To day if yee will heare His Voyce harden not your heartes as in the Provocation Vers. 16. For some when they had heard did provoke how-be-it not all that came out of Aegypt by Moses NOw the Apostle draweth Collections from the wordes of the Prophet in the PSALME repeating the wordes of the Text which speake of the Provocation of the Fathers vers 15. Wherevpon bee inferreth That there were some at least hearers of the Word which provoked GOD albeit not all For whose cause David had reason to giue Advertisement to their Posteritie to beware of the lyke and the wryter of the Epistle reason to applye the same vnto them vers 16. THEN 1. From the Apostle's handeling of the Text which hee hath in hand all must LEARNE Not lightlie to passe Scripture but to consider both what is sayd expresselie in it and what is imported by consequence 2. Preachers practise is justified when they consider the circumstances of a Text and doe vrge dueties vpon their people or teach them doctrine from the Text. Vers. 17. But with whom was Hee grieved fourtie yeares Was it not with them that had sinned whose carcases fell in the Wildernesse HEE observeth another thing in his Text vpon the persons with whom GOD was grieved that first they are marked to haue sinned and afterwards punished Leaving to them to GATHER That where Sinne went before the Anger of GOD would followe vpon the Sinne and after the grieving of GOD Iudgement light vpon the Sinner Verse 18. And to whom sware He that they should not enter into His Rest but to them that believed not Vers. 19. So wee see that they could not enter in because of vnbeliefe HEE hath yet another Observation vpon the nature of the Sinne whereby GOD was provoked to sweare their damnation that sinned that it was Vnbeliefe vers 18. And formallie deduceth his doctrine by consequence That Misbeliefe did stoppe the Sinners Entrie into the Rest and made the Sinner to lye vnder an impossibilitie of entering vers 19. The vse of which Doctrine hee presseth in the next Chapter THEN 1. The Apostle leaveth vs to gather That aboue all other Sinnes Misbeliefe provoketh GOD to indignation moste 2. That as long as this Sinne lyeth on and getteth way it is impossible for a man to enter into GOD'S Rest. This Sinne alone is able to seclude him The summe of Chap. IV. HEE presseth the vse of the former Doctrine saying in substance Therefore bee feared to bee debarred from GOD'S Rest Vers. 1. For wee haue the offer of it as well as they onelie heere are the oddes They believed not Vers. 2. But wee who doe belieue enter into a Rest as DAVID'S wordes import For there are three Rests in the Scripture which may bee called GOD'S Rest 1. GOD'S Rest vpon the first Sabbath 2. The Rest of Canaan typicall 3. The Spirituall and true Rest of GOD'S People in CHRIST'S Kingdome which is a Delyverance and ceassing from Sinne and Miserie David doeth not meane of the Rest of the Sabbath in his Threatning because albeit the Worke of Creation was finished in the beginning of the Worlde and that Rest come and gone yet David speaketh of another Rest after that in the word of Threatning Vers. 3. That GOD'S Rest was past at the founding of the World is playne from Moses wordes Vers. 4. After which Rest David speaketh heere of another Rest Vers. 5. Wherein seeing Vnbelievers entered not Believers must enter Vers. 6. Agayne David meaneth not of the Rest of Canaan For after they had a long tyme dwelt in Canaan David yet setteth them a day during which they might enter into GOD'S Rest Vers. 7. For if the Rest of Canaan which Iesus or Iosua gaue vnto them had beene this true Rest then David would not haue spoken of another Rest after that Vers. 8. But speake hee doeth Therefore there is a Rest besyde these even that Spirituall Rest proper to GOD'S People Vers. 9. I call this a Rest because when GOD'S People cease to doe their owne workes and will it is lyke GOD'S Rest Vers. 10. Therefore let vs beware to bee debarred from this Rest by Vnbeliefe as they were Vers. 11. For GOD'S Word is as effectuall now as ever it was to discover the lurking Sinnes of the Heart howsoever men would cloake them Vers. 12. And GOD with whome wee haue to doe seeth vs throughlie Vers. 13. But rather seeing wee haue so great encowragement to get Entrie through IESVS CHRIST so Mercifull and Pittifull an High Priest Vers. 14 15. let vs bee steadfast in our Fayth and come confidentlie to get GOD'S Grace to helpe vs through all Difficulties in the way to that full Rest Vers. 16. The Doctrine of Chap. IV. Vers. 1. Let vs therefore feare lest a Promise beeing left vs of entering into His Rest anie of you should seeme to come short of it 1. IN the Exhortation hee layeth downe this ground That there is a Promise of Entrie to this Rest left vnto vs. THEN 1. The Entrie into GOD'S Rest is casten open to the Christian Church and encowragement given by offer and promise of entrie 2. Whyle it is to day this promise and invitation to it is left vnto vs notwithstanding that manie by-gone occasions of getting good and doing good bee spent and away 3. As long as this Mercifull Offer and Promise is kept to the fore vnto vs. wee should stirre vp our selues to lay holde on it in tyme. 2. Therefore let vs feare lest anie of you seeme to come short of it The similitude is borrowed from the pryce of a Race THEN 1. A Race must bee runne ere wee come to our full Rest. 2. The constant Runner to the ende getteth Rest from Sinne and Miserie and a quyet Possession of Happinesse at the Races ende 3. The Apostate and hee who by Misbeliefe breaketh off his Course and runneth not on at may bee commeth short and attayneth not vnto it 4. The Apostasie of some and possibilitie of Apostasie of moe Professoures should not weaken anie man's Fayth but rather terrifie him from Misbeliefe 5. There is a right kynde of feare of perishing to wit such as hindereth not assurance of Fayth but rather serveth to guarde it and spurreth on a man to Perseverance 6. We must not onelie feare by misbelieving to come short but to seeme or giue anie appearance of comming short Vers. 2. For vnto vs was the Gospell preached as well as vnto them but the Word preached did not profite them not beeing mixed with Fayth in them that heard it 1. TO make the Example the more to vrge them hee sayeth The Gospell was preached to them whome GOD debarred for Misbeliefe from His Rest. THEN 1. The Evangell was preached in the Wildernesse for substance of Trueth albeit not in such fulnesse of Doctrine and clearnesse of Trueth as now 2. The preaching of it in clearnesse now must make the Misbelievers of it in no lesse danger of beeing debarred from that Rest
our conception helped 1. CHRIST the Sonne is called the Brightnessâ— of His Fathers Glorie The similitude is borrowed from the Sonne beams Then 1. As the Father is glorious so is CHRIST His Sonne glorious with the same Glorie Therefore 1. Cor. 2.8 Hee is called the LORD of Glorie 2. As the beames of light haue their originall from the Sunne so hath CHRIST His originall of the Father and is vnseparable from Him for as the Sunne was never without its light so neyther was the Father ever without the Sonne but coëternallie with Him 3. As the Sunne is not manifested but by its owne brightnesse So the inaccessible light of the Fathers Glorie is not revealed to the creature but by the Sonne 2. CHRIST is called the expresse Image of the Fathers Person The similitude is borrowed from a Signets impression which representeth all the lineaments of the Seale Then 1. The Father is one person and the Sonne is another person of the Godhead having His owne proper subsistence distinct from the Father 2. The Sonne resembleth the Father fullie and perfectlie so that there is no perfection in the Father but the same is substantiallie in the Sonne As the Father is Eternall Omnipotent Omnipresent infinite in Wisedome Goodnesse Mercle Holinesse and all other Perfections So is the Sonne Omnipotent Eternall and all that the Father is 3. Whatsoever Perfection wee can perceiue in CHRIST shyning in His Manhead or Word or Workes the same wee may conclude to bee in the Father also whose resemblance and expresse Image Hee is Finde wee CHRIST good and mercifull loving and pittifull meeke and lowlie not abhorring the most vyle and miserable whether in soule or bodie that commeth vnto Him for reliefe wee may bee assured that such a one is the Father and no other wayes mynded to such as seeke vnto Him through CHRIST 3. CHRIST vpholdeth all things by the word of His power Then 1. The preservation of the creatures as well as their creation is from Christ. The Father vpholdeth all so doeth the Sonne 2. What Hee doeth Hee doeth as Omnipotent GOD by His Word without trouble or burthen As Hee spake and all was done So Hee but by His Word commandeth and all standeth fast And this His Word is nothing else but His powerfull Will ordayning thinges to bee and continue and powerfullie making them so to bee and continue so long as Hee will 4. CHHIST by Himselfe purged our sinnes To wit by bearing our sinnes vpon his Bodie on the Tree 1. Pet. 24. Then 1. Our sinnes are a filthinesse that must bee purged 2. The satisfactorie cleansing of our sinnes is not a thing to bee done by mens meritorious doinges or sufferinges but alreadie done and ended by CHRIST before Hee ascended and that by Himselfe alone all creatures beeing secluded 3. Hee that vpholdeth all thinges by the Word of His owne Power and Hee that purged our sinnes by His owne Blood is but one selfe same Person GOD and Man is Hee in one person 5. CHRIST sate downe on the right Hand of the Majestie on high That is when CHRIST had cleansed our sinnes by his death hee ascended to Heaven and possessed himselfe as Man in the fellowship of the same Glorie which as GOD hee had before the Worlde was Iohn 17.4.5 Then 1. The Sonne is joyned in the fellowship of the same Glorie with the Father as well in his Manhead after his Resurrection as in his Godhead before his Incarnation For though the Glorie of CHRISTS Godhead was hid for a whyle by the sufferinges of his Manhead yet was it not abolished nor in it selfe abated thereby but the Manhead first was assumed vnto the vnitie of Person with the Godhead that our Ransome might bee rich and then to the vnion of the same Glorie that the Redeemer after the Ransomes paying might bee altogether glorious 2. Seeing Hee