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
joyned with him in his Priesthoode nor Deputie nor Vicar vnder him in it nor Successour to his Office So neyther hath CHRIST anie joyned with him or Substitute or Successour to him in his Priesthoode Vers. 4. Nowe consider howe great this man was vnto whome even the Patriarch Abraham gaue the Tenthes of the Spoyles TO showe CHRIST'S Excellencie hee draweth them to consider Melchidek's excellencie aboue Abraham's that so they might see CHRIST'S Excellencie to bee farre more The reason in force goeth thus 1. If Melchisedek the Type bee more excellent than Abraham much more must CHRIST of whome hee is a Type 2. And if Melchisedek's greatnesse bee not easilie perceaved except there bee a due consideration of it much more CHRIST'S Greatnesse requyreth consideration and is worthie of contemplation 3. If Abraham by paying of Tithes acknowledge Melchisedek's superioritie Much more should all Abraham's Off-spring acknowledge CHRIST'S Superioritie whome Melchisedek typicallie represented by paying of what is due for the mayntaynance of his Service and bestowing on his Ministers who are appoynted to blesse in his Name whether it bee lesse or more which they bestowe in such a manner as it vilifie not nor disgrace their high Employment which CHRIST hath put vpon them and so dishonour him whose Servantes they are Vers. 5. And verilie they that are of the sonnes of Levi who receaue the Office of the Priesthoode haue a commaundement to take Tithes of the people according to the Lawe that is of their Brethren though they come out of the loynes of Abraham HEE prooveth that in Tithes taking Melchisedek was greater than Abraham who did paye Tithes Because for the same respect the Levites by taking Tithes of their Brethren as Priestes had a Superioritie over them for their Office cause who other-wayes were their equalls THEN 1. The Priestlie Office lifted vp the Levites aboue their Brethren who were sprung of Abraham as well as they 2. The commaund of taking Tithes was annexed to the Office of the Priesthoode in token of their Superioritie by Office over them who by nature were at least their equalls Vers. 6. But hee whose Descent is not from them receaved Tithes of Abraham and blessed him that had the Promises Vers. 7. And without all contradiction the lesse is blessed of the better HEE prooveth agayne Melchisedek to bee greater than Abraham and so greater than Levi because hee blessed him and therefore behooved to bee greater THEN 1. Abraham notwithstanding hee hee had the Promises yet got hee the Blessing by Melchisedek in Type and from CHRIST represented by him in Trueth 2. If Melchisedek was greater because hee blessed him as Type Then CHRIST farre more who blesseth in effect Now there are sundrie sorts of Blessings 1. There is a Blessing of Reverence and Worship So Men blesse GOD. This sorte importeth no Greatnesse in the Blesser but Subjection 2. There is a Blessing of Charitie So Men blesse one another by mutuall Prayer This sorte importeth no Superioritie neyther 3. There is a Blessing of Authoritie ordinarie So doe GOD'S Ministers blesse the People in the LORD'S Name 4. A Blessing of Authoritie extraordinarie So Melchisedek blessed Abraham and the Prophets and Patriarches such as by inspiration they were directed to blesse And this Officiall Blessing with Authoritie prooveth Superioritie whether it bee ordinarie or extraordinarie 5. There is a Blessing of Power of it selfe effectuall So blesseth CHRIST and so GOD blesseth Men. FROM THIS 1. The Excellencie of the Office of GOD'S Ministers is evident who are appoynted to blesse the people in GOD'S Name 2. And howe they should bee respected in loue for their Worke sake 3. And howe they should walke worthie of that high and holie Employment lest their sinnes make them vyle and contemptible before the people as in Malachie's tyme Mal. 2.9 Vers. 8. And heere men that die receaue Tithes but there hee receaveth them of whome it is witnessed that hee liveth ANother poynt of Comparison tending to this ende The Levites in their Tithing were mortall men one succeeding another But Melchisedek in type of his Priesthoode and Scripturall beeing and CHRIST in the Trueth of his Priesthoode are immortall And therefore Melchisedek as the typicall priest and CHRIST as the true Priest are greater than Leviticall priestes by as much as Immortalitie is aboue mortalitie THEN Everie Age hath CHRIST for a Priest living in their owne tyme to deale for them with GOD And what Benefite they get by him in their owne tyme hee can make foorth-comming vnto them even for ever Vers. 9. And as