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.
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
former tymes towards others Vers. 9. Bee not carried about with diverse and strange Doctrines For it is a good thing that the heart be established with Grace not with meates which haue not profited them that haue beene occupied therein THat they may bee steadfast in the Fayth hee warneth them to beware that they bee not carried about with diverse and strange Doctrines THEN 1. Doctrine which agreeth not with the Worde of GOD vncouth and strange Doctrine which the Apostles did not acknowledge and recommende vnto vs must bee rejected 2. There was such vncouth Doctrine beginning to creepe into the Church even in the Apostles tyme. 3. Apostolicke Doctrine such as they acquaynted the Church with must bee steadfastlie believed and stood vnto and not looselie layde holde vpon lest wee lye open to the winde of false Doctrine 2. Hee bringeth in for example the Doctrine of Distinction of Meates wherein the Iewishlie affected did place some holinesse and helpe to Salvation and yet they who moste leaned to the same were least profited there-by THEN 1. To place some holinesse in Distinction of Meates and to count the observation thereof helpfull to Salvation is an olde Errour which even in the beginning did trouble the Church 2. Never man got profit by leaning anie thing to the observation of Distinctions of Meates For vnder the Lawe Distinction was commaunded for the leading of men to some Dueties signified there-by but never did GOD giue way that men should esteeme of this observation as a thing conferring anie whit to the purchase of Salvation 3. To keepe out this Errour of leaning to Ceremoniall Observations hee opposeth the Doctrine of Grace where-with hee will haue the heart established and not with Meates THEN 1. The ground of devysing and vrging of Superstitious Ceremonies is the vnquyetnesse and vnstablenesse of mens heartes wanting satisfaction in GOD and His Ordinances and therefore seeking to supporte themselues by meanes of their owne devysing 2. It is the Doctrine of Iustification by Grace onelie and nothing of our doinges which giveth true rest to our heartes and quyet setling to the Consciences Vers. 10. VVee haue an Altar whereof they haue no right to eate which serue the Tabernacle SVch as pertinaciouslie did pleade for the standing of the Leviticall Service and Ceremonies thereof hee secludeth from the enjoying of IESVS CHRIST who is our Altar THEN Such as mayntayne the Leviticall Ceremonies and doe vrge them on the Christian Church doe cut themselues from Right to CHRIST 1. Because they denye in effect that Hee is come seeing they will haue those Figures to remaine which did serue to praefigure His comming and will haue His Church still vnder Ceremoniall Pedagogie as it was vnder the Lawe 2. Because they joyne vnto CHRIST their owne Devyses as if eyther IESVS were not sufficient for Salvation or His Ordinances were not sufficient for meanes to attayne therevnto 3. The Observation of the Distinction of Meates is a poynct of serving the Tabernacle for so doeth the Apostle reckon 4. Such as will eate of IESVS and bee part-takers of Him must beware to serue the Iâ—wish Tabernacle by keeping on foote and continuing the Ceremonies and appertaynances annexed there-vnto such Feastes such Iubilies such Altars such Sprinklings and holie Water such Priests and Vestementes c. as LEVI had 2. Hee calleth CHRIST by the name of the Altar because HEE is the thing signified by the Altar and by the Sacrifice and by the rest of the Leviticall Ceremonies THEN 1. Those Ordinances of Leviticall Service were Figures of CHRIST some in one parte and some in another and Hee is the Accomplishment of them even the Trueth of them ALL The true Tabernacle the true Priest the true Sacrifice the true Altar c. 2. CHRIST'S Selfe is all the Altar that the Christian Church hath Our Altar is Hee onelie and nothing but Hee The Apostle knoweth no other 3. In that hee sayeth they haue no right to eate LEARNE 1. That IESVS is our Foode who belieue in Him by whom our Soules are kept alyue and mayntayned everie day Spirituallie as the