that hath cleansed our sinnes is so glorious a Person all the meanes of his cleansing vs how base soever such as were his Hunger and Thirst his Povertie and Weaknesse his shâ—mefull and paynfull Death should bee glorious in our eyes also 3. Majestie and Magnificence and Grandour properlie so called is the LORDS The highest excellencies of the creature are but sparkes of his Majestie and weake resemblances onelie albeit their earthlie glorie often holde mens eyes so as they forget the LORDS Greatnesse Vers. 4. Beeing made so much better than the Angels as Hee hath by Inheritance obtayned a more excellent Name than they 1. HEe prooveth Christ to bee greater than the Angels because his Name is more excellent than theirs For they are called Angels and hee GODS Sonne which hee is sayde to haue by Inheritance as due to him both as God by eternall generation and as Man by assumption of our nature in vnitie of one person according to which hee is not the adopted but naturall Sonne of GOD Filius natus non filius factus Then GOD giveth not ydle Titles as GOD calleth thinges so they are or are made to bee CHRIST as GOD is called GODS Sonne because by eternall generation hee is so as Man hee is called GODS Sonne because by assumption of the humane nature vnto the personall vnion of his Godhead hee is made so to bee 2. As farre as Sonneship is aboue servile employment as farre is CHRIST more excellent than the Angels Vers. 5. For vnto which of the Angels sayde Hee at anie tyme Thou art My Sonne this day haue I begotten Thee And agayne I will bee to Him a Father and Hee shall bee to Mee a Sonne 1. HEe prooveth his poynt by Scripture PSAL. 2.7 2. SAM 7.19 and putteth them to improbation of his Doctrine by Scripture if they could Then 1. In the true Primitiue Church in matters of Religion all Authoritie was silent Divine Scripture spake determined questioned points of Trueth 2. The Apostle counted it sufficient to bring Scripture for his Doctrine and permitteth no impugning of it but by Scripture 2. Onelie of CHRIST sayeth GOD I haue begotten Thee Then 1. Howsoever GOD hath manie Sonnes by Creation by Office by Grace and Adoption yet a Sonne by Generation a natiue Sonne hath Hee none but CHRIST 2. CHRIST is of the same Nature and Essence with the Father consubstantiall with him because begotten of him in himselfe without beginning the Sonne beeing eternallie in the Father and the Father eternallie in the Sonne of the selfe-same Nature and Godhead 3. This day haue I begotten Thee Beeing vnderstoode of CHRIST according to his Godhead signifieth the Fathers tymelesse eternall perpetuallie constant and present generation of his Sonne in himselfe Beeing vnderstoode according to his State in his Manhead it signifieth the Fathers bringing foorth of the Sonne to the knowledge of the Worlde and declaring him to bee the Sonne of GOD with power by his Resurrection from the dead ROM 1.4 These places it is true were spoken of David and Salomon as Types of Christ typicallie in a slender resemblance PSAL.
blacke Feares are alwayes before it yet Fayth looking to God's Omnipotencie seeth an out-gate 2. Christ's Prayers in our behalfe receaue no Repulse but are heard 3. Christ both died and was saved from Death also because it could not keepe dominion over him So shall wee bee saved from Death though wee die Vers. 8. Though Hee were a Sonne yet learned Hee obedience by the thinges which Hee suffered HEE remooveth the scandall of his Crosse by showing the necessitie and vse thereof Albeit Hee was the Sonne yet He learned obedience by those thinges which Hee suffered THEN 1. In the tyme of Christ's deepest humiliation the vnion betwixt his Godhead and Manhead was not loosed hee remayned the Sonne of God still 2. The Excellencie of his person exempted him not from suffering having once taken on our debt 3. Christ knewe what suffering was before hee suffered but hee knew not by experience till hee actuallie suffered 4. Christ's holie Lyfe was a parte of his Obedience to the Father but his Obedience in suffering for our sinnes was Obedience in an higher degree 5. To obey God by way of Action is a common Lesson to everie holie creature but that a sinnelesse and holie person should suffer for sinne was a New Lesson proper to Christ a Practique which never passed but in Christ's person onelie Vers. 9. And beeing made perfect He became the Author of eternall Salvation vnto all them that obey Him 1. THE Suffering of CHRIST is called his Perfection THEN 1. CHRIST though perfect in his person yet hee wanted something to make him perfect in his Office till hee suffered for hee could not satisfie the Father's Iustice till hee suffered nor yet could hee haue fellow-feeling from experience of the miseries of his members 2. After suffering Christ lacketh nothing that may pacifie God or comfort and saue sinners 2. The Fruite followeth Beeing perfected hee is become the Author of Salvation to all that obey him THEN 1. The proper cause of our salvation is to bee sought in Christ perfected by suffering not in anie one parte of his holinesse or obedience in doing or anie part of his suffering but in him perfected by his obedience even to the death of the Crosse. VVee may take Comfort from and make vse of his holie Conception Lyfe and severall Vertues but wee must remember that his accomplished Obedience in doing and suffering is our Ransome joynctlie considered and not anie particular Act looked on alone 2. None should stumble at Christ's sufferinges which perfected him in his Office and lykewyse perfected our Ransome to the Father 3. Christ felt the Bitternesse of his owne sufferinges himselfe but wee got the sweete Fruite thereof even Eternall Lyfe 4. Onelie they who obey Christ can clayme Title to the Purchase of Eternall Lyfe by him Nowe these are they who obey him who in vprightnesse of heart belieue in his promises and ayme to drawe strength out of him for newe obedience Vers. 10. Called of GOD an High Priest after the Order of Melchisedek HEE prooveth that Christ is Author of Eternall Salvation to his Followers from the nature of his Priesthoode which is Eternall not after Aaron's Order but Melchisedecke's THEN The nature of Christ's Priesthoode after Melchisedecke's Order and the Father's authorizing him in the Office is the Evidence of our Eternall salvation to bee had by him with the Father's Approbation Vers. 11. Of Whome wee haue manie thinges to say and harde to bee vttered seeing yee are dull of hearing BEEING to speake more of this Mysterie bee prepareth them by checking their dullnesse and advertising them of the difficuâ—tie of expressing himselfe because of the same THEN 1. Even the Children of GOD are not free of this Disease of slownesse to conceaue Spirituall thinges aright 2. The incapacitie of Auditors will breede even vnto the best Preachers difficultie of expressing their mynde 3. Preachers should rebuke the dullnesse of people to stirre them vp the more Vers. 12. For when for the tyme yee ought to bee Teachers yee haue neede that one teach you agayne which bee the first Principles of the Oracles of GOD and are become such as haue need of Milk and not of strong Meat 1. HEE maketh their Fault the more because by reason of tyme they ought to haue beene Teachers that is both well grounded themselues and labouring to informe others THEN 1. As wee haue had longer tyme to learne so should wee make more progresse in knowledge 2. As wee are rooted in knowledge our selues so ought wee to communicate our knowledge and informe others 2. Hee calleth the Catechizing of the Ignorant the Teaching the first Principles of the Oracles of GOD and compareth it to the giving of Milke THEN 1. Catechizing of the rude and ignorant is the first thing must bee done for making sound Christians 2. There is an order to bee kept in bringing men vnto knowledge The first Principles and fundamentall Doctrines must first bee taught 3. Nothing is to bee taught for grounding men in Religion but GOD'S Oracles that which is in GOD'S Worde onlie 4. The manner of teaching the Principles of Religion should bee easie and playne as Milke for Children Vers. 13. For everie one that vseth milke is vnskillfull in the Word of Righteousnesse For hee is a Babe HEE prooveth them to bee rude in knowledge by the description of one weake in knowledge whome hee calleth a Babe vsing Milke and vnskillfull in the Word of Righteousnesse so called because how to bee righteous is the Summe of the Doctrine of it THEN 1. There are degrees of knowledge in Christianitie Some are weake lyke Babes some more instructed of full age 2. All knowledge in Christianitie is to bee reckoned by acquayntance with the Scripture and Skill therein Not by humane learning Vers. 14. But strong Meat belongeth to them that are of full age even those who by reason of vse haue their senses exercysed to discerne both good and evill 1. HEE descrybeth the well-instructed Christian by his Meate and exercysed Senses The Meate that hee is sitte for is strong Meate that is more profound Doctrine THEN 1. All the Scripture and Doctrine frae it is eyther Milke or stronger Meate but whether this or that yet alwayes it is Foode fitte for nowrishment of mens soules 2. Discretion must bee vsed by Teachers to fitte their Teaching as their people are advaunced for Milke or stronger Meate so as they may best bee fedde 2. For the exercyse of his Senses or Wittes to discerne good or evill hee hath it by vse habite and frequent acquaynting himselfe with Scripture THEN 1. The vse of the Scripture and knowledge gotten thereby is to discerne by it what is good what is evill what is Trueth what is Errour what is right what is wrong 2. Though Scripture bee the Rule yet not everie one can take it vp or make right application of the Rule to the poynct in hand 3. To get a man's Wits exercysed requyreth frequent
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