I may so say Levi also who receaveth Tithes payed Tithes in Abraham Vers. 10. For hee was yet in the loynes of his father vvhen Melchisedek met him ANother Reason to this same purpose Levi payed Tithes to Melchisedek in Abraham's loynes Therefore Melchisedek is greater in his priesthoode than the Leviticall priestes So was CHRIST in Abraham's loynes will you say I answere CHRIST was the true represented priest even when Melchisedek met Abraham and in Melchisedek's person as type the honour was done to CHRIST in trueth and to his Priesthoode by Abraham And agayne CHRIST was in Abraham's loynes onelie in regarde of the matter of humane nature not for the manner of propagation and so is exempted from the lawe of naturall posteritie 1. Alwayes from this reasoning WEE LEARNE That as receaving Tithes prooveth superioritie in Office So paying of Tithes or Mayntaynance in towne of Tithes prooveth subjection to that Office and Office-bearers which receaue the same And so Mayntaynance of Ministers should bee a Matter of Honouring of them or rather of Him that sent them of its owne proper institution though men turne it into a beggarlie Steepende and count the more baselie of the Office because of the manner of Mayntaynance 2. From the Reason of Levie's paying of Tithes in Abraham's loynes WEE LEARNE That there is ground in Nature for imputation of the Father's deede vnto the Children descended of him by naturall propagation so that as justlie may GOD impute vnto vs Adam's sinnes as to Levi Abraham's Tithes paying Vers. 11. If therefore Perfection were by the Leviticall Priesthoode for vnder it the people receaved the Law vvhat farther neede was there that another Priest should ryse after the Order of Melchisedek and not bee called after the Order of Aaron TO the ende of the Chapter hee showeth a Necessitie of the abolishing of the Leviticall priesthoode and establishing of Christ's One Reason is in this Verse because Perfection was not to bee bad by the Leviticall priesthoode By Perfection is vnderstoode a perfect Satisfaction for our Sinnes and a perfect â—urchase of all that wee haue neede of vnto eternall Lyfe Hee prooveth that such perfection could not â—ee had by Aaron's priesthoode because then there had beene no neede of another priesthoode after Aaron's if perfection could haue beene by his priesthoode But the Scripture showeth that there behooved to aryse a Priest after Melchisedek's Order by
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
for the certayne performance of His Word THEN As men vnderstande GOD'S Nature so will His Word weygh with them And such as knowe Him best will stande most awe of and belieue His Word most Vers. 31. It is a fearfull thing to fall into the Handes of the Living GOD. FROM this knowledge of GOD'S Nature hee pronounceth howe fearfull a thing it is to fall into his handes as an adversarie to bee punished THEN 1. It is praesupposed that such as reject the Mercie of CHRIST shall not bee able to reject Iustice but must fall into His Hand 2. The aeternitie of GOD maketh His Wrath terrible For He liveth for ever to avenge Himselfe on His Foes 3. The Terrour of the LORD what Torment Hee is able to inflict and that for ever is a fitte Meane to make men beware to make Apostasie from CHRIST Vers. 32. But call to rememberance the former dayes in which after yee were illuminated yee endured a great fight of afflictions FOR a Meane to helpe them constantlie to goe on hee directeth them to make vse of their former patience and experience of troubles for the Gospell THEN 1. Even they who haue suffered for CHRIST haue neede to bee stirred vp to constancie and to bee terrified from Apostasie 2. The more men haue suffered for CHRIST they ought to bee the bolder in the Profession of His Trueth and the more readie for new Sufferings 2. Hee maketh the tyme of their first troubles to bee after Illumination THEN Some doe enter into troubles for Religion at their verie first conversion and are yoaked in Battell agaynst Persecuters beside other Onsets of Satan and their owne nature Vers. 33. Partlie whylest yee were made a gazing stocke both by reproaches and afflictions and partlie whylest ye became companions of them which were so vsed HEE maketh their troubles in their owne persons by reproaches and afflictions the first parte of their fight wherein they were a gazing flocke to the worlde THEN 1. Such as are called to suffer for CHRIST are set vpon a Theater to giue proofe of their Fayth and loue to CHRIST before the worlde 2. The blynde worlde wondereth at such as adventure to suffer anie thing for the Trueth of CHRIST thinke but