Priestes were mayntayned by the olde Altar bodilie 2. That before a man attayne to eate or drawe Benefite from CHRIST hee must haue a Right vnto Him There is a Possession following the Right and the Right tendeth to the Possession 3. Hee who loveth to haue the Right must take the Course which CHRIST praescrybeth without mixing anie thing there-with Vers. 11. For the bodies of those beasts whose blood is brought into the Sanctuarie by the high Priest for sinne are burnt without the Campe. HEE showeth that this was praefigured in the Lawe For LEVIT 16.27 the Sinne-Offering was burnt and none of the Priestes the servantes of the Tabernacle did eate thereof TO SHOW 1. That such as adheared to the Tabernacle and Leviticall Service aâ— needfull to their Salvation speciallie after CHRIST the Sinne-Offering that was offered should not bee part-takers of Him Againe The Sinne-Offering was offered without the Campe to showe that such as would bee part-takers thereof must forsake the Iewish Synagogue and come out of it towardes CHRIST vvho will not haue His Church mixed with the formes of the Iewish Church Thirdlie The bodies of the Sacrifices of Sinne were then taken from the vse of the Priestes of the Tabernacle when the blood was now brought in to the Sanctuarie To showe That CHRIST should bee taken from them who after His Bloode was shed and had made Attonement within the Sanctuarie of Heaven should not relinquish the Iewish Tabernacle and the shadowing Figures there-of Vers. 12. VVherefore IESUS also that Hee might sanctifie the People with His owne Bloode suffered without the Gate ANOTHER ende of the burning of the Sinne-Offering without the Campe hee showeth first To be The praefiguration of the ignominious vsage of CHRIST'S Bodie casten out of the Citie of Hierusalem 2. Agayne Lyke as the Sinne-Offering how-be-it the bodie thereof was burnt without the Campe yet the bloode of it was brought within the Sanctuarie to make a Figuratiue Attonement Even so howe baselie so-ever men did vse CHRIST'S Bodie in casting of it without the Citie yet was his Bloode in high esteemation with GOD made Attonement for the People and sanctified them Vers. 13. Let vs goe foorth therefore vnto Him without the Campe bearing His Reproach HENCE hee draweth an Exhortation To bee readie to renounce the Worlde and to take vp our Crosse and followe CHRIST Wherein hee TEACHETH VS 1. That CHRIST'S Sufferinges without the Citie represented the state of His Mysticall Bodie and Kingdome thrust foorth and contemptiblie rejected of the Worlde 2. That such as will bee part-takers of CHRIST must resolue to bee so handeled also and must sequestrate their affections from the Worlde and must bee contented to bee crucified vnto the Worlde with our LORD and Master CHRIST IESVS 3. That what reproach is suffered for CHRIST'S sake is not the man's but CHRIST'S reproach for whome it
A Short EXPLANATION Of the EPISTLE of PAVL TO THE HEBREWES By DAVID DICKSON Preacher of Gods Word AT IRWIN ABERDENE Imprinted by Edw. Raban Anno 1635. TO THE READER CHRISTIAN READER BEfore the tyme that something of myne did passe the PRESSE without my knowledge or allowance I did not mynde to come abroad in this Learned Age wherein manie more able Men than I am doe keepe silence my Furniture beeing fitter for my present Charge than for more publicke Edification in my judgement and my Employmentes so frequent as my spare tyme is little for farther extent of what the LORD hath bestowed vpon mee But since that tyme my just Feares from apparent grounds that numbers of my SERMONS vvhich were rudelie and popularlie delivered as thryse or foure tymes Preaching a-weeke might yeelde and taken from my Mouth as it was possible to over-take the current of running speach the judicious Wryter making what hee had over-taken to coheare the best hee could and Copies going from him to manie with numbers of Faultes and misstakinges of the Transcribers I beeing vnable to revise for straytnesse of tyme anie thing which was written by them first or last My just Feares I saye that these should come to thy Handes rude and faultie as they are made mee willing rather when GOD should graunt mee leasure