reformation by Christ is come , these Ceremonies are expyred , and abolished .

3. Seeing the tyme of the Gospell , is the tyme of Reformation , or Correction ; THEN ,

1. The Shadowes are fulfilled , and the Substance is come . 2. The Darknesse of Teaching is remooved , and the tyme of Clearnesse is come . 3. The Pryce of Redemption , promised to bee layde downe , is nowe payed . 4. The Difficultie , and Impossibilitie , of bearing the Yoake of GOD'S externall Worship , is remooved ; and CHRIST'S easie Yoake , in place thereof , is come . In a worde , What-so-ever was then wanting vnder the Lawe , of the measure of the Spirit , or the meanes to get the Spirit , and Fruites thereof , is nowe helped , in the Frame of the Gospell .

Vers. 11. But CHRIST beeing come an High Priest of good thinges to come , by a greater and more perfect Tabernacle , not made with handes ; that is to say , not of this building .

TO showe the Accomplishment of these thinges , in CHRIST'S Priesthoode , hee opposeth His Excellencie , to the Imperfection of the Leviticall high Priest's Service , thus : 1. The Leviticall Priest , was Priest of the Shadowes of good thinges : but CHRIST , Priest of the good thinges Themselues ; keeping the Dispensation of them proper to His owne person ; such as are Reconciliation , Redemption , Righteousnesse , and Lyfe , &c.

2. The Leviticall high Priest , had a Tabernacle builded with hands , wherein hee served : but CHRIST served in a Greater , and more Perfect Tabernacle , not made with handes : That is , In the precious Tabernacle of his owne Bodie , wherein hee dwelt amongst vs , IOHN I. 14 . represented by the materiall Tabernacle .

3. Hee expoundeth , howe the Tabernacle of Christ's Bodie is not made with handes , by this , That it is not of this building : First , Because it was not formed by the Arte of anie Bezaleel , or Aholiab , but by the holie Ghost . 2. Albeit the Tabernacle of his Bodie was lyke ours , in substance ; yet , for the manner of his holie Conception , hee is of another building nor ours . For , our Tabernacles are builded by naturall Generation , of Man and Woman , with propagation of Originall Sinne : But , CHRIST'S Bodie , in a singular manner , even by the speciall Operation of the holie Ghost , in the Wombe of the Virgine : And , so , without Originall Sinne.

Vers. 12. Neyther by the blood of Goats and Calues : but by His owne Blood Hee entered in , once , into the Holie Place ; having obtayned aeternall Redemption for vs .

THE Opposition goeth on : 1. The Leviticall high Priest entered into the Typicall holie place : But CHRIST entered into the Holie Place properlie so called : That is , into Heaven .

2. The Leviticall Priest entered often into the holie Place : CHRIST entered but once into Heaven . Heereby the Leviticall Priest's entrie was declared to bee imperfect , because it behooved to bee repeated : But CHRIST'S entrie into Heaven , to bee perfect , because but once , not to bee repeated .

3. The Leviticall Priest entered by the bloode of Goates , and Calues : But CHRIST entered by His owne Bloode .

1. AND if CHRIST entered but once into Heaven , after His Suffering ; THEN , Wee must not thinke , that His Bodie is anie-where else , but in Heaven onelie , wherein it is once onelie entered .

2. If the Bloode whereby CHRIST entered into Heaven , was His owne Bloode : THEN , 1. Verilie , CHRIST'S Bodie was lyke ours , in substance ; having BLOOD in it , as ours : and , wee must not conceaue otherwayes of His Bodie , than to bee of the same substance , and substantiall properties , with ours . 2. The Bloode belonged to the same person , to whome the properties of GOD belongeth , so often in this EPISTLE attributed vnto CHRIST . His Bloode , was the Bloode of GOD , ACT. XX. 28 . That is , The same IESVS , was GOD and Man , with Flesh and Bloode , in one person .

3. The Fruit of CHRIST'S bloodie Sacrifice , hee maketh , The aeternall Redemption of those for whom Hee offered it : And , to the Typicall Sacrifice , hee ascrybeth no Redemption at all , in the Comparison . There-by giving vs to vnderstand ,

1. That from the Worldes beginning , to the ende thereof , Salvation of Sinners is by way of CHRIST'S Redemption : That is , By His loosing them , through Payment of a Pryce . 2. That the Redemption was manifested to haue force , when after His bloodie Sacrifice Hee entered into Heaven . 3. That such as are once redeemed by CHRIST , are aeternallie redeemed : not for a tyme , to fall away agayne : but aeternallie to bee saved , most certaynlie .

Vers. 13. For , if the blood of Bulles , and of Goates , and the ashes of an Heyfer , sprinkling the vncleane , sanctifieth to the purifying of the flesh :

Vers. 14. Howe much more shall the Blood of CHRIST , who , through the aeternall Spirit , offered Himselfe , without spot , to GOD , purge your conscience from dead workes , to serue the Living GOD ?

TO prooue , that aeternall Redemption is the Fruit of CHRIST'S Sacrifice , hee resoneth thus : If the Typicall Sacrifices , and Rites of olde , were able to worke that for which they were ordayned ; that is , externall Sanctification : Much more shall CHRIST'S true Sacrifice bee able to worke that for which it was appoyncted : That is , Eternall Remission of Sinnes , and inward Sanctification , vnto aeternall Lyfe .

THEN , There are two sortes of Sanctification : One , externall , of the flesh , which maketh a man holie to the Church , what-so-ever hee bee within . Another , internall , of the Conscience , and inner man ; which maketh a man holie before GOD.

2. The purifying of the flesh , hee maketh to bee by the exercyse of such and such Ordinances of Divine Service for the tyme . THEN ,

Externall , or Church-holinesse , of the outward man , is procured by such and such Exercyses of Divine Ordinances in the Church , as serue to make a man to bee reputed , and holden for cleane , before men ; and , so , to bee receaved , for a member of the Church : as is to bee seene NVMB. XIX .

3. From his forme of reasoning , WEE LEARNE , That what-so-ever libertie , and accesse of comming to the Church , was made to the Iew of olde , by those Ceremonies of the Law ; as much , and more libertie is made to the Christian , to come in to GOD , by the Blood of CHRIST .

4. In descrybing CHRIST'S Sacrifice , hee sayth , Christ , through the aeternall Spirit , offered Himselfe , without spot , to God .

THEN , 1. CHRIST is both the Sacrifice , and the Priest , in one person . Hee offered Himselfe as Man , through the aeternall Spirit : that is , By the vertue and power of His owne Godhead , by which Hee preached , before His Incarnation , to Sinners , I. PET. III. 19 . 2. His Sacrifice was without spotte . Hee was that spotlesse Lambe , in whome was no sinne , nor imperfection , nor defect of anie thing that the Sacrifice requyred . 3. The vertue of the Sacrifice , which made it to purchase aeternall Redemption vnto vs , floweth from the infinite worth of His aeternall Godhead . 4. Albeit CHRIST'S two natures , haue their distinct respectes in the actions of His Office ; yet CHRIST is one , and vndivided , in the execution of His Office .

5. The fruite and force of the Sacrifice , is set downe in this , that this Bloode shall purge our Conscience from dead workes , to serue the living GOD : That is , Shall both absolue a man from by-gone Sinne , and also inable him to serue GOD for tyme to come . THEN ,

1. Sinnes are but dead workes , flowing from nature dead in sinne ; and , not onelie deserving , but also drawing on Death , vpon the Sinner . 2. The Conscience lyeth polluted , with the filthinesse of dead workes , till the vertue of the Blood of IESVS applyed , bring intimation of Absolution . 3. Christ's Bloode doeth not purge the Conscience from dead workes , that a man should goe wallowe in them agayne : but , that hee may serue the living GOD more acceptablie . 4. The purging vertue of Christ's Bloode , is joyned with the Sanctifying , and Renewing of the absolved Sinner : and , what GOD hath conjoyned , let no man put a-sunder .

Vers. 15. And , for this cause , Hee is the Mediator of the New Testament ; that , by meanes of death , for the redemption of the transgressions which were vnder the first Testament , they which are called , might receaue the promise of aeternall inheritance .

NOw , lest anie man should stumble a● Christ's Death , hee showeth a necessitie thereof , in respect of His Office of Mediation , and the Purchase to bee made by His Redemption . The force of the Reason , is this : Remission of Sinnes could not haue beene given vnder the Lawe , except the Mediatour had beene to pay the pryce of the same vnder the Gospell : Nor could the Faythfull , and called Ones , eyther then , 〈◊〉 now , obtayne aeternall Lyfe for an Inheritance , otherwayes than by the Mediatour's Death . Therefore , it behooved the true Mediatour , by meanes of Death , to pay the promised Pryce of the Purchase of Remission of Sinnes , and aeternall Lyfe .

THEN , 1. The Remission of Transgressions , and the Inheritance of aeternall Lyfe , are both Fruits of Christ's Passion . 2. The Fruites of His Passion , extended themselues vnto them who were vnder the Olde Testament , as well as vnto vs vnder the New . 3. The Way of Purchase of these Benefites , was by Redemption : that is to say , by lawfull Purchase , such as might satisfie Iustice . 4. The Way in speciall , was by Meanes of the Mediatour's Death : His lyfe was layde downe , to redeeme ours : His one lyfe , as good as all ours . 5. For this cause , Christ ●●oke the Office of a Mediatour vnto Himselfe , that Hee might haue Right , and Enteresse by Death , to make this Purchase . 6. And , therefore , except Hee had reallie died , the Purchase could not haue beene lawfullie made .

Vers. 16. For , where a Testament is , there must also , of necessitie , bee the death of the Testatour .

ANother Reason , to prooue the necessitie of Christ's death , from the force of the word COVENANT , which signifieth also a Testament . The force of the Reason , is this : CHRIST ( IER. xxxj . 31 . ) promised , to make a New Covenant ; and therefore , also , a New Testament : and , if to make a New Testament , then also Hee promised to die . The Articles of the Covenant also evinceth it to bee a Testament ; and the Promiser bound , to make His Word good , and so to die . For , IER. xxxj . the Lord Christ promiseth , to reconcile his People to GOD , to take away their sinnes , and to bee their GOD. Iustice requyred satisfaction of them , before they could bee reconciled : Satisfaction they could not make themselues ; therefore , hee who promised to make the Reconciliation with GOD , was bound to make the Satisfaction for them to GOD : and if Satisfaction for them , then to vnderl●e the Curse of the Lawe for them , and so to die .

THEN , 1. The Newe Covenant , is of the nature of a Testament ; and the Benefites promised ●herein , to wit , Remission of Sinnes , Reconciliation , Sanctification , and Lyfe aeternall , are Legacie , freelie left vnto vs , by our Defunct LORD , who was dead , and is alyue , to execute His owne Will for evermore . The Scripture is the Instrument , and Evidence ; the Apostles , Notares ; the Sacraments , are Seales ; Witnesses from Heaven , the Father , the Word , and the Spirit ; Witnesses on earth , the Water , the Bloode , and the Spirit . 2. Christ Iesus , is both the Maker of the Covenant which is in I●REMIE xxxj ▪ and the Mediatour thereof also : the Testatour , and Executour , of that blessed Testament . 3. Christ's Death was concluded , and resolved vpon , and intimated , before Hee came into the World .

Vers. 17. For , a Testament is of force after men are dead : otherwyse , it is of no strength at all , whylest the Testatour liveth .

HEE cleareth his reasoning , from the nature of Testaments amongst men ; which , not before , but after a man's death , haue force . But heere it may bee objected , How can this bee , seeing by vertue of the Testament of Christ , Benefites not a fewe , were bestowed vpon the Church , before his death , from the beginning of the Worlde ; not onelie Remission of Sinnes , and aeternall Lyfe ; but also manie Graces and Blessings in this lyfe , both bodilie , and Spirituall ? I aunswere : Albeit CHRIST'S death was not accomplished in act till of late , yet , for the certayntie of his death to followe , and the vnchaungeablenesse of his Mynde towardes his Church , before his death , hee was reckoned , both with GOD , and the Church , for dead ; and the Promise , of laying downe his lyfe for his People , accepted , for the tyme , as if it had beene performed . For which cause hee is called , ( Revel. xiij . 8 . ) The Lambe slayne from the beginning of the worlde . And Christ was still represented as a slayne man , in all these Sacrifices , which the Apostle poynteth at ; as meeting this Doubt , in the next words which follow heere-after , Vers. 18.

Vers. 18. Wherevpon , neyther the first Testament was dedicated without blood .

HEE prooveth the necessitie of Christ's death yet farther . Vnder the Law his Bloodshed was represented by types of bloodie Sacrifices : therefore , it behooved those Types to bee aunswered by his reall bloodshed and death . THEN ,

1. What the types of the Lawe did signifie , Christ behooved to accomplish in veritie . 2. The Olde Church was taught , that by vertue of the blood signified by these types , the Covenant stoode betwixt GOD , and them .

Vers. 19. For , when Moses had spoken everie Precept , to all the people , according to the Lawe , hee tooke the blood of Calues , and of Goates , with Water , and Scarlet Wooll , and Hyssope , and sprinkled both the Booke , and all the people ;

Vers. 20. Saying , This is the Bloode of the Testament , which GOD hath enjoyned vnto you .

Vers. 21. More-over , hee sprinkled with bloode , both the Tabernacle , and all the Vessels of the Ministerie .

FRom Moses Example , WEE LEARNE , 1. That the LORD'S Word should bee manifested to all the people ; and none of them debarred from ●aking knowledge thereof . 2. That the Word must bee spoken playnlie , with a distinct Voyce , in the common Languague ; and not muttered , in an vnknowne Tongue . 3. That with the vse of holie Rites , appoynted of GOD , the Preaching of GOD'S Word should bee joyned , to showe the Institution , and Force of GOD'S Ordinances , to His People .

2. In that the Booke , and the People , and Instrumentes of Service , were all to bee sprinkled , WEE LEARNE , That everie thing which wee touch , or meddle with , or make vse of , is vncleane vnto vs , were it never so holie in it selfe , except the Blood of IESVS make it cleane vnto vs , and cleanse vs in the vsing of it .

Vers. 22. And , almost all thinges are by the Lawe purged with bloode : and , without shedding of bloode , is no Remission .

HEE sayeth , ALMOST , because of some Purging which was done by Washing ; and yet even that Washing , also , drew the Vertue of Ceremoniall Purging from the Sacrifice where-vnto the Washing was annexed .

2. In saying , Without shedding of blood , there is no remission of sinnes , HEE TEACHETH VS , That wheresoever a Sacrifice is offred , for obtaining Remission of Sinne , there shedding of bloode must reallie be : and , where an vnbloodie Sacrifice is pretended to bee offered , for obtayning Remission , it serveth not the purpose ; because , Without shedding of bloode , there is no Remission . Eyther , therefore , must such as pretende to offer Christ , for obtayning the Remission of sinne , graunt , that Christ is daylie murdered by them , and His Bloode shed of newe , in their pretended Offering ; or else , that by their Offering , no newe Remission is purchased . But , the trueth is , Christ's Bloode is once shed , and never to bee shed agayne : and , that once Offering , and Blood-shedding , is sufficient for ever-lasting Remission , without anie newe Offering of Him agayne .

Vers. 23. It was , therefore , necessarie , that the Patternes of thinges in the Heavens , should bee purified with these : but the Heavenlie things themselues , with better Sacrifices than these .

ANother Reason , of the necessitie of Christ's Death , in force , thus much : If thinges figuratiuelie holie , behooved to bee cleansed , with the Typicall Blood of Beastes : Then , Thinges truelie holie , behooved to bee cleansed with better Blood ; even the Blood of the MESSIAS .

HENCE WEE LEARNE , 1. That for the significations cause , GOD would not haue the Tabernacle , nor anie Instrument of Service about it , to bee esteemed holie , till bloode was shed , to sprinkle it : That it might bee knowne there-by , That without the shedding of CHRIST'S Blood , Hee would not accept of anie thing from vs , as holie . 2. That the bloode of Beastes was sufficient , to make representation : but better Bloode ; even the Bloode of the MESSIAH , behooved to bee shed , to giue the trueth of the signification . For , as farre as Heaven is a●oue the earthlie sanctuarie , and mens Soules aboue the vessels thereof ; As farre better behooved to bee that Blood , which made Soules acceptable to GOD , and to get entresse into Heaven , than the blood of Leviticall sacrifices was .

Vers. 24. For , CHRIST is not entered into the Holie Places made with handes , which are the figures of the True ; but into Heaven it selfe , now to appeare , in the presence of GOD , for vs .

HEE cleareth the matter , howe CHRIST hath offered a better Sacrifice , than the Leviticall : yea , and behooved to offer a better , because Hee is entered into a better Sanctuarie ; another Man , in another manner , and to another ende , than the high Priest vnder the Lawe entered . The Comparison goeth thus .

1. The Leviticall high Priest , entered into the materiall , and artificiall Sanctuarie ; and a Typicall Sacrifice became him : But CHRIST entered not into that Typicall Sanctuarie : Therefore , a Typicall Sacrifice became not Him .

2. The Leviticall high Priest , entered bodilie into the figuratiue Sanctuarie : But CHRIST did enter bodilie into the true Sanctuarie in Heaven it selfe .

3. The high Priest entered in behalfe of the people , with the names of the twelue Tribes vpon his breast and sholders : But CHRIST is entered in , in behalfe of vs all His People , to appeare for vs ; bearing the particular memoriall of everie Saynct in His Memorie .

4. The high Priest entered in , to appeare for a short tyme ; and stayed not within the Sanctuarie : But CHRIST is entered in , to appeare now all the tyme from His Ascention , vnto this day , and constantlie still , whyle it is called Now.

Vers. 25. Nor yet that Hee should offer Himselfe often , as the high Priest entereth into the Holie Place , everie yeare , with blood of others .

HEE prooveth , that Hee had offered a better Sacrifice , than the Leviticall ; Because Hee behooved to offer an Offering , not to bee repeated , as the Leviticall : and , so , a more perfect Offering . The Comparison goeth in Dissimilitudes .

1. The high Priest entered in , with the bloode of others : But CHRIST entered in , with His owne Blood .

2. The high Priest , made an Offering of other thinges than himselfe : But CHRIST did offer Himselfe . THEN , The Offering of CHRIST , is the personall action of CHRIST Himselfe . None can , nor may , offer Him , but Himselfe . For , the Priest must bee eyther better than the Sacrifice , or as good , at least , as the Sacrifice : but none can bee so good as CHRIST , let bee more excellent , or better : Therefore , none can offer CHRIST , but Himselfe .

3. The high Priest offered his Sacrifice oftener : But CHRIST offered not Himselfe oftener than once . THEN , To imagine an Offering of CHRIST often , is both to giue the Lie to this Text , and to make CHRIST'S Offering , by repeating of it , imperfect , and lyke to the Levitall . For , if once offering of Christ bee sufficient , often offering is superfluous . And , if often offering bee needfull , then that once offering was not sufficient ; and , so , was not perfect ; which were blasphemie to say . 2. If anie man pretende to offer CHRIST often , it is not CHRIST that giveth him warrand so to doe : for , heere it is declared , That Hee hath no hand in offering Himselfe often .

Vers. 26. For , then , must Hee often haue suffered , since the foundation of the worlde : But , now , once , in the ende of the worlde , hath Hee appeared , to put away sinne , by the Sacrifice of Himselfe .

HEE prooveth , That Christ can not bee often offered ; Because , then , ( sayeth hee ) must He often haue suffered . THEN ,

1. No Offering of Christ , without the Suffering of Christ : His Passion and Death , is inseparable from His Sacrifice . If Christ were often offered , Hee behooved to bee often slayne , and put to death . But that can not bee , that Hee should suffer , and bee slayne oftener : therefore , Hee can not bee offered vp in a Sacrifice oftener . And , they who will take vpon them , to offer Christ agayne , and agayne , take vpon them , to slay Him , and put Him to new suffering agayne , and agayne . 2. The offering of Christ in an vnbloodie sacrifice , is a vayne imagination , which the Apostle acknowledgeth not : For , if that were possible , then were the Apostle's wordes heere false , and his reasoning ridiculous ; which were blasphemie to say .

2. Hee sayeth , Hee behooved to haue suffered often , since the beginning of the worlde ; Because , as often as new sinnes were committed , and new Remission was to bee bestowed ; as often behooved hee to haue suffered , to expiate these sinnes , and to purchase the new Remission , since the beginning of the worlde : But this is impossible ; Therefore , his Offering often , is impossible . THEN ,

1. They who make it needfull , to offer Christ often , make it needfull , also , that Hee should haue taken on flesh sooner nor Hee did , and beene slayne sooner nor Hee was ▪ and slayne as often as newe sinnes were to bee expiated , and forgiven , from the beginning of the worlde . And , so , by this vayne Conceat , they doe ranverse all the wisdome of God about Christ , and set to Him an Order , and Course of their owne ; making themselues wyser than God . 2. It is , by the Apostle's esteemation , as vayne a Conceat , and as impossible , to offer Christ oftener nor once , nowe , in the ende of the worlde , as to haue offered Him before Hee came in the flesh , since the beginning of the worlde .

