for ever to help them all to Heaven who seek unto God through him onely 2. Because life is here in Christ as in the fountain that hee may give life to whomsoever hee will that is unto all that come unto him 3. Because it giveth life and refreshment to the weary passenger and quickneth his dead and dumpish heart when hee considereth that his Saviour is a man indeed so earnest to have us saved that hee hath yoaked himself in communion of nature with us thereby to save us It is meat indeed to his soul that the Word is made flesh It is drink indeed to consider that hee hath suffered for our sins As Elias Chariot so is Christs Man-head and sufferings Get up here by Faith in him and thou shalt go up to God This way is that of Eagles wings Lay first hold upon Jesus Christ God manifested in the flesh and hee will mount up with thee and carry thee through the wilderness to Canaan from the natural misery and sins which thou lyest in unto Heaven 6. This Way leadeth through the Veil to teach us That wee comming to Christs Man-head must not subsist there but by this mean seeking to God who dwelleth in him that our Faith and Hope may be in God Wee enter by the Man Christ and do rest on God in Christ on the fulness of the God-head which dwelleth bodily in Christ. This is to distinguish the Natures of Christ and to keep the unity of his Person rightly Vers. 21. And having an High Priest over the House of GOD. For our further satisfaction he giveth us Christ over again to make yet more use of him to direct guide and convoy us in the way to lead us to the Father in Heaven through the Courts of his Dwelling and to bring us in to him and make us welcome there 1. We have Christ for a Priest to us whose lips do always preserve knowledge in whom are hid all the treasures of wisdom and knowledge who will inform our mindes and perswade our hearts to believe and obey who will reconcile by his once offered sacrifice the Believer will intercede for the reconciled to keep him still in grace will bless us with all spiritual blessings will take our prayers thanksgiving and the spiritual sacrifice of all the good works of our hands and wash the pollutions from them will offer them in our name with the incense and perfume of his own merits and lead our selves in where our Lamps shall be furnished and our Table filled till we go into Heaven and there he will welcome us in a Mansion prepared for us 2. He is a High Priest adorned with all Authority and all Perfections having all in substance which the types did signifie who beareth our names yea our selves on the shoulders of his power and in the breast of his hearty love who beareth the iniquity of the holy things and holiness in his forehead for us In whom the Father is well pleased with us and hath made us acceptable as in his well-beloved 3. He is over the House of God He hath authority and power to bring in whom he pleaseth and to give forth of the Treasure as much as he will All the Mansions in his Fathers dwelling Hoâ—se are his and all at his disposing to open so as none shall shut To him belongeth to give forth the sentence of Admission to Heaven and to say Come you blessed of the Father Yea to make this his authority manifest he will come again and take us unto himself that where he is we may be there also 4. We have this High Priest that is he is ours because 1. Taken out from amongst us one of our number albeit not of our conditions of our nature but separate from our sinful manners holy and harmless 2. Because he is for us in things appertaining to God to imploy his means and power for our behoof towards God 3. Because bound in all bands with us of nature of grace and good will of the Fathers gift and appointment and his own Covenant and special Contract with us So that albeit an uncouth man may possible leave a stranger in his journey alone yet Christ cannot chuse to do so to us but for the Bands betwixt him and us he will never leave us nor forsake us Vers. 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water From these Priviledges he presseth an exhortation To draw near to God and prescribeth the disposition required of us in our drawing near 1. This exhortation sheweth 1. That true Christians are oftentimes so sensible of their own unworthiness that under that sense they are inclined of themselves to stand afar off and have need of encouragement and invitation to draw near 2. That such as are most sensible of their own unworthiness are most called to come forwards unto GOD for he giveth grace to the humble 2. He layeth down the Priviledges in the former verses and in this draweth on the Exhortation To teach us 1. That such priviledges as are granted unto us in Christ must be received and believed as truth 2. That we must study to make use of our priviledges and challenge them for our own 3. That the weakest of true believers in Christ may thrust in themselves at the doors of grace amongst the holy Apostles For the Apostle putteth the Hebrews with himself in the exhortation for this end 3. For our disposition and sitting to draw near he requireth first That we have a true heart He saith not a sensless heart but a true heart that is such a heart as in the matter of believing mindeth no confidence but in Gods grace through Christ onely And in the matter of Gods service mindeth onely his will in its aim and alloweth onely that which is his will in its câ—nsure Then an honest heart which honestly acknowledgeth its own sins and flyeth to Christs blood for sprinkling whose aim is upright endeavours upright and censure of it self upright allowing in itself nothing but what God alloweth and displeased with that which displeaseth God albeit many ways weak and imperfect yet hath liberty to draw near unto God 4. The next thing he requireth is full assurance of faith That is a settled and full perswasion to be accepted even through Jesus Christ. Then albeit the Lord will not despise the weakest measure of faith and will not quench the smoaking flax yet it pleaseth him better yea it is his commandment that men study unto the full assurance of faith for the more thou restest on Gods Covenant with thee in Jesus Christ the more thou sealest his truth glorifiest him becomest the more like unto faithful Abraham and gettest the deeper rooting in Christ. 5. The third is That the heart be sprinkled from an evil conscience The heart is sprinkled when a sinner sensible of sin maketh hearty application to himself of the blood of Iesus for remission of sins after this hearty application of Christs blood the conscience is
furnished with a good answer unto all challenges and so is made good a comfortable conscience absolving the man through faith in Jesus whom it tormented with challenges before it ran to the blood of Jesus for sprinkling Then whensoever the conscience is evil accuseth and vexeth let the vexed heart run to Christs blood and then shall it be free from an evil conscience for the blood of Jesus cleanseth us from all sin Let the heart be sprinkled and the conscience will be good 6. The fourth thing required in him that draweth near as he should is That his body be washed with pure water That is That according to the signification of that Legal Rite their outward conversation be blameless and holy sin being so curbed within that it reign not in their mortal body so foughten against within as it break not forth in scandalous works of Darkness in the actions of the body Then 1. With a sprinkled conscience within men must joyn an holy and blameless conversation without 2. The washing of the conversation without must proceed from an heart sensibly acquainted with the power of the blood of Jesus 3. And this outward holiness of the body must be wrought with pure water that is by the Spirit of Sanctification to distinguish the reformation of a believer from a counterfeit who without may look like a righteous man but within be as a whited Tomb full of rottenness Verse 23. Let us hold fast the Profession of our Faith without wavering for he is faithful that promised Another Exhortation to avow the faith of Christ that is the doctrine of Christ the truth received from Christ and believed and not to quit it in the time of tryal upon any condition 1. The requiring to hold fast the confession of our Faith or Hope as the word importeth teacheth 1. That a true Christian must not onely hold the truth of Christ secretly but must confess it profess and avow it openly where Gods glory and others good requireth the same 2. That he must look for adversary powers and temptations to take that truth or at least the confession of it from him 3. That in these tryals and essays he must hold the faster gripe and avow it so much the more stedfastly as he is tempted to quit it 4. That when he is put to the tryal of this Confession of any point of his Faith hee is also put to the tryal of the confession of his hope whether his hopes of the promised salvation in Jesus be stronger to keep him stedfast or the terror and allurement from men stronger to make him quit the point of truth converted 5. That nothing but this hope is able to make a man stand out in tryal if hee be hardly urged 2. Hee will have