heere-after to draw vp in short the poyncts of Doctrine delivered by mee in these SERMONS that thou mightest haue a twentie or thirtie of them or moe possible in the boundes and pryce of one at large With this passage of GOD'S providence another hath concurred to drawe foorth this piece vnto thy view in the meane tyme which is this When I considered howe largelie GOD hath provyded HELPS for vnderstanding of holie SCRIPTVRE by large Commentaries and sweete Sermons especiallie from His Church in ENGLAND where-by increase of Knowledge is given to the Learned and such whose meanes to buy and leasure from their calling to reade and victorie over their owne laysinesse for taking paynes doeth concurre with their capacitie for making vse of this the LORD'S Liberalitie I haue often requested the Father of Lightes To helpe such as eyther could not or else would not profite themselues by that vvhich is alreadie graunted in His Bountie by some short and playne manner of wryting vvhere-by the weaker judgementes might bee supported and all Excuse taken away from the wittie Sluggard and such whose worldlie Employmentes and great Effayres haue seemed sufficient Reasons to excuse their negligence and the small and naughtie matters of their owne Salvation and the Kingdome of HEAVEN and Evidences thereof in SCRIPTVRE And to this purpose I haue beene verie instant vvith the Godlie-Learned of myne acquayntance to take this matter in hand and to divyde amongst them the hard parts of SCRIPTVRE at least that this worke might bee done by the handes of manie vvhich could not bee done by one I found their approbation of my desire and inclinable willingnesse to put hand to worke also But some of them for the weyght of their ordinarie Charge some of them for age and infirmitie of bodie some of them for their handes full of the LORD'S worke in another sorte could not adventure to bee straytlie ingaged in the worke Where thorow I was forced eyther to forsake my Desires which daylie were kindeled within mee more and more or else come foorth with some-thing of this kynde as might bee and seeke amongst my Readers some to take this Matter to heart and to doe there-in as the LORD should enable them by themselues or by others I haue made choyse of this EPISTLE which is a piece of hard Meate in the esteemation both of the APOSTLE the Wryter there-of CHAP. 5. and 6. and of PETER giving his judgement of it 2. PET. 1.15.16 That if I should attayne anie parte of myne intent in anie measure in so hard a place I might encowrage others to take in hand a more easie parte of SCRIPTVRE with more hope of successe The Summe of each Chapter or the Contents doe stand in steade of Analysis and in some places of a Paraphrase The Text doeth followe Verse by Verse The exposition of the Verse serveth for groundes of Doctrines which Doctrines following vpon the groundes are joyned moste parte with the Note of Collection THEN Pluralitie of Doctrines from the ground or from the Text where the consequence is easie to bee perceaved is distinguished by Figures according to their numbers Tearmes of Arte I haue eschewed because I would bee playne to all I haue spared all enlargement of the Doctrines which I could spare leaving them as graynes of Seede to get their growth in thy mynde by Meditation which is necessarie for such as loue to make vse of this sort of wryting because I would be short The speciall handeling of such Passages as the Apostle citeth out of the Olde Testament I haue left to their owne proper place Quotations for confirmation of my Doctrines drawne from the ground I haue spared also Because I judged If the Doctrine was pertinentlie collected from the ground the Text in hand was sufficient confirmation And if it bee not pertinentlie collected I am content that thou passe by it and take onelie what is pertinent A quotation could prooue the Doctrine true but not prooue it pertinent and so not serue my purpose Manie moe and more pertinent Consequences the Learned will finde which I haue not observed but not for the Learned or such as are able and willing to make vse of larger Wrytinges doe I intende this present Therefore doe not looke howe much thou doest misse