3. But , now , ( sayeth hee ) once , in the ende of the worlde , hee hath appeared , to put away Sinne , by the S●crifice of himselfe . THEN ▪

1. No Sacrifice of Christ , doeth the Apostle acknowledge ; but such as is joyned with His bodilie appearance in the worlde for that ende . Once hath Hee appeared ; and once onelie hath Hee sacrificed Himselfe , sayeth the Apostle . 2. The Apostle vnderstoode no Offering of Christ , but onelie one ; and once to bee offered , for tyme by-gone , or tyme to come , from the beginning of the worlde , vnto the ende thereof . 3. This one Offering , once offered , was sufficient , to expiate the sinnes of the saved , before it was offered : and , therefore , must haue force also , to expiate the sinnes of the saved , without repetition nowe , after it is once offered . 4. Whose sinnes Christ doeth take away , for those Hee appeared , for those Hee made a Sacrifice of Himselfe : And , whose sinnes Hee doeth not put awaye , for those Hee appeared not , Hee sacrificed not .

4. In calling the tyme of Christ's Suffering , The ende of the worlde , hee giveth vs to vnderstand , That there can not bee so much tyme betwixt Christs First and Second Comming , as was betwixt the worldes beginning ▪ and his first comming : But a great deale of lesse tyme , neede force : else , were not that tyme the ende of the worlde .

Vers. 27. And , as it is appoyncted vnto men , once to die ; but , after this , the Iudgement .

ANother Reason , to prooue , That Christ neyther could , nor should , offer oftener nor once , from the Common Lawe layde vpon Man , of Once dying . Which Lawe , Christ having once satisfied , by dying , when hee offered vp himselfe ; there is no reason , hee should offer himselfe agayne ; and , so , die agayne .

1. It is appoyncted ( sayth hee ) for men once to die . THEN , 1. It is come by GOD'S just appoynctment , that men should die , since His Lawe is broken by men . 2. The Common Lawe of Nature appoyncteth but one Death , once to be suffered . And , though GOD , by singularitie of Miracles , make some Exceptions , yet the Common Lawe standeth for a Rule ; beyonde which , no reason Christ should bee tyed , since His once dying is sufficient . 3. Everie man must take Death to him , and prepare himselfe to obey the Appoynctment .

2. Hee sayeth , After Death , commeth Iudgement . THEN , 1. Everie man 's particular Iudgement Day , followeth his departure out of this lyfe ; and Generall Iudgement ▪ abydeth all , at length 2. The tyme of Grace and Mercie getting , is onelie in this lyfe : nothing but Iustice remayneth ; eyther to absolue the Reconciled , or to condemne the vnreconciled sinner . Mens Devyses , for the Reliefe of the Dead , are but Delusions of the Living .

Vers. 28. So CHRIST was once offered , to beare the sinnes of manie : and vnto them that looke for Him , shall Hee appeare the second tyme , without sinne , vnto Salvation .

HEE applyeth the Common Lawe , of dying once , to CHRIST , saying , Christ was once offered , to beare the sinnes of manie . THEN , 1. It is as vnreasonable , that Christ should offer Himselfe oftener nor once , as it is to exact of Him , the laying downe of His lyfe oftener nor once : for , that is to exact more nor the severitie of GOD'S Iustice requyreth of Him . 2. Christ's Death was not for anie sinne in Him ; but for our sinnes . 3. Hee tooke not away the sinnes of everie man in particular , ( for , manie die in their sinnes , and beare their owne judgement ) but the sinnes of manie : the sinnes of His owne elect People . MATTH. I. 21 . Hee shall saue his People from their sinnes .

2. Hee sayeth , that vnto them that looke for him , hee shall appeare the second tyme .

THEN , 1. After that once Offering of Christ , and ascending to Heaven , Hee is not to bee corporallie present on earth agayne , till the Day of Iudgement . The Apostle acknowledgeth corporall presence no oftener . 2. To looke for Christ's corporall presence vpon earth then , and not till then , is the propertie of true Believers . 3. Corporall presence , is joyned with Appearance : the one is put heere for the other .

3. Hee will appeare the second tyme , without sinne , THEN , In his first comming , hee was not without our sinne yet lying vpon him , by imputation ; as his basenesse and miserie declared . But the glorious manner of his second comming , shall make evident , That hee is without sinne ; that is , Fullie exonored , by that one Offering , of the debt thereof , which hee tooke vpon Him .

4. In stead of saying , that those who looke for him , shall bee without sinne , hee sayeth , that Christ shall appeare without sinne ; To TEACH VS , 1. That the defraying the Debt of 〈◊〉 sinnes , of such for whome CHRIST hath vnder●aken , lyeth vpon CHRIST , and not vpon the Be●●evers , for whome Hee vndertooke . 2. And , that if 〈◊〉 once sacrificing Himselfe for them , did not ex●●ate their sinnes sufficientlie , then Sinne shoulde ●●aue vnto CHRIST , vntlll His second comming . 3. That CHRIST'S freedome from Sinne , ●●all evidence our freedome from Sinne , for whome Hee became Suretie .

5. Hee will appeare vnto them who looke for Him ●nto Salvation . THEN ,

1. The full accomplishment of the salvation of the Believers , shall not bee vntill CHRIST'S second comming : Though their soules bee blessed before , yet the full blessednesse of soule and bodie , is deferred till then . 2. As CHRIST'S Glorie shall testifie then , that His once offering fred Him of the Suretieship for our sinnes : So our Salvation shall testifie , that His offering was sufficient to exoner vs . 3. They that loue not His comming , can not looke for Salvation .

The summe of Chap. X.

THIS ONCE OFFERING of CHRIST , putteth the mayne difference betwixt this Sacrifice , and those Offeringes of the Lawe ; which , because they were repeated , could never perfect the worshipper , Vers. 1. For , if they could haue perfected the worshipper , they should haue ceased to bee repeated , Vers. 2. Nowe , cease they did not , but were repeated , Vers. 3. Because they could not take awaye sinne , Vers. 4. Wherefore , as the Scripture doeth witnesse , ( PSAL. xl . ) Sacrifices of the Lawe were to bee abolished , and Christ His Sacrifice to come in their rowme , Vers. 5.6.7.8.9 . By which Sacrifice , once offered , wee are for ever sanctified , Vers. 10. And , as their sacrifice was imperfect , so was their priesthoode also , ever repeating the same sacrifices , which could not ( because they were repeated ) abolish sinne , Vers. 11. But Christ hath ended His sacrificing , in His once offering ; and entered to His Glorie , to subdue His Enemies , Vers. 12.13 . Having by that once offering , done all to His Followers that was needfull to perfect them , Vers. 14. As the word of the Newe Covenant , IEREM . XXXI . prooveth , vers. 15.16.17.18 . Having spoken , then , of Christs Divine Excellencie , and of the Priviledges which the Faythfull haue in Him , I exhort you , to make vse of it : in speciall , seeing wee haue , by Christ's Bloode , accesse vnto Heaven , Vers. 19. By so perfect a Way , as is Christ's Fellowship , of our nature , Vers. 20. And so great Moyen , by Christ , before vs there , Vers. 21. Let vs strengthen our Fayth , for the better gryping of our Iustification , and Sanctification , through Him , Vers. 22. And let vs avowe our Religion constantlie , Vers. 23. And helpe forwards one another , Vers. 24. Neglecting no Meanes , publicke , nor private , for that ende , as some Apostates haue done , Vers. 25. For , if wee make wilfull Apostasie from His knowne Trueth , no Mercie to bee looked for , Vers. 26. But certayne Damnation of vs , as of His Enemies , Vers. 27. For , if the Despysers of the Lawe were damned to death , without mercie , Vers. 28. What Iudgement abydeth those , who so abuse IESVS , His Grace , and Spirit , as wilfull Apostates doe ? Vers. 29. For , GOD'S Threatening in the Lawe , is not in vayne , Vers. 30. And , it is a fearfull thing to fall , as a Foe , in GOD'S Hand , Vers. 31. But , rather , prepare you for such Sufferinges , as you began to feele at your Conversion , Vers. 32. Partlie in your owne persons , and partlie by your fellowship with Sufferers , Vers. 33. Which you did joyfullie beare , in hope of a Rewarde , Vers. 34. Therefore , retayne your Confidence , Vers. 35. And bee patient , Vers. 36. GOD will come , and helpe , shortlie , Vers. 37. And , till Hee come , you must liue by Fayth , and not by Sense : But , if you will not , you shall bee rejected , Vers. 38. But I and you are not of that sorte that shall make Apostasie ; but of the number of true Believers ; who shall persevere , and bee saved , Vers. 39.

The doctrine of Chap. X.

THAT hee may yet farther show the impossibilitie of offering Christ oftener , hee giveth the often repetition of Leviticall sacrifices , yeare by yeare , for a reason of their imperfection , and inhabilitie to perfect the worshipper : and therefore , of necessitie , Christ's sacrifice could not bee repeated , except wee should make it imperfect , lyke the Leviticall , and vnable to perfect the worshipper , is the Legall sacrifice was .

The force of his reasoning , is this : The moste solemne sacrifice offered by the high Priest himselfe , L●VIT . xvj . and least subject to repetition of all the sacrifices , being offered not so often as each moneth . or each weeke , or each day , as some sacrifices were ; but once a-yeare onelie ; yet , because they were repeated , yeare by yeare , they were declared , by this meanes , vnable ever to make the commers therevnto , perfect . Therefore , Christ's sacrifice could not bee often offered ; lest , for that same reason , it should bee found imperfect also . And , this is his drift in Vers. 1.

Hee prooveth his reason to bee good , thus : If they could haue perfected the commer , then they should not haue beene repeated , but ceased from beeing offered , because they should haue delivered the worshipper , perfectlie , from sinne : and , having done that , the repitition was to no purpose , Vers. 2. But they did not free the worshipper from sinne : for , still after offering , hee professed himselfe guiltie , ( for anie thing these sacrifices could doe ) by offering of a newe Offering , Vers. 3. And no wonder ; because such sacrifices were not worthie to expiate sinne ; and , so , vnable to take away sinne ; and , so , also , vnable to quyet the Conscience .

VERS. 1. FOR , the Lawe having a shadowe of good thinges to come , and not the verie image of the thinges , can never , with those sacrifices which they offered yeare by yeare continuallie , make the commers therevnto , perfect .

THE Olde Covenant , is called the LAW , because it was drawne vp in a Legall forme , vpon conditions of obedience to the Lawe : and Grace and Lyfe in IESVS CHRIST to come , were set before them in Shadowes ; not in a cleare manner , as in the Gospell .

THEN , 1. In the Olde Covenant , the Lawe was expresslie vrged , and Grace in the MESSIAS covered , and hid , vnder Vayles . 2. Christ , and his Grace , and the good thinges which come by him , were not so hid , but they might haue beene seene , albeit but darklie , beeing , as by their shadowes , represented . 3. The revealing of Christ , and his Benefites , vnder the Gospell , and vnder the Lawe , differ as farre in measure of light , as the shadowe of a thing , and the lyuelie image thereof , drawne with all the lineamentes . For , they sawe Christ , and Righteousnesse , and aeternall Lyfe through him , as those which are in the house see the shadowe of a man comming , before hee enter within the doores : but , wee , with open face , beholde in the Gospell , as in a Mirrour , Christ's Glorie shyning ; Christ , in the preaching of his word , crucified before our Eyes , as i● were , and bringing with him Lyfe , and Immortalitie , to light .

2. Hee maketh the repeating of the Sacrifices , a reason of their inhabilitie to perfect the commers therevnto : That is , Perfectlie to satisfie for those , who came to the Sacrifice , and to sanctifie , and saue them , in whose name it was offered .

THEN , 1. A sacrifice that perfectlie satisfieth God's justice for sinne , can not bee repeated : and , a sacrifice which hath neede to bee repeated , hath not perfectlie satisfied God's justice for the sinner , nor perfected the sinner , for whome it is offered , by doing all that Iustice requyred , to purchase justification , sanctification , and salvation , to him . 2. Who-so-ever will haue Christ offered vp in a sacrifice oftener nor once , whether by Himselfe , or by another , denyeth the perfection of that sacrifice on the Crosse ; denyeth , that by that one sacrifice purchase is made of all that is required to perfect sinners ; which is fearfull blasphemie .

Vers. 2. For then would they not haue ceased to bee offered ; because that the worshippers once purged , should haue had no more conscience of sinne .

BY way of question , hee asketh ; Would not those Sacrifices haue ceased to bee offered , if they could haue made the commers therevnto , perfect ? THEN ,

The Apostle esteemeth this Reason so cleare , that anie man , of sound judgement , beeing asked the question , must , of necessitie , graunt it . For , Natures light doeth teach thus much , That if a sacrifice doe all that is to bee done for the sinner , it standeth there , because there is no more to doe . If it pay the full pryce of the sinners expiation , at once offering , what neede can there bee to offer it over agayne ? And , therefore , if Christ's one sacrifice , once offered , perfect the commers therevnto , must it not cease to bee offered anie more , by this reasoning of the Apostle ? For , if Hee haue made a perfect purchase of what-so-ever is requyred to perfect vs , by once offering , Wisdome and Iustice will not suffer the pryce of the purchase to bee offered agayne . And if Hee must bee offered agayne , Hee hath not perfected the purchase for vs , by anie Offering going before .

2. The Apostle his Reason , why a Sacrifice which perfecteth the worshipper , must cease to bee offered , is ; Because , that the worshipper , once purged , should haue 〈◊〉 more conscience of sinnes . By which hee meaneth not , that the purged worshipper may doe , heereafter , what hee listeth , and make no conscience to sinne : nor ●et , that after hee is purged , and falleth into a newe sinne , hee should not take with his guiltinesse , and repent , and run agayne to the Benefite of that Sacrifice : But this hee meaneth , That the purging of his Conscience , by vertue of a perfect Sacrifice , is such , that hee is fred from the just Challenge , and condemnatorie Sentence of the Conscience , for that sinne where-from hee is purged .

QVESTION . How is it , then , will you saye , that manie of GOD'S Children are often tymes troubled with the guiltinesse of their Conscience , for those same sinnes , which they haue repented , and sought pardon for , through Christ's Sacrifice , and found Remission intimated , and Peace graunted ?

I ANSWERE . Not for anie imperfection of the Sacrifice , or of their Remission ; but for the weaknesse of their gryping of the ever-flowing Vertue of that once offered Sacrifice , & the Remission granted therethrough .

THEN , 1. Hee that is purged by Vertue of the sacrifice of Christ , hath God's Warrand , to haue a quyet and peaceable Conscience . 2. And if he haue a Challenge , after hee is fled to this sacrifice , hee may , by God's approbation , stoppe the same , by opposing the Vertue of that perfect sacrifice , to the Challenge .

3. The commers vnto the Sacrifice , to haue bene●●te there-by , vers. 1. are heere called Worshippers , vers. 2. THEN , The LORD reckonet● it a parte of Divine service , and Worship done vnto him , to come , and seeke the Benefite of that sacrifice , where-by Hee is pacified , and wee ransomed .

4. To make the worshipper perfect , vers. 1. is expounded , by purging them , and delivering them from the conscience of Sinne , vers. 2.

THEN , That sacrifice which purgeth the Conscience from sinne , doeth also perfect the Man : Neyther needeth hee anie thing vnto salvation , which such a sacrifice doeth not purchase . And , such is that once offered Sacrifice of CHRIST .

Vers. 3. But , in those sacrifices , there is a rememberance agayne made of sinnes everie yeare .

HEE prooveth , That the Leviticall Sacrifices tooke not away the Conscience of Sinne ▪ because there was a yearlie commemoration made of the same sinnes ; not onelie of that yeare , but also of former : yea , beside the commemoration expresslie done by the Priest , ●ven in these repeated Sacrifices , sayeth hee , there was , ●● effect , a reall taking vp agayne of those sinnes ▪ for which Sacrifice had beene offered before : because the offering of Sacrifice of newe , did playnlie importe , That by no praeceeding Sacrifice , was the Ransome of the Sinner payed . And , so , in effect , the Sacrificers did professe , That for anie thing which the former Sacrifice could merite , their sinnes remayned vnexpiated .

QVEST. But you will aske ▪ Were not Believers , vnder the Law , purged from their sinnes , and made cleane , and whyte as Snow ? PSAL. lj . 7 . I ANSWERE . Yes , indeede ; but not by vertue of those Typicall Sacrifices ; but by Vertue of the Sacrifice signified by them : To wit , The Sacrifice of the true Lambe of GOD , which taketh away the sinnes of the Worlde . And , therefore , when Attonement , and expiation of sinne , is attributed to the Leviticall Sacrifices , as LEVIT. xvij . vers. xj . The forme of speach is Sacramentall , the propertie of the thing signified beeing ascrybed to the signe , as was marked before .

QVEST. But doe not we Christians make a commemoration of our sinnes , yeare by yeare ? yea , daylie , remembering even the sinnes of our youth , and deprecating the wrath which they deserue ? I ANSWERE . It is true , wee doe ▪ but not by way of offering a Sacrifice , as they : for , of them it is sayde heere , In those sacrifices , there is a rememberance of sinne .

QVEST. What is the difference betwix● commemoration of sinne , without renewed Sacrifice , and commemoration of sinne , with ●enewed Sacrifice ? betwixt the Iewes commemoration of sinnes , yeare by yeare , spoken of in this place , and the commemoration which true Christians doe make ?

I ANSWERE . The Iew in his solemne Commemoration of sinne , by renewed Sacrifice , did reallie professe two thinges : One , That no Sacrifice , formerlie offered , was sufficient to expiate his sinne , or cleanse his Conscience . Another , That hee had not sufficientlie gryped , by Fayth , that signified Sacrifice , which was to come ; but had neede , through the Spectacles , and Transparent of these Typicall Sacrifices enjoyned for his help● , to take a newe view of that true Sacrifice which was to come ; of both which , the repeated Sacrifice did beare witnesse . But , wee , by Commemoration of our sinnes , and not sacrificing , professe , That by Christ's Sacrifice , alreadie past , GOD'S Iustice is so well satisfied , as there is no neede of newe Sacrifice , nor ofter offering of that one : and , therefore , that wee desire no other Ransome , but Christ's , which is payed alreadie on the Crosse ; but onelie craue , to haue , by Fayth , a better grip of Christ , who hath payed the Ransome for vs ; that wee may finde the Vertue of his Ransome yet more and more in our selves .

QVEST. But , what if with the Commemoration of sinnes , yeare by yeare , and daye by daye , wee should pretende to joyne a Sacrifice , that newe expiation might bee made , by offering of Christ over agayne , as is pretended to bee done now-a-dayes ?

I ANSWERE . By so doing , wee should take away the Difference , which the Apostle heere putteth betwixt the Leviticall Sacrifices , and Christ's ; and , make Christ's no better than theirs : Wee should avow . That Christ's Sacrifice on the Crosse , done by himselfe , was not a full Ransome for our sinnes ; but , That ● man's offering were able to doe that which Christ's Sacrifice on the Crosse had not done . Finallie , with the Iew , wee should avowe , That the True , and Satisfactorie Sacrifice , were not as yet come ; nothing heretofore beeing done , which were able to pacifie GOD , or purge the Worshippers from the Conscience of Sinne. For , if a man thinke , that the pryce of expia●ion of sinne bee alreadie payed , hee doeth but mocke GOD'S Iustice , and disgrace the Pryce payed , if hee pres●●e to pay the Pryce over agayne .

Vers. 4. For , it is not possible , that the blood of Bulls , and of Goates , should take away sinnes .

HEE giveth a Reason , why these Sacrifices could not pacifie the Conscience ; even because it is not possible , that they should take away sinne .

THEN , 1. The Conscience can never be purged , except it see sinne taken away , by a perfect Sacrifice , and a Ransome ▪ so worthie , as Iustice may bee satisfied . 2. It is impossible ▪ that Attonement was properlie made by the Leviticall sacrifice , but onelie figuratiuelie ▪ because heere it is sayde , It was impossible they could take away sinnes . 3. Sinne is not wyped away by anie vnworthie meane : for , sinne beeing the breach of the Lawe of Nature , and of the written Lawe , GOD'S Majestie so glorious , His Iustice so exact , His Trueth , in threatning death to the offender , so constant , no lesse worth●e Sacrifice can expiate sinne , than that which is of valour to aunswere all these .

Vers. 5. Wherefore , when hee commeth into the worlde , hee sayeth , Sacrifice and offering thou wouldest not ; but a bodie hast thou prepared mee .

Vers. 6. In burnt Offeringes , and Sacrifices for sinne , thou hast had no pleasure .