the avowing of the truth of Christ to be without wavering Then 1. Men must so learn the Truth that they need not to change again that is must study to know the Truth soundly and solidly 2. And having learned it must not say and unsay one day avow it and another day quit it For so God getteth not his due glory Beholders are not edified the mans testimony wanteth weight with the adversary But hee must be invincible in the truth who will neither alter nor change or diminish any thing of it for fear or favour 3. Hee giveth this for a ground of constancy For hee is faithful who hath promised That is the promises which Iesus hath made to such as constantly beleeve in him shall be surely performed that no constant professor of his Truth shall be ashamed Then 1. Where wee have a promise of any thing made unto us in Scripture wee may be confident to obtain it and bold to avow our hope thereof against such as would teach us the Doctrine of Doubting whereunto wee are of our selves prone and inclined and against such as shake the assurance of the Saints perseverance 2. The ground of our confidence is not in our selves but in the faithfulness of Jesus Christ who hath promised such graces to his children 3. Our bold avowing of our hope is not a bragging of our own strength but a magnifying of Christs faithfulness Vers. 24. And let us consider one another to provoke unto love and unto good works Hee strengtheneth his former Exhortation by giving of directions to further their obedience thereunto And first for mutual up-stirring one of another Whereof wee learn 1. That mutual edification of Christians amongst themselves and sharpening one of another is a special help to constancy in true Religion and a preservative against Apostacy 2. Prudence is required hereunto that mutually wee observe one anothers disposition Gifts Experience Virtues and Faults that wee may the better fit our selves to do good each one of us unto another and to receive good each one of another in our Christian conversing together 3. A godly striving one with another who shall be first in love and well-doing is better than the ordinary strife who shall exceed others in vanity and superfluity of apparel and fare Vers. 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as yee see the day approaching Another mean to this same end is the frequenting of Christian Assemblies and Meetings which may further this purpose of mutual edification And therefore 1. Church-Assemblies must be well kept by such as do minde to prove constant in the true Religion 2. Christian Meetings also of private Christians for mutual conference and exhorting one of another is not to be neglected nor forsaken but to be used for keeping unity in the Church and not to foster Schism or hinder the publick Assemblies 2. Hee taxeth the fault of some amongst them who in Schism or purpose of Apostasie withdrew themselves from all Church-Assemblies and Christian-Meetings and fell back again or were in the way of falling back to the denial of Christ openly Then 1. Separation from the true Church and Christian society of the faithful is a remarkable evil 2. The Schism or Apostasie of others should not weaken us in following any good mean of edification but rather stir us up unto more diligence lest by negligence wee fall peece and peece back after their example 3. Hee maketh the approaching of the day to wit of Gods Iudgement a special motive to use the means diligently and make us constant in the Faith Then 1. The day of Gods Judgement should still be looked unto as a thing near hand even at the doors because it is but a very little and our day shall come yea and but a little time till our Lord shall come to judgement 2. The consideration of the day of judgement is a fit mean to sharpen us unto all good Duties which may make our reckoning to be furthered at that day and to make us boldly
those true Principles concerning God â—hrough their own false reasonings they drew false conclusions about God and the worshiping of him Lastly They apparently manifested their ingratitude and folly by their works they framed the images of men and beasts whereby they would represent God or the properties of God to the eye thus as much as in them lay they changed the glory of God dishonoured by so vile a comparison into those abominable images Vers. 24. Wherefore God also gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies between themselves 25. Who changed the Truth of God into a Lie and worshipped and served the Creature more than the Creator who is blessed for ever Amen The impiety and unrighteousness of men against God being manifested in the Example of the Gentiles hee shews the wrath of God to bee poured out upon the wicked and withall the greatness of their iniquity In that God gave them up judicially to their own affections and most justly left them to themselves for a punishment of their abominable Idolatry That they which robbed God of his glory might suffer in and by themselves the foulest ignominy And that they which changed the glorious Attributes of God into lying images which are nothing less than what they are called should change themselves into beasts by their unbridled lusts They are said to worship and serve things created passing by the Creator For although Idolaters seem in the false representation of God by an Image to intend him honour and worship yet God altogether rejects that worship and leaves it wholly to the Image or Creature with whom hee will not by any means share his worship God is called in this place Blessed for ever that wee may know that the injurious carriage of Idolaters can detract nothing from the felicity of God But that his glory and blessedness will abide for ever to whom wee all of us ought with the Apostle to ascribe it saying AMEN Vers. 26. For this cause God gave them up unto vile affections for even their women did change their natural use into that which is against nature 27. And likewise also the men leaving the natural use of the woman burned in their lust one toward another men with men working that which is unseemly and receiving in themselves that recompence of their errour which was meet In the Example of the Gentiles is propounded a further demonstration of mans unrighteousness and Gods wrath against the wicked To wit that God gave them up judicially to the hands of their own lusts and defiled spirits who served their own corrupt affections in matter of Religion that against Nature the men and women in their abominable Sodomitical filthiness below beasts in their unnatural lusts by way of requital should debase themselves who by their Idolatry had abased the glory of God in resembling him to Creatures and fictions of their own Vers. 28. And even as they did not like to retain God in their knowledge God gave them over to a reprobate mind to do those things which are not convenient 29. Being filled with all unrighteousness fornication wickedness covetousness maliciousness full of envy murder debate deceit malignity whisperers 30. Back-biters haters of God despiteful proud boasters inventers of evil things disobedient to Parents 31. Without understanding Covenant-breakers without natural affections implacable unmerciful Hee proceeds further to manifest the unrighteousness of man and the wrath of God to wit That God most justly gave them up to a reprobate mind who refused to retain in their minds the knowledge of him which by the light of nature was apparent in all the works of Creation that being deprived of the use of common judgement as if they had turned beasts they ran mad into all wickedness against the Law of Nations and Nature without the least shew of Reason Filled That wee might not imagine them guilty of one fault onely the Apostle reckons up a Catalogue of about three and twenty with which these were filled that were left to themselves With all unrighteousness That is with all unrighteousness against their neighbour Fornication Under this hee comprehends all unlawful lying of the Man with the Woman Maliciousness That is a desire to hurt joyned with fraud and indeavour Wickedness That is a frowardness of mind openly discovering it self Malignity That is with roughness and harshness of manners Whisperers Such as privily back-bite their neighbours on purpose to dissolve the bonds of friendship Back-biters Such as injure the reputation and fame of others Haters of God Such are they who out of an evil conscience will not endure to hear any thing of God Spightful Such are those that are cruel oppressing others by force Boasters Such as make a shew of great matters Inventers of evil things Such as devise new kinds of sins Without understanding Such are they which are hurried like brute beasts without any shew of reason which way soever their lust draws them Vers. 32. Who knowing the judgement of God that they which commit such things are worthy of death not only do the same but have pleasure in them that do them The last demonstration of mans unrighteousness and the wrath of God in his justice leaving them to themselves appears with a threefold aggravation 1 They practised the foresaid wickednesses against the dictate of conscience