such a disposition escheweth to doe evill and is carefull to doe good Vers. 19. But I beseech you the rather to doe this that I may bee restored to you the sooner HEE joyneth a Reason for their owne good to pray for him that the impedimentes of his comming vnto them beeing remooved by their Prayers hee might come the sooner THEN 1. When our owne good is joyned with the good of such as call for our Prayers wee haue the more inducementâ—s to set vs on worke 2. Manie hinderances of our good and comfort doe stand in the waye which by Prayer might bee remooved Vers. 20. Nowe the GOD of Peace that brought agayne from the dead our LORD IESUS that great Shepheard of the Sheepe through the Bloode of the Ever-lasting Covenant NOwe hee prayeth for them whome hee hath in the former wordes requested to pray for him THEN 1. Prayer is a mutuall Duetie and ought to bee made by vs for such as wee desire to pray for vs. 2. Hee styleth GOD to whome hee prayeth first The GOD of Peace TO TEACH US That Peace proceedeth from GOD and â—s preserved by Him in His Church and That it doeth please Him well that His Children should bee in peace and should studie there-vnto 3. Agayne Hee descrybeth GOD by the Great Worke of CHRIST'S Resurrection wrought by Him THEN 1. As CHRIST'S Resurrection is the Worke of His owne Power IOHN 10.18 So also is it the Worke of GOD the FATHER in this place For IOHN 10.30 the FATHER and CHRIST in power are one 4. The Proppes of his Fayth in Prayer are first The Office of IESVS who is the Great Shepheard of the Sheepe THEN 1. Those who come vnder the reckoning of CHRIST'S Sheepe are the onelie People of whome Hee by speciall Office professeth to take charge 2. How-so-ever Hee employe the Ministerie of Men to feede His Flocke vnder Him yet doeth Hee keepe the Place and Style of ARCH-PASTOR or GREAT SHEPHEARD to Himselfe 3. People how-so-ever they bee furnished by Ministers yet they haue the Great Shepheard to acknowledge and relye vpon of whose care and fidelitie for their feeding and preservation they may bee confident 5. The next Prop of this Prayer is The power of GOD who brought agayne from the dead the Great Shepheard THEN 1. The Sheepe must not thinke to bee aboue the Shepheard but must resolue for bearing witnesse to the Trueth and to bee put to death as Hee was if GOD please 2. Nor neede they feare to be vsed so seeing Hee is risen agayne because Hee that raysed the Shepheard for the Sheepes cause can rayse the Sheepe from death also for the Shepheards cause 6. The third Proppe of Confidence for obtayning this Prayer is The Bloode of the Everlasting Covenant through which hee seeketh his Petition to bee graunted THEN 1. It is CHRIST'S Bloode which hath ratified the Covenant and established our Reconciliation to endure for ever because the Vertue of that Bloode is perpetuall 2. It is thorowe that Bloode that everie thing is purchased for which wee can pray It is the Pryce of the Purchase of Sanctification vnto vs as well as of Salvation Vers. 21. Make you perfect in everie good worke to doe His will working in you that which is well-pleasing in His Sight through IESUS CHRIST To Whom bee Glorie for ever and ever Amen THAT which hee prayeth for heere is That they may bee made perfect in everie good worke to doe the will of GOD. THEN 1. Onelie the doing of GOD'S Will and what Hee hath commaunded is to bee reckoned for a good worke 2. It is not anough to bee given to some sorte of good worke but wee must endevoure our selues to worke everie sorte of good worke having a due respect vnto all GOD'S Commaundementes 3. What-so-ever measure wee haue attayned vnto wee must not stand there but Perfection must bee aymed at vvhich is still before vs vntill wee come to Heaven 2. The way howe this may bee done hee showeth to bee By GOD'S working in vs that which is well-pleasing in His Sight even through IESVS CHRIST THEN 1. It is not by anie strength of our owne where-by good workes are wrought but even by the Power of GOD working in vs graciouslie 2. It is through IESVS CHRIST that this working is procured conveyed vnto vs and made acceptable vnto GOD. 3. Hee closeth his Prayer with ascrybing of Glorie vnto IESVS for ever Amen THEN 1. CHRIST IESVS is true GOD worthie of Divine Glorie FOR EVER 2. The Prayer and Prayses which wee offer vnto GOD must come from so advysed a Mynde as wee may seale the same with Fayth and heartie Affection imported in AMEN Vers. 32. And I beseech you Brethren suffer the Worde of Exhortation for I haue written a Letter vnto you in few words LAST of all hee exhorteth them to take in good parte the Worde of Exhortation from their ordinarie Teachers who behooved to dilate and vrge and inculcate these thinges even at length vnto them The reason where-of hee giveth Because hee had written this Letter but in fewe wordes vnto them and might not insist in those poynctes at large as they had neede of but behooved to leaue this vnto their Teachers THEN 1. There is neede of Preachers by the Worde of Exhortation to dilate and inculcate that which the SCRIPTVRE hath in short 2. It is verie irksome for men to haue their sluggishnesse stirred vp by EXHORTATION and the same thinges inculcate agayne and agayne But their owne Profite should make them to suffer it patientlie 3. The wryting of SCRIPTVRE praejudgeth not the vse of Preaching but both keepe their owne rowme The SCRIPTVRE serving for a short laying downe of the Grounds to bee taught and Exhortation serving to dilate and vrge the Trueth delivered in SCRIPTVRE as their Case requyreth Vers. 23. Knowe yee that our Brother TIMOTHIE is set at libertie with whom if he come shortlie I will see you FROM this learne first That the Deliverie of one TIMOTHIE out of the handes of his Persecuters should bee a matter of Comfort and Ioye vnto as manie CHVRCHES as doe heare of it SECONDLIE Good Newes should bee spred abroade and are a fitte Matter for Christian Epistles Vers. 24. Salute all them that haue the rule over you and all the Sayncts They of ITALIE salute you FROM THIS LEARNE FIRST That as it is the mutuall duetie of Christians to sende Commendations one to another So is it a Christian duetie to carrie them not vnbeseeming even an Apostle 2. His directing of the People for to carrie his Commendations to their Rulers maketh it evident that the Apostle ordayned this Epistle to bee first read vnto the People And so was farre from their myndes who will not suffer the SCRIPTVRE to come in the Peoples handes Vers. 25. GRACE bee with you all AMEN THIS closing of the EPISTLE vsuall to the Apostle TEACHETH 1. That Grace is the common good of the CHVRCH vvhere-vnto everie Saynct hath entresse 2 That Grace is all that can bee desired For if the Fountayne of GOD'S Grace or Favour runne towardes a man vvhat can the man stande in neede of which the over-running Streame of GOD'S Good-will shall not carrie vnto him The Post-script WRitten to the Hebrewes from Italie by Timothie SOME inconsiderate hande hath put to this POST-SCRIPT appearinglie For this Epistle was ordayned by the Apostle to carrie the Newes of Timothie's Liberation and a promise of his comming vnto them afterwardes possiblie as the 23 verse of this Chapter showeth and not to bee carried by Timothie And agayne The Apostle was bound by this Letter to come with Timothie if hee had beene to come shortlie after the wryting of this Epistle And thirdlie Timothie was not as yet come to that place where the Apostle Paul was when this Epistle was directed for then had hee beene certayne of Timothie's purpose and behooved if not to goe with Timothie yet to haue written the reason of so sudden a chaunge of his Purpose and written Promise Or else to haue deleted the Promise of his comming out of the Epistle by wryting it over agayne or some way else WHENCE WEE COLLECT That POST-SCRIPTS are not a parte of the TEXT nor of the APOSTLES owne wryting neyther ought they to haue such Authoritie or Credite as the TEXT hath which alwayes agreeth with it selfe as proceeding from the Inspiration of the Holie Spirit To whome with the Father and His Son IESVS CHRIST our LORD bee Glorie for ever AMEN FINIS
conveyed so from Him falleth not vnder the Threatning 6. Hee marketh the Apostles certayntie of what they haue delivered vnto vs in that they were eare-witnesses of his Doctrine THEN The more certayntie the Apostles had from Christ of their Doctrine the surer is the ground-worke of our Beliefe and the greater is the contempt done to Christ in their Message by vnbeliefe Vers. 4. GOD also bearing them witnesse both with Signes and Wonders and with diverse Miracles and Giftes of the holie Ghost according to His owne Will 1. HEe sayeth GOD bare witnesse to the Apostles Doctrine by Signes and Wonders THEN 1. What the Apostles haue spoken from CHRIST they spake not alone but GOD with them witnessed with them 2. The proper vse of Miracles and extraordinarie Giftes powred out in the Apostolicke tymes was to testifie that the Apostles doctrine was divine Truth Those then must bee lying wonders which are alleadged for confirming anie doctrine beside theirs 2. The distribution of the Giftes of the holie Ghost was according to his owne will not as possiblie the Apostles would haue carved eyther to themselues or others in the nature of the gift or measure of it THEN The Apostles were so employed in the working of Miracles as it was evident even then that not they but GOD was the Worker of them whyle He was seene to follow His own Will therein and not man's carving in distributing His Giftes And the more GOD'S over-ruling Will was seene in the Miracles then the more confirmation haue we of that Doctrine now Vers. 5. For vnto the Angels hath Hee not put in subjection the Worlde to come whereof wee speake 1. HEe calleth the Worlde vnder the Kingdome of the Messias The Worlde to come first to put a difference betwixt the estate of the World considered as vnder Sinne and vnder the Messias For as it is vnder Sinne it is sayde of it Olde thinges are past away 2. COR. 5.27 Es. 43.19 The creature is waxing olde and running to ruine But vnder the Messias it is sayd of it Beholde I make all thinges new 2. COR. 5.17 The creature is lifting vp its head and wayting for the day of liberation from Vanitie and the manifestation of the Sonnes of GOD ROM 8.19 THEN The Kingdome of the Messias maketh another Worlde in effect of that which was of olde changing the holding and nature and vse of all thinges to His Subjectes For a man ere hee come in to Christ is GOD'S enemie and to him all thinges in the worlde are enemies the Hoste and Souldiours of his dreadfull Iudge But after a man is made Christ's Subject they turne all to bee his Friendes and his Father's Servantes working altogether for his good That is another and a New Worlde indeede 2. Next it ie called the Worlde to come