HEE prooveth , by testimonie of the xl . PSAL● , vers. 6.7 . &c. that these Sacrifices did never , by themselues , pacifie GOD : and , therefore , were not to endure longer than Christ should come , to fulfill what they did signifie ; and , so , abolish them .

THEN , Neede-force , the Olde Church was not altogether ignorant of the imperfection of their Legall service , for remooving of their sinnes ; and , that the true expiation of their sinnes signified by these sacrifices , was to bee sought in the MESSIAS .

2. CHRIST is brought in by the Prophet , comming into the worlde : That is , Taking on our nature , and manifesting himselfe in the flesh : because , by the Word , hee is set before the Church of that tyme , as incarnate ; remooving the Leviticall Sacrifices , and offering himselfe in their place .

THEN ▪ The Word of GOD bringeth all Divine Trueth to a present beeing vnto Fayth : and , so , by prophesie , made Christ , incarnate , present vnto the Fayth of the Fathers , vnder the Law .

3. CHRIST'S wordes vnto the Father , ●re , Sacrifice and oblation thou wouldest not ; but a bodie hast thou prepared mee . Which is , in substance , the same with , Myne eare hast thou opened , or bored vnto mee , in the HEBREW , PSALME xl . 6 . For , if the Father open the Eare of his Sonne , by making him a wyse Servant , for the worke of Redemption : if hee bore his Eare , by making him a willing and obedient Servant ; then must bee also prepare a Bodie vnto him , and bring him into the worlde , by incarnation , that hee may accomplish that Service as became .

THEN , 1. CHRIST'S Bodie is of GOD'S preparation , and fitting ; made of GOD , so holie , and harmlesse , so free of sinne , as it should bee fitte to bee joyned with the Godhead of the Sonne , and fitte to bee an expiatorie Sacrifice for sinne . 2. The Sacrifice of Christ's Bodie , and the obedience done to GOD in it by him , is the Accomplishment and Substance of these Sacrifices . 3. GOD was never pleased , nor pacified by these Sacrifices , in themselues ; but by Christ's Sacrifice , signified by them . 4. GOD prepared a Satisfaction to Himselfe , for vs , when wee could not .

Vers. 7. Then sayde I , Loe , I come , ( in the Volume of Thy Booke it is written of Mee ) to doe Thy will , O God .

THen , sayde CHRIST , Loe , I come , to doe Thy will , O GOD : That is , When the Legall Sacrifices are found and declared vnable to pacifie GOD , CHRIST THEN findeth it the fitte tyme to come into the worlde ; and , to doe that which the Sacrifices did fore-signifie , but could not effectuate . THEN , 1. CHRIST did not thinke it the due tyme for himselfe to come into the worlde , till it should bee found , that without him , neyther GOD could bee satisfied , nor Man saved , by anie other meane , but by His obedience . 2. CHRIST assumed our nature , and offered Himselfe in our rowme , to the Father , willinglie ; readie to performe what the Father's Will could exact of vs : yea , earnestlie desired hee to discharge that service for vs . BLESSED BEE HIS NAME , for that Willingnesse , even for evermore . 3. Speaking as in our nature , nowe incarnate ▪ hee calleth the Father , his GOD. So Christ , as Man , hath our GOD , for his GOD.

2. One of the Reasons of His Offer-making , is , In the Volume of Thy Booke it is written of Mee : That is , So is it decreed , and fore-prophesied , in the Scripture of Mee , That I should satisfie Thee , O Father , and doe Thy Will , for Man .

THEN , 1. CHRIST hath a great respect to the Scripture , to haue all thinges fulfilled which are there spoken : though it should cost him his lyfe , hee will haue it done . 2. Hee desireth , that before wee boke vpon his manner of redeeming vs , wee should boke to the prophesies which went before of him in the Scripture . 3. The summe of GOD'S Decree , and of his Scripture , which revealeth his Decree , is , That GOD will saue Man , by Christ : or , That the Sonne shall bee incarnate , and doe the Father's will , for redemption of Man : That the Seede of the Woman , shall treade downe the head of the Serpent , is amongst the first Oracles of GOD'S Good-Will to Man .

Vers. 8. Aboue , when hee sayde , Sacrifice , and Offering , and Burnt-offeringes , and Offering for Sinne , Thou wouldest not ; neyther hadst Thou pleasure there-in , which are offered by the Law :

Vers. 9. Then sayde Hee , Loe , I come , to doe Thy Will ( O GOD. ) Hee taketh away the first , that Hee may establish the second .

NOw , the Apostle gathereth from the words of the PSALME set downe vers. 5.6 . that the Leviticall Sacrifices are abolished , and taken away , because they could not please GOD : and , from the wordes of the PSALME set downe vers. 7. declareth , That CHRIST'S Sacrifice is that onelie which pleaseth GOD , now come in the rowme of the Leviticall .

THEN , 1. Cleare Consequences drawne from the Scripture , are sound Doctrine . 2. Collation of places , doeth yeelde both ground of good Consequences , and ground of clearnesse . 3. The abolishing of Leviticall sacrifices , is necessarie , that CHRIST'S Sacrifice may haue the full place , and rowme , for pleasing of GOD , and saving of vs .

Vers. 10. By the which Will , wee are sanctified , through the Offering of the Bodie of IESUS CHRIST , once for all .

THE Apostle showeth what this Will was , and how it is accepted by the Father . The Will is , That CHRIST should offer vp His owne Bodie , in a Sacrifice , once , for all . If but once , THEN , 1. It is not the Father's Will , that CHRIST'S Bodie should bee offered oftener than once . 2. If but once for ALL ; THEN , These ALL , for w●●me hee offered , were condescended vpon , betwixt the Father , and the Mediatour . GOD knewe those whome hee gaue to the Sonne , to bee ransomed : and CHRIST knewe those whome hee bought . 3. If but ONCE for those ALL ; THEN , That ONCE made a perfect Purchase for all those : The Father craved no more for their Ransome . Another offering for them , is needlesse : For , if it had beene needfull to offer aga●ne , once offering had not satisfied GOD'S Will , for their Ransome .

2. For the Father's Acceptation , and Fruite of it , hee sayeth , By this Will ; to wit , beeing obeyed , wee are sanctified : That is , I and you , and the 〈◊〉 of our societie● Elect , are separated from the peri●●ing worlde● and consecrated , as devoted soules , vnto GOD'S vse , as holie Vessels of Honour , reconciled in 〈◊〉 tyme , regenerate , and by degrees , at length , throughlie made free of sinne , & endewed with GOD'S Image , in holinesse .

THEN , 1. Those onelie who are of the Apo●●le's societie , set aparte for GOD'S vse , by Election , before tyme ; and Regeneration , in tyme ; those sanctified Ones , are those ALL , for whom CHRIST offered Himselfe . 2. All those , for whom CHRIST did offer Himselfe , are sanctified in GOD'S Decree ; and , in due tyme , by vertue of CHRIST'S Offering . 3. Those who are never sanctified , the Bodie of CHRIST was never offered for them .

Vers. 11. And everie Priest standeth daylie , ministering , and offering , oftentymes , the same Sacrifices , which can never take away sinnes .

Vers. 12. But this Man , after Hee had offered one Sacrifice , for sinnes , for ever , sate downe , on the Right Hand of GOD.

THAT hee may ende the Comparison of Aaron● Priesthoode , and CHRIST'S , hee heapeth together a number of the imperfections of the Leviticall Priesthoode , to show the Reasons , why it must bee abolished , vers. 11. And , in the verses following , vnto the 15. hee layeth open the Perfection of CHRISTS Priesthoode , which is to endure for ever . Let the wordes of the Text bee observed .

1. In the Leviticall Priesthoode , there is a pluralitie of Priestes , [ everie Priest ] importing manie . But in CHRIST'S Priesthoode , not a Priest , but Himselfe alone . THIS MAN , vers , 12. is opposed to their EVERIE PRIEST , vers. 11.

THEN , To make moe Priestes vnder Christ's Priesthoode , by speciall office to offer vp Christ , is to make the Priesthoode of Christ imperfect , lyke that of LEVI .

2. In the Leviticall Priesthood , everie Priest standeth , as a servaunt , mooueable in his office . But Christ sate downe , vers. 12. established with Dignitie in his Priesthoode , as Master , and Lord .

3. In the Leviticall Priesthoode , everie Priest standeth , daylie offering , often tymes . But Christ , vers. 12. offered but one Sacrifice , for ever .

THEN , Christ's Sacrifice never was offered , nor shall bee for ever offered , but once ; say the contrarie who will .

4. In the Leviticall Priesthoode , they offered the same Sacrifices oftentymes : That is , Multitudes of sacrifices , of the same kinde . But Christ offered one sacrifice , for ever , vers. 12. That is , A sacrifice , one in number , and one in offering ; one individuall Offering , one tyme onelie , offered Hee .

THEN , No sorte of pluralitie doeth Christ's Sacrifice admit ; seeing it is one onelie , and onelie once offered . The Apostle leaveth no rowme for an vnbloodie sacrifice , beside the bloodie : nor another offerer , but Himselfe onelie : nor another tyme , but that ONCE , on the Crosse.

5. In the Leviticall Priesthoode , manie Priestes , manie sacrifices , oftentymes offered , could never take away sinne : But CHRIST , our Priest , offered one Offering ; to wit , his owne Bodie ; once , and not oftener : and this sufficeth for sinne , for ever , vers. 12.14 .

THEN , That Sacrifice which taketh away● sinnes , must doe it at once , and for ever : and that sacrifice which doeth not take away sinnes at once , and at one offering , shall never bee able to take away sinnes by repetition , howe often soever it bee offered .

6. From the Apostle's Artifice , WEE LEARNE , 1. To gather together in our mynde , in a heape , the evills and imperfections of everie thing which is lyke to drawe , or divert vs from Christ : and ▪ on the other hande , the Properties and Excellencies of Christ , that wee may bee tyed fast vnto Him . 2. In speciall , when anie Meane , or Instrument appoyncted of GOD , to bring vs to CHRIST , is lyke to come in more esteemation than becommeth ; wee are taught to rid Marches betwixt the same , and Christ : that the Meane may haue the Meanes rowme , and CHRIST may haue GOD'S rowme .

Vers. 13. From hence-foorth expecting , till His Enemies bee made His Foote-stoole .

WHAT is Christ doing now , then , seeing hee hath no sacrifice to offer ? Hee is sitting at the Right Hand of GOD ; from hence-foorth expecting , till his enemies bee made his foote-stoole : That is , his Manhead beeing no more on earth nowe subject vnto suffering , is entered into the Fellowship , and Fruition of the Glorie of his Godhead , to exercyse his Power and Authoritie , for the good of his Church , and overthrow of his Enemies .

THEN , 1. Albeit all CHRIST'S Personall Sufferinges are ended ; yet the Warre-fare of the Subjectes of His Kingdome , endureth still agaynst Enemies , such are as Satan , and the Wicked of the Worlde , and Sinne , and Death . 2. That Battell is CHRIST'S : Hee is Partie to all the Foes of His Kingdome : They are His Enemies . 3. Hee is not alone in the Battell : the Father is joyned with Him ; and is set on worke , to subdue His Enemies ; as it is sayde , PSAL. CX . 1.2 . Wherevnto this place hath reference ; His Enemies shall bee made his foote-stoole . 4. Albeit this Victorie bee not compleated for a tyme , yet it is in working , and shall surelie bee brought to passe . 5. As our LORD expecteth , and wayteth on patientlie , till it bee done ; So must wee His Subjectes doe also . 6. At length , the highest of His Enemies , shall bee made lower , than the basest of CHRIST'S Members . They shall bee made His FOOTE-STOOLE , subdued vnder Him , and tramped vpon .

Vers. 14. For , by one Offering Hee hath perfected , for ever , them that are sanctified .

HEE giveth a Reason ▪ why Christ nowe hath 〈◊〉 more Offering to make , nor no more Suffering to endure ; but onelie to beholde the fruite of his Sufferinges , brought about by the Father ; and , to concurre with the Father , on his Throne , for that ende : Because , by one Offering , hee hath perfected , for ever , them that are sanctified . That is , By that once Offering on the Crosse , done and ended before hee sate downe on the Right Hand of GOD , hee hath payed the full Pryce , for ever , of the Purchase of Remission of sinnes , and salvation , to those that are consecrated to GOD , in holinesse .

THEN , 1. Who-so-ever will haue anie more offering vp of CHRIST , than that One , once offered before His Ascention ; denyeth , that CHRIST , by Once Offering , hath perfected , for ever , them that are sanctified . 2. How-so-ever you take the word SANCTIFIED , whether for those that are separated from the Worlde , and dedicated vnto GOD , In CHRIST , in GOD'S Purpose , and Decree ; comprehending all those whome the Father hath given vnto CHRIST , out of the Worlde ; that is , the Elect : or whether you take it for the Renewed , and Sanctified in tyme ; the Offering of CHRIST is not but for the Sanctified ; that is , for such as are consecrated , and separated out of the Worlde , and dedicated to bee Vessels of Honour , vnto GOD.

2. They for whome Christ hath made that Offering once ; those , sayeth hee , hee hath perfected , for ever . THEN , 1. Hee hath not made Purchase of a possibilitie of their salvation onlie : but Hee hath perfected them , in making Purchase of all that they neede to haue , even to their full Perfection . 2. Hee hath not purchased vnto them the remission of some sinnes , and left the satisfaction to bee payed by themselues , for other some : but hath PERFECTED them , perfectlie satisfied for them , and perfectlie expiated all their sinnes . 3. Hee hath not made Purchase of some Graces vnto them onelie for a certayne tyme , so as Hee will let them bee taken out of His Hand afterwardes , and perish : but Hee hath PERFECTED them , for ever . 4. Hee hath not appoyncted anie offering for them , to bee made by anie other , after Him : But , hath made ONE Offering , HIMSELFE , for them , which satisfieth for ever : so as the Father craveth no more offering , for expiating their sinne , for ever . For GOD hath set foorth CHRIST , to bee a Propitiation , through Fayth , in His Bloode , ROM. lij. 25 . That is , GOD maketh it manifest , by His Gospell , that Hee is pacified , in CHRIST , towardes them that belieue in His Bloode , that belieue in Him crucified .

Vers. 15. Whereof the holie Ghost , also , is a Witnesse vnto vs : For , after that Hee had sayde before ;

Vers. 16. This is the Covenant that I will make with them after those dayes , sayeth the LORD ; I will put My Lawes into their Hearts ; and in their Myndes will I wryte them :

Vers. 17. And their sinnes , and iniquities , will I remember no more .

HEE prooveth , that it is needlesse there should bee anie repetition of a sacrifice for sinne , in the New Testament : Because , Remission of sinnes , purchased by Christ's death , who is the Testatour , is still in force , continuallie , in Christ's Kingdome ; there beeing an Article of the Covenant , for Remission of sinnes , to the Confederated . And , if Remission of sinnes bee , no Oblation for sinne can bee , vers. 18.

1. Hee sayeth , that the holie Ghost is Witnesse vnto vs , of this Trueth , That Christ can not bee offered agayne . THEN , 1. Wee who doe teach this Doctrine , and deny anie more offering of Christ ▪ as a sacrifice , haue the holie Ghoste testifying for vs . 2. The holie Ghoste is Author of the Scripture , and doeth speake vnto vs there-by .

2. Hee declareth , the Newe Covenant to bee of the holie Ghosts making ; and calleth Him THE LORD . Wherein hee teacheth vs , 1. That the holie Ghoste it a distinct person of the Godhead , bearing witnesse , by Himselfe , to the Church , of the Trueth . 2. And one in essence with the Father , and the Sonne ; even the LORD , IEHOVAH ; Author of the Newe Covenant , with the Father , and the Sonne .

Vers. 18. Now , where Remission of these is , there is no more offering for sinne .

FROM this Article , of Remission of sinnes , in the Newe Covenant , hee concludeth , No more offering for sinne , but once , vnder this Covenant ; Because , sinne is expiated .

QVEST. Howe , then , could there bee Remission of sinne vnder the Lawe , where there was daylie offering for sinne ? Or , if there was Remission , howe could there bee offering for sinne ? I ANSWERE . There is a Remission granted , vpon Suretie given , for Satisfaction to bee made for the partie remitted : and , there is a Remission granted , for Satisfaction alreadie made for the partie remitted . The Remission that the Fathers vnder the Lawe had , was of the first sorte ; Vpon Promise of the Mediatour to come , and to satisfie . And with Remission of this sorte , a typicall sacrifice might stand , for signifying , that the true expiatorie Sacrifice was not yet payed , but was comming to bee payed . But , the Remission that wee get vnder the Gospell , is vpon Satisfaction alreadie made by the true Expiatorie and Satisfactorie Sacrifice of IESVS CHRIST , done , and ended , with the personall suffering . And this sorte of Remission is it , whereof the Apostle heere speaketh ; and it admitteth no manner of offering for sinne : neyther typicall offering , because Christ is come , and hath fulfilled what the typicall sacrifice did signifie : neyther the repeating of the true Expiatorie Sacrifice of Christs Bodie ; because , then , Christ behooved to suffer daylie , and die daylie , after that hee hath made satisfaction . And , beside these two sortes of offering , the ●ewish bloodie sacrifices typicall , and the true Expiatorie bloodie Sacrifice of Christ's Bodie on the Crosse , the Scripture acknowledgeth none . So , the meaning of 〈◊〉 Apostle , in these wordes , must bee this : Where Remission of sinnes is alreadie purchased , by offering of the true Expiatorie Sacrifice , as nowe it is , vnder the New Covenant , there no more offering can bee for sinne anie more . THEN , 1. The Apostle acknowledgeth no vse for anie sacrifice vnder the Newe Testament , after Christ's Ascention : else , his Reason should not holde . 2. The sacrifice which is offered , to wit , the Bodie of IESVS , hath alreadie suffered for sinne : so that nowe the Remission of those , that is , of sinne and iniquitie , ALL SORT of the Elects sinnes , is obtayned there-by alreadie . 3. Not onelie NO SACRIFICE is anie more to bee offered for sinne vnder the Newe Covenant ; but , also , No OFFERING , sayeth hee , bloodie , or vnbloodie , is to bee offered . 4. That Church which pretendeth to offer anie Offering for sinnes , of quicke , or dead ▪ nowe vnder the Gospell , professeth , That no Remission of sinne is to bee had in such a Church : Because , where there is Remission of sinne , there is no more offering for sinne , sayeth the Apostle , expresslie .

Vers. 19. Having , therefore , Brethren , boldnesse , to enter into the Holiest , by the Blood of IESUS .

FROM the by-past Doctrine , of Christ's Excelcellencie , and Riches of Grace , which commeth vnto vs through him , hee draweth Exhortations , for vse-making of this Doctrine , in soundnesse of Fayth , and the Fruites there-of , vnto the ende of the Epistle . And , first , hee exhorteth , To seeke vnto Communion with GOD in Heaven , through Christ ; vsing the tearmes of the Ceremoniall Lawe , but mixed with wordes touching the Excellencie of the thing signified , aboue those Ceremonies : to showe the Hebrewes , That those Ceremonies had nothing in themselues , but did serue to represent Christ , and his Benefites : And , so , to drawe them from those shadowes , vnto the trueth of that , which once beeing signified by them , is nowe manifested in Christ .

To make the Exhortation to bee the better receaved , bee setteth downe sundrie Priviledges of the Faythfull , vers. 19.20.21 . From which hee inferreth his Exhortation , vers. 22. For the first Priviledge , hee sayeth , Wee haue libertie to enter into the Holiest : That is , Into Heaven .

1. In that hee maketh this Priviledge proper to the societie of Christians , himselfe , and others ; hee teacheth vs , 1. That so long as men are without Christ , they are debarred out of Heaven ; no Doore nor Way open , but the flaming Sword of GOD'S Iustice , to keepe out everie one that shall preasse to enter , before Christ bring them . But , such as come to Christ by Fayth , Heaven is opened vnto them , and the Doore cast vp , for them to enter in , who were exyled before .

2. Next , hee commendeth this Priviledge , by calling the Place . The Holiest , the Place where GODS HOLINESSE dwelleth , represented by the Sanctuarie ; where nothing can enter , but that which is holie . Teaching vs there-by , That the Faythfull are so washen from their sinnes , through Fayth in Christ , that GOD will admit them into the Place of His Dwelling , into His Heavenlie Sanctuarie , by Fayth nowe , and Fruition heere-after .

3. Hee commendeth this Priviledge , by calling it a Libertie . The word , properlie , signifieth , Libertie to speake all our mynde ; as hath beene marked before . Where-by hee teacheth vs , 1. Howe wee doe enter into the Holiest ; to wit , by Prayer , sending vp our Supplications to Heaven . And , agayne , 2. That in our Prayers to GOD , wee may vse freedome of speach , telling Him all our Mynd , all our Griefes , all our Feares , all our Desires , and even powre out our heartes before Him , at all tymes .