for they knew that those wickednesses were displeasing unto God 2 They sâ—â—ned against the knowledge of the judgement of God and the due desert of sin They knew them worthy of death that committed such things 3 They themselves onely did not commit such things but not onely by their silence but consent flattery and authority became Patrons to them that did confirming and hardening them in their sins This is the condition of the wisest men out of Christ who are so farre from the righteousness of works that they do nothing but abuse the known principles of Righteousness provoke the wrath of God against themselves and more and more pollute themselves with all manner of filthiness to their final perdition CHAP. II. IN this Chapter wee have the third Argument set down to prove the Position viz. CONCERNING THE RIGHTEOVSNESSE NOT BY WORKS BVY BY FAITH Which is propounded in the first and second verses in the remaining part of the Chapter it is confirmed and the objections removed Vers. 1. Therefore thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same things 2. But wee are sure that the judgement of God is according to truth against them which commit such things The third Argument against Justification by works from the self-condemnation of all men drawn from the last verse of the former Chapter Every man condemning others and doing the same things which hee condemns in his own judgement is condemned without excuse Therefore every man is so farre from being justified by works that on the
ordinary infirmities in those that differ from us and that wee do not proudly lift up our selves against or above others but that wee condescend to men of low degree so farre as the truth shall give way alwaies bewaring that wee bee not puffed up with an opinion of our own wisdome Vers. 17. Recompence to no man evil for evil provide things honest in the sight of all men Precept 11. That wee do not recompence injuries with injuries and because the flesh is ready to make exceptions hee saith Requite no man evil for evil Providing Precept 12. That following after honesty and innocency of life wee cut off all occasion as well from our-selves of doing evil as from our adversaries of â—urting us or reviling us Vers. 18. If it bee possible as much as lieth in you live peaceably with all men Precept 13. That wee follow peace with all men Whereunto is added a limitation if it bee possible and as much as lies in us that wee use all means of peace and if any thing falls out to the contrary let it be by anothers fault not by ours Vers. 19. Dearly beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine and I will repay saith the Lord. Precept 14. Forbidding in particular more than before requiring like for like because wee are more prone to revenge Therefore hee friendly forbids private revenge and commands that wee let our anger and the anger of our adversary to cool exciting neither by words or deeds adding a grave Argument because it belongs to God either immediately by himself or else by the Magistrate to revenge all injuries offered unto us What is to bee done in case of unblameable defence is to bee inquired amongst common places Vers. 20. Therefore if thine enemy hunger feed him if hee thirst give him drink for in so doing thou shalt heap coals of fire on his head Precept 15. Of doing good to our enemies when opportunity and their necessity requires it And this Reason is subjoyned because by this wee heap coals upon them that they may either bee softened as metal is melted in the fire if there bee any ingenuity in them or that their conviction and condemnation might bee made so much the more heavy and that not by ours but their own fault Vers. 21. Bee not overcome of evil but overcome evil with good Precept 16. Tending to the same purpose but more generally That in contending with our enemies wee judge rightly of the victory which is not that wee requite or overcome evil with evil for then wee are rather overcome of evil than overcome but this is the only victory that by doing well we overcome evil and this is the victory which here hee exhorts us to seek after CHAP. XIII HEe proceeds to exhort them that they bring forth fruits worthy of their profession towards the Magistrate and men of all conditions There are two parts of the Chapter The first of Civil Subjection to vers 8. The other of Love as it respects the second Table of the Law Vers. 1. Let every soul bee subject to the higher powers for there is no power but of God the powers that bee are ordained of God The Exhortation is propounded in the first words That every soul or every man bee subject or subordinate to the higher Powers i. e. To the Civil Magistrate The Arguments of the Exhortation are ten For there is no Argument 1. Because the Magistrate of what kind or order soever is from Gods institution and ordination Vers. 2. Whosoever therefore resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves damnation The Ordinance Argum. 2. Because hee that is not subject but resists and opposes the Magistrate sets himself against the Ordinance of God Damnation Argum. 3. Because hee that resists brings upon himself revenge and punishment as well from God as the Magistrate Vers. 3. For Rulers are not a terrour to good works but to the evil Wilt thou then not bee afraid of the Power do that which is good and thou shalt have praise of the same Argum. 4. Because the office of the Magistrate is ordained of God that it may restrain the evil and punish evil deeds but not what is good Therefore wee ought to bee subject unto him Praise Argum 5. Because the Magistrate confers rewards and praise upon those that do well and observe the Law Vers. 4. For hee is the Minister of God to thee for good but if thou do that which is evil bee afraid for hee beareth not the Sword in vain for hee is the Minister of God a Revenger to execute wrath upon him that doth evil Argum. 6. Because the Magistrate is the Minister of God for our good for by the Magistrate God enjoyns us things honest and profitable and takes away those that are evil which is very advantagious to us For hee bears not the sword Argum. 7. Because hee is armed with the sword to punish them that are evil by that authority which is divinely given him Therefore it behoves them that are guilty of evil even in danger of life to fear and to bee subject Vers. 5. Wherefore yee must needs bee subject not only for wrath but also for conscience sake Argum. 8. Because it is necessary to bee subject not only for avoiding the anger of the Prince and civil punishments but also for the sake of a good conscience in respect to the command of God commanding subjection Vers. 6. For for this cause pay you tribute also for they are Gods Ministers attending continually upon this very thing Argum. 9. Because wee owe tribute to Magistrates as to the Ministers of God who are imployed in the defence of the publique and solely attend that Therefore ought you to bee subject unto them Vers. 7. Render therefore to all their dues tribute to whom tribute is due custome to whom custome fear to whom fear honour to whom honour Argum. 10. Brought in by way of conclusion Because as it is just to give every one his due so also to the Magistrate tribute fear honor is to bee paid Even as all or some of these belong to the Supreme or inferiour Magistrate and their Ministers The second Part. Vers. 8. Owe no man any thing but to love one another for hee that loveth another fulfilleth the Law The second part of the Chapter follows wherein hee handles holiness of life and love as in respect to duties of the Second Table There are six Arguments of this exhortation Except this Argum. 1. Because love is a perpetual debt Therefore alwayes to bee paid Fulfilled Argum. 2. Because love to our neighbour is the fulfilling of the Law Therefore alwayes to bee endeavoured Vers. 9. For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witness Thou shalt not covet And if there bee any other Commandment it is briefly comprehended in