which might haue beene sayde but what in the first frame of this moulde could bee done in such brevitie Which moulde I trust the Learned shall helpe if it please the LORD to stirre them vp to take this matter in hand I haue preassed singlie to poynct out Trueth without Partialitie not wresting the Text to reach a Blowe to anie man And what thou shalt make of this present Piece I am not carefull if I can obtayne there-by that more able Men may bee set on worke to doe what I intend but cannot doe If the precious Iewell of the SCRIPTVRE may bee more esteemed of and made vse of which is more necessarie for our Soules than the Sunne in the Firmament is for our bodies and the greatest gift next after our LORD IESVS downe-sending amongst vs that ever the Worlde saw If I may by this piece I say bee an Instrument to stirre vp anie to the loue of searching the SCRIPTVRES I haue not lost my Paynes what-so-ever shall become of this little Booke Where-vnto I haue sollisted for no Patronage vnder Heaven but thy Christian Good-will to my Ayme to haue our LORD the more honoured in the sounde Knowledge and right vse of His SCRIPTVRE I am confident that thou wilt easilie judge with mee That the prowde and prophane Despysers of GOD are worthie to perish amongst His Enemies But consider
anie Angell 2. The Father hath sayde to Christ Sit Thou on my right hand vntill I make thyne enemies thy Foote-stoole THEN 1. Christ's Kingdome will not want enemies 2. Yea his enemies shall bee such as there shall bee neede of divine wisedome and power to overcome them 3. GOD professeth himselfe Partie agaynst all the enemies of Christ's Church and Kingdome 4. GOD will put them at vnder piece and piece and altogether at length 5. Their opposition and overthrow shall serue to glorifie Christ's Kingdome and Governament they shall bee his Foote-stoole 6. In the meane time of this Battell Christ in his owne Person shall continue equall in Glorie and Majestie with the Father beholding the Victorie brought about and bringing it about with the Father vnto his Souldiours comfort Vers. 14. Are they not all ministring Spirits sent foorth to minister for them who shall bee Heyres of Salvation 1. THE Angels are all ministring Spirites THEN 1. Angels are not bodies but their substance is invisible 2. They are all of them even these that are called Arch-Angels the greatest of them but servantes to Christ and none of them must haue their Master's honour that is anie religious worship of prayer or invocation made to them 2. They are sent foorth for Service or Ministring THEN Their employment is about God's Children to attende vs and serue vs at Christ's direction not to bee served by vs by anie devotion 3. Christ's Subjects are called Heyres of Salvation THEN 1. They are Sonnes 2. And what they get is by Heyrship by vertue of their Adoption and Sonneship not by merit of their workes 3. And they shall surelie get Salvation as an Heritage never to bee taken from them The Summe of Chap. II. FRom the former Doctrine hee inferreth seeing Christ is so glorious let his Gospell bee steadfastlie believed Vers. 1. For if the disobedience of the Law given by the Ministerie of Angels was punished Vers. 2. Farre more the disobedience of the Gospell so gloriouslie confirmed Vers. 3.4 For Christ is greater than the Angels even as Man and hath all thinges in subjection to him Vers. 5. As David witnesseth speaking of elected Men with their Head the Man Christ Vers. 6.7.8 And albeit wee see not that subjection yet fullie accomplished Vers. 8. Yet it is begun in Christ's personall exaltation And for his short humiliation vnder the estate of Angels by suffering wee must not stumble For it is both glorious to himselfe and profitable for vs Vers. 9. For God's glorie requyred that our salvation should bee wrought by sufferinges of the Mediator Vers. 10. And to this ende hee behoved to bee part-taker of our nature as was foretolde Vers. 11.12.13 That hee might take on our due punishment that is Death Vers. 14. And deliver his owne from the feare thereof Vers. 15. And herein wee haue a Priviledge aboue the Angels in that hee tooke on our nature and not theirs Vers. 16. And by his