because albeit this change began with the worke of Grace before Christ came yet was it nothing in comparison of the Worlde to come vnder the Messias And that which is now vnder the Gospell is little or nothing in comparison of that Glorious Change of the nature and vse of all thinges vnto Christ's Subjectes which is to bee revealed at his last comming THEN Whatsoever thing wee haue hitherto found to our good since wee knew Christ it is but little to what shall bee our Worlde is but to come 1. COR. 15.19 3. The Worlde is put in subjection to Christ that bee may dispose of it at his pleasure THEN Christ is twyse Soveraygne LORD of the Worlde once as Creator agayne as Mediator in his Manhead to make all the ereatures in Heaven and Earth serue â—ill they will they to farther the worke of full Redemption vvhich Hee hath vndertaken 4. Hee excludeth the Angels from this honour THEN In Christ's Kingdome the Angels are in subjection to Christ for the good of his Subjectes no lesse nor Sheepe and Oxen as the Psalme sayeth and not to bee adored with him as Soveraygnes over vs. Vers. 6. But one in a certayne place testified saying What is Man that Thou art myndfull of him or the sonne of Man that Thou visitest him Vers. 7. Thou madest him a little lower than the Angels Thou crownedst him with Glorie and Honour and didst set him over the works of Thyne Handes 1. BEeing to proue by Scripture his purpose bee citeth neyther Booke nor Chapter but the words which are of the eyght Psalme and fourth Verse THEN The Apostle will haue the Church so well acquaynted with Text of Scripture that at the hearing of the wordes they might know where it is written though neyther Booke nor Verse were cited 2. The Prophet looking on Man even on Christ's Manhead wherein hee was humbled hee wondereth to see man's nature so highlie dignified aboue all creatures THEN 1. The basenesse of man's naturall being compared with other more glorious creatures maketh GOD'S loue to vs aboue all other creatures so much the more wonderfull 2. Christ's Humiliation and Exaltation were both fore-seene and revealed by the Prophets Vers. 8. Thou hast put all things in subjection vnder his feete For in that Hee put all in subjection vnder him Hee left nothing that is not put vnder him But nowe wee see not yet all things put vnder him 1. HEe proveth that Angels are in subjection to Christ because the Text of the Psalme sayeth All is put in subjection and so neyther Angels nor other creatures are excepted THEN 1. For vnderstanding of the meaning of Scripture it is necessarie to consider not onlie what it sayeth expresslie but also what it sayeth by consequence of sound reason 2. And whatsoever is rightlie deduced by evidence of sound reason of the wordes of Scripture is the meaning of the Scripture as if it were spoken expresselie 2. Hee sayeth There is nothing left that is not put vnder Christ. THEN Not good Angels onlie but all Spirites and all that they can doe also are subject to Christ and hee can make them â—ill they will they contribute to the furtherance of his owne Purpose for the good of his Subjects and hurt of his foes 3. Because Christ's enemies are still troubling his Kingdome hee moveth a doubt saying Wee see not yet all thinges put vnder him THEN 1. The troubles of Christ's Subjectes hinder the naturall mynde to perceaue the Glorie of Christ's Advancement 2. Carnall reason the proctor of miss-beliefe will admit no more of Divine Trueth nor it is capable of by sense Vers. 9. But wee see IESVS who was made a little lower than the Angels for the suffering of Death crowned with Glorie and Honour that Hee by the Grace of GOD should taste Death for everie man 1. HEe answereth the doubt saying Wee see IESVS crowned with Glorie and Honour and so a course taken for putting all that oppose him farther and farther vnder him THEN â— The subjection of all thinges to Christ's Throne can not bee seene but in the Exaltation of his Person 2. When wee see his Person exalted to such high
than the olde Israelites yea rather in more 2. The cause of their debarring is The Word was not mixed with Fayth in them and so profited them not THEN 1. As a Medicinall Drinke must haue the due Ingredientes mixed with it so must the Word haue Fayth mixed with it joyning it selfe with all the partes of the Trueth closelie 2. Fayth can wall with nothing nor bee mixed with anie Trueth but the Worde and the Worde will not joyne nor wall nor mixe with Conceats Opinions Presumption but with Fayth that is it will bee receaved not as a Conjecture or possible Trueth but for Divine and infallible Trueth else it profiteth not 3. Hearers of the Worde may blame their Misbeliefe if they get not profite 4. Albeit a man get light by the Worde and some tasting of temporarie Ioye and Honour and Riches also by professing or preaching of it yet hee receaveth not profit except hee get entrie into GOD'S Rest thereby for all these turne to Conviction Vers. 3. For wee which haue believed doe enter into Rest as Hee sayde As I haue sworne in My Wrath if they shall enter into My Rest although the workes were finished from the foundation of the Worlde Reade the summe of this Chapter Vers. 2.3.5 for clearing of his reasoning HEE prooveth that Believers enter into GOD'S Rest because GOD excludeth by His Threatning Misbelievers onelie THEN 1. Fearfull Threatninges of the Wicked carrie in their Bosome sweetest Promises to the Godlie and the Faythfull 2. Believers get a beginning of this Rest in this Worlde and a Possession of it in some degrees by Fayth Their Deliverie from Sinne and Miserie is begunne Their Lyfe and Peace and Ioye is begunne Vers. 4. For Hee spake in a certayne place of the seaventh day on this wyse And GOD did rest the seaventh day from all His Works Vers. 5. And in this place agayne If they shall enter into my Rest. HEE compareth places of Scripture and showeth the significations of Rest. THEN 1. Words in Scripture are taken in sundrie places in sundrie significations 2. Comparison of places will both show the diverse acceptions of anie worde and the proper meaning of it in everie place Vers. 6. Seeing therefore it remayneth that some must enter therein and they to whome it was first preached entered not in because of Unbeliefe THe full sentence of the sixt Verse is this Seeing therefore it remayneth that some must enter in and they to whome it was first preached entered not in because of Vnbeliefe it will follow by consequence that Believers doe enter in This latter parte is not expressed in the Text but left vnto vs to gather by consequence Whence WE LEARNE 1. That GOD alloweth vs to drawe consequences from His Scripture 2. Yea trayneth vs on by His owne Example to drawe them foorth by reason 3. Yea Hee will of necessitie force vs to draw consequences from His Wordes or else not let vs vnderstand His Meaning by leaving something not expressed to bee collected by vs. Vers. 7. Agayne Hee limiteth a certayne day saying in David To day after so long a tyme as it is sayde To day if yee will heare His Voyce harden not your heartes IN that hee reasoneth from the circumstance of tyme when David vttered these wordes hee teacheth vs That oftentymes there is matter of great moment imported in the least circumstances of the Scriptures wryting and therefore that the circumstances of tyme place and person who speaketh and to whome and at what tyme c. should not bee passed over in our consideration of a Text but diligentlie bee marked Vers. 8. For if IESUS had given them rest then would Hee not afterwardes haue spoken of another day Vers. 9. There remayneth therefore a rest to the people of GOD. Vers. 10. For Hee that is entered into His Rest Hee also hath ceased from His owne workes as GOD did from His. 1. THIS reasoning from the tyme of David's speaking SHOWETH How infalliblie they were ledde that wrote the Scripture that they could not fayle in setting downe a worde nor speake one worde that could crosse anie other worde spoken by anie other Prophet before or after 2. David taught of the Spirituall Rest in his tyme and so did Moses THEN 1. The olde Church was not straytned with earthlie promises so but that they had Heavenlie and Spirituall Promises given them also as signified by the earthlie and typicall promises 2. Their types had some starre-light of interpretation and they were taught to looke through the vayle of Ceremonies and Types 3. Hee sayeth Hee that is entered into His Rest. ceaseth from His owne workes THEN 1. Before a man bee reconciled to GOD by Fayth in CHRIST hee is working his owne workes doing his owne will and not GOD'S 2. Hee is working without ceasing his owne vnrest and his owne torment which hee procureth by working his owne will 3. The Man that thinketh hee is entered into GOD'S Rest must bee GOD'S Worke-man and no more worke what pleaseth himselfe but what pleaseth GOD ceasing from sinfull workes and doing what is lawfull and good in way of obedience vnto Him Vers. 11. Let vs labour therefore to enter into that Rest lest anie man fall after the same example of vnbeliefe 1. IN the third verse hee sayde the Believers entered into GOD'S Rest Heere hee exhorteth the Believer to labour to enter into it THEN 1. The Rest of GOD is entered into by degrees 2. They who haue entered must studie to enter yet more going on from Fayth to Fayth and from Obedience to farther Obedience and from Grace to Grace till they haue gone all the Way that leadeth vnto Glorie 2. Hee requyreth Labour and Diligence to enter in THEN 1. GOD'S Rest is no rest to the flesh but Rest to the Soule as MATTH xj 29 CHRIST promiseth 2. Without Care and Diligence a man can not promise to himselfe to enter in For the Way is called STRAYT which leadeth vnto Heaven 3. Hee requyreth this Diligence lest a man fall as the Israelites did THEN As some of the Israelites fell in a temporall misbeliefe and drew on temporall judgementes vpon themselues as Moses and Aaron So may Professoures now also doe even Elect. Agayne as some fell in vnbelâ—efe with hardened heartes yea in obstinate misbeliefe and perished in their sinne So yet amongst Professours some may fall into obstinate misbeliefe and perish except they giue diligence to make progresse towardes their Rest. Vers. 12. For the Worde of GOD is quicke and powerfull and sharper than anie two-edged Sworde pearcing even to the divyding a-sunder of Soule and Spirite and of the Ioyntes and Marrow and is a discerner of the Thoughts and Intents of the Heart 1. LEst anie should shift off this Threatning as expyred with those to whome it was first spoken or cloake and dissemble their sinnes and purpose of defection when they should see their tyme hee letteth them know the Power of the Worde and of GOD their
