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 iâ— 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 Doctâ—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 vvhat 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
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 wheÌ„ he seeth matters rightlie than any trouble 3. No bearing out vnder tryalls or standing in temptations but by succour helpe froÌ„ 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 mâ—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
learne the Trueth that they neede not to change agayne That is Must studie to know the Trueth soundlie and solidlie 2. And having learned it must not say and vnsay one day avowe it and another day quyte it For so GOD getteth not His due Glorie Beholders are not edified the man's Testimonie wanteth weyght with the Adversarie But hee must bee invincible in the Trueth who will neyther alter nor change or diminish anie thing of it for fead or favour 3. Hee giveth this for a ground of Constancie For Hee is faythfull who hath promised That is The Promises which IESVS hath made to such as constantlie belieue in Him shall bee surelie informed that no constant Professour of His Trueth shall bee ashamed THEN 1. Where wee haue a Promise of anie thing made vnto vs in Scripture wee may bee confident to obtayne it and bolde to avowe our hope thereof agaynst such as would teach vs the doctrine of Doubting wherevnto we are of our selues prone and enclyned and agaynst such as shake the assurance of the Sayncts perseverance 2. The ground of our Confidence is not in our selues but in the faythfulnesse of IESVS CHRIST who hath promised such Graces to His Children 3. Our bolde avowing of our Hope is not a bragging of our owne strength but a magnifying of CHRIST'S Faythfulnesse Vers. 24. And let vs consider one another to provoke vnto loue and to good works HEE strengtheneth his former Exhortation by giving of Directions to farther their Obedience therevnto And first for mutuall vp-stirring one of another WHEREOF WEE LEARNE 1. That mutuall Edification of Christians amongst themselues and sharpening one of another is a speciall helpe to Constancie in true Religion and a Preservatiue agaynst Apostasie 2. Prudence is requyred heerevnto that mutuallie wee obserue one another's Disposition Giftes Experience Vertues and Faultes that wee may the better fitte our selues to doe good each one of vs to another and to receaue good each one of another in our Christian conversing together 3. A Godlie stryving one with another who shall bee first in loue and well-doing is better than the ordinarie stryfe who shall exceede others in Vanitie and superfluitie of Apparrell and Fare Vers. 25. Not forsaking the assembling of our selues together as the manner of some is but exhorting one another and so much the more as yee see the Day approaching ANother Meane to this same ende is the frequenting of Christian Assemblies and Meetinges which may farther this purpose of mutuall edification AND THEREFORE 1. Church Assemblies must bee well keeped by such as doe mynde to prooue constant in the true Religion 2. Christian Meetinges also of private Christians for mutuall conference and exhorting one of another is not to bee neglected nor forsaken but to bee vsed for keeping vnitie in the Church and not to foster Schisme or hinder the publicke Assemblies 2. Hee taxeth the fault of some amongst them who in Schisme or purpose of Apostasie with-drewe themselues from all Church Assemblies and Christian Meetinges and fell backe agayne or were in the way of falling backe to the denyall of CHRIST openlie THEN 1. Separation from the true Church and Christian Societie of the Faythfull is a remarkeable evill 2. The Schisme or Apostasie of others should not weaken vs in following anie good Meane of Edification but rather stirre vs vp vnto more diligence lest by negligence wee fall piece and piece backe after their example 3. Hee maketh the approaching of the Day to wit of GOD'S Iudgement a speciall motiue to vse the Meanes diligentlie and make vs constant in the Fayth THEN 1. The Day of GOD'S Iudgement should still bee looked vnto as a thing neare-hand even at the doores because it is but a verie LITTLE and our Day shall come yea and but a LITTLE time till our LORD shall come to Iudgement 2. The consideration of the Daye of Iudgement is a fitte Meane to sharpen vs vnto all good Dueties which may make our reckoning to bee farthered at that Day and to make vs boldlie mayntayne the Trueth agaynst all feare of men Vers. 26. For if wee sinne wilfullie after that wee haue receaved the knowledge of the Trueth there remayneth no more sacrifice for sinnes ANother Motiue to constancie in the trueth of Religion taken from the fearfull case of wilfull Apostates who sinning the Sinne agaynst the holie Ghost are secluded for ever from Mercie I say the Sinne agaynst the holie Ghost because wee shall finde the Sinne heere descrybed not to bee anie particular sinne agaynst the Lawe but agaynst the GOSPELL Not a sinne agaynst some poynct of Trueth but agaynst CHRIST'S whole Doctrine Not of infirmitie but wilfulnesse Not of rashnesse but of deliberation wittinglie and willinglie Not of ignorance but after Illumination and Profession Such as Iewes turned Christians revolting from Christianitie backe agayne to their former hostilitie agaynst CHRIST did commit It is true manie who commit lesser sinnes get never grace to repent and manie who make defection in some poynct of their profession may bee secluded from Mercie there-after but this sinne heere descrybed is a wilfull rejecting of CHRIST and the Benefite of His Sacrifice after Illumination and Profession of the Fayth of CHRIST THEN 1. As Apostasie from the true Religion lyeth nearest vnto this Sinne so they who desire to bee fred of this Sinne must bee the more carefull to bee constant in the profession of everie poynct of the Trueth of the Gospell 2. If a man reject the Benefite of that ONCE OFFERED SACRIFICE of CHRIST there is no other Sacrifice for Sinne after that nor anie other meane to helpe him But if a man seeke vnto IESVS CHRIST and will not quyte Him what-so-ever hee may thinke of the haynousnesse of his owne sinnes the Sacrifice which IESVS offered for sinnes remayneth where-by hee may bee saved Vers. 27. But a certayne fearfull looking for of judgement and fierie indignation which shall devoure the Adversaries HAving secluded the Apostate from Mercie hee goeth on in these wordes to showe his miserable estate WHERE-OF WEE GATHER 1. That the wilfull Apostate from the Fayth of CHRIST is also a wilfull Adversarie to CHRIST of the highest sorte Part-taker of Satan's sinne and Satan's profession 2. That everie Apostate of this sorte is destitute of GOD'S Peace selfe-condemned desperate of Salvation hopelesse of Reliefe without all purpose of Repentance or vsing meanes of helpe stricken with the fore-sight of the Wrath comming vpon him and made to expect it although hee should dissemble it never so much 3. The Apostate's feare shall come vpon him judgement aunswerable to his sinne the indignation and wrath of GOD yea fierie â—ndignation the most terrible that can bee thought vpon which hee shall not escape but it shall devoure him swallowe him vp and feede vpon his bodie and soule even for ever 2. In that hee maketh this the judgement of CHRIST'S Adversaries WEE LEARNE That the soule which loveth CHRIST and can not quyte Him can not
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 â— 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
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 stâ—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 Perplâ—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 whâ—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 reqâ—yâ—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
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