without blood which hee offered for himself and for the errours of the people Hee proceeds in describing the anniversary rites which were of this sort 1 The High Priest alone without any companion 2 Once a year not oftener 3 Never without the offering the blood of a Calf and an Hee-Goat in a basin 4 This blood hee offered for his own sins great and small and for the sins of the people All these outward worldly and shadowy things were in no wise efficacious in themselves For they prefigured the entring of Christ into Heaven by his own blood the true Propitiatory This is the first Argument of the earthly imperfection in the Levitical Priesthood Vers. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing Argum. 2. Propounded by way of exposition of the next mystery In the time of the Levitical Priesthood while it obtained a standing Tabernacle and that Ceremonial worship about the Sanctuary the way to Heaven or the true Sanctuary was not manifestly declared as it is now under the Priesthood of Christ That which the Holy Ghost taught by excluding the Priests from the inward Sanctuary by admitting the High Priest once a year the Sanctuary remaining shut all the year after Therefore the Priesthood of Christ is more excellent than the Levitical Vers. 9. Which was a figure for the time then present in which were offered both gifts and Sacrifices that could not make him that did the service perfect as pertaining to the conscience Argum. 3. The rites of the foresaid expiatory and the other such exercises of the Levitical High Priest were typical and parabolical and a meer pattern of those things which were to bee performed by Christ Therefore the excellency of the Levitical Priesthood is no waies to bee equallized with the Priesthood of Christ. For the time Argum. 4. The things which were done by the High Priest and the Levitical Priests served onely for the time present of the Law institution viz. in the infancy and beginning of the Church wherein gifts and typical Sacrifices were offered Therefore the Levitical Priesthood is far inferiour to the Priesthood of Christ. Could not Argum. 5. The gifts and sacrifices which were offered by the Levitical Priesthood could not sanctifie the conscience of him that worshiped or take away the evil conscience of sins committed Therefore the Levitical Priesthood c. Vers. 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them until the time of reformation Argum. 6. Confirming the former Those things which were offered by the Levitical Priest consisted onely in meats and drinks and divers washings and carnal rites which did not commend a man to God 1 Cor. 8.2 but onely they did these things as sanctified in the flesh ceremonially they might bee accounted pure worshipers Therefore the Levitical Priesthood is nothing being compared to the Priesthood of Christ. Until Argum. 7. These gifts and sacrifices and the other offices of the Levitical Priests were imposed as a yoak and burden onely till the time of Reformation i. e. till the comming of Christ who would reform the imperfect sacrifices and gifts of the old Priesthood and they being abolished hee would introduce a more perfect gift and sacrifice Therefore the Priesthood of Christ is more perfect c. Vers. 11. But Christ being come an High Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building Argum. 8. Christ is the High Priest not of types but of spiritual good things of Justification Sanctification and Salvation which were figured by the types Therefore c. By a greater Argum. 9. Christ had a greater and more perfect Tabernacle not made with hands not of a common structure viz. the Tabernacle of his body which was formed in the womb of the Virgin by the Holy Ghost after a special manner without the spot of Original sin in which Tabernacle the fulness of the Godhead dwels Therefore his Priesthood is far more excellent than c. Vers. 12. Neither by the blood of Goats and Calves but by his own blood hee entred in once into the holy place having obtained eternal redemption for us Argum. 10. Christ offered not the blood of Bulls or Goats as the Levitical Priests but his own blood and the same is made the Priest and the Sacrifice Therefore his Priesthood c. Once Argum. 11. Christ hath once entred into the true holy place i. e. Heaven and there abides not often as the Levitical Priests into the typical holy place Therefore his Priesthood c. Eternal Argum. 12. Christ hath purchased eternal Redemption with his own blood which was impossible for the Levitical Priests Therefore his Priesthood is more excellent than c. Vers. 13. For if the blood of Bulls and of Goats and the Ashes of 〈◊〉 Heifer sprinkling the unclean sanctifieth to the purifying of the flesh 14. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the Living God Shall purge Argum. 13. Confirming the former The blood of Christ purges the conscience partly as the conscience seeing full satisfaction made in the death of Christ to divine Justice for it self closeth with its perfect discharge and rests therein partly as the power of sanctifying the heart to the service of God flowes from him For if Hee confirms this Argument a minori The blood of Bulls and other types performed what they were appointed to viz. Ecclesiastical purification of the outward man that hee might be sanctified to the works of external worship how much more shall the blood of Christ the Antitype perform that which is signified by the types viz. The purifying of the conscience from sins to the service of God Sins are called dead works because they deserve death and make sinners guilty of death By the Spirit Argum. 14. In the Sacrifice of Christ the Eternal Spirit or Christ as God acted the chief parts of the Priest and offered up himself as a man without spot for a Sacrifice Therefore his Priesthood is so much the more excellent than the Levitical as God is more excellent than man and his holy humanity than a beast Vers. 15. And for this cause hee is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Argum. 15. Under the Old Covenant neither Remission of sin nor the Inheritance of Eternal Life was given to them that were called but for the sake of Christs death interceding under the New Covenant to which end hee being now the Mediatour of the New Covenant is ordained for all them that are called Therefore his Priesthood is more excellent
nothing remains but the subduing of enemies and the application of the benefits procured by that Oblation for the good of the Elect. Vers. 15. Whereof the Holy Ghost also is a witness to us for after that hee had said before 16. This is the Covenant that I will make with them after those daies saith the Lord I will put my Laws into their hearts and in their minds will I write them 17. And their sins and iniquities will I remember us more Argum. 11. The New Covenant founded on the Sacrifice of Christ absolutely without any condition promises to all the Elect full Sanctification I will put my Law c. and remission of sins I will remember them no more as the Holy Ghost testifies Ier. 31.31 c. Therefore the Sacrifice of Christ c. Vers. 18 Now where remission of these is there is no more offering for sin Argum. 12. That one Sacrifice of Christ obtains from God full pardon of sins to the faithful under the New Covenant that hee neither leaves any place for the repetition of it nor to any other offering for sin Therefore the Sacrifice of Christ is more excellent than the Levitical The Second Part of the Chapter Vers. 19. Having therefore Brethren boldness to enter into the Holiest by the Blood of Iesus The second paâ—â— follows wherein hee brings the precedent Doctrine into use by way of exhortation consisting of divers branches That with confidence in God to ver 23. promoting the work of Holiness in themselves particularly and in all the members of the Church in general to ver 26. they patiently and confidently persevere in the Faith unto the end And briefly this whole exhortation may bee gathered into this Proposition Yee ought with confidence patiently to persevere in your endeavours after holiness The Arguments of this exhortation which prove and inforce this Proposition are nineteen whereof some alluding to types so hee lays them down that withall hee may raise the minds of the Hebrews to the excellency of the thing signified Having Argum. 1. Yee have together with us boldness by Faith in your prayers in this life of entring into Heaven and full possession after this life by approaching unto God himself Therefore ought yee with boldness to persevere in the Faith By the blood Argum. 2. By the blood or death of Jesus Christ as by a full price of our Redemption and Reconciliation this priviledge is procured for you that in all your necessities yee may freely open your minds to God Therefore ought yee boldly to persevere Vers. 20. By a new and living way which hee hath consecrated for us through the veil that is to say his flesh Argum. 3. Christ being made man and uniting himself with us in our common nature hath dedicated his flesh or his humanity to this use that yee with us being advantaged with this communion of nature by his Mediation as by a new way plain safe and living which quickens those that walk in it and refreshes the weary yee may come unto God as the Levitical High Priest entred by the veil into the Sanctuary Therefore ought yee to persevere with confidence in God Vers. 21. And having an High Priest over the house of God Argum. 4. Wee have Christ our High Priest who goes before us in the way bearing the iniquity of the inferiour Priests lest the things which are done amiss by us in our imperfect services might hinder our access to God Therefore c. Over the Argum. 5. Wee have Christ very tender towards us over the house of God who hath power to admit into Heaven whom hee will and of assigning a place to them that are entered as he please and out of the treasury of his grace to bestow upon them as much as can be desired Therefore c. Vers. 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water 23. Let us hold fast the Profession of our Faith without wavering for hee is faithful that promised Argum. 