3. The high Priest's Office reached to all thinges pertayning to GOD to communicate GOD'S will vnto the people and to lay before GOD the peoples Necessities So doeth CHRIST'S Office to all the businesse betwixt GOD and vs for working in vs Repentance and Amendement and making our persons and service acceptable to GOD and therefore in nothing may wee passe by Him 4. In speciall the Priest behooved to offer Giftes and Sacrifices for Sinne for remooving of Wrath and obtayning of Favour So hath CHRIST done and fullfilled the type in this poynct also therefore by Him must wee obtayne the good which we craue and haue the evill remooved which wee feare Vers. 2. Who can haue compassion on the ignorant and on them that are out of the way for that Hee Himselfe also is compassed with infirmitie 1. HEE goeth on in the Comparison The typicall high Priest behooved to bee compassionate on the Sinner So in trueth is Christ even as the miserie requyreth proportionallie as the worde importeth 2. Hee maketh two sortes of Sinners Ignorantes and Transgressoures THEN Though there bee difference of sinners yet no sinner that seeketh to Christ is secluded from His Compassion 3. Followeth a difference serving to advaunce Christ aboue the typicall Priest The high Priest typicall was compassed with infirmities not onelie sinnelesse infirmities but sinnefull also and so behooved to pittie others CHRIST though not compassed with sinnefull infirmities but sinnelesse onelie yet doeth pittie Sinners of all sortes THEN Looke what compassion one sinner might expect of another as much may wee expect of our sinnelesse Saviour Vers. 3. And by reason heereof hee ought as for the people so also for himselfe to offer for sinnes ANother difference The typicall Priest had neede of Remission of his owne sinnes and the benefite of the true Sacrifice But CHRIST because without sinne offered Sacrifice onelie for our sinnes and not for His owne THEN All the Benefite of Christ's Sacrifice commeth vnto vs. Vers. 4. And no man taketh this honour vnto himselfe but Hee that is called of GOD as was Aaron HEE proceedeth in the Comparison The typicall Priest entered by authoritie to his Calling and was honoured by his Calling So entered Christ. No man sayeth hee taketh this honour vnto himselfe but Hee that is called as was Aaron THEN 1. It is an honour to bee called to an Office in the House of GOD. 2. The Calling is null if it haue not GOD for the Author and Caller 3. If a man take an Office not appoyncted of GOD or intrude himselfe into an Office without a lawfull Calling it is no kynde of honour vnto him Vers. 5. So also CHRIST glorified not Himselfe to bee made an High Priest But Hee that sayde vnto Him Thou art My Sonne to day haue I begotten Thee 1. OVR LORD is commended for not glorifying himselfe by intrusion in his Office THEN 1. Such as pretende to bee Christ's servauntes must beware to intrude themselues into anie Office and must attende as Christ did God's Calling to God's Employment 2. Heâ— that â—suâ—peth a Calling doeth glorifie himselfe and taketh the honour that is not given him for which hee must giue a Reckoning 2. Thou art My Sonne this day haue I begotten Thee doeth imâ—oâ—â—e by the Apostle's alleadging not onelie CHRIST'S Godhead and Declaration to bee GOD'S Sonne but also the Declaration of him To â—ee high â—riest in his Manhead taken out from amongst mâ—n So deepe are the Consequences of Scripture when the Spirit bringeth foorth his owne Mynde from it Vers. 6. As Hee sayeth also in another place Thou art a Priest for ever after the Order of Melchisedek HEE alleadgeth another place more cleare THEN Howbeeit Trueth may bee proven from one place yet it is needfull also for the hearers cause to alleadge moe places till the hearer bee convinced Vers. 7. Who in the dayes of His flesh when Hee had offered vp Prayers and Supplications with strong Crying and Teares vnto Him that was able to saue Him from Death and was heard in that Hee feared HAving proven CHRIST'S Office hee showeth his Exercyse of it in offering for our sinnes a more precious Oblaâ—ion than the typicall Even himselfe with Teares to Death In these wordes THEN CHHIST is poyncted out vnto vs 1. An High Priest taken from amongst men a verie true Man of our substance Flesh of our flesh 2. A Man subject to the sinnelesse infirmities of our nature as Griefe Feare Mourning Death 3. Having a set-tyme during which hee was to beare these our infirmities in the dayes of his flesh 4. Exercysing his Priestlie Office in these his dayes and offering his precious Teares and Cryes yea his lyfe for vs. 5. One who how-so-ever Feare was vpon his holie Nature yet knew hee should bee delivered from Death 6. Who as a Man in confidence of delyverie made Prayers to the Father 7. Whose Prayers are not refused but accepted and heard in our behalfe 8. And That these his Sufferinges were ended with the dayes of his Humiliation 1. These Actes of Feare and Teares c. are the proper Actes of his humane nature THEN 1. As the Divine Nature had its owne Actes proper to it selfe so had the humane Nature Actes proper to it selfe also and some Actes were common to both the Natures So of Christ's Actes some are divine some humane some are both divine and humane 2. As Man hee was vnable to beare our Burthen or to helpe himselfe and therefore behooved to haue the helpe of the Godhead 3. Albeeit hee was God in his owne person yet as Man hee behooved to take our rowme and place and pray for Assistance both as Cautioner for vs and Teacher of vs to giue vs Example how to behaue our selues in Straytes 2. HEE feared Death and offered Prayers and Teares and strong Cryes Because not onelie death temporall presented it selfe before him but which was more the Curse of the Lawe the Father's Wrath for Sinne duelie deserved by vs was sette in a Cuppe to his head which should haue swallowed him vp for ever if hee had not by the worthinesse of his person overcome it and turned the eternall Wrath and Curse due vnto vs into a temporall Equivalent to himselfe THEN 1. The sense of GOD'S Wrath whom will it not terrifye since it wrought so on Christ. And Nature can not choose but feare when Sense feeleth Wrath. 2. Felt Wrath seemeth to threaten yet more and worse and therefore beside Feeling doeth breede yet farther Feare 3. The Curse of God due to our sinnes virtuallie implying the deserved paynes of Hell is more terrible than can bee tolde and such as the creature can not choose but feare and abhorre 4. Christ's sufferinges were no phantasie but verie earnest vehement and terrible 5. No Weapon nor Buckler agaynst Wrath but fleeing to God by Supplication and Crying and Teares 3. Hee prayed to Him that was able to saue him and was heard THEN 1. Albeit sense of Wrath seeth no out-gate but
Wrath and good esteemation of CHRIST hee set his Face towardes Him onelie avoyding all by-wayes leading else-where than to this Refuge and running for death and lyfe to be found in Him 2. Agayne whyle hee sayeth To lay holde vpon the Hope set before vs hee giveth vs to vnderstand 1. That in CHRIST our Refuge not onelie is there deliverance from persuing Wrath but also Eternall Lyfe to bee found as it is set before vs in the Gospell 2. That the Believer must haue Hope to obtayne this Offer 3. And as hee is driven by Feare of the Lawe vnto CHRIST So must hee also bee drawne and allured by this Salvation set before him gripping vndeserved Grace as well as fleeing deserved Wrath. 3. Whyle hee descrybeth the Believer after this manner as the man to whome all these thinges appertayne hee TEACHETH vs That Whosoever findeth himselfe in anie trueth to bee such a one as heere is descrybed so driven and so drawne to CHRIST fleeing from Sinne and Wrath and running on to CHRIST in Him alone to bee saved may bee well assured hee is a man endewed with saving Fayth One of Abraham's Children An Heyre of Promise One of the societie of the Saynctes and fellowship of the Apostles whome the Apostle heere taketh in with himselfe in this Text A Man in GOD'S Counsell Fore-knowne Elected Predestinated A Man to whome GOD intended both to speake and sweare in Abraham's person to whome GOD alloweth both strong Consolation heere and the Possession heere-after of what-so-ever is set before him in the Offer of the Gospell 4. The ende of the Oath That wee might haue strong Consolation by two immutable thinges that is GOD'S Promise and GOD'S Oath in which it is impossible that GOD should lie THEN 1. The Consolation which GOD alloweth vpon the Faythfull is strong able to overcome the Challenge of Sinne feare of Iudgement Death and Hell and feeling or fearing of anie miserie what-so-ever Other consolations are but weake in comparison heereof and can overcome none of these 2. GOD hath layde immutable Groundes for this Consolation His vnchangeable Promise and His vnchangeable Oath 3. GOD can not lie nor deceaue whether Hee say or sweare 4. His nature maketh this impossibilitie of lying and immutabilitie in promising and swearing 5. GOD alloweth this strong Consolation to come by Fayths resting on these two immutable thinges His Promise and Oath So that the lesse a man apprehende the groundes of his Fayth to bee solide the lesse hee shall bee comforted and the more hee applye the Promise to himselfe and apprehende the vnchangeablenesse of the Promise and Oath of GOD the more strong shall his Consolation bee Vers. 19. Which Hope wee haue as an Ancre of the Soule both sure and steadfast and which entereth into that within the Vayle Vers. 20. Whither the Forer-unner is for vs entered even IESUS made an High Priest for ever after the Order of Melchisedek 1. HEE hath tolde the soliditie of the grounde wherevpon the Believer doeth rest and nowe hee showeth the stabilitie of the grippe which the Believer taketh of these groundes in the similitude of the grippe which a Shippes Ancre taketh beeing casten on good ground In the former Verse by Hope was meaned the thing hoped for and layde holde on by Hope In