sufferinges a ground of so much greater Comfort in Him Vers. 17.18 The Doctrine of Chap. II. Vers. 1. Therefore wee ought to giue the more earnest heede to the thinges which wee haue heard lest at anie tyme wee should let them slip 1. THerefore wee ought to giue heede c. From the Excellencie of Christ's Person hee vrgeth the Beliefe of his Doctrine THEN 1. CHRIST must bee esteemed of as becommeth the Excellencie of His Person 2. The way howe CHRIST will bee respected of vs is by respecting His Doctrine And the Excellencie of His Person should procure our reverend receiving of His Word and steadfast holding of it 2. Hee will haue vs to take heede lest wee should let it slip The word is borrowed from rent and leking Vessels or sandie ground THEN 1. The Gospell is a precious Liquor worthie to bee well keeped And wee of our selues are as rent Vessels readie to let it slip when wee haue heard it or lyke sandie ground which keepeth not the rayne 3. For this wee ought to giue the more earnest heede THEN The Conscience of the worth of CHRIST and His Gospell and of our owne vnfitnesse to retayne it should sharpen our Vigilancie and Attendance to keepe it else wee will doubtlesse let it slip 4. Hee sayeth not lest shortlie but lest at anie tyme. THEN It is not sufficient to belieue the Word for a whyle and for a whyle to remember it but wee must gripe it so as never to quyte iâ— by misregarde or misbeliefe For Fayth and loue of the Trueth is the good memorie that speciallie hee requyreth heere Vers. 2. For if the word spoken by Angels was steadfast and everie transgression and disobedience received a just recompence of reward 1. HEe reasoneth from the Law spoken by Angels THEN The Angels were employed in giving of the Law they did blow the Trumpet they from GOD vttered the Word to Moses 2. The word spoken by them was steadfast THEN What GOD delivereth by the Ministerie of Messengers is authorized and ratified by GOD. 3. Everie transgression was punished THEN The punishment of transgressours of His Law is a proofe of GOD'S authorizing the Doctrine 4. Hee calleth the Punishment a just Recompense THEN There is no evill befalleth sinners more than they doe deserue None hath cause to complayne of injustice Vers. 3. How shall wee escape if wee neglect so great Salvation which at the first began to bee spoken by the LORD and was confirmed vnto vs by them that heard Him 1. HOw shall wee escape The Apostle joyneth himselfe with them in the Threatning THEN So should Preachers threaten their people as willing to vnderlye the same punishment except they flee the sinne for which they threaten others 2. Hee reasoneth from the punishment of the Law breaking to proue the punishment of misbelieving the Gospell THEN 1. The not-embracing of the Gospell is a greater sinne than the breach of the Law The despysing of Forgiuenesse is much worse nor the making of the fault 2. Examples of judgement vpon Transgressours of the Law are Evidences of greater judgementes to come on the misregarders of the Gospell 3. Hee calleth the Gospell so great a Salvation because of the free Offer of Remission of sinnes and eternall Lyfe in it THEN The greatnesse of the Benefit to bee gotten by the Gospell aggreageth the sinne of the misregarders of it 4. Hee sayeth not If wee reject denye or persecute the Gospell but if wee neglect THEN The neglect of the Doctrine of the Gospell the carelesse receiving of it the not-studying to know it is sufficient to draw downe heavier judgementes than ever fell on the breakers of the Law albeit a man bee not an Vnder-myner or open Enemie to the Gospell 5. Hee descrybeth the Gospell to bee that Doctrine which Christ himselfe preached and his Apostles from him THEN Wee are not bound to belieue anie more for Gospell than that which is made cleare vnto vs by His Apostles word And the misregarding of other doctrine which is not
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
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