4. Hee commendeth this Priviledge , by the Pryce of the Purchase there-of , even the Blood of IESVS . Where-by hee teacheth vs , 1. To haue this Priviledge in high esteemation . 2. To make good vse of it . 3. To bee confident of the standing of it : and all , because it is so dearlie bought .

5. Lastlie : hee commendeth this Priviledge , by the Common Right which all Believers haue vnto it , the Apostle , and these Hebrewes , as his Brethren , and all other of that Societie . Where-by hee teacheth , That albeit there bee great difference in the measure of Fayth , and other Graces , betwixt Christians ; some beeing stronger , some weaker , some as Apostles , some as these weake Hebrewes , &c. yet all are the Children of one Father , all are Brethren , and all are admitted , by Prayer , to come , and enter into Heaven , freelie to powre out their soules , at all tymes , vnto GOD.

Vers. 20. By a Newe and Living Way , which Hee hath consecrated for vs , through the Vayle ; that is to say , His Flesh.

THIS is one Priviledge , That wee haue libertie to enter into Heaven , followeth another . There is a Way made , to leade vs on there-vnto , which is Christ's Flesh , compared to the Vayle of the Sanctuarie , which both hid those thinges which were within the Sanctuarie , and yet yeelded an enterie through it selfe , vnto the Sanctuarie . So is Christ's Flesh , the Vayle of his Godhead , which did bide the Glorie of his Deitie , from the carnall beholders , who stumbled at his basenesse ; and yet opened a Doore , for the spirituall man to looke in , vpon him that was invisible , whyle as hee observed the brightnesse of the Glorie of GOD , breaking through the Doctrine , and Workes , of the Man CHRIST .

1. Hee maketh the Way , to bee Christ's Flesh , or Christ as incarnate , or Christ considered according to his humanitie : Because , Christ's taking on our nature , is the onelie Meane of reconciling vs vnto GOD. No man ever came to the Father , but by him . No other Name where-by men are saved , but the NAME of IESVS CHRIST . And , therfore , as in the way , a man must enter , and holde on still , till hee come to the ende , to the place where hee would bee : Even so must everie man , who would bee at Heaven , begin at Christ , and holde on , making progresse in him still , from Fayth to Fayth , from Grace to Grace , till hee come to his Rest.

2. This Way is of Christ's owne making : hee hath devysed it , and consecrated it . Hee who is the Father's Wisedome , hath thought it the best Waye , to bring Man to GOD , that GOD should become Man , that the Word should bee made Flesh. The best Way to bring men to Heaven , that GOD should come downe , to the earth , to take on Man's nature vpon him , that hee might make Man Part-taker of the Divine Nature .

3. Hee hath consecrated and dedicated his Flesh , his humane nature , set aparte , and sanctified himselfe , to this same ende , that Men might make their Moyen with GOD , by him , as Man ; and , by the Bandes of Nature , with him , he helped vp to the Bands of Grace , with GOD ; by comming to the Man CHRIST , might finde GOD in CHRIST .

4. Hee calleth it a New Way , 1. Because of the cleare manifesting of the Way to Heaven , vnder the Gospell , in comparison of the tyme of the Law . 2. Because a readie , playne , and safe Way , without stumbling Blockes , Pittes , or Snares , Daungers , or Inconveniences , to such as keepe themselues there-in , such as new-made wayes vse to bee . 3. Because it waxeth never olde ; is now established , and never to bee altered , or abolished .

5. It is a Living Way , 1. Because Christ liveth for ever , to helpe them all to Heaven , who seeke vnto GOD , through Him onelie . 2. Because Lyfe is heere in Christ , as in the Fountayne ; that hee may giue Lyfe to whom-so-ever hee will : that is , vnto all that come vnto him . 3. Because it giveth Lyfe , and refreshment , to the wearie Passenger , and quickeneth his dead and dumpish heart , when hee considereth that his Saviour is a Man indeede , so earnest to haue vs saved , that hee hath yoaked himselfe in communion of nature with vs , there-by to saue vs . It is Meat , indeede , to his Soule , that the Word is made Flesh : It is Drinke , indeede , to consider , that hee hath suffered for our sinnes . As Elias Chariot , so is CHRISTS Manhead , and Sufferinges . Get vp heere , by Fayth in him , and thou shalt goe vp to GOD. This Way is as that of Eagles winges . Lay first grippes vpon IESVS CHRIST , GOD manifested in the flesh : and hee will mount vp with thee , and carrie thee thorow the Wildernesse , to Canaan : From the naturall Miserie , and sinnes which thou lyest in , vnto Heaven .

6. This Way leadeth through the Vayle , To teach vs , That wee comming to CHRIST'S Manhead , must not subsist there : but by this meane seeke in to GOD , who dwelleth in Him ; that our Fayth and Hope may bee in GOD. Wee enter by the Man CHRIST , and doe rest on GOD , in CHRIST , on the fulnesse of the Godhead which dwelleth bodilie in CHRIST . This is to distinguish the natures of CHRIST , and to keepe the vnitie of His Person rightlie .

Vers. 21. And , having an high Priest over the House of GOD.

FOR our farther satisfaction , hee giveth vs Christ over agayne , to make yet more vse of him , to direct , guyde , and convoy vs , in the Way , to leade vs to the Father in Heaven , through the Courtes of his Dwelling , and to bring vs in to him , and make vs welcome There .

1. Wee haue Christ for a PRIEST to vs , whose Lippes doe alwayes preserue Knowledge , in whome are hid all the Treasures of Wisedome and Knowledge , who will informe our Myndes , and perswade our Heartes to belieue , and obey : who will reconcile , by His once offered Sacrifice , the Believer ; will intercede for the Reconciled , to keepe him still in Grace : will blesse vs , with all Spirituall Blessinges : will take our Prayers , Thankes-giving , and the Spirituall Sacrifice of all the good Works of our Hands , and wash the pollutions from them ; will offer them , in our name , with the Incense and Perfume of His owne Merites ; and leade our selues in , where our Lampes shall bee furnished , and our Table filled , till wee goe in to Heaven ; and There Hee will welcome vs , in a Mansion prepared for vs .

2 Hee is a high PRIEST , adorned with all Authoritie , and all Perfections ; having all in substance , which the Types did signifie ; who beareth our names , yea , our selues , on the Sholders of His Power , and in the Breast of His Heartie Loue : who beareth the iniquitie of the Holie Thinges , and Holinesse in His Fore-head , for vs . In whome the Father is well pleased with vs , and hath made vs acceptable , as in His Well-beloved .

3. Hee is OVER THE HOVSE OF GOD : Hee hath Authoritie , and Power , to bring in whom Hee pleaseth , and to giue foorth of the Treasure as much as hee will : All the Mansions in his Father's dwelling house , are his ; and all at his disposing , to open so as none shall shu● : To him belongeth to giue foorth the sentence of Admission to Heaven ; and to say , Come , you blessed of the Father . Yea , to make this his Authoritie manifest , hee will come agayne , and take vs vnto himselfe : that where hee is , wee may bee there also .

4. WEE HAVE this high Priest : that is ▪ hee is ours , because , 1. Taken out from AMONGST vs , one of our number , albeit not of our conditions ; of our nature , but separate from our sinfull manners ; holie , and harmlesse . 2. Because hee is FOR VS , in thinges appertayning to GOD , to employ his Moyen and Power , for our behooue , towardes GOD. 3. Because , bound in all Bandes , WITH VS , of Nature , of Grace , and Good-Will , of the Father's Gift , and Appoynctment , and his owne Covenant ▪ and speciall Contract , with vs . So that albeit an vncouth man may possiblie leaue a stranger in his journeye alone , yet Christ can not choose to doe so to vs : but , for the Bandes betwixt him and vs , hee will never leaue vs , nor forsake vs .

Vers. 22. Let vs draw neare , with a true heart , in full assurance of Fayth ; having our Heartes sprinkled from an evill conscience , and our bodies washed with pure water .

FROM these Priviledges , hee presseth an Exhortation , To draw neare to GOD ; and prescrybeth the Disposition requyred of vs , in our drawing neare .

1. This Exhortation showeth , 1. That true Christians are often tymes so sensible of their owne vnworthinesse , that vnder that sense , they are enclyned , of themselues , to stand a-farre off ; and haue neede of encowragement , and invitation , to drawe neare . 2. That such as are moste sensible of their owne vnworthinesse , are moste called , to come forwardes , vnto GOD : for Hee giveth grace to the humble .

2. Hee layeth downe the Priviledges in the former Verses ; and , in this , draweth on the Exhortation : TO TEACH VS , 1. That such Priviledges as are graunted vnto vs , in Christ , must bee receaved , and believed , as Trueth . 2. That wee must studie to make vse of our Priviledges , and challenge them for our owne . 3. That the weakest of true Believers in Christ , may thrust in themselues at the Doores of Grace , amongst the holie Apostles : for the Apostle putteth the HEBREWES with himselfe , in the Exhortation , for this ende .

3. For our disposition , and fitting to drawe neare , bee requyreth , first , That wee haue a true heart . Hee sayeth not , a sinlesse heart ; but , a true heart ; that is , such a heart , as in the matter of believing myn●e●h no confidence , but in GOD'S Grace , through Christ onlie ; and , in the matter of GOD'S Service , myndeth onelie His will in its ayme , and alloweth onelie that which is His will in its censure .

THEN , An honest heart , which honestlie acknowledgeth its owne sinnes , and fleeth to Christ's Blood , for sprinkling ; whose ayme is vpright , endevour vpright , and censure of it selfe vpright ; allowing in it selfe nothing but what GOD alloweth , and displeased with that which dispeaseth GOD , albeit , manie wayes , weake and imperfect , yet hath libertie to draw neare vnto GOD.

4. The next thing hee requyreth , is full assurance of Fayth : That is , a setled , and full perswasion , to bee accepted , even through IESVS CHRIST . THEN , Albeit the LORD will not despyse the weakest measure of Fayth , and will not quench the smoaking flaxe ; yet it pleaseth Him better , yea , it is His Commandement , that men studie vnto the full assurance of Fayth : for , the more thou restest on GOD'S Covenant with thee in IESVS CHRIST , the more thou sealest His Trueth , glorifiest Him , becommest the more lyke vnto faythfull Abraham , and gettest the deeper rooting in CHRIST .

5. The third is , That the heart bee sprinkled from an evill conscience . The heart is sprinkled , when a sinner , sensible of sinne , maketh heartie application to himselfe , of the Blood of IESVS , for remission of sinnes : after this heartie application of CHRISTS Blood , the Conscience is furnished with a good Aunswere vnto all Challenges ; and , so , is made good , a comfortable Conscience , absolving the man , through fayth in IESVS , whome it tormented with Challenges , before it ran to the Blood of IESVS for sprinkling .

THEN , When-so-ever the Conscience is evill , accuseth , and vexeth , let the vexed heart runne to CHRIST'S Blood ; and then shall it bee free from an evill conscience : For , the Blood of IESVS cleanseth vs from all sinne . Let the Heart bee sprinkled , and the Conscience will bee good .

6. The fourth thing requyred in him that draweth ●are as hee should , is , That his bodie bee washed with ●●re water : That is , That according to the sigification of that Legall Rite , their outward conversation bee ●●amelesse , and holie ; sinne beeing so curbed within , that it reygne not in their mortall bodie ; so foughten agaynst within , as it breake not foorth in scandalous works of darknesse , in the actions of the bodie .

THEN , 1. With a sprinkled Conscience within , men must joyne an holie , and blamelesse conversation without . 2. The washing of the conversation without , must proceede from an heart sensiblie acquaynted with the power of the Blood of IESVS . 3. And this outward holinesse of the bodie , must bee wrought with pure water ; that is , by the Spirite of Sanctification ; to distinguish the reformation of a Believer , from a Counterfeyt , who without may looke lyke a righteous man , but within bee as a why●ed Tombe , full of rottennesse .

Vers. 23. Let vs holde fast the Profession of our Fayth , without wavering : ( for Hee is faythfull that promised . )

ANother Exhortation , to avowe the Fayth of CHRIST ; that is , the Doctrine of CHRIST , the Trueth receaved from CHRIST , and believed ; and not to quyte it in the tyme of tryall , vpon anie condition .

1. The requyring to holde fast the Confession of our Fayth , or Hope , as the word importeth , TEACHETH , 1. That a true Christian must not onelie holde the Trueth of CHRIST secretlie ; but must confesse it , professe , and avowe it openlie , where GOD'S Glorie , and others good , requyreth the same . 2. That hee must looke for adversarie powers , and Temptations , to take that Trueth , or at least the confession of it , from him . 3. That in these Tryals and Essayes , hee must holde the faster grippe , and avow it so much the more steadfastlie , as hee is tempted to quyte it . 4. That when hee is put to the Tryall of this Confession , of anie poynct of his Fayth , hee is also put to the Tryall of the Confession of his Hope ; Whether his hopes of the promised Salvation in IESVS , bee stronger to keepe him steadfast , or the Terrour , and allurement from men , stronger to make him quyte the poynct of Trueth controverted . 5. That nothing , but this Hope , is able to make a man stand out in Tryall , if hee bee hardlie vrged .

2. Hee will haue the avowing of the Trueth of CHRIST , to bee without wavering . THEN , 1. Men must so 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 ●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 endure to thinke of a separation , will not quyte the true Religion , nor anie knowne poynct of CHRIST'S Trueth , and is vsing the meanes to get GOD'S Peace : albeit it might seeme to it selfe , because of the present sense of wrath , to bee in the selfe-same estate that is heere descrybed ; yet is it free , as yet , of the sinne agaynst the holie Ghost ; and not to bee reckoned amongst Adversaries ; but amongst the Friendes and Lovers of CHRIST , howe vehementlie so-ever Satan's suggestions beare in the contrarie .

3. In that by setting before them the fearfull estate of Apostates from the knowne Trueth of the true Religion , hee laboureth to strengthen them agaynst the feare of persecution . WHENCE WEE LEARNE ,

That if Apostates , before they make Apostasie from the true Religion , did fore-see their owne daunger , as after Apostasie they are made to fore-see their owne condemnation , all the terrour of all the torment which man could put them vnto , and all the allurementes which this worlde coulde giue them , would not mooue them to quyte the least poynct of the Trueth of true Religion .

Vers. 28. Hee that despysed Moses law , died without mercie , vnder two or three witnesses .

Vers. 29. Of howe much sorer punishment , suppose yee , shall he be thought worthie , who hath troden vnder foot the Sonne of GOD , and hath counted the Blood of the Covenant wherewith hee was sanctified , an vnholie thing , and hath done despyte vnto the Spirit of Grace ?

HEE prooveth the equitie of their judgement , by the proportion of their punishment who despysed the Law of Moses . THEN , As sinnes are greater , so must the punishment bee greater : and the Conscience beeing posed as heere , can not but subscrybe to the proportion .

2. To make the Sinne appeare the better , hee poyncteth out some particular sinnes , involved within this great Sinne. For clearing whereof , it may bee asked ; Howe can the Apostates treade the Bloode of the Sonne of GOD vnder foote ? &c.

I ANSWERE : They can not , indeede , by physicall action : but by doing the equivalent sinne , they are accounted of GOD to doe it , by judiciall interpretation . Their Apostasie importeth , their agreeing , to doe CHRIST as much indignitie , as if they did offer Him this personall violence . Their deedes showe , that they haue this base esteemation of CHRIST , and His blood : and no better . For , what sayeth the Apostate of CHRIST , by his deede , but , That Hee is not worthie to bee professed , or avowed , or followed ?

And what is this in effect , but to treade Him vnder all these base thinges , which the Apostate preferreth before Him ? And so is to bee vnderstoode of the Bloode of CHRIST , and His Spirit .

QVEST. But howe can the Reprobate bee sayde to bee sanctified , by the Bloode of the Covenant ? I ANSWERE . There is a sanctification to the purifying of the flesh , and a sanctification to the purifying of the conscience , from dead workes , to serue the Living GOD , HEBR. ix . 13.14 .

The sanctification externall to the purifying of the flesh , consisteth in the man's separation from the world , and dedication vnto GOD'S service , by Calling and Covenant , common to all the members of the visible Church ▪ and it is forcible thus farre , as to bring a man into credite and esteemation , as a Saynct , before men , and vnto the common Priviledges of the Church ; wherevpon , as Men , so GOD also , speaketh vnto him , and of him , as one of His People ; and dealeth with him , in his externall dispensation , as with one of His owne People . In this sense all the Congregation of Israell , and everie one of them , is called holie , yea , Core also , and his followers , Numb. 16.3 . The Sanctification internall , by renovation , consisteth in a man's separation from the state of Nature , to the state of Grace ; from his olde conditions , to bee a new creature indeede . By this latter sorte , a Reprobate can not bee called sanctified ; but by the former , hee may bee called sanctified , and that by vertue of the Bloode of the Covenant , albeit hee should not get anie farther good thereby : For , as the Bloode of CHRIST hath vertue to cleanse the Conscience , and renew the Soule which commeth vnto it truelie , and spirituallie ; So it must haue force to doe that which is lesse ; that is , purifie the flesh , and externall condition of the man who commeth vnto it outwardlie onelie , as the Types did vnder the Lawe ; wherevpon an hypocrite in the Christian Church , must bee accounted one of the Congregation of the Saynctes , as well as an hypocrite vnder the Lawe was so called ; because Christ's Bloode can not bee inferiour to the Types , which were of this force , to sanctifie men to the purifying of the flesh . Or wee may say more shortlie : There is a sanctification by consecration , when anie thing is devoted , or dedicated vnto GOD , and a sanctification by inhabitation of the holie Spirit , 2. Cor. vj. 16.17.18 . Of the former sorte , the Censers of Core , Dathan , and Abirim , are called holie . And the reason is given , Because they offered them before the LORD , therefore they are halowed , Numb . xvj . 38 . And , in this sense , all the members of the visible Church , even such as afterwardes doe prooue Apostates , are sanctified , because they are offered , and offer themselues vnto the LORD . But the inhabitation of the holie Spirit , is proper onlie to the Elect , and GOD'S Children .

HENCE LEARNE , 1. That all the members of the visible Church , are so confederate vnto GOD , that it is sacriledge for them , not to seeke GOD'S Honour in all thinges , or to bestowe themselues anie other way , than for GOD. 2. Men are reckoned by GOD , so to deale with CHRIST , and His Blood , and Covenant , and Spirite , as they make account thereof , as they haue esteemation of CHRIST , and His Bloode , and Spirit . 3. And their esteemation is not reckoned by their wordes , or pretences , but by their deeds , as these doe importe , so are they judged to esteeme . 4. Because Apostasie from CHRIST , importeth as much , as Hee and His Doctrine , are vnworthie to bee avowed , or mayntayned ; by consequence it importeth also , that CHRIST was not the Man Hee called Himselfe ; and , that all His Spirite had taught them , was vntrueth : and , therefore , justlie heere doeth the Scripture challenge the Apostate , of counting CHRIST'S Bloode no better than the blood of a common Malefactor ; and , of giving the Lie to the HOLIE SPIRIT . So fearfull a thing is it , to make Defection from anie knowne parte of true Religion .

Vers. 30. For wee knowe Him that hath sayd , Vengeance belongeth vnto Mee ; I will recompence , sayth the LORD . And agayne , The LORD shall judge His People .

IN that hee prooveth the certayntie of their punishment , out of Deuter. xxxij . 35.36 . LEARNE , 1. That the justice and constancie of GOD'S Trueth , in generall threatninges , is sufficient to prooue the certayne punishment of particular sinnes . 2. The punishment of Apostates , of one kynde , may evidence the punishment of Apostates of another kynde . For , it is the IEWES Apostasie , to Idolatrie , and worshipping of Images , which in that place the LORD doeth threaten .

2. Hee maketh the knowing of GOD who speaketh , a proofe sufficient 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 a● 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 le● 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 no● 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 is ended , the promised Rewarde is given .

Vers. 37. For , yet a little whyle ; and hee that shall come , will come , and will not tarrie .

HEE encowrageth them to patience , by promise of the LORD'S comming , to relieue them shortlie . THEN , 1. The tearme of Patience , is , vntill the LORD come , to deliver . 2. The patient attender on His comming , shall not bee disappoyncted : For , Hee will come , and will not tarrie beyonde the due tyme of our necessitie . 3. It should strengthen vs vnto patience , that the tyme is short , and the Deliverie certayne :

Vers. 38. Nowe , the Iust shall liue by Fayth : but , if anie man drawe backe , my soule shall haue no pleasure in him .

HOw shall they fende in the meane tyme ? Hee aunswereth from HABAC . 2.4 . The Iust shall liue by Fayth : That is , The man who will bee found righteous , must not looke to present sense ; but sustayne his soule , with the Word of Promise .

THEN , 1. In the midst of Troubles , and GODS felt absence , Fayth will content it selfe with the onelie Promises of GOD. 2. Looking to GODS Word by Fayth , is able to keepe a soule in lyfe , and patience .