the Relatiue which in this Verse hee vnderstandeth the Hope which doeth laye holde In the similitude of an Ancre casten out of a Shippe HEE GIVETH VS TO VNDERSTAND 1. That allbeeit wee haue not gotten full Possession of the Promises in this lyfe yet wee get a grippe of them by Fayth and Hope 2. That Hopes grippe is not a slender imagination but solide and strong lyke the grippe of an Ancre 3. That the Believer is not exempted from some tossing of Trouble and Temptations whyle hee is in this Worlde yea subject rather to the same as a Shippe vpon the Sea 4. That what-so-ever tossing there bee yet all is safe The Soules Ancre is casten within the Heaven The Soule is sure 2. Hee giveth the Ansre all good Properties It is weyghtie solide and firme It will not dryue nor bowe nor breake it is so sure and steadfast Agayne it is sharpe and piercing It is entered into that within the Vayle that is into Heaven represented by the Sanctuarie beyonde the Vayle And so the Grounde is good as well as the Ancre to holde all fast Vers. 20. Whither the Fore-runner is for vs entered Even IESUS made an High Priest for ever after the Order of Melchisedek 1. HEE commendeth our Ancre-Ground for this That CHRIST is there where our Ancre is casten as our Fore-runner In continuing the Comparison and calling CHRIST our Fore-runner HEE BRINGETH TO MYNDE 1. CHRIST'S beeing once in the Shippe of the Militant Church tossed and tempted as others allbeeit without sinne 2. That Hee is nowe gone a-shoare to Heaven where the Shippe of the Church is seeking to land 3. That His going a-shoare is as our Fore-runner and so His landing is an Evidence of our landing also who are to followe after Him 4. That His going before is to make easie our Entrie Hee is Fore-runner for vs for our behoofe to prepare a place for vs. 5. That our Ancre is where CHRIST is and so must bee the surer for His beeing there to holde all fast till Hee drawe the Shippe to the shoare 2. CHRIST is entered into Heaven and made an High Priest for ever THEN 1. CHRIST in Heaven is invested in an Office for vs. 2. His Office is the High Priesthoode The Trueth and Substance of the Typicall Priesthoode 3. His Office is for ever and so for the Benefite of all Ages that wee nowe as well as others before vs may haue the Benefite of His Intercession 3. He is said to be made an high Priest after his entrie in Heaven THEN Albeit Christ was Priest for His Church from the beginning yet was it never so declared as after His Ascention when Hee sent downe Blessings sensiblie vpon His Church since which tyme Hee doeth so still The Summe of Chap. VII I Brake off my speach of MELCHISEDEK will the Apostle say Nowe I returne to him agayne and in his excellencie will showe you CHRIST'S Excellencie who is Priest after his Order Wee haue no more of him in Scripture but what wee finde GENES XIV 19.20 And there hee is King and Priest both Vers. 1. Bearing a Mysterie in his Name and Office Vers. 2. Without Father or Mother or â—â—de of lyfe as hee standeth in Scripture that hee might resemble CHRIST Vers. 3. Acknowledged Superiour to ABRAHAM by his paying of Tithes vnto him Vers. 4. Even as LEVI for that same cause is Superiour to the Brethren Vers. 5. Superiour also because hee blessed ABRAHAM Vers. 6.7 Superiour to LEVI for his typicall immortalitie Vers. 8. And for his taking Tithes of LEVI in ABRAHAM'S loynes Vers. 9.10 Yea the Priesthoode of LEVI because imperfect calleth for a Priest of another Order to
whome Perfection was to bee gotten PSALME CX 1. Therefore Perfection could not bee by Aaron's priesthoode FROM THIS WEE LEARNE That vnder the Lawe Remission of sinnes and eternall Lyfe was not obtayned by vertue of anie sacrifice then offered but by the vertue of CHRIST'S Sacrifice and CHRIST'S Priesthoode represented there-by 2. But why could not Perfection bee by that Priesthoode Hee giveth a Reason saying For vnder it the people receaved the Lawe The worde importeth as much as the people were then legalized disciplined after a legall manner that is The Lawe was still vrged vpon them still they were pressed to giue perfect obedience vnder Payne of the Curse still GOD dealt in the externall forme of handeling them as one not satisfied for anie thing that was offered as yet in their name Therefore Perfection could not bee had by that Service For it was evident that neyther GOD was pacified nor their Consciences quyeted by anie thing in that Priesthoode but all were sent to the thing signified and to the tyme which was to come in the Messias manifestation THEN Comparing their tyme and ours for outward manner of handeling as they were legalized that is straytlie vrged by the Yoake of the Lawe vvee are Evangelized that is smoothlie entreated vnder the Gospell GOD laying aside Terrour entreating vs to bee reconciled and to come and receaue Grace for Grace Vers. 12. For the Priesthoode beeing chaunged there is made of necessitie a chaunge also of the Law FROM the chaunge of the Leviticall Priesthood hee inferreth of necessitie the abolishing of the Leviticall Lawe and of our Obligation therevnto THEN 1. The Leviticall Priesthoode and the Leviticall Lawe doe stand and fall together 2. The Leviticall Lawe can not stand with anie other priesthoode than Aaron's it can not stand with Christ's vnder the Gospell 3. Christ's Priesthoode seeing it is another than Aaron's must haue another Law other Ordinances and statutes than Aaron's a Lawe and Ordinances suteable vnto it selfe 4. To vse Leviticall Ceremonies vnder the Gospell is to confound the priesthood of Aaron and Christ. Vers. 13. For hee of whom these things are spoken pertayneth to another Trybe of which no man gaue attendance at the Altar Vers. 14. For it is evident that our LORD sprang out of Iuda of which Trybe Moses spake nothing concerning Priesthood Vers. 15. And it is yet farre more evident For that after the similitude of Melchisedek there aryseth another Priest 1. HEE prooveth that Aaron's Priesthoode is chaunged and the Ordinance thereof because PSAL. CX speaketh of Christ's Priesthood that is fred from the service of the Altar By the Altar hee meaneth the materiall Altar commaunded in the Lawe Another Altar hee knoweth not And Christ's Priesthoode hee declareth to bee fred from the service of this Altar beside which no Lawe could tye it to anie other Altar THEN Christ's Priesthoode is fred from the Altar which GOD commaunded and all the service thereof And who-so-ever will erect another materiall Altar in CHRIST'S Priesthoode and tye his Church vnto it must looke by what Lawe they doe it 2. From Verse 14. WEE LEARNE That Christ's Genealogie was well knowne in the Apostle's tymes and no controversie about it And it sufficeth vs that wee knowe this by the Apostle's Testimonie albeit wee could not lineallie deduce the same 3. Obserue howe hee reasoneth That none of the Trybe of Iuda attended the Altar because Moses spake nothing of that Trybe concerning the Priesthoode THEN Negatiue Conclusions in Matters of Fayth and Dueties followe well from the Scriptures silence It is not warranded from Scripture therefore I am not bound to belieue it The Scripture doeth not requyre anie such thing of mee therefore GOD accounteth it not service to Him to doe it is good reasoning 4. From Verse 15. The Apostle comparing the Proofes of his Argument calleth this last in playne tearmes Farre more evident THEN Of Reasons drawne from Scripture by Consequence some will bee lesse evident some more evident and yet all bee good Reasons and prooue the Purpose stronglie Vers. 16. Who is made not after the law of a carnall commandement but after the power of an endlesse lyfe HEE entereth into a more particular comparison of the Leviticall Priesthoode and CHRIST'S to show the weaknesse of the one in comparison of the other The Leviticall Priestes in their Consecration got a commaundement for the Exercyse of bodilie and carnall Rites some fewe yeares of their mortall lyfe without power to convey the Grace signified by those bodilie Rites But CHRIST in his Consecration is endewed with Power to conferre Grace and Lyfe eternall from Generation to Generation to all that seeke the Benefite of his Priesthoode THEN Wee may bee assured of Christ's power to make the meanes which hee vseth for our salvation effectuall as wee may bee assured of his endlesse lyfe Vers. 17. For Hee testifieth Thou art a Priest for ever after the Order of Melchisedek HEE prooveth this by Scripture because GOD calleth Him a Priest for ever Therefore Hee hath Power for ever as living for ever to make His owne Priesthoode effectuall So The eternitie of CHRIST'S Priesthoode prooveth it to bee forcible to gâ—ue Eternall Lyfe For if it did not endure in his person it could not giue Eternall Lyfe and peoples heartes would not rest vpon it with anie ground And so it behooved to bee renounced and another Priesthood sought But seeing it is not to bee chaunged but shall endure Then of neede force it hath the thing to giue vs which wee are seeking that is Eternall Lyfe THEN As long as Christ endureth we want not a Priest to heare confession of sinne to giue absolution to blesse vs and giue vs Eternall Lyfe Vers. 18. For there is verilie a disannulling of the Commandement going before for the weaknesse and vnprofitablenesse there-of 1. BY the same wordes of establishing Christ's Priesthoode PSAL. CX hee prooveth that the Leviticall Lawe was to bee abolished when Christ came Because the establishing of Christ's Priesthoode and bringing it to light is the disannulling of the Leviticall THEN There needeth no more to declare That the Leviticall Priesthood and Law is abolished and wee fred from the Ceremonies thereof but the comming of CHRIST and His entering to his Office of Priesthood 2. Hee giveth a Reason of the abolishing of this Priesthoode Because it was weake and vnprofitable Question How can that bee seeing it was ordayned to strengthen the Believers then and was profitable for that ende I aunswere It is called weake and vnprofitable in regarde of anie power to make satisfaction to GOD'S justice for our sinnes or to purchase anie Salvation vnto vs For other wayes as a Meane to leade men for that tyme vnto the MESSIAS who should satisfie for vs it was not weake nor vnprofitable But to pacifie GOD and purchase Salvation as the missbelieving Iewes did vse it it was weake and vnprofitable altogether Agayne being considered as a Meane to praefigure CHRIST it was
