A Short EXPLANATION Of the EPISTLE of PAVL TO THE HEBREWES By DAVID DICKSON Preacher of Gods Word AT IRWIN ABERDENE Imprinted by Edw. Raban Anno 1635. TO THE READER CHRISTIAN READER BEfore the tyme that something of myne did passe the PRESSE without my knowledge or allowance I did not mynde to come abroad in this Learned Age wherein manie more able Men than I am doe keepe silence my Furniture beeing fitter for my present Charge than for more publicke Edification in my judgement and my Employmentes so frequent as my spare tyme is little for farther extent of what the LORD hath bestowed vpon mee But since that tyme my just Feares from apparent grounds that numbers of my SERMONS vvhich were rudelie and popularlie delivered as thryse or foure tymes Preaching a-weeke might yeelde and taken from my Mouth as it was possible to over-take the current of running speach the judicious Wryter making what hee had over-taken to coheare the best hee could and Copies going from him to manie with numbers of Faultes and misstakinges of the Transcribers I beeing vnable to revise for straytnesse of tyme anie thing which was written by them first or last My just Feares I saye that these should come to thy Handes rude and faultie as they are made mee willing rather when GOD should graunt mee leasure heere-after to draw vp in short the poyncts of Doctrine delivered by mee in these SERMONS that thou mightest haue a twentie or thirtie of them or moe possible in the boundes and pryce of one at large With this passage of GOD'S providence another hath concurred to drawe foorth this piece vnto thy view in the meane tyme which is this When I considered howe largelie GOD hath provyded HELPS for vnderstanding of holie SCRIPTVRE by large Commentaries and sweete Sermons especiallie from His Church in ENGLAND where-by increase of Knowledge is given to the Learned and such whose meanes to buy and leasure from their calling to reade and victorie over their owne laysinesse for taking paynes doeth concurre with their capacitie for making vse of this the LORD'S Liberalitie I haue often requested the Father of Lightes To helpe such as eyther could not or else would not profite themselues by that vvhich is alreadie graunted in His Bountie by some short and playne manner of wryting vvhere-by the weaker judgementes might bee supported and all Excuse taken away from the wittie Sluggard and such whose worldlie Employmentes and great Effayres haue seemed sufficient Reasons to excuse their negligence and the small and naughtie matters of their owne Salvation and the Kingdome of HEAVEN and Evidences thereof in SCRIPTVRE And to this purpose I haue beene verie instant vvith the Godlie-Learned of myne acquayntance to take this matter in hand and to divyde amongst them the hard parts of SCRIPTVRE at least that this worke might bee done by the handes of manie vvhich could not bee done by one I found their approbation of my desire and inclinable willingnesse to put hand to worke also But some of them for the weyght of their ordinarie Charge some of them for age and infirmitie of bodie some of them for their handes full of the LORD'S worke in another sorte could not adventure to bee straytlie ingaged in the worke Where thorow I was forced eyther to forsake my Desires which daylie were kindeled within mee more and more or else come foorth with some-thing of this kynde as might bee and seeke amongst my Readers some to take this Matter to heart and to doe there-in as the LORD should enable them by themselues or by others I haue made choyse of this EPISTLE which is a piece of hard Meate in the esteemation both of the APOSTLE the Wryter there-of CHAP. 5. and 6. and of PETER giving his judgement of it 2. PET. 1.15.16 That if I should attayne anie parte of myne intent in anie measure in so hard a place I might encowrage others to take in hand a more easie parte of SCRIPTVRE with more hope of successe The Summe of each Chapter or the Contents doe stand in steade of Analysis and in some places of a Paraphrase The Text doeth followe Verse by Verse The exposition of the Verse serveth for groundes of Doctrines which Doctrines following vpon the groundes are joyned moste parte with the Note of Collection THEN Pluralitie of Doctrines from the ground or from the Text where the consequence is