6. The priviledge of a new and sincere heart is given to Beleevers to a full assurance of Faith and a peaceable conscience in Christ and to holiness of life which were signified by the Legal washings yee therefore by Faith apprehending your priviledge with us and applying to your selves the virtue of Christs blood by Faith being assured yee ought together with us in Sanctification of life to approach nearer unto God and to cleave unto him that yee may the more boldly persevere Faithful Arg. 7. God who hath promised all grace to them that hope in him that they may perseveâ—e to salvation is faithful Therefore c. Vers. 24. And let us consider one another to provoke unto love and to good works 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as yee see the day approaching Argum. 8. Unless yee diligently take heed that by all waies and means which make for your particular or the Churches perseverance in general viz. by considering one another and exciting one another to love and to good works by attending publick meetings and preserving the unity of the Church c. there is danger leâ—t a separation or Schism follow and at length Apostacy from the Faith as experience testifies in the persons of some Therefore c. So much the more Argum. 9. The day of judgement approacheth wherein to those that persevere in and apostatize from the Faith a reward shall bee given according to their works Vers. 26. For if wee sin wilfully after that wee have received the knowledge of the truth there remaineth no more sacrifice for sins Argum. 10. Unless yee persevere in the Faith or if after the acknowledgement of the truth of the Gospel wilfully or on set purpose yee fall back from the Gospel which is to sin against the Holy Ghost there remains no more Sacrifice for sin nor by consequence remission of sin if so be yee rejecting Christ and his Sacrifice maliciously there is no more Sacrifice for sin left Therefore lest yee fall into this abysse yee ought carefully to persevere Vers. 27. But a certain fearful looking for of judgement and fiery indignation which shall devoure the adversaries Argum. 11. There abides for Apostates who knowingly and willfully reject Christ and maliciously betake themselves to the adversaries side a fear of the dreadful judgement of God and of eternal fire which shall devoure all the enemies of Christ and chiefly Apostates Therefore ought yee to persevere in the Faith Vers. 28. Hee that despised Moses Law died without mercy under two or three witnesses 29. Of how much sorer punishment suppose yee shall hee bee thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith hee was sanctified an unholy thing and hath done despite unto the spirit of grace
him and powerfully seize upon the conscience to cause it acknowledge the Judge represented by the sound of the Trumpet 5. The killing Letter of the Law read out unto us shewing us our Duty what we should have done and have omitted and what we should not have done and have committed without giving any strength to obey for time to come represented by the sound of Words 6. By this Charge and new exaction of the Law an unsupportable weight lieth upon the Conscience pressing it down to Desperation and Death that we would give all the world if we had it to be free of the terror of the Lord and challenge of the Conscience upon so fearful a ditty represented by the peoples entreating That the word should not be spoken to them any more 7. There is an impossibility to help our selves by any thing we can do or to do any thing better than we have done and the seen impotency of our cursed Nature maketh the commandement for time to come a matter of desperation as well as the challenge for breaking the Law in time by gone represented by their inability to endure the thing which was commanded 8. No drawing near to God here such terrour in his Majestie justice being onely seen and no mercy represented by their debarring from touching of the Mountain 9. Such uncleanness and vileness as not onely our selves but our beasts and cartel and all that we have is counted unclean for our cause and liable to the curse with us represented by the debarring of the Beasts from the Mount 10. Such a loathsome abomination in the guilty as the Judge will not put hand on the Malefactor himself nor employ any of his clean Angels but give them over to death if they remain in that estate to be destroyed ignominiously represented by stoning or darting where the stone or darâ— lighteth upon the Malefactor but not the hand which threw it Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake Yet further 11. If God deal with us as Judge and by the Rule of the Law examine our works were we like Moses The meekest men under Heaven the least harmful and innocent in the world richest in good works for service done to GOD and to his Church yet could we not stand before this Tribunal all that ever we had done all our works were not able to free us from the curse of the Law and Gods fearful wrath for our sinfulness mixed amongst our works represented by Moses his confessed fear and quaking 12. And with all this no place to flee unto no place to remain in no company but an evil conscience within and matter of terror without represented by the Wilderness wherein this Throne of Justice was set up And this is the estate wherein we are by Nature according to the Law from which we are delivered by Christ according to the Gospel as followeth Vers. 22. But ye are come unto Mount Sion and unto the City of the living GOD the Heavenly Ierusalem and to an innumerable company of Angels This is the estate whereunto we are advanced under the Gospel by CHRIST which by comparison with the former shall be more clear thus 1. Before we come to CHRIST we have to do with God as Judge sitting upon his Throne terrible After we come to Christ we finde God upon a Throne of Grace reconciled unto us resembled by Mount Sion 2. Without Christ we are kept under upon the earth depressed in the valley and may not touch the Mount to ascend But through Christ we get access to climb up towards God and to advance piece and piece above the world and sin and misery towards Heaven resembled by going up Mount Sion 3. Without Christ vagabonds wandring abroad in a waste Wildernesse but through Christ collected together under a head and brought to a place of refuge and rest and commodious dwelling to the Kingdom of Heaven resembled by the City where Mount Sion stood 4. Without Christ exposed to the wrath of the living God Through Christ admitted to remain as reconciled in the City of the living GOD. 5. Without Christ afraid by the terrible sight of wrath and judgement Through Christ brought into Ierusalem the Vision of Peace not onely in this world by faith but in Heaven by fruition resembled by Ierusalem 6. Without Christ heirs of Hell Through Christ Citizens of Heaven 7. Without Christ exposed to the fellowship of Devils in sin and torments Through Christ admitted to the society of innumerable Angels resembled by the inhabitants of Ierusalem on earth 8. Without Christ Angels our foes Through Christ our fellow-Citizens Vers. 23. To the general Assembly and Church of the first-born which are written in Heaven and to God the Iudge of all and to the spirits of just men made perfect Without Christ we are scattered as sheep in the Wilderness a prey to all the ravenous Beasts But through Christ gathered together in one to the Society of the true Catholick Church of the Elect under the Government of one Head even CHRIST 9. Without Christ living with the world in the Suburbs of Hell Through Christ made Members of the true Church and Company which is called out of the world by the effectual calling of his Word and Spirit 10. Without Christ forlorn Children who have deprived our selves of our inheritance and wasted all our Fathers benefits on vanities Through Christ our fore-faulting is reduced our inheritance redeemed we brought back to the Family restored to the inheritance dignified with the first-born and made Priests to our God as his portion from amongst men 11. Without Christ living amongst them whose names are written in the earth and whose portion is beneath Through Christ our names are enrolled in Heaven amongst those who are written in the Book of Life elected and predestinated unto Grace and Glory 12. Without Christ without God in the world having God our Judge against us Through Christ we are reconciled to God get accesâ— unto him and have our God Judge of all upon our side to absolve us and to plead for us against all our foes 13. Without Christ we are for guiltiness in the rank of those who are already damned and brethren to those whose spirits are in prison But through Christ we are brethren to those who are already saved whose souls and spirits are freed from sin and misery and made perfect in holiness and glory having the same grounds of right to Heaven through CHRIST which they have who are entered already into possession Vers. 24. And to IESVS the Mediator of the NEW COVENANT and to the blood of sprinkling which speaketh better things than that of Abel He goeth on 14. In our natural estate we are under the Law and the Covenant of Works which bindeth us to perfect Obedience or to the Curse When we come to Christ we are under the Covenant of Grace which proclaimeth remission of sins unto all who are in him 15.