vse of and acquayntance with the Scripture And without this haunting our mynde in the Scriptures and observing the LORD'S Counsell therein a man can not bee able albeeit hee were versed in humane writs to discerne false doctrine from true The summe of Chap. VI. THEREFORE allbeeit you bee rude yet praesupposing you are so setled in the groundes of Fayth Repentance Baptisme c. that you shall not renounce them agayne I will leade you on a little farther if GOD please Vers. 1 2.3 For if after cleare conviction of the Trueth a man voluntarilie revolt and fall awaye from the groundes of true Religion there is neyther Repentance nor Mercie for such a man because hee maliciouslie doeth what hee can to put Christ to as great a shame as those who first crucified him Vers. 4.5.6 And as GOD blesseth those who bring foorth Fruits by his manuring of them Vers. 7. So is it justice that hee curse such as growe worse after manuring Vers. 8. But I hope better of you Vers. 9. As the Fruits of your Fayth giue mee warrand Vers. 10. Onelie that you may bee more and more assured continue diligent Vers 11. And followe the Example of the Faythfull before you in hope of the Inheritance Vers. 12. For the Promise made to Abraham and the Faythfull his Children is verie sure confirmed by an Oath Vers. 13.14 And Abraham at last obtayned it Vers. 15. For as an Oath endeth stryfe amongst men Vers. 16. So to ende our stryfe with GOD in missbelieving of him hee sware the Promise to Abraham and to his seede Vers. 17. That vpon so solide Groundes as are GOD'S Promise and GOD'S Oath wee might haue Comfort who haue fled to CHRIST and hope for his helpe Vers. 18. Which Hope iâ— as an Ancre which will not suffer vs to bee driven from Heaven where CHRIST is established Eternall PRIEST after the Order of Melchisedek Vers. 19.20 The Doctrine of Chap. VI. Vers. 1. THerefore leaving the Principles of the Doctrine of CHRIST let vs goe on vnto Perfection not laying agayne the foundation of repentance from deade works and of fayth towards GOD. 1. FROM the Reproofe of their dulnesse bee draweth an Exhortation To amende their pace and goe forwardes WHICH TEACHETH VS That the conscience of our by-gone slippes and sloathfullnesse should bee a sharpe spurre to dryue vs to a swifter pace for overtaking of our Taske 2. Hee calleth the Principles of Religion 〈◊〉 Principles of the Doctrine of CHRIST THEN 1. The Doctrine of CHRIST is the summe of Religion Hee that hath learned CHRIST well hath learned all 2. Nothing to bee taught in CHRIST'S House but HIS DOCTRINE which commeth from him and tendeth to him 3. Hee leaveth the Principles and goeth on to Perfection THEN 1. There are two partes of Christian Doctrine one of the Principles of Religion another of the perfection thereof 2. The Principles must first bee learned and the foundation layde 3. When people haue learned the Principles their Teachers must advaunce them farther towardes Perfection 4. Hee sayeth hee will not laye agayne the foundation praesupposing it is so layde as it needeth not to bee layde agayne Or if they make Apostasie after once laying can not bee layde the second tyme. THEN The groundes of Religion must bee so solidlie learned as they may well bee bettered afterwardes by addition of farther knowledge but never raysed agayne and must bee so soundlie believed as they never bee renounced agayne 5. Hee reckoneth a number of fundamentall poyncts of Doctrine and first of repentance from dead workes so hee calleth our workes before conversion THEN 1. It is a mayne poynct of the Catechisme to belieue that all our workes before repentance and conversion are but dead workes that is sinnes making vs lyable to death 2. If repentance bee not learned from these workes the rest of the Building wanteth so much of the Foundation 6. In joyning the Doctrine of Fayth as the next poynct HEE GIVETH VS TO VNDERSTAND That it is as necessarie a ground of Religion to teach a penitent to belieue in GOD as to teach the Believer to repent Vers. 2. Of the Doctrine of Baptismes and of laying on of Handes and of resurrection of the dead and of eternall judgement 1. THE Doctrine of BAPTISMES in the plurall number hee maketh a third fundamentall Doctrine And so maketh it NECESSARIE That the significations of Baptisme bee taught that the people may learne to put difference betwixt outward Baptisme by the Minister which an