easie to bee perceaved is distinguished by Figures according to their numbers Tearmes of Arte I haue eschewed because I would bee playne to all I haue spared all enlargement of the Doctrines which I could spare leaving them as graynes of Seede to get their growth in thy mynde by Meditation which is necessarie for such as loue to make vse of this sort of wryting because I would be short The speciall handeling of such Passages as the Apostle citeth out of the Olde Testament I haue left to their owne proper place Quotations for confirmation of my Doctrines drawne from the ground I haue spared also Because I judged If the Doctrine was pertinentlie collected from the ground the Text in hand was sufficient confirmation And if it bee not pertinentlie collected I am content that thou passe by it and take onelie what is pertinent A quotation could prooue the Doctrine true but not prooue it pertinent and so not serue my purpose Manie moe and more pertinent Consequences the Learned will finde which I haue not observed but not for the Learned or such as are able and willing to make vse of larger Wrytinges doe I intende this present Therefore doe not looke howe much thou doest misse which might haue beene sayde but what in the first frame of this moulde could bee done in such brevitie Which moulde I trust the Learned shall helpe if it please the LORD to stirre them vp to take this matter in hand I haue preassed singlie to poynct out Trueth without Partialitie not wresting the Text to reach a Blowe to anie man And what thou shalt make of this present Piece I am not carefull if I can obtayne there-by that more able Men may bee set on worke to doe what I intend but cannot doe If the precious Iewell of the SCRIPTVRE may bee more esteemed of and made vse of which is more necessarie for our Soules than the Sunne in the Firmament is for our bodies and the greatest gift next after our LORD IESVS downe-sending amongst vs that ever the Worlde saw If I may by this piece I say bee an Instrument to stirre vp anie to the loue of searching the SCRIPTVRES I haue not lost my Paynes what-so-ever shall become of this little Booke Where-vnto I haue sollisted for no Patronage vnder Heaven but thy Christian Good-will to my Ayme to haue our LORD the more honoured in the sounde Knowledge and right vse of His SCRIPTVRE I am confident that thou wilt easilie judge with mee That the prowde and prophane Despysers of GOD are worthie to perish amongst His Enemies But consider
Dignitie in Heaven it is easie to see him put all at vnder that ryseth vp agaynst him 3. That which may bee taken vp of Christ partlie by his Word and Doctrine partlie by his miraculous Workes and extraordinarie Giftes of the Spirit powred out vpon the Primitiue Church partlie by his ordinarie and powerfull working vpon the Soules of his owne since that tyme vnto this day humbling and comforting changing and reforming mens heartes and lyues I say these Evidences of his power doe make a spirituall Eye in a manner to see IESVS the Worker of these Workes crowned with Glorie and Honour 2. Hee meeteth another doubt arysing from the abasement of Christ in his Sufferinges and Death to which hee answereth in the wordes of the Psalme first that it was fore-tolde in that same Psalme that he was to bee made for a little lower than the Angels to wit by suffering of Death THEN 1. The Crosse of Christ is a readie stumbling Blocke for a carnall mynde else what needed the removing of the scandall 2. It is true indeede Christ in his Himiliation was abased vnder the Angels and emptied 3. This abasement was but a little and for a short tyme. 4. It was fore-tolde in the Psalme that speaketh of his Exaltation 5. If wee looke to the Scripture fore-telling wee shall not stumble at Christ's Humiliation 3. Hee giveth a farther answere by showing the â—â—de of Christ's Suffering to bee for our cause in the favour of GOD to vs That hee should by the Grace of GOD taste Death for everie one of vs. THEN 1. Christ's suffering was not for his owne deserving but for ours and therefore should bee glorious in our eyes 2. Everie Believer and elect soule hath interest in that Death of his and so everie man bound to loue him and magnifie him for it and to applye the fruite of it to himselfe 3. This death was but a tasting of death