distinguisheth the Olde Covenant from the Newe by descrybing the Olde what it was howe broken and howe punished For the first the ten Commaundements and the rest of the Lawe delivered vnto them when they came out of Aegypt was the Covenant of olde wherein GOD promised To bee their GOD vpon Condition That they did all that hee commaunded them and they accepted the Condition So Albeit there was Grace heere in sundrie Articles covenanted yet the forme of the Covenant was lyke the Covenant of Workes Compare Ierem. xvij 23 with Ierem. xxxj 31.32.33 c. 2. For the next They continued not in it through leaning to their owne strength and seeking to establish their owne Righteousnesse beeing ignorant of the Righteousnesse of GOD. They dealt deceatfullie in the Covenant and fell to open Idolatrie from tyme to tyme. SO By the Covenant of Workes no man will bee found steadfast 3. For the punishment of it I regarded them not In the Hebrew it is as much as I Lorded it over them That is Vsed My Husbandlie and Lordlie Authoritie over them and so misregarded them Whereof wee haue to learne 1. That as GOD'S Lordship and Husbandship is an Obligation of doing well to the Covenant keeper So is it a Declaration of his just Freedome and Authoritie to punish the Covenant breaker 2. That when GOD is pleased to exercyse his Dominion and Authoritie over Covenant breakers the transgressour falleth in missregarde with GOD that is As little account is made of his lyfe as of one without the Covenant 3. That to bee missregarded of GOD is the summe of all Iudgement 4. That the impotencie of the people to keepe the Olde Covenant did not exeeme them from the punishment due to the breaking of it 4. The LORD maketh their instabilitie in the Olde Covenant the Reason of his making of a Newe one Wherein the Lord's Bountie is verie remarkable Who out of our evill taketh occasion to doe vs so much more good And because of mens instabilitie in the Olde Covenant maketh another Covenant whereby hee maketh vs to persevere in obedience Vers. 10. For this is the Covenant that I will make with the House of Israell after those dayes sayeth the LORD I will put My Lawes into their mynde and wryte Them in their heartes and I will bee to them a GOD and they shall bee to Mee a People THIS is the better Covenant contayning better Promises whereof CHRIST is Mediatour and Suretie vnto all them that belieue in Him Wherein consider 1. That all the Articles are Promises and so doe requyre in the partie that will joyne in the Covenant Fayth to embrace the Promises that the Covenant may bee agreed vnto on both sides GOD promising and the needie Sinner heartilie accepting 2. That what is requyred in the Olde Covenant as a Conditoin is heere turned into a Promise by GOD in the Newe In the Olde Covenant hee requyred obedience to his Commaundementes and heere hee promiseth to wryte his Lawes in our heartes GOD vndertaketh to doe our parte in vs if wee will belieue in Him 3. That the sense of Wantes and the feeling of our Imperfections yea of our heartes wickednesse and carelesnesse both of heart and mynde yea the feeling of the inlacks or defects of repentance fayth are not just hinderances to make a soule that gladlie would bee reconciled with GOD in CHRIST stand abacke from embracing this Covenant But by the contrarie the feeling of sinfulnesse in mynde and heart are Preparations to fitte vs and set vs on to joyne in this Covenant wherein GOD vndertaketh to helpe and remede all these felt evills through His CHRIST by putting His Lawes in our Mynde and wryting them in our Heartes For what is this else but to illuminate our Mynde more and more with the vnderstanding of His Will and to frame our Heart and Affections to the obedience of the same 4. That by the Covenant Comfort is provyded for sinners who are humbled in the sense of their sinnes and no doore opened for presumption nor rowme given to prophane persons to goe on their wayes blessing themselues For the maker of the Newe Covenant praesupposeth two thinges First That His partie renounce his owne righteousnesse which hee might seeme able to haue by the Olde Covenant Next That hee flee for Reliefe to GOD in CHRIST to haue the Benefites promised in this Newe Covenant Which if hee doe it is impossible that hee can eyther leane to his owne Merites or liue in the loue of his sinfull Lustes 5. That by this Covenant such an Vnion is made betwixt GOD and the Believer that the Believer is the LORD'S Adopted Chylde and the LORD is the Believer's GOD All-sufficient for ever promising to bee All to the Believer which TO BEE OVR GOD may importe and to make the Believer All that one of HIS PEOPLE should bee Vers. 11. And they shall not teach everie man his neyghbour and everie man his brother saying Know the Lord For all shall knowe Mee from the least to the greatest 1. WHyle Hee sayeth They shall not teach every man his neyhgbour hee doeth not meane that his Word and Ordinances and Ministerie appoynted by him or brotherlie communion for mutuall edification shall bee missregarded or not made vse of But by the contrarie That hee will himselfe bee their Teacher in these his owne Means First giving his Children a greater measure of the Spirite and a more neare communion with himselfe than of olde 2. Making his Children so wyse vnto Salvation as they shall not hang their Fayth vpon man's authoritie but search by all meanes till they vnderstand the Mynde of GOD the infallible Teacher as hee hath revealed himselfe in his Worde 3. So clearing the Trueth which is outwardlie taught vnto them by his owne Instrumentes after so sure and perswasiue a manner by his Spirit inwardlie that the outward Teaching shall bee no Teaching in comparison of the inward Concurrence according as wee heare those Samaritanes were taught who believed indeede the Womans reporte that they might goe to Christ but when they were come to him got so great satisfaction from himselfe that they sayde vnto her Now wee belieue not because of thy saying for wee haue heard him our selues and know that this is indeed that Christ IOHN IV. 42 So will the LORD inwardlie make his Trueth powerfull vnto Salvation to his owne that they may say to those that are his Instrumentes Nowe wee belieue not because of your saying but because wee haue heard him our selues THEN 1. It is not GOD'S will that other mens Beliefe should bee the Rule of our Beliefe but that wee all search to vnderstand the Scriptures and GOD'S Will revealed therein 2. It is easie from this Ground to aunswere that famous Question How know you such and such Grounds of Salvation Wee aunswere It is an Article of the New Covenant They shall bee all taught of GOD. 2. Hee sayeth They shall all knowe Mee from the least
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
for hee endured as seeing Him who is invisible ANOTHER Worke of Fayth is His leading of the People from their dwelling places in Aegypt to the Wildernesse with the hazard of the wrath of Pharaoh if hee should overtake them THEN Whatever it seeme vnto vs nowe after it is done it was no small Fayth at that tyme to vndertake such a Businesse to turne his backe vpon a fertile Lande and goe with such a Companie without Provision to the Wildernesse 2. His Fayth is commended for not fearing the wrath of the king Exod. 2.14 Moses feared the wrath of Pharaoh and fled After that Exod. 10.29 Hee feared not another Pharaoh as terrible as the former THEN Where naturall Cowrage would succumbe Fayth will sustayne yea and make a man endure as is spoken in the next words where naturall Cowrage having led him on a little would forsake him at length 3. The Encowragement vnto this Worke was Hee saw Him that is invisible That is Hee apprehended by Fayth GOD more powerfull than Pharaoh and more terrible THEN 1. Fayth openeth the Eyes to see GOD in a Spirituall manner who by sense or imagination carnall can not bee conceaved 2. The beholding of the invisible GOD is able to supporte a Man's Cowrage agaynst the Terrour of Men and all thinges visible and nothing else can doe it Vers. 28. Through Fayth hee kept the Passeover the sprinkling of blood lest hee that destroyed the first-borne should touch them ANOTHER Worke of his Fayth is His keeping of the Passeover That is The Sacrament of the Angels passing over and not destroying the people THEN 1. It is vsuall for Scripture speaking of Sacramentes to giue the name of the thing signified to the Signe because the Signe is the memoriall of the thing signified CIRCVMCISION is called the COVENANT GENES xvij 13 because it is the Memoriall thereof The PASCHALL SVPPER for the lyke cause is heere called the PASSEOVER which was the worke of the Angell because it was by appoynctment the Memoriall of it So the CVPPE in the LORD'S SVPPER is called THE NEW TESTAMENT IN CHRIST'S BLOOD and the Bread in the same Supper is called THE BROKEN BODIE OF CHRIST because it is the Memoriall thereof 2. It is the worke of Fayth to celebrate a Sacrament rightlie 3. As MOSES celebrated the Passeover in assurance that the Destroying Angell should not touch the People of Israell So may everie Believer bee certified by vsing the Sacrament That the Grace promised and sealed in the Sacrament shall bee bestowed Vers. 29. By Fayth they passed thorow the red Sea as by drye land vvhich the Aegyptians essaying to doe were drowned HEE joyneth the Fayth of the true Israelites with the Fayth of Moses for whose sakeâ— the rest of the incredulous multitude got the Benefite of Deliverie also through the red Sea which was the Fruite of the Believers Fayth WHENCE WEE LEARNE 1. That Fayth will finde vnexpected Deliveries and Out-gates where it might seeme altogether impossible 2. Yea Meanes of Destruction by Fayth may bee turned into Meanes of Preservation 2. The Fruit of Fayth is evidenced by the drowning of the Aegyptians essaying themselues to follow that way which Fayth had opened to Israell THEN 1. Presumption in Vnbelievers will set them on worke to goe thorow the same Daungers which Believers passe thorow but without all successe For Believers shall escape where Vnbelievers shall drowne 2. The Benefite of Fayth is best seene when the evill of vnbeliefe is seene Vers. 30. By Fayth the Walles of Hiericho fell downe after they were compassed about seaven dayes