2. Hee threatneth the missbelieving Apostate , that chooseth to drawe backe , and not to liue by fayth . The wordes of the Prophet , are , He whose soule is lifted vp in him , is not vpright . The Apostle betaketh him to the meaning ; which beeing compared with the Prophet's wordes , DOETH TEACH VS , 1. That hee who refuseth to liue by Fayth , is lifted vp with the false confidence of some other thing than GOD : hee hath some strong holde within himselfe , wherein hee doeth trust . 2. Hee that lifteth vp himselfe , in his vayne confidence , will drawe abacke from believing in GOD'S Word , in the tyme of tryall . 3. Hee that draweth backe in the tyme of tryall , bewrayeth the want of this sinceritie . 4. A back-slyder from the profession of the Trueth , is loathsome , both to GOD , and to His Sayncts .

Vers. 39. But wee are not of them who draw backe vnto perdition ; but of them that belieue , to the saving of the soule .

HEE mittigateth the Threatening , lest hee should seeme to suspect them of inconstancie . THEN ▪ 1. Such Threatninges and Exhortations as haue bene given heere , doe not importe the vncertayntie of their perseverance who are threatened ; but standeth with the assurance of the contrarie . 2. Hee who threateneth , should bee as warie to weaken his hearers fayth , as his owne . 3. Hearers must vnderstand , that the right vse of threatening , is , to rowse men out of securitie ; and not to discowrage them .

2. Wee are not of them ( sayeth hee ) who drawe backe vnto perdition .

THEN , 1. They who drawe backe , from constant avowing of the Fayth , drawe neare vnto perdition . Hee that forsaketh the Crosse , runneth himselfe on the Rocke of his owne destruction ; which is worse . 2. The Elect are not of that kynde , or sorte of men , who fall into Apostasie , vnto perdition . They may fall for a tyme ; but are not of them that drawe backe , vnto perdition .

3. Wee are of them ( sayeth hee ) who belieue to the salvation of the soule . THEN , 1. True Believers are of that kynde , of whom all doe persevere . 2. Persevering in the Fayth , is a going on to Salvation .

The summe of Chap. XI .

NOw , that you may know the better howe to liue by Fayth , consider , that Fayth apprehendeth thinges to come , as present , and subsisting , by gripping them , in their originall Fountayne , which is the Word of Promise , and beholding in the Mirrour of the Word , the cleare certayntie of thinges , as yet not seene to sense , Vers. 1. For , so were the Elect Beholders and Part-takers of CHRIST before Hee came , and were justified , Vers. 2. And so haue wee certayntie of the Creation of the World of nothing . Vers. 3. By it was ABEL'S person and sacrifice accepted , and preferred before his elder Brother , Vers. 4. By it was ENOCH made readie for Heaven , Vers. 5.6 . And NOAH , by it , saved , both in bodie ●nd soule , Vers. 7. Fayth made ABRAHAM leaue his ●ountrey , in hope of Heaven , Vers. 8.9.10 . By it , SA●IA , beeing olde , got strength , aboue the course of nature , to become a fruitfull Mother , Vers. 11.12 . All these , vnto their dying day , were contented with the fore-sight of the Performance of GOD'S Promises ; and , in hope thereof , renounced the Worlde : therefore GOD honoureth them , as His Confederates , Vers. 13.14.15.16 . Fayth made ABRAHAM to offer his onelie sonne , Vers. 17.18.19 . ISAAC , and IAAKOB , and IOSEPH , by Fayth ▪ at their death , comforted themselues , and others also , in hope of the Performance of GOD'S Trueth , Vers. 20.21.22 . The Parentes of MOSES overcame the feare of man by Fayth , Vers. 23. MOSES , by Fayth , got strength to choose the Crosse of CHRIST , before the Riches , and Honoures , and Pleasures of AEGYPT ▪ Vers. 24.25.26 . Fayth made him constant in his choyse , and patient , Vers. 27. By Fayth hee got the People of ISRAELL to bee saved , when the first-borne of AEGYPT were slayne , Vers. 28. By Fayth the deepe Sea gaue open way , Vers. 29. High walled Townes were throwne downe , Vers. 30. Rachab was saved , when others perished , Vers. 31. By Fayth numbers of GOD'S Children did wonderfull thinges ; and receaved wonderfull Comfortes ; and overcame all Persecutions , Vers. 32.33.34.35.36.37.38 . All these died in the Fayth of CHRIST , and were justified , albeit CHRIST was not yet come , Vers. 39. GOD having reserved the accomplishment of the Prophesies and Types in the comming of IESVS CHRIST , vntill our tyme , that the Fathers might not get Salvation , except by looking to our tymes , and joyning with vs in the Fayth of IESVS ; in whome they , and wee also , are perfected . Vers. 40.

The Doctrine of Chap. XI .

VERS. 1. NOw , Fayth is the substance of things hoped for ; the evidence of thinges not seene .

HEE poyncteth out the nature of Fayth , to helpe them to liue by it . THEN , Hee that would liue by Fayth , had neede skilfullie to search out the nature thereof .

2. In descrybing Fayth , hee ascrybeth vnto it the propertie of the Worde which Fayth layeth holde vpon : For , it is the Word properlie , which is the substance of thinges not seene .

THEN ▪ There is such an vnion betwixt Fayth and the Worde , that what the Worde is in force and effect , that Fayth is sayde to bee , in force and effect also . As Fayth honoureth the Worde , so GOD honoureth Fayth , in giving it the lyke commendation , for force with the Worde . What is the originall of the beeing , and existence of anie thing , but this ? GOD willeth it to bee , or promiseth it shall come to passe , or commaundeth that it may bee . Therefore , let Fayth get a grip of the Promise , or Worde , and it taketh holde of the thing promised by the foote thereof . And in the hand of Fayth doeth Trueth budde out , and flowrish , vnto the type Fruit of full satisfaction in performance .

3. The word EVIDENCE , in the Originall , is a tearme of Logicke , importing , that it is the nature of Fayth , by Disputation , to convince .

THEN , It were wisedome , for helping of our weake Fayth , to make Syllogismes from the Worde , and to reason so convincinglie agaynst all opposition of incredulltie in vs ▪ as there might bee a consent , and yeelding , to the Trueth , extorted from vs .

As for example : When wee can not take to heart the daunger wee are into , by entertayning anie known sinne , from ROM. viij . vers. 13. we may reason thus ; The Scripture sayeth , If yee liue after the flesh ▪ yee shall die . But , if I forsake not , and mortifie not this knowne sinne in mee ▪ I liue after the flesh . Therefore , if I forsake not , and mortifie not this knowne sinne , I shall die . Agayne , the Scripture sayeth , If yee , through the Spirit , doe mortifie the deedes of the bodie , yee shall liue . Therefore , if I , by the Spirite , mortifie such and such Lustes , I haue GOD'S Promise , that I shall liue . And so in other particular● .

Vers. 2. For , by it the Elders obtayned a good reporte .

HEE prooveth the nature of Fayth , to bee as hee hath sayde ; because the Elders were approven of GOD , as blessed , in their believing ▪ who could not otherwayes bee part-takers of the promised Blessing in the MESSIAH to come , except Fayth had furnished vnto them the Substance and Evidence of that hoped-for Blessing .

THEN , 1. The Fathers vnder the Law , were endewed with justifying Fayth , and accepted of GOD , even as wee . 2. Men , how base soever , are brought into credite with GOD , and into good esteemation with His Church , by Fayth .

Vers. 3. Through Fayth wee vnderstand that the Worldes were framed by the Word of GOD : So that thinges which are seene , were not made of thinges which doe appeare .

ANother proofe , to showe , that Fayth is the Evidence of thinges not seene ; Because wee can haue no other Evidence of the Worldes Creation , but by looking therevpon in the Word , as it were in doing before our Eyes . THEN , 1. Fayth must not stand whether there bee Appearances , or Probabilities , or not , of such thinges as are promised in the Worde : or else it could not belieue the Creation , which is the making of all thinges , of nothing . 2. The whole workes of Creation , are Pawnes and Evidences of the possibilitie , yea ▪ Certayntie of everie thing promised : For , the workes of Creation stand vpon no better ground , than GOD'S Word . This sentence , GOD shall make our vyle bodies , lyke vnto the glorious Bodie of CHRIST IESVS , is as powerfull to make vs so , as this sentence , Let there bee Light , was powerfull to create Light , when there was none before .

Vers. 4. By Fayth Abell offered vnto GOD a more excellent Sacrifice than Kayn ; by which hee obtayned witnesse , that he was righteous , GOD testifying of his Giftes : and , by it , hee beeing dead , yet speaketh .

IN the Catalogue of Believers , hee beginneth at Abell , the first persecuted Man for Righteousnesse , and that by Kayn , professing the same worship with him . WHEREIN WEE LEARNE ,

1. That the Wicked may joyne in the outward worship , and pure formes of Religion , with the Godlie ▪ as KAIN did with ABELL . 2. That Fayth putteth the difference betwixt their persons , and service . 3. That a man's person must first please GOD , before his actions can please Him ; For , therefore was ABEL'S Sacrifice accepted , because by Fayth his person was justified . 4. Fayth maketh ABEL still a speaking Doctor to the Church : directing all , who loue to haue such rewarde , to cleaue vnto GOD , as hee did : and , albeit they should die for it , by the hand of their persecuting , and bloodie Brethren , not to wonder at it .

Vers. 5. By Fayth Enoch was translated , that hee should not see death ; and was not found , because GOD had translated him . For , before his translation , hee had this Testimonie . That hee pleased GOD.

ENOCH'S full felicitie , is expressed by GOD'S translating of him . THEN ▪ If wee aske where ENOCH went to , wee must search for him by Scriptures warrand , onlie in the companie of GOD , the Translator of him . For , before hee was translated , he lived a blessed Man , in fellowship with GOD : and it is injurious to GOD , and ENOCH both , to put him out of GOD'S fellowship , as not blessed , when hee is translated .

2. ENOCH'S Translation beareth witnesse , 1. That the blessednesse of everlasting Lyfe , with GOD , after death , was knowne in the Olde Testament . 2. That the Fathers got possession of it . 3. That this Felicitie could not bee attayned vnto , but by flitting , and remooving out of this lyfe . 4. That the Bodie is a Partner with the Soule , of Lyfe aeternall . 5. That how-so-ever it bee appoyncted , for all men , once to die ; yet GOD can make , when Hee pleaseth , Translation , or a Chaunge , to stand in rowme of Death .

3. Before ENOCH was translated , hee had this Testimonie , That hee pleased GOD. THEN , Who-so-ever desireth to be blessed with GOD , after they are remooved from this lyfe , must first learne to please GOD , before they departe hence .

Vers. 6. But , without Fayth , it is impossible to please Him . For , he that commeth to GOD , must belieue that Hee is , and that Hee is a rewarder of them that diligentlie seeke Him .

HEE prooveth , that ENOCH'S Translation , and pleasing of GOD , was by Fayth ; because pleasing of GOD can not bee without Fayth . Hee nameth no other of GOD'S Graces in him , but Fayth onelie ; because it onelie of all other Graces , strippeth a man naked of the worth of anie thing in him , and sendeth him to GOD'S Mercie , in the Mediatour .

THEN , 1. What-so-ever glorious Vertues bee found in Gods Children ; yet it is not by anie of these that they are justified or acceptable to God , but onelie by their Fayth : For , it is by Fayth , that it may bee by Grace : And if it bee by Grace , it is not by worthinesse of workes . 2. In the matter of Iustification , and acceptation with GOD , to bee justified by Fayth , or accepted not without Fayth ; is all one with to bee justified , and accepted , by vertue of nothing in a man beside Fayth : Else , the Apostle's reasoning were not strong . 3. Except a man haue this commended Fayth in GOD'S Mercie , hee can not please GOD : Let him doe else what you can name , without this Fayth , it is impossible to please GOD.

2. Hee expoundeth , what the Fayth is , of which hee meaneth : To wit , A comming to GOD , All-sufficient , and mercifull . THEN , 1. GOD is Selfe-sufficient , and All-sufficient . 2. GOD is so gracious , as none can seeke vnto Him , by that Way which Hee hath revealed , but Hee will giue them that which they seeke . 3. Except a man belieue GOD'S All-sufficiencie , and mercifull Bountifulnesse , hee can not come vnto Him , to seeke suppli● of wantes , or reliefe from evill .

3. From thes● wordes also wee may obserue the nature of Fayth . 1. It maketh a man sensible of his indigence , and miserie : else , it could not sende him a-begging . 2. It maketh him to acknowledge his naturall alienation , and farrenesse from GOD : else , it could not set him on work , to seek GOD , and to come vnto Him . 3. It emptieth him of the confidence in his own ▪ & al the creatures help : else , ●t could not send the man away , from all these , to GOD. 4. It poyncteth out GOD , both able , and willing , to helpe : else , it could not 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 ●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 ●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 Bel●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 ●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 Poss●ssion , and a sor● of friendlie Salutation thereof , as the worde importeth ; such as Friendes giue one to another , whyl●● 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 Fa●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 ● 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 owne , and others Felicitie . 2. In the solide assurance which it hath , it can worship , or glorifie GOD , for thinges to come , as if they were alreadie past .

2. It is not sayde , that hee worshipped the top of his Staffe ; but , vpon the top of his Staffe , leaning , for his weaknesse cause , by approaching death : because hee would , for this fore-seene Blessing of GOD vpon his Posteritie , testifie , by Signes of Worship in his weake bodie , howe hee esteemed of that Favour . THEN , 1. Fayth will make the bodie , albeit it bee weake , concurre with the Spirit , in the LORD'S Worship . 2. When the infirmitie of the bodie maketh it vnable to concurre with the Spirit , it must bee helped with a Stone , as MOSES praying agaynst AMELEK ; or Staffe , as IAAKOB heere ; or anie thing else , which may enable it to performe the Worship the better ; beeing put vnder Breast , or Armes , or Knees . 3. IAAKOB'S bending of his bodie , in so great weaknesse thereof , must beare witnesse , agaynst the prophane ease which manie men , now-a-dayes , take vnto themselues , both in private and publicke Worship .

Vers. 22. By Fayth , Ioseph , when hee died , made mention of the departing of the Children of Israell ; and gaue commaundement , concerning his bones .

IOSEPH also testified his Fayth , in his death , concerning the Deliverie of Israell ou● of Aegypt , by direction giving , for transporting his Bones , in signe of his assurance of their going to Canaan ; because GOD had promised so .

THEN , The LORD'S Promises , are sure Comfortes in death , whereby Fayth both sustayneth it selfe , and is able to encowrage and strengthen others : And Fayth maketh a man to keepe them in memorie , and to make vse of them in due tyme .

Vers. 23. By Fayth , Moses , when hee was borne , was hid three monethes of his Parentes ; because they sawe hee was a proper Chylde ; and they not afrayd of the king's commandement .

HOw great weaknesse Moses Parentes did bewray , the Historie maketh evident ▪ yet is their Fayth commended , as victorious over the feare , wherein their weaknesse did moste appeare .

WHENCE WEE LEARNE , 1. That nothing is commendable , but because done in Fayth : Their naturall loue is not mentioned , but their Fayth . 2. That GOD so loveth Fayth in His Children , that Hee commendeth it in the measure it hath , albeit it goe not so farre as it ought ; and marketh what Fayth hath , and not what it wanteth of the perfection .

2. The Evidence of their Fayth , hee maketh this ; Tha● they were not afrayde of the king's commandement . THEN , 1. GOD alloweth not that kinges commaundementes should bee regarded , when they commaund impietie , and wickednesse : for then should they bee honoured aboue GOD , if for their commaundement , wee should doe that which Hee forbiddeth . 2. Nothing but Fayth in GOD , is able to make a man overcome the feare of that , which Potentates may doe vnto him : And , it is a commendable worke of Fayth , to get this victorie .

3. The beautie of the Chylde , stirred vp his Parentes to this worke of Fayth ; thinking with themselues , that it behooved to bee for some speciall ende , that GOD had so fashioned the Chylde .

THEN , 1. The LORD hath wayes an●●w to excitate the Fayth of His owne , and bring it foorth to act. 2. Where speciall Endewmentes are given , there is good Evidence of speciall Employment to follow .

Vers. 24. By Fayth , Moses , when he was come to yeares , refused to bee called the sonne of Pharaoh's daughter .

MOSES refusing the Honour which hee might haue had in PHARAOH'S Court , because it might haue hindered him from the Honour of one of GOD'S People , is commended , for a worke of Fayth .

THEN , It is better to bee a Member of GODS Church , amongst GOD'S People , than to bee a Prince , in a great Kingdome , without the Church .

2. Because hee would not haue chosen to bee the sonne of PHARAOH'S daughter , therefore hee refused to bee called so . THEN ,

That which a man dare not avow himselfe to be , or may not lawfullie choose to bee , hee must refuse to bee esteemed to bee ; hee must refuse to bee called such .

3. His manner of refusing this vnhalowed honour , is expounded to bee by joyning himselfe with the People of GOD ; and so forsaking of PHARAOH'S Court.

THEN , 1. That is the true way of refusing vnlawfull honour , to quyte the place wherevnto the vnlawfull honour is annexed , and betake themselues to what they may brooke with GOD'S Approbation , howe meane so ever it seeme before the world . 2. When Honour and a good Conscience can not bee kept together , let the Honour bee quyted , and the Preferment goe .

4. When hee was come to yeares hee did this .

THEN , 1. What one hath done in his non-age , or ignorance , is not reckoned , when after ●yper consideration hee amendeth it . 2. The more ryplie , and advysedlie , a good worke bee done , it is the more commendable .

Vers. 25. Choosing rather to suffer affliction with the People of GOD , than to enjoye the pleasure● of sinne for a season .

THe reason of his refusall , is the esteemation which hee had of the estate of GOD'S People , how afflicted so ever , aboue the pleasures of sinne .

THEN , 1. Hee who chooseth the Priviledges , and Fellowship , of GOD'S People , must choose their Affliction also . 2. The Riches , Honour , and Pleasure , which a man enjoyeth , with the disavowing of true Religion , and want of the Societie of GOD'S People , which hee might haue , are but the pleasures of sinne . 3. What pleasure a man can haue by sinne , is but for a season . 4. It is better to bee afflicted for a season , with GOD'S People , than to liue with the Wicked , with pleasure , for a reason : and it is greater miserie to bee in a sinfull state , than in an afflicted state .

Vers. 26. Esteeming the reproach of CHRIST greater Riches , than the Treasures of Aegypt : For , hee had respect vnto the Recompence of the Rewarde .

HEE commendeth the worke of MOSES his Fayth , by the Motiues therevnto ▪ whereof the first was , The high esteemation of the reproach of CHRIST .

THEN , 1. MOSES , and GOD'S People in his tyme , did knowe CHRIST : or else , they could not haue borne His Crosse , and suffered for Him . 2. Christianitie is as olde , as true Religion . 3. The Crosse , and Reproach , hath attended on true Religion , in all Ages . 4. What reproach men suffer for true Religion , is reckoned to bee CHRIST'S Reproach , and not theirs . 5. Reproach and Shame , is the heaviest parte of the Crosse ; for , vnder it , is all compryzed heere .

2. The next Motiue , was , His Respect vnto the Recompence of the Rewarde ; which also made him to este●me the Reproach , his Riches .

THEN , 1. There is a Rewarde for such as suffer reproach for CHRIST . 2. It is lawfull , yea , needfull , for men , to haue respect vnto this Reward , and to drawe encowragement from it , even for their owne streng●hening . 3. Though the Crosse seeme terrible , yet Fayth can pierce thorow it , and beholde the Rewarde following it . 4. When Sufferinges for CHRIST are rightlie seene , they are the richest , and most glorious Passage , in all our lyfe .

Vers. 27. By Fayth hee forsooke Aegypt , not fearing the wrath of the king : for , hee endured , as seeing Him who is invisible .

ANOTHER Worke of Fayth , is , His leading of the People , from their dwelling places in Aegypt , to the Wildernesse , with the hazard of the wrath of Pharaoh , if hee should overtake them .

THEN , Whatever it seeme vnto vs nowe after it is done , it was no small Fayth , at that tyme , to vndertake such a Businesse , to turne his backe vpon a fertile Lande , and goe , with such a Companie , without Provision , to the Wildernesse .

2. His Fayth is commended , for not fearing the wrath of the king . Exod. 2.14 . Moses feared the wrath of Pharaoh , and fled . After that , Exod. 10.29 . Hee feared not another Pharaoh , as terrible as the former . THEN , Where naturall Cowrage would succumbe , Fayth will sustayne ; yea , and make a man endure ; ( as is spoken in the next words ) where naturall Cowrage , having led him on a little , would forsake him at length .

3. The Encowragement vnto this Worke , was , Hee saw Him that is invisible : That is , Hee apprehended , by Fayth , GOD more powerfull , than Pharaoh , and more terrible .