because hee continued but a short tyme vnder it for his short suffering was so precious that hee could not bee holden by the Sorrowes of Death but Death for a little was sufficient and therefore should diminish no man's esteemation of him 4. It was by the Grace of GOD that his death for a short should stand for our Eternall and therefore gracious and glorious should these his sufferinges bee esteemed by vs. Vers. 10. For it became Him for whom are all thinges and by whome are all thinges in bringing manie Sonnes vnto Glorie to make the Captayne of their Salvation perfect through Sufferinges 1. ANother reason of Christ's Suffering This way of our saving by Christ's Sufferinges made for the Glorie of GOD and our Good THEN When the reasons of Christ's death are seene the scandall of his Crosse ceaseth 2. There is a worke to doe heere A great manie of Sonnes to bee brought to Glorie THEN 1. All the Elect and saved soules are in the ranke of Children 2. Albeit they bee few in comparison of the worlde yet are they manie of them all together 3. There is not one of them all who can goe to Heaven or Salvation but by Christ's leading and conduct 3. The Captayne of their Salvation must bee made perfect through suffering THEN 1. How perfect soever Christ bee in himselfe yet before his suffering hee lacked one thing which his Office towardes vs requyred to wit experimentall suffering of such sorrowes as his souldiours and followers are subject vnto 2. When his sufferinges were ended hee was perfectlie sitted to comfort vs seeing hee found our sorrowes in himselfe sometyme 4. Hee sayeth it became GOD for whom and by whom are all thinges that the matter should bee so brought about THEN 1. All thinges are for God's Glorie at the ende and so should the manner of our salvation bee also 2. All things are by God's Hand and Power brought about and reason too that hee dispose of the meanes of our salvation as hee pleaseth 3. This way became God most of anie It brought him greatest Glorie by the shame sorrow and death of one to bring Glorie and joye and Lyfe to manie Vers. 11. For both Hee that sanctifieth and they who are sanctified are all of one For which cause Hee is not ashamed to call them Brethren 1. IF anie should farther aske how could hee die or how could Iustice accept him in our stead bee answereth Because hee is one of our kynde and nature THEN 1. There is a naturall Band betwixt Christ and his Followers They are of the same stocke of the same naturall substance 2. Christ's naturall Band with vs maketh him a direct entresse to redeeme vs. 2. Hee calleth Christ him that sanctifieth and the Believers they who are sanctified THEN 1. The Band of nature betwixt Christ and men is reckoned vnto those onlie who are sanctified with none other will Christ reckon Kinred 2. Therefore they must studie to Holinesse that would clayme Kinred to Christ. 3. The sanctification which it behoveth vs to haue must proceede from Christ no holinesse vntill a man be in him 3. Hee sayeth Christ is not ashamed to call the Sanctified Brethren THEN 1. As Christ hath dimitted himselfe to our nature so also to the styles of consanguinitie with vs. 2. Christ is as kyndlie affectioned to his Followers as ever Brother was to another hee will not misken his owne albeit vnworthie 3. That which may serue to our glorie and comfort Christ will thinke it no disgrace to himselfe Verse 12. Saying I will declare Thy Name vnto my Brethren In the midst of the Church will I sing Prayse vnto Thee HEe proveth that hee calleth vs Brethren from PSAL. 22. Vers. 22. The Messias there taketh vpon him to preach to Men and to prayse the Father THEN 1. With our nature Christ tooke on also the Yoke of the Exercyses of Religion 2. Hee joyneth with vs in the Discharge of them 3. Hee is first in the Exercyse not onelie because hee discharged them in his owne proper person but also because still by his Spirit where two or three are gathered together in his Name hee is in the midst of them moving and moderating the Spirites of his owne delectable Organes Vers. 13. And agayne I will put my trust in Him And agayne Beholde I and the Children which GOD hath given mee 1. THE next proofe is from PSAL. 18. Vers. 2. Where Christ vnder the type of David promiseth to belieue in the Father THEN 1. Christ is one of the number of Believers one of the Covenant of Grace confederate by Faith and therefore hee behoved to bee a man to this ende 2. Then haue wee in the sense of our vnbeliefe the comfort of the soundnesse and strength of Christ's believing as well as of his other Perfections 2. The third proofe is from ISAY 8. Vers. 18. Wherein Christ vnder the type of the Prophet Isaiah presenteth himselfe with his chosen ChildreÌ„ before the Father THEN 1. Christ is our Father also and wee his Children 2. Wee are