ignominiouslie of CHRIST and His Cause and of those that mayntayne the same 3. Reproaches and tauntes of the Godlie by the worlde are reckoned vp to them for partes of their Christian Crosse and of their Glorie before GOD. 2. The next parte of their Fight was their part-taking with such as did suffer the lyke THEN 1. It is the parte of true Christians to countenance them that confesse CHRIST yea and to joyne with them that suffer for Him 2. Communion with the sufferinges of others is reckoned vp for a parte of our owne sufferinges 3. To suffer patientlie our selues or take a parte with others in their sufferings will cost vs a Battell Vers. 34. For yee had compassion of mee in my Bondes and tooke joyfullie the spoyling of your goods knowing in your selues that yee haue in Heaven a better and an enduring Substance HEE commeth to particulars and first their compassion towardes himselfe in his bondes is remembered by him THEN 1. Compassion with Sufferers especiallie when it is manifested to the afflicted partie for his Comfort maketh the compassionate person a part-taker with the sufferer 2. Such compassion should bee remembered by the sufferer thankfullie and recompensed by seeking their aeternall Welfare who haue showed them such great kyndnesse 2. Another particular is their joyfull enduring the spoliation of their goods THEN 1. When tryall commeth of mens fayth in CHRIST such aâ— mynde to bee constant must prepare themselues to quyte their goods if GOD please so to honour them with employment 2. When wee see wee must lose our goods for CHRIST'S sake or suffer anie other inconveniencie we ought to doe it chearfullie and count our gayne in CHRIST more than our losse in the worlde and if wee finde trouble to leâ— our Adversaries know as little of it as wee can namelie seeing there is no cause of griefe if our eyes were opened and our earthlie affections mortified 3. Their encowragement and cause of joye was the sensible feeling within themselues of the Comfort of aeternall Riches in Heaven keeping for them THEN 1. It is the assurance of our healenlie Inheritance which must make vs readie to quyte our earthlie mooueables 2. Who so getteth a heart to quyte anie thing on earth for CHRIST shall haue better in Heaven than hee can lose heere 3. GOD vseth to giue Earnest of what Hoe is to giue in sensible feeling of spirituall Riches to such as belieue in Him 4. When men can esteeme of thinges heavenlie as they are that is enduring goods and of thinges earthlie as they are that is perishing mooueables then shall they readilie quyte the earthie in hope of the heavenlie Vers. 35. Cast not away therefore your confidence which hath great recompence of rewarde NOw hee exhorteth them to goe on in this bolde avowing of CHRIST For this Confidence in the Originall is such as hath with it a full and free profession of all their fayth THEN Confidence and bolde avowing of the Trueth is requyred A playne and full testimonie must wee giue to CHRIST'S Trueth Our confidence in profession is in parte casten when our testimonie is sparing 2. The encowragement hee giveth is the hope of a rewarde THEN 1. Constancie in avowing of CHRIST shall bee well rewarded although not of deserving yet of GOD'S Grace 2. Hee that quyteth his profession renounceth the Rewarde promised to the Constant. QVESTION But doeth not this Exhortation importe the Elects vnsetlednesse and vncertayntie of perseverance I ANSWERE Not but onelie his weaknesse of himselfe and neede of such Exhortations to farther his constancie 2. The daunger of dishonouring GOD in some particular slip or fall is ground sufficient for this Exhortation and this is the moste of necessitie it can importe 3. The Exhortation beeing given to the common Bodie of the visible Professoures toucheth them properlie and noâ— the Elect formallie Vers. 36. For yee haue need of patience that after yee haue done the will of GOD yee might receaue the Promise HEE giveth a Reason Because they haue neede of Patience therefore they must not cast away their Confidence THEN 1. The Rewarde will not bee given till a tyme interveane 2. And Troubles will lye on in the meane whyle to make the tyme seeme the longer 3. Patience is needfull as a Meane to fit vs to attende 4. Confidence of the Trueth must supporte our patience 2. The tyme of their patience hee setteth as long as GOD thinketh good to employ them and after that the Rewarde commeth THEN 1. The tyme of patience is as long as GOD hath anie thing to doe with vs in this worlde 2. Patience must not bee joyned with ydlenesse but with actiue obedience of GOD'S will as Hee requyreth it 3. After that employment