THEN , 1. Fayth openeth the Eyes , to see GOD in a Spirituall manner ; who by sense , or imagination carnall , can not bee conceaved . 2. The beholding of the invisible GOD , is able to supporte a Man's Cowrage , agaynst the Terrour of Men , and all thinges visible : and nothing else can doe it .

Vers. 28. Through Fayth hee kept the Passeover , & the sprinkling of blood ; lest hee that destroyed the first-borne , should touch them .

ANOTHER Worke of his Fayth , is , His keeping of the Passeover : That is , The Sacrament of the Angels passing over , and not destroying the people .

THEN , 1. It is vsuall for Scripture , speaking of Sacramentes , to giue the name of the thing signified , to the Signe ; because the Signe is the memoriall of the thing signified . CIRCVMCISION is called the COVENANT , GENES. xvij . 13 . because it is the Memoriall thereof . The PASCHALL SVPPER , for the lyke cause , is heere called the PASSEOVER , which was the worke of the Angell ; because it was , by appoynctment , the Memoriall of it . So the CVPPE , in the LORD'S SVPPER , is called THE NEW TESTAMENT IN CHRIST'S BLOOD : and the Bread , in the same Supper , is called THE BROKEN BODIE OF CHRIST ; because it is the Memoriall thereof . 2. It is the worke of Fayth , to celebrate a Sacrament rightlie . 3. As MOSES celebrated the Passeover , in assurance , that the Destroying Angell should not touch the People of Israell ; So may everie Believer bee certified , by vsing the Sacrament ; That the Grace promised , and sealed in the Sacrament , shall bee bestowed .

Vers. 29. By Fayth , they passed thorow the red Sea , as by drye land : which the Aegyptians essaying to doe , were drowned .

HEE joyneth the Fayth of the true Israelites , with the Fayth of Moses ; for whose sake● , the rest of the incredulous multitude , got the Benefite of Deliverie also through the red Sea ; which was the Fruite of the Believers Fayth .

WHENCE WEE LEARNE , 1. That Fayth will finde vnexpected Deliveries , and Out-gates , where it might seeme altogether impossible . 2. Yea , Meanes of Destruction , by Fayth , may bee turned into Meanes of Preservation .

2. The Fruit of Fayth is evidenced , by the drowning of the Aegyptians , essaying themselues to follow that way , which Fayth had opened to Israell .

THEN , 1. Presumption in Vnbelievers , will set them on worke , to goe thorow the same Daungers , which Believers passe thorow ; but without all successe : For , Believers shall escape , where Vnbelievers shall drowne . 2. The Benefite of Fayth , is best seene , when the evill of vnbeliefe is seene .

Vers. 30. By Fayth the Walles of Hiericho fell downe , after they were compassed about seaven dayes .

HEE ascrybeth the downe-throwing of the Walles of Hiericho , to Fayth ; making the Believers only to compasse them seaven dayes .

THEN , 1. What GOD doeth for Believers , is reckoned the worke of Fayth ; because Fayth setteth GOD on worke , so to say , and His Power , employed by Fayth , worketh the worke . 2. Fayth will throw downe strong Holdes , and overcome seeming-impossibilities . 3. Fayth must vse such Meanes as GOD appoyncteth , albeit they seeme but weake . 4. It mat●ers not how weake the meanes bee , if Fayth haue a Promise to prevayle thereby . 5. The Meanes must bee constantlie vsed , during the tyme that GOD appoyncteth them to bee followed .

Vers. 31. By Fayth the Harlot Rahab perished not with them that believed not , when shee had receaved the Spies with peace .

RAHAB the Harlots Fayth is commended , by the Fruit of her safetie , when Missbelievers perished .

QVESTION . How heard shee GOD'S word , to beget Fayth ? or , how heard they of Hiericho GOD'S Word , that they should bee called Vnbelievers ?

I ANSWERE . The common reporte of GOD , and His Workes , joyned with GOD'S Blessing , was sufficient to beget Fayth in her : And the same reporte , albeit carried , as other Newes , by common Messengers , being despysed , and counted vnworthie to bee farther enquired for , and sought after , was sufficient to make them guiltie of Missbeliefe .

THEN ▪ 1. In this Example it is evident , that Fayth is as acceptable in an Heathen , and an Harlot , as in a Professour , and person of better condition . 2. That Fayth can change an Heathen , or vyle person , into a Saynct . 3. That the Fayth of Women is worthie to bee observed , and imita●ed , even as well as Mens Fayth . 4. That the vnworthinesse of the partie believing , giveth commendation so much the more vnto the excellencie of Fayth .

2. No worde heere of her Lie , in receaving the Spies ; but onelie of her Fayth , and peaceable behaviour towardes them .

THEN , 1. Where GOD seeth Fayth ▪ Hee hydeth His Eyes , as it were , from anie thing that might deface the Glorie thereof . 2. Hee gathereth vp the smallest good Fruites which Fayth bringeth foorth ; and maketh not small reckoning thereof , howe small so ever they bee .

Vers. 32. And , what shall I more saye : For the tyme would fayle mee , to tell of Gideon , and of Barak , & of Sampson , and of Iephthah ; of David also , and Samuel , and of the Prophets .

HAving reckoned a number , and having moe to produce , hee stayeth his course , TO TEACH ,

1. That Prudencie must moderate , and make seasonable vse of the aboundance of a mans knowledge , and memorie . 2. That the Scripture giveth vs to make vse of the Fayth of all that are recorded therein , albeit they bee not in this Catalogue .

2. The diversitie of those that are heere recorded , TEACHETH VS , That albeit there bee difference of Believers ; some stronger , as DAVID ; some weaker , as the rest ; some base Bastardes , as IEPHTHAH ; some of better sorte ; some of them notable in holinesse , and conversation ; some of them taynted with notorious falles in their lyfe ; Yet are they all enrolled by GOD , in a Catalogue of Honour , amongst His Saynctes .

Vers. 33. Who , through Fayth , subdued Kingdomes , wrought Righteousnesse , obtayned Promises , stopped the mouthes of Lyons ,

Vers. 34. Quenched the violence of fyre , escaped the edge of the Sworde ; out of weaknesse , were made strong ; waxed valiant in fight , & turned to flight the Armies of the Aliens .

HEE reckoneth the Workes of their Fayth , whose names hee suppresseth ; of whome some subdued Kingdomes , by their Fayth , as Ioshua , and the Iudges : Some wrought Righteousnesse ; that is , attayned vnto a righteous Behaviour , in their difficile Employmentes , as David and Samuell , in Peace and Warre : Some obtayned Promises , as Gideon , Barak , &c. Some quenched the violence of Fyre , as the three Children : Stopped the mouthes of Lyons , as Sampson , Daniell : Escaped the Sworde , as David , Elias : Of Weake , were made Strong , as Ezekias : Waxed valiant in sight , as Ioshua , Sampson , David : Put to flight the Aliens , as Ionathan , Gideon , Iehosaphat : Women receaved their dead alyue , as the Widow of Sareptha , and the Shun●mite●●e , &c.

WHENCE WEE LEARNE , 1. That in the olde Church , vnder the Lawe , when the groundes of believing were not so cleare as nowe they are , excellent thinges are recorded to bee done by Fayth , for vp-stirring of such as are vnder the light of the Gospell , to make vse of Fayth . 2. That neyther Fyre , nor Water , nor Man , nor Beast , is so strong , but Fayth may make a weake Man victorious over them all . 3. Yea , nothing so terrible , or difficile , but a Man , who hath GOD'S Word to bee a ground for his Fayth , may adventure vpon it , with assurance of prevayling . If hee bee called , hee may encounter with the hardest Partie .

Vers. 35. Women receaved their dead , raysed to lyfe agayne : and others were tortured , not accepting deliverance , that they might obtayne a better Resurrection .

Vers. 36. And others had tryall of cruell Mockinges , and Scourginges ; yea , more-over , of Bondes , and Imprisonment .

Vers. 37. They were stoned , they were sawen a-sunder ; were tempted , were slayne with the Sworde : They wandered about in Sheepe Skinnes , and Goat Skinnes , beeing destitute , afflicted , and tormented .

WHether the Apostle hath taken these particulars from the Recordes extant in the tyme , from the Bookes of Maccabees , and others , or not , it matters not much ; seeing this standeth sure , that the certayntie of the trueth thereof , was from Divine Inspiration , the ground of all Scriptures out-giving .

And hence wee learne , 1. That as Fayth enableth Men to doe , so also to suffer . 2. That there is no trouble in the flesh , but GOD'S Children may fall thereinto ; no Torment so cruell , no Terrour , nor Allurement , but they may bee essayed in them , by Persecuters . 3. That there is no Payne , nor Griefe , nor losse , so great , but Fayth knoweth howe to make Gayne of it , and to despyse all , in hope of the Rewarde . 4. That the Olde Church believed the Resurrection , and comforted themselues in Martyrdome , by the hope thereof .

Vers. 38. Of whom the World was not worthie . They wandered in Desartes , and in Mountaynes , and in Dennes , and in Caues of the earth .

IN calling the Worlde vnworthie of the companie of these Children of GOD , LEARNE ,

1. That one Believer is more worth in GOD'S esteemation , than all the Worlde beside . 2. None despyse GOD'S Children , but worthlesse and despyseable soules .

2. In that hee reckoneth the solitarie and Heremiticall lyfe of GOD'S Children , and their Apparell suteable to their Dwelling , amongst their Troubles , Sufferinges , and Persecutions , which they did not choose , but were driven vnto , of necessitie , by the crueltie of the tyme ▪ HEE TEACHETH VS ,

1. That the Heremiticall , and solitarie lyfe , and separation from amongst the societie of Men , is onlie then commendable , when Men beeing driven therevnto , of necessitie , doe beare it in a Christian manner . Otherwayes , to sequestrate our selues from the fellowship of Men , to whome wee owe the Dueties of Loue , so long as wee may doe them anie good , or so long as they will suffer vs to liue amongst them , is , in short to loose from our Neckes , the Yoake of the Second Table of GOD'S Law , vnder pretence to keepe the First Table the better . 2. The Saynctes shall finde peace amongst the wilde Beastes , rather than amongst wicked men .

Vers. 39. And these all having obtayned a good Reporte , through Fayth , receaved not the Promise .

BY the Promise , is meaned the Mayne and chiefe Promise of CHRIST'S Incarnation , wherein they were inferiour vnto vs ; and yet both were contented , to rest by Fayth , vpon the Promise , with the light which they had ; and obtayned a good Reporte thereby : That is , Were approven , and justified of GOD.

THEN , The Fayth of those who lived before CHRIST , having lesse clearnesse of the ground , than wee ; and yet sufficient to supporte them in all troubles , and to obtayne Iustification before GOD , is a great Encowragement vnto vs , vnder the Gospell , to belieue ; and a great conviction , if we belieue not .

Vers. 40. GOD having provyded some better thing for vs ; that they without vs , should not bee made perfect .

HEE giveth a reason heereof ; Because GOD had appoyncted , the accomplishment of the Promise , of sending the MESSIAH , to bee in the last tymes ; that they should not bee perfected , that is , justified , and saved , by anie thing done in their tyme ; but by looking to our tyme , and CHRIST'S satisfaction made therein : whereby they and wee are perfected together . THEN , 1. CHRIST'S comming in these last tymes , is a better thing than all the Glorie of the Olde Church , and Service , and Prerogatiues thereof . 2. All the Shadowes in their tyme , without CHRIST , who is the Substance of them all , in our tyme , exhibited , was vnable to perfect the Fathers ; that is , to justifie , and saue them . 3. The perfecting of the Fathers , in the Olde Testament ; and the perfecting of vs , in the New Testament , doe meete together , in that One better thing , CHRIST IESVS ; by whom , they and wee both , are saved : And , so , they are not perfected , without vs .

2. In that hee leadeth vs vnto GOD'S fore-seeing and fore-provyding of this , hee looseth all curious questions , about this Course which GOD hath taken , to make the Case of His Church better nowe , than of olde .

THEN , That GOD hath thought good so to doe , is sufficient , for stopping our myndes from all curious enquyring of the LORD'S Dispensation .

The summe of Chap. XII .

THE vse of all these Examples , is , That we holde on in the course of Christianitie , what-so-ever trouble may meete vs in the way , Vers. 1. Looking on CHRIST , for your Patterne , Vers. 2. And for your Encowragement also , lest you faynt , Vers. 3. For you haue not suffered so much , as you must bee readie to suffer , Vers. 4. And you haue forgotten , that Chastisementes are Tokens of GOD'S Favour , Vers. 5. For Hee loveth , whome Hee chasteneth , Vers. 6. And your enduring thereof , shall prooue you Sonnes , Vers. 7. But immunitie should prooue you Bastardes , Vers. 8. Wee haue borne our Parentes Correction ; and why should wee not nowe beare GOD'S ? Vers. 9. For , they chastened vs to satisfie their owne passions ; but GOD , for our profite , Vers. 10. And , albeit Affliction bee grievous nowe ; yet the fruites shall bee sweete afterwardes , Vers. 11. Wherefore , take your Comfort , Vers. 12. And Cowrage , to goe stoutlie on : lest by discowragement , you fall into Apostasie : But rather seeke to recover the Cowrage which you haue lost , Vers. 13. Follow Peace with all men : But Holinesse also , as you would bee saved , Vers. 14. Beware of the vnmortified 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. Who 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 .

Vers. 3. For , consider Him that endured such contradiction of sinners agaynst Himselfe ; lest you bee wearied , and faynt in your myndes .

HEE poyncteth foorth a speciall parte of His Suffering ; namelie , The contradiction of sinners : willing them , to ponder this well , for their Vpholde . THEN , 1. Nothing more forcible to discowrage a persecuted Christian , than Contradiction . A man will suffer much , if hee knowe it bee for Trueth : but if the Trueth for which hee suffereth , bee called in question , and Scrybes , and Pharisees , and chiefe Church-men , shall contradict him , and brangle his Fayth , in the Trueth , it is more paynfull than a Rack-stocke vnto him . 2. The consideration of our LORD IESVS , His beeing exercysed this way , is a speciall Meane to guarde vs in such a Temptation . 3. If wee be not armed agaynst Contradiction , by certayne knowledge of the Trueth , and Fayth in IESVS , wee can not beare out , but , neede-force , wearie vnder the Crosse ; and bee loosed , or dissolved , lyke water , and fall by , as the word importeth .

Vers. 4. Yee haue not yet resisted vnto blood , stryving agaynst Sinne.

THese Hebrewes were somewhat dashed , and discowraged , by the persecution which they had alreadie b●rne , and were lyke to faynt . Therefore , hee setteth them on ▪ to prepare for suffering to the blood ; that everie suffering lesse no● that , might bee the more tollerable in their eyes .

1. Hee maketh their Partie , Sinne. THEN , 1. Christians must remember in their Troubles , that they are tryed , whether they will choose to sinne , or to suffer . 2. When they disobey their Persecuters , they must not bee interpreted , to be stryvers agaynst them , so much as agaynst sinne . 3. With what colour , or p●e●ense so-ever , sinne bee vrged vpon Christians , they must not yeelde ; but resist , in a Christian manner ; and fight Christianly , agaynst that sinne wherevnto they are tempted 4. The more steadfastlie they resist , they must prepare themselues for the more suffering , and resolue , at length , to laye downe their blood in suffering . No yeelding to sinne must bee , whyle lyfe is in vs .

2. Hee maketh the greater Sufferinges which remayne , a Reason , to make them beare the present the better . THEN , 1. Suffering in a man's person , is the highest degree of suffering . 2. Resolution for the worst that can come , maketh lesser troubles , more comportable . 3. Except a man prepare himselfe , for the worst that can be done vnto him , by man , for the Trueth , hee will faynt in lesser sufferings .

Vers. 5. And yee haue forgotten the Exhortation , which speaketh vnto you , as vnto Children ; My sonne , despyse not thou the chastening of the Lord ; nor faynt , when thou art rebuked of Him .

FRom the generall Doctrine , of bearing Afflictions , Prov. 3.11.12 . he stirreth them vp , to Christian patience , in Persecution , and everie other Trouble . THEN , Persecution for Righteousnesse , commeth in the Account of Chastisement ; and , is appoyncted , amongst other endes , to amende our Faults .

1. Hee maketh these Hebrews the partie to whom the Proverbes were directed , and GOD the speaker thereof . THEN , 1. Whosoever be the Pen-men of the Scripture , it is GOD who speaketh in it . 2. The Scriptures doe direct their speach to everie Age , and Church , and Person , no les●e than to those who lived in the Church of olde , when it was first written .

2. Hee chargeth them , for their forgetting of such a kindlie speach , as is the styling of the Afflicted , by the names of Sonnes . THEN , 1. The speciall poynct of Fayth , which the LORD will haue fostered vnder the Crosse , is the Fayth of our Adoption ; That wee never misstake our Father's Affection , nor our Gracious estate by Calling , for anie hard dealing wherewith possiblie wee may bee exercised . 2. Hee will haue vs assured of our Adoption , by GOD'S manner of speaking vnto vs , as a Father to his Children . 3. He showeth vs , That the not-remembering of the Word of GOD speaking vnto vs , according to our estate , is the cause of faynting , and of misstaking .

3. The Exhortation dischargeth despysing of the Rodde , and faynting vnder the Rodde . THEN , 1. These are the two evils which we are inclyned vnto ; Eyther to harden our selues agaynst Corrections , and count light of them ; or else , to be discowraged , and casten downe by them . Both of which , we must eschew . 2. Though the LORD both stryke and rebuke for sinne , yet esteemeth He vs to be Sonnes not the lesse .

Vers. 6. For , whom the Lord loveth , Hee chasteneth ; and scourgeth everie sonne whom Hee receaveth .

HEe giveth a reason , to confirme the afflicted , in the certayntie of their Sonship : TEACHING VS , 1. That neyther Chastisement , yea , nor Scourging , which is the sharpest measure of correction , is a signe of Gods hatred ; but of His loue rather . 2. That Gods dealing with al His Children in general , being considered , may mitigat the case of any of them in particular .

Vers. 7. If ye endure chastening , God dealeth with you , as with sonnes : for , what sonne is hee , whom the father chasteneth not ?

FRom this he vrgeth the patient bearing of Gods chastisements , that they may know adoption the better . THEN , Though God be th' afflicted persons Father , yet is he not perceaved to deale as a father , but when th' affliction is patientlie borne , and endured .

Vers. 8. But , if yee bee without chastisement , wherof all are partakers , then are yee bastards , and not sonnes .

ALbeit men desire , naturallie , to go free from trouble , yet he showeth , that this is not to be chosen : And to this ende teacheth , 1. That it is the common lot of all God's Children , without exception , to bee acquaynted with some Crosse , and exercysed with some Correction , of one kynde , or other . 2. That to bee exempted from the Crosse , and common handeling of Gods Children , is to be put out of the Roll of Children . 3. That in the visible Church , all are not free borne Children ; but some are Bastardes : which the Church holdeth possiblie for Children ; but God reckoneth to be none . 4. That among other marks , this is one of a Bastard ; If God let him alone , and suffer him , without Discipline , to follow his owne wayes .

Vers. 9 Farthermore , we haue had fathers of our flesh , which corrected vs , & we gaue them reverence : shall wee not , much rather , be in subjection vnto the Father of spirits , and liue ?

FRom submitting to our Parents correction , he vrgeth to beare the Lords correction . Whence we learne , 1. That as it is a part of the Parents duetie , to correct their Children ; so it is a part of that reverence due to Parents , that Children receaue their correction without change of affection towards their Parents . 2. That God is the Father of Spirits , in a speciall manner ; because they are immediatlie created by Him , & do not run in the materiall channell of fleshlie descent ; and , because they haue a more neare resemblance vnto His Divine Nature . 3. That receaving correction , is counted subjection to God ; and , refusing correction , is refusing of subjection . 4. That submission to chastisement , is the way to Lyfe .

Vers. 10. For they , verilie , for a few days , chastened vs after their own pleasure ; but Hee , for our profit ; that we might be partakers of His Holinesse .

HE compareth the chastisement of our earthlie Parents , with Gods chastisement . Whence we learne , 1. That Parentes , sometymes , chastise their Children out of meere passion ▪ and , at the best , haue some mixture of their own humours in chastising : but God never mixeth passion with His Rod ; but intendeth our profit therin onlie . 2. The speciall profit intended by God in our corrections , is the making of vs partakers of His Holinesse ; partlie , whyle He dryveth vs thereby to seeke our Righteousnesse in Himselfe ▪ and partlie ▪ whyle He mortifieth our nature , & reneweth our affections , and sanctifieth vs for Himselfe .

Vers. 11. Now , no chastening for the present seemeth to bee joyous , but grievous : neverthelesse , afterwards it yeeldeth the peaceable fruit of Righteousnesse , vnto them which are exercysed thereby .