shall fall away to renew them agayne vnto repentance seeing they crucifie to themselues the Sonne of GOD a-fresh and put Him to an open shame 1. MYNDING to stirre them vp to make progresse in Knowledge hee setteth before them the danger of Apostasie THEN 1. Hee praesupposeth Except they studie to make progresse they shall goe backwardes and that going backwardes tendeth to Apostasie and that voluntarie and complete Apostasie from knowne Trueth doeth harden the heart from Repentance and cutteth off a man from Mercie 2. Hee accounteth our naturall securitie so great that there is neede of moste fearfull threatninges to awake vs out of it 3. That the onelie way to bee fred from Apostasie is to bee ayming at a Progresse NEXT OBSERVE 1. That hee doeth not speake heere of everie sinne agaynst Knowledge albeeit indeed those bee fearfull and dangerous but of Apostasie from Religion and the Doctrine of Christ. 2. Not of the Apostasie of Ignorantes who never were informed in the matter of Religion but lightlie came and lightlie went away allbeeit the shame done to Christ by them is great and grievous but of such who after illumination and feeling somewhat of the power of the Trueth doe revolt 3. Hee speaketh not beere of Apostasie of infirmitie for feare in â—itte of a passion or hastie passage of ones lyfe But of a voluntarie and deliberate falling away after cleare conviction of the Trueth This is that Sinne agaynst the holie Ghost which heere hee speaketh of 4. Hee doeth not praesuppose heere that an elect Chylde of GOD and renewed may fall into this Sinne But that a Professour and some in the visible Church may fall away and die in this Sinne. Nowe a Professour may bee endewed with manie Giftes and yet bee a Temporizer and remayne vnrenewed inwardlie and so may possiblie fall into this Ill And therefore everie Professour should bee the more circumspect because of the possibilitie of some mens Apostasie and the more diligent to attayne to that Fayth which purifyeth the heart and worketh by Loue which fayleth not 5. In telling what is the daunger of a Professour's Apostasie the Apostle myndeth not to weaken anie man's Fayth or to discowrage him from progresse making But by the contrarie his intention is that men strengthen themselues so much the more in the Fayth And therefore such as haue felt no more in their owne esteemation but these Tastinges should bee so farre from discowragement and faynting that rather they must looke to a necessitie layde vpon them to make progresse in Fayth and the fruites thereof and to drawe neare to GOD who can preserue them from falling away But because some doe trouble themselues and other some doe harden themselues in Errour by this place as our intended brevitie will suffer let vs studie to giue some light to both Compare this place with Vers. 9.10 c. of this Chapter to the ende First in these Verses the 4.5 and 6. hee is speaking of Professoures in generall conditionallie But vers 9.10 c. hee is speaking to the true Believers amongst these Hebrewes particularlie 2. HEre in these Verses are glorious Giftes Illumination and tasting of Spirituall thinges There in those Verses is Fayth working by Loue to the Glorie of IESVS and Weale of HIS Saynctes 3. Here are Men enrolled amongst Christians so holden and esteemed both of themselues and others There are sensible Soules in the feeling of Sinne and feare of Wrath and hope of Mercie fleeing to IESVS as to a Refuge and casting the Ancre of their tossed Soules within the Vayle where IESVS is in Heaven 4. Here Men receaving from the holie Ghost good thinges There Men receaving from him besyde these good thinges better thinges also 5. Heere thinges glorious indeede yet not allwayes accompanying Salvation but in some going before Saving Grace in others possiblie