other duties towards our neighbour As for an holy conversation he comprehends that under the endeavour of preserving our selves through the grace of God undefiled from the world or from the defilements which are abroad in the world and from the contagion of other mens sins so that we pollute not our selves with wickedness nor have fellowship with those that pollute themselves in the mire of sin CHAP. II. THere are two Admonitions contained in this Chapter The first is to shun respect of persons especially in Ecclesiastical matters to ver 14. The other to avoid vain boastings of faith where good works are wanting Vers. 1. My brethren have not the faith of our Lord Iesus Christ the Lord of glory with respect of persons The first vice which he admonishes them to avoid is respect of persons which is committed when in the same cause more or less is attributed to any one than is fitting by reason of something in his person which nothing belongs to that cause So they offended amongst the Hebrews who did magnifie faith in Christ in the richer sort but esteemed the same faith as nothing in the poorer sort so that the rich though unbelievers were esteemed very highly but the poor were accounted though believers of no value but contemned He dehorts them from this vice by ten Arguments Argum. 1. Jesus Christ is glorious and faith in him is equally glorious in all Therefore you ought to beware of respect of persons Vers. 2. For if there come unto your Assembly a man with a gold ring in goodly apparel and there come in also a poor man in vile rayment 3. And ye have respect to him that weareth the gay cloathing and say unto him Sit thou here in a good place and say to the poor Stand thou there or sit here under my footstool 4. Are ye not then partial in your selves and are become judges of evil thoughts Argu. 2. This respect of persons is condemned even by your consciences which he makes apparent from the example of their practice For rich men unbelievers coming into your Churches haply out of curiosity onely are so publikely honoured out of meer respect to their riches that in the mean time your poor brethren are slighted ver 2 3. He urges this testimony of their consciences by way of interrogation And become Argum. 3. They that respect persons are perverse Judges whose thoughts are perverse not that it is unmeet to honour the rich or more to honour the rich than the poor but that it is unmeet to honour the rich though wicked for their riches sake with contempt of the faithful and godly poor because they are poor For so riches are accounted the sole cause of honouring men and piety is contemned without riches Therefore respect of persons is to be avoided Vers. 5. Hearken my beloved brethren Hath not God chosen the poor of this world rich in faith and heirs of the Kingdom which he hath promised to them that love him 6. But ye have despised the poor Do not rich men oppress you and draw you before the judgement-seats 7. Do not they blaspheme that worthy Name by which yee are called Argum. 4. By this respect of persons yee dishonour the poor whom God hath honoured by chusing them into the inheritance of his Kingdome by adorning them with better riches than these worldly riches are viz. with the riches of Faith and Love of God and with promises of the inheritance of Heaven which are saving graces Therefore respect of persons is to be avoided Do not rich men Argum. 5. Because by the respect of persons yee are so inconsiderate that yee honour the publick enemies of the Gospel who are honourable neither in respect of Magistracy nor in any other except for riches sake but tyrannically usurp power over you which is not given to them oppress you and accuse you before Judges and draw your bodies to the judgement-seats and blaspheme Christs glorious name from whence yee are denominated Christians which is the highest foolishness Therefore respect of persons is to be avoided Vers. 8. If yee fulfil the royal Law according to the Scripture Thou shalt love thy neighbour as thy self yee do well 9. But if yee have respect to persons yee commit sin and are convinced of the Law as transgressours Argum. 6. By preventing an Objection Because in this respect of persons yee are by the Law reproved as transgressors For it yee would pay that civil respect which is due to every one according to his outward and civil condition and according to every ones merits yee may be excused if yee would give to men of greater fortune that which is meet and not deprive your beleeving Brethren of that which is equal fulfilling the royal Law of God the King of Kings by communicating to others a measure according to the common rule of love even as your selves may expect a just measure from others then indeed might yee be pardoned vers 8. But when yee give undue honour to rich men but do not give due respect to the poor that are Beleevers in this you respect persons and are held guilty of sin and transgressours of the Law Therefore respect of persons is to bee avoided Vers. 10. For whosoever shall keep the whole Law and yet offend in one point hee is guilty of all Argum. 7. Confirming the former If yee indulge your selves in this respect of persons onely contemning the poor beleevers yee shall be accounted guilty of the whole Law although yee make shew of observing all the other Precepts excepting onely this Because whosoever offendeth in one Precept alone hee is guilty of the violation of all not that all concur in one sin but because there is a conjunction of all the commandements in one rule of justice and in one alone the same authority of God is violated in all and so the general guilt of all the Laws or the curse of God by the violation of one Law is drawn upon you although the difference of the guilt and curse remaineth in special degrees Therefore respect of persons is to be avoided Vers. 11. For hee that said Do not commit Adultery said also Do not kill Now if thou commit no Adultery yet if thou kill thou art become a transgressor of the Law Hee confirms this Argument in the example of the sixth and seventh Commandement whereof in the violation of either the authority of him that commandeth both is violated Vers. 12. So speak yee and so do as they that shall be judged by the Law of Liberty Argum. 8. Propounded by way of exhortation So ought yee to speak and do especially towards the poor beleevers as knowing that your selves are to be judged without respect of persons according to the Doctrine of the Gospel which forbids respect of persons Therefore c. Vers. 13. For hee shall have judgement without mercy that hath shewed no mercy and mercy rejoyceth against judgement Argum. 9. Unless yee exercise mercy especially
Part. Vers. 11. For this is the message which yee heard from the beginning that wee should love one another From hence hee proceeds to the other Exhortation viz. the love of Brethren The Arguments of the Exhortation are fifteen Argum. 1. The Precept concerning the love of the Brethren is given to you by Christ from the beginning of your calling Therefore love your brethren Vers. 12. Not as Cain who was of that wicked one and slew his Brother and wherefore slew hee him Because his own works were evil and his Brothers righteous Argum. 2. The faithful ought to bee unlike to Cain the Son of the Devil and murtherer of his Brother Therefore c. Wherefore Argum. 3. Confirming and illustrating the former those that do not love their brethren but hate them shall bee found to hate the Grace of God in them and in this to bee like Cain who out of envy persecuted with hatred the Image of God in his Brother Therefore yee ought to endeavour after brotherly love Vers. 13. Marvail not my Brethren if the world hate you Argum. 4. By preventing and retorting an Objection That charity amongst Brethren ought by no means to wax cold because they see themselves hated by the world but on the contrary they ought so much the more vehemently to love one another Therefore c. Vers. 14. Wee know that wee have passed from death unto life because wee love the Brethren Hee that loveth not his Brother abideth in death Argum. 5. Wâ—e are more assured by our love of the Brethren or the love of the Image of God in them as by a certain sign that wee our selves are regenerated and translated from death to life Hee that doth not Argum. 6. Hee that loveth not his Brother remaineth unregenerate in the state of sin and death Therefore that yee may prove your selves regenerate love your Brethren Vers. 15. Whosoever hateth his Brother is a Murtherer and yee know that no Murtherer hath eternal life abiding in him Argum. 