HE meeteth the doubt of the felt griefe of present affliction , by showing the fruit which followeth thervpon at after : and teacheth vs , 1. That it is the paine of present affliction , which maketh vs vnwilling to vndure . 2. That we must not , lyke Children , judge of affliction by our present sense ; but by looking to the fruit which doth follow , must season to our selues the felt bitternesse . 3. That the fruit of affliction , is Righteousnesse , or Sanctification , which bringeth peace with it . 4. That this fruit possiblie will not bee found incontinent after one affliction , or two ; but after we be exercised , acquainted , & made patient in bearing the yoake .

Vers. 12. Wherefore , lift vp the handes which hang down , & the feeble knees .

FRom these considerations , he will haue them to draw comfort , & cowrage ; and to recover themselues from their dejection of mynde . Teaching vs , 1. That afflictions bring discowragementes with them , whereby hand and heart fayle in Gods service . 2. That discowragement must be resisted , by consideration of GOD the Author , and His wyse ends of afflicting of vs .

Vers. 13. And make strayght pathes for your feet ; lest that which is lame , bee turned out of the way : but let it rather be healed .

VNder a similitude borrowed from walking in a narrow and dangerous path , hee exhorteth them , boldlie to avow the Trueth ; lest their fearfulnesse , and apparent doubtfulnesse , shold tend , at length , to defection . THEN , 1. No trouble must so dash vs , as to make vs seeke by-paths , for eschewing thereof . 2. In a good course , we must not hault , not walke feeblie , nor fearfullie ; but stoutlie , and strayght vp ; avowing what is right . 3. As a man in a dangerous path , by haulting , may be swayed to the one side , and throwne over the Bray : So a man that faintly maintaineth a good cause ▪ may be overcome ▪ at length , and driven from it .

2. The Apostle's diligence and prudencie , to recover these faynting Hebrewes , Teacheth , 1. That wee must not cast downe our countenance on weake Brethren , who doe not so boldlie avowe the Trueth , as they should doe : But rather ought to strengthen and heale them , and holde their staggering fayth on foote . 2. That such feeble souls must be timously dealt with ; that they may be healed , as long as they are yet in the way , and haue not shaken hands with an evill course .

Vers. 14. Followe Peace with all men , and Holinesse , without the which , no man shall see the LORD .

HAving thus dealt with them , for strengthening them in the Fayth , and bolde profession thereof , be givith them a number of wholsome Preceptes , for ordering of their lyfe , and conversation .

From the Precept , for following of Peace and Holinesse , LEARNE . 1. That wee must beware of all provocation of anie amongst whom we liue : For wee haue troubles aniew , albeit wee make none to our selues . 2. That how wicked soever the world be , we may follow a course of living in peace with them : and if Peace flee from vs , wee may , and should , persue after it , as farre as is lawfull . 3. The farthest we may follow Peace with men , is , as it may stand with Holinesse and Duetie towards God . 4. It is more dangerous to quyte Holinesse , than to quyte Peace : for , he that followeth Holines , shal see God , albeit he find not peace amongst men . But , if anie man preferre mens peace before Holinesse ; whyle hee gayneth men , hee loseth GOD. 5. To see GOD ; that is , to enjoy GOD'S Fellowship , is the Summe of our Blessednesse .

Vers. 15. Looking diligently , lest anie man faile of the grace of God ; lest any root of bitternesse springing vp , trouble you , and thereby manie bee defiled .

HE giveth direction here , for eschiwing a fall from Grace ; that is , from the Doctrine of Grace in begun Knowledge , Fayth , Loue , Renovation , or anie measure thereof . THEN , 1. Albeit the Elect can not fall away fullie , & finallie ; yet some Professours in the visible Church , may fal away from their Profession , and what degrees of Grace they had attayned vnto : for whose cause , warning must be given to all , as a meane to keepe the Elect from a fall . 2. Albeit the Elect can not fall away finallie from Grace ; yet may they fal , for a tyme , from the puritie of the Doctrine of Grace , and from some degrees of the worke of Grace ; from the measure of their first loue , and zeale ; and , at length , fall into scandalous Sinnes .

2. He joyneth another poynct of advertisement with the former ; That they beware , lest anie bitter root breake foorth , wherby many be defiled : that is , lest any scandalous sinne breake foorth amongst them . THEN , 1. As men doe fall from anie measure of the work of Grace ; so doth the bitter root of vnmortified sinne , spring out , & grow . The ones decreasing , is the others increasing . 2. When anie Scandall breaketh foorth in the Church , it troubleth the whole Bodie , and polluteth them ▪ by the contagion thereof , till it be remooved . 3. Watch must be kept ▪ diligentlie , by everie man , to curbe this bitter roote , preventing the out-shooting thereof .

Vers. 16. Lest there be anie fornicator , or prophane person , as Esau , who for one morsel of meat , solde his birth-right .

HE expoundeth this bitter root , in the example of fornication , and prophanitie , lyke Esau's . THEN , 1. Fornication and prophanitie , are the bitter roots of other evills , and able to defile a Congregation . 2. Such as count more of the satisfaction of their sensual lusts , than of their Spiritual Prerogatiues , doe proue themselues prophane persons , and are justlie ranked in with ESAY .

Vers. 17. For , yee know , how that afterwards , when he would haue inherited the Blessing , hee was rejected : for hee found no place of repentance , though hee sought it carefullie , with teares .

HE showeth God's judgement on Esau , to terrifie all men , to hazard vpon the sinful satisfaction of their own lusts , at anie tyme ▪ THEN , 1. Esau's judgement should be a terrour to al men , to keep them from presuming deliberatelie to commit that sinne , which they know may cut them off from the Blessing : because sundrie tymes ( albeit not always ) God doth punish presumptuous sinners , with giving over the man to his own ways , and finall impenitencie . 2. Esau's example showeth , howe justlie they may bee depryved of the Blessing , annexed to anie Sacred Symbole , or gracious Meane , who do despyse the meane whereby the Blessing is conveyed . For , the Birth-right amongst the Patriarchs , was a Pawn of the blessing of being an heyre of Promise : and therfore was Esau counted to reject the Blessing , when he counted light of the Birthright . 3. His example showeth , howe little sinners consider for the present , what Merchandize they are making with Satan , when they meddle with knowne sinnes ; and how they will be made to know it afterwards .

2. Hee sayth , that afterwards he would haue inherited the Blessing ; but was rejected . THEN , It agreeth with ●he prophane man's disposition , to desire the Blessing ; and yet despyse the Means whereby the Blessing is gotten : to satisfie his fleshlie lustes for the present , and to desire the Blessing withall afterwards . But God will neyther sever the Means from the Blessing , nor joyne the Blessing with the satisfaction of mens lusts . Therefore , he who will haue the Blessing , must vse the Means to obtayne the same , and renounce the satisfaction of his sinfull lusts ; or else , bee rejected ▪ when he thinketh to get the Blessing .

3. He sayth , he found no place of repentance , albeit he sought the Blessing with tears : that is , he could not obtaine , that his father should repent the bestowing of the Blessiag beside him ; nor , that God should repent His righteous judgement on him . For , Repentance here , is , recalling the sentence given out . And why ? Because he , for all his teares , and vntymous seeking of his solde Blessing , repented not himselfe of his sinne ; for he continued as prophane as before , and resolved to murther his Brother , as soone as he found oportunitie . THEN , 1. Esau did ●he his deed , but repented not his sin . It is one thing , to rue a deede done , and another thing to repent the sin in doing of the deed , and every known sinne , for that sinnes cause . 2. Tears may follow vpon ruing , as well as on repenting : and , it is possible , that the losse , or harme , procured by sin , may draw foorth the Tears , & not the Sorrow for the offending of God by the sinne . 3. Esau here is not brought in , dealing with God , for pardon of sinne , & the heavenly Inheritance : but with the man , who had the ministrie of dispensing the earthlie blessing only .

We reade , then , that a blessing was sought carefully from a man , with tears , & not obtayned : but we reade not , that God's Mercy , and Blessing , was ever sought from Himselfe , carefullie , and not obtayned .

Vers. 18. For yee are not come vnto the Mount that might be touched , & that burned with fire ; nor vnto blacknesse , and darknesse , and tempest .

BEside the example of Esau 's judgement , here is another reason , to moue vs , who are vnder the Gospell , to beware of licentiousnesse , and prophanitie ; because we are delivered from the terrour of the Law , vers. 18.19.20.21 . and brought , by the Gospell , to the societie of so holy a company , as beseemeth no prophane man to enjoy ▪ vers. 22.23.24 . The summe tendeth vnto this , You are not vnder the Law , but vnder Grace . In stead of saying wherof , he sayth , You are not come vnto Mount SINAI , but vnto MOVNT SION . For , the Lord's manner of dealing with the people at Mount Sinai , represented the state of men in nature , vnder the Law , lyable to the Curse : His manner of dealing with them at MOVNT SION , represented the state of men reconciled through Christ , and vnder Grace . Let vs take a view of both , as th' Apostle setteth them before our eys : and first , how the state of a man vnreconciled , in nature , and vnder the Law , & curse therof , was REPRESENTED . 1. Before we come to Christ , we haue to do with God , as a terrible Iudge , sitting on the Throne of His Iustice , shadowed foorth by Mount SINAI . 2. Our Iudge is offended with vs , His Wrath is kindled , readie to consume vs , as His Adversaries , in our transgressions ▪ represented by the burning of the Mount . 3. When GOD beginneth to showe Himselfe as our Iudge , offended with vs , wee are filled with confusion , and perplex●tie , and fire ; represented by Blacknesse , and Darknesse , and Tempest .

Vers. 19. And the sound of a trumpet , and the voice of words ; which voice , they that heard , entreated , that the worde shold not be spoken to them any more .

Vers. 20. For , they could not endure that which was commanded : And if so much as a Beast touch the Mountain , it shal be stoned , or thrust thorow with a dart .

WHAT FARTHER ? 4. There is no fleeing from Compearance before our Iudge ; Summonds , and Citations , goe foorth from Him , and powerfullie s●asse vpon the Conscience , to cause it acknowledge the Iudge ; represented by the sound of the Trumpet ▪ 5. The killing letter of the Law read out vnto vs , showing vs our Dittie , what wee should haue done , and haue omitted ; and , what we should not haue done , & haue committed ; without giving any strength to obey for tyme to come ; represented by the sound of words . 6. By this Charge , & new exaction of the Law , an vnsupportable weyght lyeth vpon the Conscience , pressing it down , to Desparation , and Death ; that we wold giue all the world , if we had it , to be free of the terror of the Lord , and challenge of the Conscience , vpon so fearful a dittie ; represented by the peoples intreating ▪ That the Word should not bee spoken to them anie more . 7. There is an impossibilitie to helpe our selues by any thing we can doe , or to doe any thing better nor wee haue done : and the s●ene impotencie of our cursed nature , maketh the Commandement , for tyme to come , a matter of Desparation , as well as the Challenge for breaking the Lawe in tyme by-gone ; represented by their inabilitie , to endure the thing which was commanded . 8. No drawing neare to God here ; such terrour in His Majestie ; Iustice being onlie seene , and no Mercie ; represented by their debarring from touching of the Mountayne . 9. Such vncleannesse , and vylnesse , as not onlie our selues , but our Beasts , and Cattell , and all that we haue , is counted vncleane , for our cause , and lyable to the Curse with vs ; represented by the debarring of the Beastes from the Mount . 10. Such a loathsome abhomination in the Guiltie , as the Iudge will not put hand in the Malefactor Himselfe , nor employ anie of His cleane Angels ; but giue them over to Death , if they remayne in that estate , to be destroyed ignominiouslie ; represented by stoning , or darting● where the stone , or dart , lighteth vpon the Malefactor , but not the hand which threw it .

Vers. 21. And so terible was the sight , that Moses said , I exceedingly fear & quake .

YET FARTHER . 11. If God deale with vs as Iudge , and by the Rule of the Law examine our works , were we , like MOSES , the meekest men vnder Heaven , the least harmfull , and innocent in the world , richest in good workes , for service done to God , and to His Church ; yet could we not stand before this Tribunal : al that ever we had done , al our works were not able to free vs from the Curse of the Law , and Gods fearfull Wrath , for our sinfulnesse mixed amongst our works ; 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 mount 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 , wand●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. Without 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 . When 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 ; which freeth vs from that Yoake , which the ISRAELITES could never beare . 16. Without 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 be● 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 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. What-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. Wherefore , 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 so●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 , with vs , Vers. 10. This was praefigured in the Law , Vers. 11. So was CHRIST'S contemptible vsage , Vers. 12. And wee must followe Him , and bee contented of reproach for Him , Vers. 13. For wee haue no place of Rest heere , but looke for it heere-after , Vers. 14. Therefore , let vs followe the Spirituall Signification of those Ceremonies , and sacrifice vnto Him our Prayers , and Prayse , and good workes , Vers. 15.16 . Obey your Ecclesiasticall Governoures , in their Office : for their Charge is great ; and you haue neede not to grieue them , Vers. 17. Pray for mee ; for I shall bee found an honest Man , what ever bee mens speaches of mee , Vers. 18. But , pray you for mee , for your owne good , Vers. 19. And , I pray GOD , to finish His begun worke in you graciouslie , Vers. 20.21 . And , because I haue but touched thinges briefelie , in this short Epistle , take Exhortation in good season , when your Teachers doe preasse such Doctrine vpon you , more at length , Vers. 22. It may bee , that TIMOTHIE and I see you shortlie , Vers. 23. Deliver our Commendations , Vers. 24. And , Grace bee with you all : AMEN . Vers. 25.

The doctrine of Chap. XIII .

VERS. 1. LEt Brotherlie loue continue .

FRom this first Precept , LEARNE , 1. That the first Fruit of Fayth which GOD requyreth , is Loue , and constant loue , amongst His Children . 2. That our mutuall loue , must be sincere , & kyndlie ; as if it were grounded on Bands of Nature .

Vers. 2. Bee not forgetfull to entertayne Strangers : for , there-by , some haue entertayned Angels vnawares .

FRom this Precept , LEARNE , 1. That wee are readie to forget Charitie to Straungers , especiallie to bee Hospitall vnto them . 2. That the possibilitie of finding Straungers better men nor wee take them to bee , should over-ballance the suspition of their sleightnesse , and should set vs on to doe the duetie . 3. That if a man , intending to doe good , doe more nor hee intended to doe , it shall bee imputed vnto him , no lesse , than if hee had intended the same .

Vers. 3. Remember them that are in Bonds , as bound with them ; and them which suffer adversitie , as being your selues also in the bodie .

FRom this , LEARNE , 1. That it is no new thing for the World , to put Bonds on them who seeke to bring them out of Bondage . 2. That Prisoners for CHRIST , are readilie forgotten of such as are at freedome . 3. Such Mens Bondage should bee esteemed , as our owne , even vntill GOD set them free . 4. That other distressed People also shall bee helped by vs , if wee consider , what may befall our selues ▪ before wee die .

Vers. 4. Marriage is honourable in all , and the Bed vndefiled : But Whoremongers , and Adulterers , GOD will judge .

FROM THIS WEE LEARNE , 1. That Breakers of Wedlocke , and vncleane persons in a single lyfe , are both reserved vnto GOD'S ●udgement , howe lightlie soever men let them passe . 2. That Marriage beeing provyded of GOD , for a Remedie of Incontinencie , maketh Vncleannesse the heavier sinne . 3. That seeing it is GOD'S DOCTRINE , to commende Marriage , for Honourable ; and hath pronounced it , not onlie Lawfull , but Commendable in all persons , of what-so-ever Place , or Calling , and hath justified it , for Vndefiled ; to traduce this estate of lyfe , as not holie , or not beseeming an holie man , or an holie Calling , and to forbid Marriage , to persons of anie calling , must bee , as it is called , I. TIM. CHAP. iiij . vers. 1.2 . The doctrine of the Devil .

Vers. 5. Let your conversation bee without covetousnesse ; and bee content with such thinges as you haue : For Hee hath sayde , I will never leaue thee , nor forsake thee .

HEre wee are TAVGHT , 1. That the enlargement of our Desires , to haue more and more worldlie goods , whether wee bee rich or poore , is disallowed of GOD. 2. That GOD requyreth Contentation with our present estate , howe meane soever it bee ; and counteth it , Covetousnesse , not to bee contented .

2. To make vs contented , hee giveth vs GOD'S Promise , made to IOSHVA , Chap. 1.5 . for our provision innecessaries . THEN , 1. The Promises made to IOSHVA , or anie other holle Man , in Scripture , for Furniture in his Calling , may bee verie well applyed vnto vs , for Helpe , and Furniture , in our Calling . 2. Fayth in GOD'S Promise , for our Mayntaynance , must both stay our feare of want in tyme to come , and giue vs contentment with that which wee haue for the present . 3. A generall Promise , of GOD'S beeing with vs , and assisting of vs , is as sufficient for all particulars whereof wee stand in neede , as if they were expressed .

Vers. 6. So that we may boldlie say , The LORD is my Helper ; and , I will not feare what man shall doe vnto mee .

BY applying of the Promise made to IOSHVA , hee concludeth Warrand , to apply DAVID 'S gloriation , agaynst all perils , PSAL. 118.6 .

THEN , 1. Hee that can apply one Promise to himselfe , may confidentlie apply another also . 2. The weakest true Believer , hath as good ground of confidence in GOD , for everie good , needfull for Soule or bodie , as the LORD'S chiefe Prophets , and as good Warrand to apply the Scriptures , to their own vse , which speake of them . 3. Hee who believeth in GOD , needeth not to feare what flesh can doe vnto him . 4. Fayth , then , doeth its parte duelie , when it glorieth in the LORD , agaynst all opposition .

Vers. 7. Remember them which haue the rule over you , who haue spoken vnto you the Word of GOD ; whose Fayth follow , considering the ende of their conversation .

THat they may bee steadfast in the Fayth , hee setteth before them the Example of GOD'S Messengers , who had instructed them in the Trueth , and led a lyfe conforme there-vnto .

WHEREIN HEE TEACHETH VS , 1. Who is worthie to bee a Guyde to a People ; to wit , the man who speaketh the Word of GOD , and not his owne Dreames ; believeth the Trueth which hee teacheth , and hath his conversation answerable . 2. The best respect that a Preacher can craue , or that a People can giue to a Preacher , eyther in his lyfe-tyme , or after , is to remember the Trueth of GOD , taught by him , and to make vse thereof . 3. In as farre as Preachers haue spoken the Word of GOD , and made it the ende of their conversation , People are commanded heere , to remember Them , and imitate Their Fayth ; but no farther .

Vers. 8. IESVS CHRIST , the same yesterday , and to day , and for ever .

THis Sentence SERVETH , FIRST , To show the aeternitie , and immutabilitie , of IESVS CHRIST , in Himselfe , and all His Properties , of Trueth , and Loue , and Pittie , &c. AGAYNE , It serveth for a Reason , of keeping fast the Doctrine taught from Him , by our faythfull Leaders : because IESVS CHRIST will still allowe , and mayntayne that Trueth once given out by Himselfe , and can not choose to change His Trueth , being first and last lyke Himselfe . AND THIRDLIE , It serveth to encowrage vs , to bee constant in the Fayth : because IESVS CHRIST is vnchangeablie the same , in loue and care towardes those who belieue in Him , in all Ages , for their preservation , and deliverance , in all Cases , wherein they can fall , for His Trueth ; as Hee hath given proofe in former tymes , towards others .

Vers. 9. Bee not carried about , with diverse and strange Doctrines : For , it is a good thing , that the heart be established with Grace ; not with meates , which haue not profited them that haue beene occupied therein .

THat they may bee steadfast in the Fayth , hee warneth them , to beware , that they bee not carried about with diverse and strange Doctrines . THEN , 1. Doctrine which agreeth not with the Worde of GOD , vncouth and strange Doctrine , which the Apostles did not acknowledge , and recommende vnto vs , must bee rejected . 2. There was such vncouth Doctrine , beginning to creepe into the Church , even in the Apostles tyme . 3. Apostolicke Doctrine , such as they acquaynted the Church with , must bee steadfastlie believed , and stood vnto ; and not looselie layde holde vpon ; lest wee lye open to the winde of false Doctrine .

2. Hee bringeth in , for example , the Doctrine of Distinction of Meates , wherein the Iewishlie affected did place some holinesse , and helpe to Salvation : and yet they who moste leaned to the same , were least profited there-by .

THEN , 1. To place some holinesse in Distinction of Meates , and to count the observation thereof , helpfull to Salvation , is an olde Errour , which even in the beginning , did trouble the Church . 2. Never man got profit , by leaning anie thing to the observation of Distinctions of Meates . For , vnder the Lawe , Distinction was commaunded , for the leading of men to some Dueties , signified there-by : but never did GOD giue way , that men should esteeme of this observation , as a thing conferring anie whit , to the purchase of Salvation .

3. To keepe out this Errour , of leaning to Ceremoniall Observations , hee opposeth the Doctrine of Grace ; where-with hee will haue the heart established , and not with Meates .