HEE ascrybeth the downe-throwing of the Walles of Hiericho to Fayth making the Believers only to compasse them seaven dayes THEN 1. VVhat GOD doeth for Believers is reckoned the worke of Fayth because Fayth setteth GOD on worke so to say and His Power employed by Fayth worketh the worke 2. Fayth will throw downe strong Holdes and overcome seeming-impossibilities 3. Fayth must vse such Meanes as GOD appoyncteth albeit they seeme but weake 4. It matâ—ers not how weake the meanes bee if Fayth haue a Promise to prevayle thereby 5. The Meanes must bee constantlie vsed during the tyme that GOD appoyncteth them to bee followed Vers. 31. By Fayth the Harlot Rahab perished not with them that believed not when shee had receaved the Spies with peace RAHAB the Harlots Fayth is commended by the Fruit of her safetie when Missbelievers perished QVESTION How heard shee GOD'S word to beget Fayth or how heard they of Hiericho GOD'S Word that they should bee called Vnbelievers I ANSWERE The common reporte of GOD and His Workes joyned with GOD'S Blessing was sufficient to beget Fayth in her And the same reporte albeit carried as other Newes by common Messengers being despysed and counted vnworthie to bee farther enquired for and sought after was sufficient to make them guiltie of Missbeliefe THEN 1. In this Example it is evident that Fayth is as acceptable in an Heathen and an Harlot as in a Professour and person of better condition 2. That Fayth can change an Heathen or vyle person into a Saynct 3. That the Fayth of Women is worthie to bee observed and imitaâ—ed even as well as Mens Fayth 4. That the vnworthinesse of the partie believing giveth commendation so much the more vnto the excellencie of Fayth 2. No worde heere of her Lie in receaving the Spies but onelie of her Fayth and peaceable behaviour towardes them THEN 1. VVhere GOD seeth Fayth Hee hydeth His Eyes as it were from anie thing that might deface the Glorie thereof 2. Hee gathereth vp the smallest good Fruites which Fayth bringeth foorth and maketh not small reckoning thereof howe small so ever they bee Vers. 32. And what shall I more saye For the tyme would fayle mee to tell of Gideon and of Barak of Sampson and of Iephthah of David also and Samuel and of the Prophets HAving reckoned a number and having moe to produce hee stayeth his course TO TEACH 1. That Prudencie must moderate and make seasonable vse of the aboundance of a mans knowledge and memorie 2. That the Scripture giveth vs to make vse of the Fayth of all that are recorded therein albeit they bee not in this Catalogue 2. The diversitie of those that are heere recorded TEACHETH VS That albeit there bee difference of Believers some stronger as DAVID some weaker as the rest some base Bastardes as IEPHTHAH some of better sorte some of them notable in holinesse and conversation some of them taynted with notorious falles in their lyfe Yet are they all enrolled by GOD in a Catalogue of Honour amongst His Saynctes Vers. 33. Who through Fayth subdued Kingdomes wrought Righteousnesse obtayned Promises stopped the mouthes of Lyons Vers. 34. Quenched the violence of fyre escaped the edge of the Sworde out of weaknesse were made strong waxed valiant in fight turned to flight the Armies of the Aliens HEE reckoneth the Workes of their Fayth whose names hee suppresseth of whome
some subdued Kingdomes by their Fayth as Ioshua and the Iudges Some wrought Righteousnesse that is attayned vnto a righteous Behaviour in their difficile Employmentes as David and Samuell in Peace and Warre Some obtayned Promises as Gideon Barak c. Some quenched the violence of Fyre as the three Children Stopped the mouthes of Lyons as Sampson Daniell Escaped the Sworde as David Elias Of Weake were made Strong as Ezekias Waxed valiant in sight as Ioshua Sampson David Put to flight the Aliens as Ionathan Gideon Iehosaphat Women receaved their dead alyue as the Widow of Sareptha and the Shunâ—miteâ—â—e c. WHENCE WEE LEARNE 1. That in the olde Church vnder the Lawe when the groundes of believing were not so cleare as nowe they are excellent thinges are recorded to bee done by Fayth for vp-stirring of such as are vnder the light of the Gospell to make vse of Fayth 2. That neyther Fyre nor Water nor Man nor Beast is so strong but Fayth may make a weake Man victorious over them all 3. Yea nothing so terrible or difficile but a Man who hath GOD'S Word to bee a ground for his Fayth may adventure vpon it with assurance of prevayling If hee bee called hee may encounter with the hardest Partie Vers. 35. VVomen receaved their dead raysed to lyfe agayne and others were tortured not accepting deliverance that they might obtayne a better Resurrection Vers. 36. And others had tryall of cruell Mockinges and Scourginges yea more-over of Bondes and Imprisonment Vers. 37. They were stoned they were sawen a-sunder were tempted were slayne with the Sworde They wandered about in Sheepe Skinnes and Goat Skinnes beeing destitute afflicted and tormented WHether the Apostle hath taken these particulars from the Recordes extant in the tyme from the Bookes of Maccabees and others or not it matters not much seeing this standeth sure that the certayntie of the trueth thereof was from Divine Inspiration the ground of all Scriptures out-giving And hence wee learne 1. That as Fayth enableth Men to doe so also to suffer 2. That there is no trouble in the flesh but GOD'S Children may fall thereinto no Torment so cruell no Terrour nor Allurement but they may bee essayed in them by Persecuters 3. That there is no Payne nor Griefe nor losse so great but Fayth knoweth howe to make Gayne of it and to despyse all in hope of the Rewarde 4. That the Olde Church believed the Resurrection and comforted themselues in Martyrdome by the hope thereof Vers. 38. Of whom the World was not worthie They wandered in Desartes and in Mountaynes and in Dennes and in Caues of the earth IN calling the Worlde vnworthie of the companie of these Children of GOD LEARNE 1. That one Believer is more worth in GOD'S esteemation than all the VVorlde beside 2. None despyse GOD'S Children but worthlesse and despyseable soules 2. In that hee reckoneth the solitarie and Heremiticall lyfe of GOD'S Children and their Apparell suteable to their Dwelling amongst their Troubles Sufferinges and Persecutions which they did not choose but were driven vnto of necessitie by the crueltie of the tyme HEE TEACHETH VS 1. That the Heremiticall and solitarie lyfe and separation from amongst the societie of Men is onlie then commendable when Men beeing driven therevnto of necessitie doe beare it in a Christian manner Otherwayes to sequestrate our selues from the fellowship of Men to whome wee owe the Dueties of Loue so long as wee may doe them anie good or so long as they will suffer vs to liue amongst them is in short to loose from our Neckes the Yoake of the Second Table of GOD'S Law vnder pretence to keepe the First Table the better 2. The Saynctes shall finde peace amongst the wilde Beastes rather than amongst wicked men Vers. 39. And these all having obtayned a good Reporte through Fayth receaved not the Promise BY the Promise is meaned the Mayne and chiefe Promise of CHRIST'S Incarnation wherein they were inferiour vnto vs and yet both were contented to rest by Fayth vpon the Promise with the light which they had and obtayned a good Reporte thereby That is Were approven and justified of GOD. THEN The Fayth of those who lived before CHRIST having lesse clearnesse of the ground than wee and yet sufficient to supporte them in all troubles and to obtayne Iustification before GOD is a great Encowragement vnto vs vnder the Gospell to belieue and a great conviction if we belieue not Vers. 40. GOD having provyded some better thing for vs that they without vs should not bee made perfect HEE giveth a reason heereof Because GOD had appoyncted the accomplishment of the Promise of sending the MESSIAH to bee in the last tymes that they should not bee perfected that is justified and saved by anie thing done in their tyme but by looking to our tyme and CHRIST'S satisfaction made therein whereby they and wee are perfected together THEN 1. CHRIST'S comming in these last tymes is a better thing than all the Glorie of the Olde Church and Service and Prerogatiues thereof 2. All the Shadowes in their tyme without CHRIST who is the Substance of them all in our tyme exhibited was vnable to perfect the Fathers that is to justifie and saue them 3. The perfecting of the Fathers in the Olde Testament and the perfecting of vs in the New Testament doe meete together in that One better thing CHRIST IESVS by whom they and wee both are saved And so they are not perfected without vs. 2. In that hee leadeth vs vnto GOD'S fore-seeing and fore-provyding of this hee looseth all curious questions about this Course which GOD hath taken to make the Case of His Church better nowe than of olde THEN That GOD hath thought good so to doe is sufficient for stopping our myndes from all curious enquyring of the LORD'S Dispensation The summe of Chap. XII THE vse of all these Examples is That we holde on in the course of Christianitie what-so-ever trouble may meete vs in the way Vers. 1. Looking on CHRIST for your Patterne Vers. 2. And for your Encowragement also lest you faynt Vers. 3. For you haue not suffered so much as you must bee readie to suffer Vers. 4. And you haue forgotten that Chastisementes are Tokens of GOD'S Favour Vers. 5. For Hee loveth whome Hee chasteneth Vers. 6. And your enduring thereof shall prooue you Sonnes Vers. 7. But immunitie should prooue you Bastardes Vers. 8. VVee haue borne our Parentes Correction and why should wee not nowe beare GOD'S Vers. 9. For they chastened vs to satisfie their owne passions but GOD for our profite Vers. 10. And albeit Affliction bee grievous nowe yet the fruites shall bee sweete afterwardes Vers. 11. VVherefore take your Comfort Vers. 12. And Cowrage to goe stoutlie on lest by discowragement you fall into Apostasie But rather seeke to recover the Cowrage which you haue lost Vers. 13. Follow Peace with all men But Holinesse also as you would bee saved Vers. 14. Beware of the vnmortified
Rootes of Sinne lest they breake out in Scandalls Vers. 15. Beware lest there be anie filthie or prophane bodie suffred among you as ESAV was Vers. 16. 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