alone without Saving Grace But there are Saving Graces alwayes joyned with Salvation 6. Heere in these Verses the Apostle is not confident but such as haue receaved these thinges heere mentioned may fall away except they goe forwardes and studie to make progresse But there in those Verses the Apostle is perswaded that they shall not fall away but bee saved and therevpon encowrageth them to goe forwardes FROM THIS COMPARISON IT IS CLEARE THEN 1. That there is a possibilitie of the Apostasie of Professoures and titular Saynctes but not of the Apostasie of renewed soules and true Christians true Saynctes 2. That there is ground of Feare from these wordes to such as are secure and puffed vp with the conceat of their Spirituall Giftes but not of those who in feare are fled to CHRIST 3. That in this place carnall confidence onelie is shaken in such who as if they had done well anough studie not to make progresse but Fayth nowayes weakened in such who still studie to advaunce and make more and more progresse 4. That heere fruitlesse Light and fruitlesse Feeling is called in question but not Fayth and labourious Loue bringing out Fruites to CHRIST'S Glorie and good of his Saynctes Agayne from this Comparison it is evident That the holie Ghost is Author both of these common Spirituall Giftes and of these speciall Saving Graces also Of these common Giftes hee is Author as dwelling amongst Professours and distributing good thinges vnto all Professoures that are in the visible house of his Church But hee is Author of those Saving Graces as dwelling in true Professoures who are his owne house bringing with himselfe better thinges than these Giftes and Salvation also vnto them infalliblie Thirdlie from this Comparison it is cleare 1. That there are some Converts externall from the worlde to the Church who yet sticke in their naturalls and are not in the sense of Sinne fledde vnto CHRIST for Refuge nor converted from nature to Saving Grace to whome the Apostle will not denye rowme in the Church if they will studie to make progresse And 2. That illumination and tasting of Spirituall thinges may bee given as well to such who are not renewed in their heart as vnto sound Convertes FOR 1. The naturall man may bee convinced That the Church is a blessed Societie and joyne himselfe vnto it 2. Yea chaunge his outward conversation and cast off his pollutions which are in the worlde through last and take himselfe to be ruled outwardlie by CHRIST'S Discipline and call Him LORD LORD 3. And bee so blamelesse before men that hee may looke with his Lampe lyke a wyse Virgine wayting for the Wedding and yet bee a gracelesse Foole inwardlie 4. Yea hee may bee illuminated not onelie by learning the literall knowledge of the Gospell as men doe their Philosophie but also may bee illuminated supernaturallie with in-sight in manie profound thinges in the Scripture For supernaturall gifts may bee in a naturall and vnrenewed man so as he may say to Christ I haue prophesied in Thy Name and yet bee vnrenewed in Christ's esteemation 5. Hee may taste of the heavenlie Gift partlie by
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 vvhat priest can knowe all our needes all our sinnes all our thoughtes all our desires all our prayers all our purposeâ— 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 vvho 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
with the bloode to intercede for the people and there remayned during the tyme of Intercession appoyncted to him So Christ carrying his Sacrifice out of the Citie offered vp his Bodie on the Altar of his Godhead to his Father and by his owne bloode entered into the heavenlie Sanctuarie and sate downe on the Right hand of the Majestie on high and there hee liveth for ever to intercede for vs having then ended his Sacrifice as this Apostle prooveth Chap. vij 17 and Chap. ix 25.26 And having no Sacrifice nowe to offer on earth it is with reason that the Apostle sayeth If Hee were on earth Hee should not bee a Priest WHENCE WEE LEARNE 1. That Christ is not nowe on the earth nor in anie place thereof and therefore if anie man say to vs Loe heere hee is Loe there hee is wee must not belieue him it is a false christ hee showeth vs and not the True as CHRIST himselfe fore-warneth MATTH XXIV 23 2. That it is