THEN , 1. The ground of devysing , and vrging of Superstitious Ceremonies , is the vnquyetnesse , and vnstablenesse , of mens heartes , wanting satisfaction in GOD , and His Ordinances ; and therefore , seeking to supporte themselues , by meanes of their owne devysing . 2. It is the Doctrine of Iustification by Grace onelie , and nothing of our doinges , which giveth true rest to our heartes , and quyet setling to the Consciences .

Vers. 10. Wee haue an Altar , whereof they haue no right to eate , which serue the Tabernacle .

SVch as pertinaciouslie did pleade , for the standing of the Leviticall Service , and Ceremonies thereof , hee secludeth from the enjoying of IESVS CHRIST , who is our Altar .

THEN , Such as mayntayne the Leviticall Ceremonies , and doe vrge them on the Christian Church , doe cut themselues from Right to CHRIST . 1. Because they denye , in effect , that Hee is come , seeing they will haue those Figures to remaine , which did serue to praefigure His comming ; and will haue His Church still vnder Ceremoniall Pedagogie , as it was vnder the Lawe . 2. Because they joyne vnto CHRIST , their owne Devyses ; as if eyther IESVS were not sufficient for Salvation , or His Ordinances were not sufficient , for meanes to attayne therevnto . 3. The Observation of the Distinction of Meates , is a poynct of serving the Tabernacle : for , so doeth the Apostle reckon . 4. Such as will eate of IESVS , and bee part-takers of Him , must beware to serue the I●wish Tabernacle ▪ by keeping on foote , and continuing the Ceremonies , and appertaynances annexed there-vnto : such Feastes , such Iubilies , such Altars ▪ such Sprinklings , and holie Water , such Priests , and Vestementes , &c. as LEVI had .

2. Hee calleth CHRIST , by the name of the Altar ; because HEE is the thing signified by the Altar , and by the Sacrifice , and by the rest of the Leviticall Ceremonies .

THEN , 1. Those Ordinances of Leviticall Service , were Figures of CHRIST , some in one parte , and some in another ; and Hee is the Accomplishment of them , even the Trueth of them ALL : The true Tabernacle , the true Priest , the true Sacrifice , the true Altar , &c. 2. CHRIST'S Selfe is all the Altar that the Christian Church hath . Our Altar is Hee onelie ; and nothing but Hee . The Apostle knoweth no other .

3. In that hee sayeth , they haue no right to eate , LEARNE , 1. That IESVS is our Foode ▪ who belieue in Him , by whom our Soules are kept alyue , and mayntayned everie day Spirituallie , as the Priestes were mayntayned by the olde Altar , bodilie . 2. That before a man attayne to eate , or drawe Benefite from CHRIST , hee must haue a Right vnto Him ▪ There is a Possession following the Right ; and the Right tendeth to the Possession . 3. Hee who loveth to haue the Right , must take the Course which CHRIST praescrybeth , without mixing anie thing there-with .

Vers. 11. For , the bodies of those beasts , whose blood is brought into the Sanctuarie , by the high Priest , for sinne , are burnt without the Campe.

HEE showeth , that this was praefigured in the Lawe : For , LEVIT. 16.27 . the Sinne-Offering was burnt , and none of the Priestes , the servantes of the Tabernacle , did eate thereof . TO SHOW ,

1. That such as adheared to the Tabernacle , and Leviticall Service , a● needfull to their Salvation , ( speciallie after CHRIST , the Sinne-Offering that was offered ) should not bee part-takers of Him . Againe , The Sinne-Offering was offered without the Campe ; to showe , that such as would bee part-takers thereof , must forsake the Iewish Synagogue , and come out of it , towardes CHRIST , who will not haue His Church mixed with the formes of the Iewish Church . Thirdlie . The bodies of the Sacrifices of Sinne , were then taken from the vse of the Priestes of the Tabernacle , when the blood was now brought in to the Sanctuarie : To showe , That CHRIST should bee taken from them ; who , after His Bloode was shed , and had made Attonement within the Sanctuarie of Heaven , should not relinquish the Iewish Tabernacle , and the shadowing Figures there-of .

Vers. 12. Wherefore , IESUS also , that Hee might sanctifie the People , with His owne Bloode , suffered without the Gate .

ANOTHER ende of the burning of the Sinne-Offering , without the Campe , hee showeth , first , To be , The praefiguration of the ignominious vsage of CHRIST'S Bodie , casten out of the Citie of Hierusalem . 2. Agayne : Lyke as the Sinne-Offering , how-be-it the bodie thereof was burnt without the Campe , yet the bloode of it was brought within the Sanctuarie , to make a Figuratiue Attonement : Even so , howe baselie so-ever men did vse CHRIST'S Bodie , in casting of it without the Citie ; yet was his Bloode in high esteemation with GOD ; made Attonement for the People , and sanctified them .

Vers. 13. Let vs goe foorth , therefore , vnto Him , without the Campe , bearing His Reproach .

HENCE hee draweth an Exhortation . To bee readie to renounce the Worlde , and to take vp our Crosse , and followe CHRIST . Wherein hee TEACHETH VS , 1. That CHRIST'S Sufferinges without the Citie , represented the state of His Mysticall Bodie , and Kingdome , thrust foorth , and contemptiblie rejected of the Worlde . 2. That such as will bee part-takers of CHRIST , must resolue to bee so handeled also , and must sequestrate their affections from the Worlde , and must bee contented to bee crucified vnto the Worlde , with our LORD and Master , CHRIST IESVS . 3. That what reproach is suffered for CHRIST'S sake , is not the man's , but CHRIST'S reproach , for whome it is suffered : And , so , the Reproach is as honourable before GOD , as it is ignominious before the Worlde .

Vers. 14. For , heere wee haue no continuing Citie ; but wee seeke one to come .

HEE giveth a Reason of this Exhortation , TEACHING , 1. That the instabilitie of this present Worlde , and our short and vncertayne tyme of Pilgrimage there-in , should bee a Motiue , to make vs loose our affections off it in tyme . 2. That the hope of a quyet , and sure , and blessed Place of Rest heere-after , should bee another Motiue , to make vs renounce this Worlde , with the better will . 3. That the true Pilgrimes Employment in this Worlde , is , To bee seeking , howe to come Home , to his owne Countrey , and Citie , prepared for him .

Vers. 15. By Him , therefore , let vs offer the Sacrifice of Prayse to GOD continuallie : that is , The Fruit of our Lips ; giving Thanks to His Name .

ANOTHER Exhortation , to offer Spirituall Sacrifices . WHEREIN WE LEARNE ,

1. That as CHRIST hath abolished all properlie called Priestes by Office ; So hath Hee made all Christians Spirituall Priestes , by common Duetie . 2. As CHRIST hath offered the Propitiatorie Sacrifice of His owne Bodie , once for all that are to bee saved , and hath left no properlie called Sacrifice , no Offering for Sinne , no Propitiatorie Offering , nowe to offer ; So hath Hee appoyncted the Spirituall Sacrifice , of Thankes , to bee offered by everie faythfull Man , and Woman ; such as is Prayer , Prayses , and Thankes-giving to GOD. 3. That these our Sacrifices of Prayer , and Prayse , is the Spirituall Service of Saynctes , aunswerable to the Thanke-Offering of the First Fruites , and Calues , and Bullockes ; which was the externall Sacrifice of the Olde Church . 4. That the offering of these Spirituall Sacrifices , is not tyed vnto sette houres , as the Legall ; but , to bee done continuallie . 5. That these our Sacrifices of Prayer , and Prayses , are not to bee offered by the mediation of Saynct , or Angell , but , by IESVS CHRIST onelie . 6. That albeit they bee vnworthie , as from vs , yet beeing offered by CHRIST'S Mediation , they shall bee accepted for Service , at our handes .

Vers. 16. But , to doe good , and to communicate , forget not : for , with such Sacrifices , GOD is well pleased .

ANOTHER Exhortation , to good Workes , and Almes deedes : TEACHING VS ,

1. That good works , and Almes deeds , are appoyncted to bee of the number of Spirituall Sacrifices , and a parte of the THANK-OFFERINGS of the Saynctes .

2. That because they are Sacrifices , they must not bee offered to the Idole of our owne credite , and esteemation , or our owne private endes ; but vnto GOD , even in obedience vnto Him , and for the Glorie of Him . And , because they are a parte of the THANK-OFFERINGS of the Sayncts , they must not incroach vpon the SINNE-OFFERING of the SAVIOVR , the onelie Expiatorie , the onelie Propitiatorie , and the onelie Meritorious Sacrifice .

3. That beeing so offered , they are well pleasing vnto GOD : The smell of CHRIST'S SINNE-OFFERING , once offered , making our THANK-OFFERING to bee sweete smelling vnto GOD.

Vers. 17. Obey them that haue the rule over you , and submit you selues : for they watch for your Soules , as they that must giue account : that they may doe it with joye , and not with griefe ; for , that is vnprofitable for you .

ANOTHER Exhortation , To obey such as had the rule over them ; their Guydes , and Leaders , as the worde importeth : That is , Publicke Office-bearers in the Church , appoyncted of GOD , to teach , and governe them , by the Worde , and Ecclesiasticall Censures .

THEN , 1. The Churches of CHRIST are not Dennes of Confusion , but Houses of Order ; having some to bee Guydes and Rulers , and some to bee instructed and guyded , by the direction of GOD'S Worde , and Ordinances .

2. Even the meanest and poorest Churches , albeit no more powerfull than were the Churches of these scattered HEBREWES , must bee so provyded .

3. The right duetie of the Office-bearers in the Church , is , First , To bee Guydes , poyncting out the waye in GOD'S Worde , which the people should keepe , towardes Heaven . Next , To bee Leaders , going before them in the example of Fayth , and the Fruites thereof , in their conversation . And thirdlie , Rulers by the Rodde of Discipline , to take order with the scandalous , and to recall Wanderers , to encowrage the obedient ; for , thus much doeth the worde importe .

4. The duetie of the people , is , To obey the direction of such Guydes , and Rulers , and to submit themselues vnto their censures , and to mayntayne them in their Office , everie waye ; that this Order may bee continued , and not fall by anie want , which the people may supplie .

2. The Reason which hee vseth to induce them , is , They watch for your Soules , as they who must giue account .

THEN , 1. The Charge of Church Rulers , is the heaviest of all Charges , because of Soules .

2. The moste assiduous , and paynfull , setting , not of the bodie onelie , but the spirite on worke ; because it is a Charge , of WATCHING .

3. The moste dangerous of all Charges , because the account of lost soules within the Church shall bee craved at their handes , whether they haue done all that which became them to doe , to saue them , or not .

4. The weyghtinesse of their Charge , should affect their people , and mooue them , to concu●re , for their partes , as they are able , for their encowragement .

3. Another Motiue , is , That they may doe their worke with joye , and not with griefe : for that is vnprofitable vnto you , sayeth hee .

THEN , 1. Church Mens chiefe joye , should bee their peoples obedience vnto GOD'S Directions in their Mouth : and their chiefe griefe , if it bee other-wayes .

2. Whether they will get joye or griefe from their people , they must doe their worke , and followe their Charge .

3. The lesse comfortable people bee vnto their Leaders , their Teachers , and Rulers ; the lesse profite shall they haue by their Ministerie .

Vers. 18. Pray for vs : For wee trust wee haue a good conscience , in all things , willing to liue honestlie .

HIS craving the benefite of their Prayers for him , TEACHETH VS , 1. That albeit the Scripture giveth no warrand , to seeke the benefite of the Prayer of Saynctes departed , or of Angels ; yet it giveth warrand , for seeking of the mutuall concurrence in Prayer , of these that are living together , and militant heere on Earth together . 2. That the greatest Apostle hath neede of the Prayers of the meanest Christian ; and may bee helped there-by .

2. Hee giveth a Reason , aunswering all the Calumnies which were spred of him by his Adversaries ; that they might , with greater freedome , pray for him , as for an honest Man .

THEN , 1. They who are vnjustlie reported of , must comfort themselues in the testimonie of a good Conscience . 2. An honest heart may expect the better Fruite of their owne Prayers , and others . 3. And such as wee knowe are sincerelie set to serue GOD , wee may , with the better cowrage , praye for them .

3. He expoundeth what he calleth a good Conscience ; by saying , that hee was willing to liue honestlie .

THEN ; The purpose , desire , and endevoure to liue honestlie , is the evidence of a good Conscience , and the ground also of the good Testimonie ; because such a disposition escheweth to doe evill , and is carefull to doe good .

Vers. 19. But I beseech you the rather to doe this , that I may bee restored to you the sooner .

HEE joyneth a Reason , for their owne good , to pray for him ; that the impedimentes of his comming vnto them beeing remooved by their Prayers , hee might come the sooner .

THEN , 1. When our owne good is joyned with the good of such as call for our Prayers , wee haue the more inducement●s , to set vs on worke . 2. Manie hinderances of our good and comfort , doe stand in the waye , which by Prayer might bee remooved .

Vers. 20. Nowe , the GOD of Peace , that brought agayne from the dead our LORD IESUS , that great Shepheard of the Sheepe , through the Bloode of the Ever-lasting Covenant .

NOwe , hee prayeth for them , whome hee hath in the former wordes requested to pray for him .

THEN , 1. Prayer is a mutuall Duetie , and ought to bee made by vs , for such as wee desire to pray for vs .

2. Hee styleth GOD , to whome hee prayeth , first , The GOD of Peace . TO TEACH US , That Peace proceedeth from GOD , and ●s preserved by Him , in His Church ; and , That it doeth please Him well , that His Children should bee in peace , and should studie there-vnto .

3. Agayne : Hee descrybeth GOD , by the Great Worke of CHRIST'S Resurrection , wrought by Him .

THEN , 1. As CHRIST'S Resurrection , is the Worke of His owne Power , IOHN 10.18 . So also is it the Worke of GOD the FATHER , in this place : For , IOHN 10.30 . the FATHER and CHRIST , in power are one .

4. The Proppes of his Fayth in Prayer , are , first , The Office of IESVS , who is the Great Shepheard of the Sheepe .

THEN , 1. Those who come vnder the reckoning of CHRIST'S Sheepe , are the onelie People , of whome Hee , by speciall Office , professeth to take charge . 2. How-so-ever Hee employe the Ministerie of Men , to feede His Flocke vnder Him ; yet doeth Hee keepe the Place and Style of ARCH-PASTOR , or GREAT SHEPHEARD , to Himselfe . 3. People , how-so-ever they bee furnished by Ministers , yet they haue the Great Shepheard to acknowledge , and relye vpon : of whose care and fidelitie , for their feeding , and preservation , they may bee confident .

5. The next Prop of this Prayer , is , The power of GOD , who brought agayne from the dead the Great Shepheard .

THEN , 1. The Sheepe must not thinke to bee aboue the Shepheard : but , must resolue , for bearing witnesse to the Trueth , and to bee put to death as Hee was , if GOD please . 2. Nor neede they feare to be vsed so , seeing Hee is risen agayne : because , Hee that raysed the Shepheard , for the Sheepes cause , can rayse the Sheepe from death also , for the Shepheards cause .

6. The third Proppe of Confidence , for obtayning this Prayer , is , The Bloode of the Everlasting Covenant , through which hee seeketh his Petition to bee graunted .

THEN , 1. It is CHRIST'S Bloode which hath ratified the Covenant , and established our Reconciliation , to endure for ever ; because the Vertue of that Bloode is perpetuall . 2. It is thorowe that Bloode , that everie thing is purchased , for which wee can pray . It is the Pryce of the Purchase of Sanctification vnto vs , as well as of Salvation .

Vers. 21. Make you perfect , in everie good worke , to doe His will ; working in you that which is well-pleasing in His Sight , through IESUS CHRIST : To Whom bee Glorie , for ever , and ever . Amen .

THAT which hee prayeth for heere , is , That they may bee made perfect , in everie good worke , to doe the will of GOD.

THEN , 1. Onelie the doing of GOD'S Will , and what Hee hath commaunded , is to bee reckoned for a good worke . 2. It is not anough to bee given to some sorte of good worke ; but wee must endevoure our selues , to worke everie sorte of good worke ; having a due respect vnto all GOD'S Commaundementes . 3. What-so-ever measure wee haue attayned vnto , wee must not stand there ; but Perfection must bee aymed at ; which is still before vs , vntill wee come to Heaven .

2. The way howe this may bee done , hee showeth , to bee , By GOD'S working in vs , that which is well-pleasing in His Sight , even through IESVS CHRIST .

THEN , 1. It is not by anie strength of our owne , where-by good workes are wrought ; but even by the Power of GOD , working in vs graciouslie . 2. It is through IESVS CHRIST , that this working is procured , conveyed vnto vs , and made acceptable vnto GOD.

3. Hee closeth his Prayer , with ascrybing of Glorie vnto IESVS , for ever . Amen .

THEN , 1. CHRIST IESVS , is true GOD , worthie of Divine Glorie , FOR EVER . 2. The Prayer and Prayses which wee offer vnto GOD , must come from so advysed a Mynde , as wee may seale the same with Fayth , and heartie Affection , imported in AMEN .

Vers. 32. And , I beseech you , Brethren , suffer the Worde of Exhortation : for , I haue written a Letter vnto you in few words .

LAST of all , hee exhorteth them , to take in good parte , the Worde of Exhortation , from their ordinarie Teachers ; who behooved to dilate , and vrge , and inculcate these thinges , even at length , vnto them . The reason where-of , hee giveth ; Because hee had written this Letter but in fewe wordes vnto them ; and might not insist in those poynctes at large , as they had neede of ; but behooved to leaue this vnto their Teachers .

THEN , 1. There is neede of Preachers , by the Worde of Exhortation , to dilate , and inculcate , that which the SCRIPTVRE hath in short . 2. It is verie irksome for men , to haue their sluggishnesse stirred vp by EXHORTATION , and the same thinges inculcate agayne and agayne : But their owne Profite should make them to suffer it patientlie . 3. The wryting of SCRIPTVRE , praejudgeth not the vse of Preaching ; but both keepe their owne rowme ; The SCRIPTVRE serving for a short laying downe of the Grounds to bee taught , and Exhortation serving to dilate and vrge the Trueth delivered in SCRIPTVRE , as their Case requyreth .

Vers. 23. Knowe yee , that our Brother TIMOTHIE is set at libertie ; with whom , if he come shortlie , I will see you .

FROM this learne , first , That the Deliverie of one TIMOTHIE , out of the handes of his Persecuters , should bee a matter of Comfort , and Ioye , vnto as manie CHVRCHES as doe heare of it . SECONDLIE : Good Newes should bee spred abroade ; and , are a fitte Matter for Christian Epistles .

Vers. 24. Salute all them that haue the rule over you ; and all the Sayncts . They of ITALIE salute you .

FROM THIS LEARNE , FIRST , That as it is the mutuall duetie of Christians , to sende Commendations one to another : So is it a Christian duetie , to carrie them ; not vnbeseeming , even an Apostle .

2. His directing of the People , for to carrie his Commendations to their Rulers , maketh it evident , that the Apostle ordayned this Epistle , to bee first read vnto the People . And , so , was farre from their myndes , who will not suffer the SCRIPTVRE to come in the Peoples handes .

Vers. 25. GRACE bee with you all . AMEN .

THIS closing of the EPISTLE , vsuall to the Apostle , TEACHETH ,

1. That Grace , is the common good of the CHVRCH ; where-vnto everie Saynct hath entresse .

2 , That Grace is all that can bee desired : For , if the Fountayne of GOD'S Grace , or Favour , runne towardes a man , what can the man stande in neede of , which the over-running Streame of GOD'S Good-will shall not carrie vnto him .

The Post-script .

WRitten to the Hebrewes , from Italie , by Timothie .

SOME inconsiderate hande hath put to this POST-SCRIPT , appearinglie : For , this Epistle was ordayned by the Apostle , to carrie the Newes of Timothie's Liberation , and a promise of his comming vnto them , afterwardes , possiblie , as the 23 verse of this Chapter showeth ; and not to bee carried by Timothie .

And agayne ; The Apostle was bound by this Letter , to come with Timothie , if hee had beene to come shortlie , after the wryting of this Epistle .

And thirdlie ; Timothie was not as yet come to that place where the Apostle Paul was , when this Epistle was directed : for , then , had hee beene certayne of Timothie's purpose ; and behooved , if not to goe with Timothie ; yet to haue written the reason of so sudden a chaunge of his Purpose , and written Promise : Or , else , to haue deleted the Promise of his comming , out of the Epistle , by wryting it over agayne ; or some way else .

WHENCE WEE COLLECT , That POST-SCRIPTS are not a parte of the TEXT , nor of the APOSTLES owne wryting ; neyther ought they to haue such Authoritie , or Credite , as the TEXT hath , which alwayes agreeth with it selfe , as proceeding from the Inspiration of the Holie Spirit : To whome , with the Father , and His Son , IESVS CHRIST , our LORD , bee Glorie , for ever : AMEN .

FINIS .