7. Confirming the former Hee that doth not love his Brother hates him and therefore hee is a murtherer and consequently hee hath neither the beginnings of eternal life in himself neither right to eternal life but remains obnoxious to eternal death Therefore yee ought to love the Brethren unless yee will bee accounted such Vers. 16. Hereby perceive wee the love of God because hee laid down his life for us and wee ought to lay down our lives for the Brethren Argum. 8. Christ exceedingly loved us when hee laid down his own life for us Therefore wee imitating his example ought to love one another Wee Argum. 9. Wee owe this gratitude to Christ who hath laid down his life for us and our Brethren that wee bee ready to pour out our lives for the good of the Church or our Brethren Therefore so much the rather ought wee sincerely to affect them and perform the inferiour duties of love towards them Vers. 17. But whose hath this worlds good and seeth his Brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him Argum. 10. Confirming the former They who do not so love their brethren as to communicate of their substance to those that want being moved to it out of bowels of mercy are Hypocrites and far from that love which is ready to lay down its life for the brethren Vers. 18. My little children Let us not love in word neither in tongue but in deed and in truth Hence is inferred the Exhortation it self that they testifie their mutual love in deed and in truth and not in words and in tongue onely Vers. 19. And hereby wee know that wee are of the truth and shall assure our hearts before him Argum. 11. By love of the brethren as by the fruit of sincere Faith wee know that wee are sincere or truly faithful and born of God Therefore wee ought to love the brethren Before him Argum. 12. By love wee shall confirm our confidence with God and shall from this effect of Faith help conscience in the conflict of Faith to the giving of us a testimony of our absolution and justification by Faith Therefore c. Vers. 20. For if our heart condemn us God is greater than our heart and knoweth all things 21. Beloved if our heart condemn us not then have wee confidence towards God Hee confirms this Argument by comparing of a watchful and an evil conscience in this verse in the effects of condemnation with a good conscience in the following verse in the effect of absolution as when an evil conscience condemneth him that is altogether void of brotherly love the sentence of condemnation is ratified by God the supream and omniscient Judge until they flye unto Christ so on the other side when a good conscience which howsoever it accuse us of imperfection doth not condemn us as if wee were altogether destitute of this fruit of persevering in brotherly love wee retain a confidence of going to God as our Father in Christ Therefore by following after brotherly love wee shall assure our hearts before him as it is vers 19. Vers. 22. And whatsoever wee ask wee receive of him because wee keep his commandements and do those things that are pleasing in his sight Argum. 13. Conscience of brotherly love gives confidence of obtaining those good things which wee ask of God according to his will because wee can reason from our endeavour of keeping and doing Gods Commandements which are pleasing to him that wee are of the number of those that are true beleevers who through Faith in Christ are in favour with God and whose prayers God doth not reject as hee doth the prayers of Hypocrites and wicked men Therefore yee ought to follow after brotherly love Vers. 23. And this is his Commandement that wee should beleeve on the name of his Son Iesus Christ and love one another as hee gave us commandement Argum. 14. Confirming the former and answering an objection Lest any man should abuse the things spoken before to defend the merits of works or justification by works The Commandement concerning brotherly love is consequently included in the precept of saving Faith which is to bee placed upon Christ. For when God commands Faith in Christ which works by love he also commands that wee should love one another Therefore if any man have respect to the Precept concerning Faith in the Son of God it is necessary also that hee have respect to the command touching mutual love and that hee obey it Therefore yee ought to follow after brotherly love Vers. 24. And hee that keepeth his Commandements dwelleth in him and bee in him and hereby wee know that hee abideth in us by the spirit which hee hath given us Argum. 15. In whom there is an indeavour to obey the commands of God and namely the precept touching Faith in Christ which worketh efficaciously by brotherly love hee hath communion with God and knows that hee hath
the example of holy women in the Old Testament whose praise is in the Scripture not for the external adorning of the body but for faith in God and subjection paid to their husbands Vers. 6. Even as Sarai obeyed Abraham calling him Lord whose daughters ye are as long as you do well and are not afraid with any amazement Reas. 4. From the example of Sarah who meekly obeyed Abraham and acknowledged him to be her Lord. Whose Reas. 5. Because if they would express the piety and mâ—deâ—ty of Sarah in her manners and would not suffer themselves by any worldly fear to be drawn from the puâ—suâ—e of Piety they should declare themselves to be the daughters of this holy Matron Vers. 7. Likewise ye husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindred On the other side he commands husbands to dwell with their wives that is that they indulge them courteously and treat them according to knowledge and as it becomes wise men wisely rule their wives Likewise There are four Reasons of the Precept Reas. 1. Because in like manner by the obligation of the Divine Law husbands are bound to perform mutual offices to their wives as wives are to their husbands To the weaker Reas. 2. Because prudence requires that the female sex should be so much the more respected because it is the weaker and otherwise may suspect it self contemned by the man Heirs Reas. 3. Because wives are not onely partakers of the honour and earthly goods which belong to their husbands but are also coheirs of saving grace with their believing husbands Lest Reas. 4. Because otherwise brawlings and strifes would arise whereby publique and private prayers of the husband as well as of the wife might be hindred and disturbed The second part Vers. 8. Finally be ye all of one minde having compassion one of another love as brethren be pittiful be courteous The second part of the Chapter follows wherein he exhorts to the study of holiness although it be joyned with the Cross or to the common duties of holiness and to vertues which belong to men of what condition soever and he reckons six whereof the first is Concord without which the whole life is disquieted with perpetual troubles and brawlings The second is Sympathy which makes us affected as it becomes us both with the troubles and happinesses of our neighbours grieving with those that grieve and rejoycing with those that rejoyce The third is Brotherly love whereby we closely embrace Christians as brethren in the Lord. The fourth is Mercy whereby we succour the poor and strangers or banished men The fifth is Gentleness whereby we yield our selves affable and courteous towards others for the publique good and edification of others Vers. 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing The sixth is Patience whereby we patiently bear injuries received from others whether by word or deed yea whereby we repay good turns for bad The Arguments of the Exhortation to follow after these vertues especially patience are seventeen All which prove that we must follow after these vertues although we therefore suffer afflictions That ye Argum. 1. Because we are called to this condition by God that by perseverance in well doing and by patient bearing evils we may attain eternal life vouchsafed to us by an hereditary right Therefore we ought to follow after these vertues and especially patience Vers. 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile 11. Let him eschew evil and do good let him seek peace and ensue it 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Argum. 2. From the testimony of Scripture out of Psal. 34.12 13 14 15 16. verses where the next way to happiness is taught that the children of God follow after good works and abstain from impatience and all kinde of evil deeds and that on this side being compassed about with the hope of Divine blessing and on the other with the fear of Divine wrath they go forward in the courses of holiness Therefore yee ought to endeavour after these virtues and chiefly patience Vers. 13. And who is hee that will harm you if yee bee followers of that which is good Argum. 