impossible that Christ should nowe bee on the earth for then should hee lose his Priesthoode which is impossible For if hee were on earth hee should not bee a Priest sayeth the Apostle heere 3. That Christ's Priesthoode is onelie discharged nowe in heaven seeing hee can not bee a Priest on earth 2. His Reason is They are Priestes which offer Giftes according to the Lawe THEN Everie Priest who brooketh his Priesthoode on earth must offer Giftes according to the Law as the Apostle heere reasoneth And such Priestes as those Christ hath abolished having chaunged the Priesthoode and the Lawe also THEREFORE There can bee no Priest by Office on earth at all with GOD'S allowance Vers. 5. Who serue vnto the Example and Shadowe of Heavenlie thinges as Moses was admonished of GOD when hee was about to make the Tabernacle For see sayeth Hee that thou make all thinges according to the Patterne showed vnto thee in the Mount HEE descrybeth the proper vse of the Leviticall Priestes to serue vnto the Example of heavenlie Thinges THEN 1. The Incarnation of Christ his Death and the Benefites thereof signified by Leviticall Shadowes are heavenlie thinges in regarde of their heavenlie Fruites and Effectes and other heavenlie Respectes and are with an heavenlie Mynde to bee looked vpon 2. The Ceremonies of the Lawe were not ydle Rites but Examples and Figures of Christ and his Graces by the which men were led then as by the hand to Christ vvho was to come 2. From EXOD. XXV 40 hee prooveth they were Shadowes of heavenlie thinges because the Patterne in the Mount represented the heavenlie thinges and Moses Tabernacle represented the Patterne in the Mount Therefore it represented heavenlie thinges And vnto this Patterne was Moses tyed THEN 1. GOD would not no not in the tyme of Types suffer anie devyse of man to come in for representing anie thing heavenlie Much lesse will hee nowe 2. Those which himselfe ordayneth hee will haue observed and none omitted Vers. 6. But nowe hath Hee obtayned a more excellent Ministerie by howe much also Hee is the Mediatour of a better Covenant which was established vpon better Promises 1. THE offering of the Typicall Oblations hee hath made proper to the Levites Nowe the offering of the true Sacrifices and service belonging therevnto hee appropriateth to Christ and calleth it A more excellent Ministerie THEN 1. The offering of the thing signified by the Leviticall Types is more excellent than all their Offeringes 2. This Ministerie is proper vnto Christ onelie in his owne person 2. From this hee preferreth the Mediatourship of Christ to the Typicall The Promises and the Covenane nowe to the Covenant then His reasoning is As the Ministerie is so is the Mediatour The Ministerie is more excellent in offering vp himselfe than the shadowes Therefore the Mediatour is more excellent nowe than the typicall of olde THEN The offering of Christ's Bodie which is the more excellent Ministerie is still annexed to the Person of the Mediatour onelie And who-so-ever intrudeth himselfâ— into that excellent Ministerie of offering vp Christ's Bodie intrudeth himselfe also into the Office of the Mediatour 3. In comparing the Covenant then and nowe hee maketh this the better Because the Promises are better WHENCE WEE LEARNE 1. That there was a Covenant betwixt GOD and his Church of olde vnder the Lawe And so Reconciliation to bee had with GOD then 2. That how-so-ever in substance of Grace both the Covenantes agreed yet the forme of this Covenant vnder the Gospell is better Because the expresse conditions are better the Promises are more spirituall and more free of strayte conditions Vers. 7. For if that first Covenant had beene faultlesse then should no place haue beene sought for the second TO cleare the abolishing of the olde Covenant hee prooveth it not to bee faultlesse Because a Newe Covenant was promised in place thereof Not that anie thing was wrong in that Covenant but because it was imperfect and all thinges needfull not expressed in it clearlie WHENCE WEE LEARNE 1. That the LORD'S proceeding with his Church hath ever beene from the lesse perfect to the more perfect till Christ came 2. That where ever GOD addeth or altereth what hee once did institute by so doing hee showeth That before his Addition hee had not expressed all his Mynde as in the tyme of the Olde Testament 3. When once hee hath perfected his course taken with his Church as nowe hee hath done vnder the Newe Testament hee altereth the matter no more Vers. 8. For finding fault with them hee sayeth Beholde the dayes come sayeth the LORD when I will make a Newe Covenant with the House of Israell and the House of Iudah 1. HEE prooveth That there was an imperfection in the Olde Covenant Because GOD sound fault with the people vnder it THEN The imperfection of the Covenant of olde was especiallie in default of the parties with whome it was made who by their inabilitie to fulfill it or beholde the drift of it made it vnable to saue themselues 2. In the wordes of Ierem. xxxj 31 the LORD promiseth to make a Covenant afterwardes with the house of Israell and Iudah THEN 1. The partie in the Newe Covenant is not all Man-kynde but the Church of the Newe Testament the spirituall Israell and Iudah 2. This Covenant was not brought to light of olde but had its owne tyme of manifestation 3. Even then the Church was made wyse of the imperfection of the Olde Covenant that they might learne to looke through the outward forme of it to a better 4. The Hope and Too-looke which they had towardes the Newe Covenant helde vp their heart that they without vs and our Priviledges should not bee perfected Vers. 9. Not according to the Covenant that I made with their fathers in the day when I tooke them by the hand to leade them out of the land of Aegypt because they continued not in My Covenant and I regarded them not sayeth the LORD 1. THE Prophet
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 â—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 vvhere 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 vvhich 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 Heavē 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 vvho 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 vvho 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
Rootes of Sinne lest they breake out in Scandalls Vers. 15. Beware lest there be anie filthie or prophane bodie suffred among you as ESAV was Vers. 16. VVho solde the Blessing for a short Pleasure and could never recover it agayne Vers. 17. And to this are you obliedged because the Olde Church was not so priviledged as you are but for their externall estate and manner of Religion in a great deale of more bondage Vers. 18.19.20.21 But you by the light of the Gospell are brought into the high Way to haue societie with Heaven and Angels and the Catholicke Church of elect Soules and GOD the Iudge and CHRIST the Mediatour and His Benefites So cleare nowe is the Doctrine Vers. 22.23.24 Therefore beware lest by your Apostasie you reject CHRIST'S offer and bee destroyed more fearfullie than the despysers of the Lawe Vers. 25. For CHRIST is a terrible LORD to His Foes His Voyce shooke the Earth in giving of the Lawe But Hee hath promised to shake Heaven and Earth once more Vers. 26. And ONCE MORE importeth the remooving of these and making of a newe Heaven and a newe Earth wherein dwelleth Righteousnesse for the setled and perpetuall remayning of His Kingdome Vers. 27. Therefore let vs keepe a fast grip of His Grace that wee worship Him with feare Vers. 28. For if wee doe not so even our GOD is a consuming Fyre Vers. 29. The doctrine of Chap. XII Vers. 1. WHerefore seeing wee also are compassed about with so great a clowd of witnesses let vs lay aside everie weyght and the sinne which doeth so easilie beset vs and let vs run with patience the Race which is set before vs. THat right vse may bee made of all the former Examples hee exhorteth to a constant and patient persevering in the Course of Christianitie 1. The Similitude is borrowed from a Race To TEACH VS To endevour for overtaking all the Dueties of the Christian Man with all the Skill and Strength and Speede wee can 2. The Originall importeth a Stryfe-Race To ADVERTISE VS Both of our Spirituall Adversaries agaynst whome wee must fight still as wee goe on and of our Compartiners who run in the Race with vs with whome wee may stryue in an holie emulation who shall goe formost in the Course of Pleasing GOD. 3. It is a Race limited the Race set before vs TO TEACH VS What way wee should hold on our Course not doing that which