3. Because this course is best whereby they following after these virtues may bee freed from many inconveniences which the wicked take occasion to bring upon them for hee is like to a Monster that will harm the Innocent and those that follow after goodness Therefore yee ought to endeavour after all these virtues and especially patience Vers. 14. But and if yee suffer for Righteousness sake happy are yee and bee not affraid of their terrour neither be troubled Argum. 4. Because if whilst yee follow after these virtues yee suffer evils for Righteousness sake yet yee remain blessed in Gods account howsoever your condition may seem miserable in this world Therefore yee ought to follow after these virtues Vers. 15. But sanctifie the Lord God in your hearts and bee ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear Argum. 5. Yee Christians ought not to be deterred from the following after these virtues by the threatnings and the terrour of the wicked nay not so much as be troubled in mind but on the contrary yee ought to sanctifie God in your hearts i. e. so much to value the terrour and the good will of God the commands threatnings promises power help comforts issues and deliverances of God which hee both can and will perform to set at naught and undervalue whatsoever men can do against you Bee ready Argum. 6. It is so far unbecoming you to be deterred from the following after virtue by the fear of men that on the contrary confiding in the goodness and omnipotency of God yee ought to be ready to sanctifie God in open confession of the Christian Faith not being ashamed to produce the word of God as the ground and foundation of your Faith as often as a reason of your Faith is required of you so that the answer which is required may tend to the glory or sanctification of his name Yet hee commands that this confession bee uttered with meekness towards men and fear or reverence towards God lest the Truth of God by any means should be polluted by our passions Vers. 16. Having a good conscience that whereas they speak evil of you as of evil doers they may bee ashamed that falsely accuse your good conversation in Christ. Argum. 7. In following after these virtues yee will have a good
conscience which in every condition can inwardly give you a good testimony Therefore ought yee to follow after these virtues They may bee ashamed Argum. 8. By the following after these virtues yee will stop the mouthes of the enemies of the Gospel who lye in wait to defame you and speak ill of you as of evil doers Vers. 17. For it is better if the will of God be so that yee suffer for well doing than for evil doing Argum. 9. For it is far better that yee following after these virtues should be afflicted for well doing if the will of God be so than for doing evil For from hence arâ—sâ—s praise and commendation from the other judgement and disgrace Therefore yee ought to follow these virtues Veâ—s 18. For Christ also hath once suffered for sins the just for the unjust that hee might bring us to God being put to death in the flesh but quickened by the Spirit Argum. 10. Christ hath once suffered for the expiating of sins Therefore yee Beleevers being exempted from the punishment of sins are obliged if God will so have it to suffer troubles for the following of these virtues Iust Argum. 11. Christ being just and innocent hath suffered for us being unjust Therefore wee being beleevers who are not altogether innocent are bound for righteousness sake not to refuse the suffering of what God will have us suffer That he might bring us Argum. 12. Christ the just one hath suffered that hee might confirm us being justified and suffering afflictions to himself and bring us to God Therefore beleevers are bound to follow him in the pursute of virtue and patience of afflictions for weldoing Quickened Argum. 13. Seeing that the issue of Christs sufferings was happy because although he is dead by reason of the infirmity of our flesh yet he rose from the dead by the virtue and power of his Spirit or Deity ye beleevers suffering afflictions for Christ and his righteousness without doubt shall also obtain a joyfull issue out of your sufferings and death it self Therefore ye ought to follow after these virtues although for that cause yee bee afflicted Vers. 19. By which also hee went and preached unto the Spirits in prison 20. Which sometimes were disobedient when once the long suffering of God waited in the days of Noah while the Ark was a preparing wherein few that is eight souls were saved by water 21. The like figure whereunto even baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience toward God by the resurrection of Iesus Christ. Argum. 14. The spirits or soules of those unbeleeving and disobedient men are now in prison or hell to which Christ by his spirit in times past by Noah the preacher of righteousness came and preached repentance and following after righteousness because in times past to wit in the time of Noah they were disobedient abusing Gods long suffering towards them whilst the Ark was preparing Therefore it is expedient for you Hebrews to obey this exhortation to the study of virtue lest yee bee involved in the same punishment Few Argum. 15. As those few soules which were in the Ark were saved in the deluge of waters by the Ark So all beleevers being baptized are preserved that they perish not in any afflictions by baptism which answers to the Type of the Ark Therefore yee that follow after righteousness ought to fear nothing although yee suffer for righteousness sake Not the filth of the flesh Hee explains this argument shewing that hee doth not understand the outward baptism which consists in the washing away of the filth of the body but the inward baptism which consists in the washing away of sins or the filthiness of the soul the sign and proper effect whereof is the engagement of a good conscience towards God or that confidence which a good conscience purged by Faith hath towards God by and through the resurrection of Christ. Hee also adds Argum. 16. Now yee are endued with that confidence which a good conscience purged by Faith hath towards God by and through the resurrection of Christ Therefore there is no cause that for the following after the Scriptures yee should fear afflictions Hee adds by the resurrection of Christ partly because in Christs resurrection was declared the sentence of God absolving us in Christ from sinne and death partly because Christ being raised from the dead hath powerfully perfected those things in and for beleevers which by his death hee merited and obtained for them Vers. 22. Who is gone into Heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him Argum. 17. Confirming the former and also the exhortation to the following after virtue although for that cause afflictions were born Christ the Author of our salvation is lifted up into Heaven to the highest glory of ruling over all things and obtain supream and everlasting power over all Creatures not any of the Angels excepted Therefore yee Beleevers ought strongly to prosecute the study of virtue against all dangers and terrours being assured of your salvation because you have such a Saviour in Heaven CHAP. IV. HEE here prosecutes the same Argument which hee handled in the former Chapter There are two parts of the Chapter in the first are contained Exhortations to holiness to vers 12. The other is consolatory against persecutions to the end The exhortations to holiness are six The first is more general to vers 7. the rest more especial Vers. 1. Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for hee that hath suffered in the flesh hath ceased from sin The Arguments to holiness in general are seven which that they may be the better conceived wee must maintain that Christ hanging on the Cross hath after four manner of waies acted in our behalf First That hee judicially representing us and bearing our person did bear the guilt of our sins and punishment due to them 2. That hee being a Surety for us did take upon himself the mortifying or crucifying of our old man by the virtue of his crucifixion 3. Hee set forth himself an efficacious example to us whereto wee might conform our selves in the denying our selves and renouncing all things which might hinder us in our progress towards Heaven 4. As a Surety Advocate Patron Father Husband Head and common person hee did binde us with many bonds to deaden us to sin and to use all means whereby that might be effected These presupposed the following Arguments more strongly binde Argum. 2. Christ hath suffered for us in the flesh and publickly acted in our behalf after those foresaid waies Therefore yee beleeving Hebrews ought to arm your selves with this meditation of Faith against all temptations that yee may dye to the lusts of the corrupt flesh Who hath suffered Argum. 2. Confirming the former from the judicial uniting of Beleevers