pleaseth vs everie man running his owne way of Religion but all running in the beaten Way the Royall Way of GOD'S Commaundements 4. For the Motiues vnto this Race hee vseth the Examples rehearsed in the former Chapter Who compasse vs about as a Clowde of Witnesses TO TEACH VS 1. To hearken to the deposition of these worthie Witnesses who are recorded in Scripture who can best showe what is the best Christian Way which wee must holde in our Course towardes HAPPINESSE 2. That all our behaviour is marked by Spectatours GOD Angels and Men. 3. That albeit there were none to see vs except our Conscience the Examples of GOD'S Saynctes in Scripture should stand as Witnesses agaynst vs if wee run not as becommeth 5. For direction how to run HEE TEACHETH 1. To lay aside all Weyghts which doe presse our myndes downwardes such as is the setting of our affection vpon thinges which are on earth eyther wittinglie vpon vnlawfull objects or inconsideratelie exceeding the boundes of Christian Moderation vpon things lawfull 2. To lay aside the sinne which so easilie doeth beset vs that is by studying to mortifie the bodie of our corrupt inclination to cut off the wood-binde growth of violent predominant and wylie sinnes which moste frequentlie get advantage of vs. 3. Because wee can not ende our Race but after some progresse of tyme and must meete with manie impedimentes in the way and troubles and temptations to arme our selues with Patience Vers. 2. Looking vnto IESUS the Author and finisher of our Fayth who for the joye that was set before Him endured the Crosse despysing the shame and is set downe at the right Hand of the Throne of GOD. WIth Direction hee joyneth Encowragement by setting our Eye on IESVS who shall both guyde vs in the way and carrie vs on when our strength fayleth THEN 1. The Christian Race-runner hath IESVS before him in the way to helpe him in everie thing that may befall him in his course 2. CHRIST must bee looked vpon by him who would bee helped in his Race the Eye of the Soule beeing drawne off of everie thing which might divert the Man or discowrage him such as are the multitude of Backe-slyders the multitude of Mockers the multitude of by-wayes and runners therein the multitude of feares from our owne vnworthinesse and sinfulnesse and temptations on all sides and our Myndes fixed on CHRIST with loving and longing Lookes which may draw Lyfe and Strength from Him 3. Wee must looke on Him as IESVS the Deliverer from Sinnes and Giver of Salvation even Him who saveth His People from their Sinnes 4. Wee must looke vpon Him as the Author and finisher of our Fayth that is as our GOD who hath begun His Good Worke in vs and will also perfect it Who hath given vs grace to belieue and will surelie continue this Grace with vs even to the ende lest the feares of our Fayth fayling make vs to faynt 5. Wee must looke vpon Him as our Patterne and Example who having run the Race before vs hath set foorth Himselfe for our imitation that in Him wee might finde all whereof wee stand in neede 2. How IESVS ran this Race hee showeth for our Example 1. Hee had joye set before Him which He was to receaue by our Salvation wrought So haue wee joye set before vs also 2. For the hope of that joye Hee ran with cowrage so must wee 3. He ran with the Crosse vpon His Back all the way being a Man acquaynted with Sorrowes so must we resolue also 4. In His Griefes and Sorrowes Shame set vpon Him from the Worlde and powred out Contempt vpon Him so must wee resolue to finde it 5. For the hope of the joye hee endured patientlie and went on vnder the Crosse and wearied not so must wee 6. Albeit Shame was the sharpest of His Griefes from the Worlde yet Hee regarded it not but despysed all Despysing and shamed Shame as vnworthie to bee taken notise of in comparison of His Designe so must wee 7. Hee overcame all at length so shall wee through Him also 8. Hee hath gotten the Ioye and the Glorie for which Hee ran so shall wee with Him If wee suffer with Him wee shall also reygne with Him 9. He is set downe on the Right Hand of the Throne of GOD that is is joyned with the FATHER in the Glorious Governament of Heaven and Earth and all thinges therein for the good of all His Followers so that wee neede to feare nothing in our way seeing Hee hath the Governament of all