hypocrite may haue and the inward Baptisme by the Spirit which CHRIST bestoweth vpon his owne Elect and that they bee instructed in the nature of this Sacrament and the signification thereof yea and of the Baptisme of suffering affliction for the Gospell wherevnto the outword sacrament of Baptisme obliedgeth 2. The fourth fundamentall Poynct of the Doctrine of the Catechisme hee maketh the Doctâ—ine of the laying on of handes Now handes were in a speciall manner imposed First In the bestowing of Spirituall and miraculous Giftes for the confirmation of new Convertes in the Primitiue Church ACT. viij 17.18 Which endured vntill Christian Religion was sufficientlie confirmed vnto the Worlde to bee Divine Next Imposition of handes was vsed in the Ordination of Office-bearers in the Church both Extraordinarie and ordinarie I. TIM iiij 14 and Chap. v. 22. ACT. vj. 6 THEN In the Apostle's esteemation it is necessarie for grounding of people in Religion that they bee instructed not onelie how the LORD founded the Christian Religion and confirmed it by extraordinarie Giftes of the holie Spirite in the Primitiue Church But also vvhat Offices and Office-bearers hee hath ordayned for ordinarie edification and ruling and mayntayning of his Church vnto the ende of the worlde that they may acknowledge such as are sent of GOD and submit themselues vnto them 3. The Doctrine of Resurrection of the dead hee maketh the fift poynct of the Catechisme and of the last Iudgement the sixt Vnder which sixe the summe of Christian Religion may bee compryzed and in this order wherein they are set downe may bee best learned believed and made vse of Vers. 3. And this will wee doe if GOD permit BY this manner of speach if GOD permit hee TEACHETH vs 1. That a Preacher's endevour to instruct a people can haue no successe except GOD make way vnto him and concurre with him 2. That hee who is busied in the most necessarie parte of GOD'S Service suppose it were in wryting Scripture let bee in ordinarie preaching and wryting must doe it with submission to GOD to bee stopped in the midst of his worke and cutted short yea and that in the midst of a meditated speach if it so please GOD. Vers. 4. For it is impossible for those who were once enlightened and haue tasted of the Heavenlie Gift and were made Part-takers of the Holie Ghost Vers. 5. And haue tasted the good Word of GOD and the Powers of the World to come Vers. 6. If they
as the worde importeth such as Friendes giue one to another whylâ—â— they are drawing neare to embrace one another after a long tyme separation 3. They confessed in their lyfe tyme that they were Strangers and Pilgrimes on the earth This wee reade onelie of Iaakob before Pharaoh But the mynde of one of the Faythfull in the mayne matters maketh evident what is the mynde of the rest THEN 1. It is the parte of true Believers to professe their Fayth before all even before Idolaters amongst whom they liue 2. They who know Heaven to bee their owne Home doe reckon this Worlde a strange Countrey Vers. 14. For they that say such things declare playnlie that they seeke a Countrey Vers. 15. And truelie if they had beene myndfull of that countrey from whence they came out they might haue had opportunitie to haue returned Vers. 16. But nowe they desire a better Countreye that is an Heavenlie Wherefore GOD is not ashamed to bee called their GOD For Hee hath prepared for them a Citie FROM their Profession That they were Straungers hee draweth Consequences thus That they desired an homelie Countrey And if a Countrey then eyther their owne earthlie Countrey or a better Not their owne earthlie Countrey for they might haue returned when they pleased Therefore they desired a better Countrey And if a better Countrey then an Heavenlie Countrey That is They desired even Heaven it selfe for their Countrey 1. This deducing of Consequences from the Profession of the Patriarches That they were Strangers TEACHETH VS 1. So to reade the Scriptures as wee may marke not onelie what is spoken but also what is thereby imported by consequence 2. That what is imported by a speach is a playne Declaration of the mynde of the speaker and not an obscure Deduction as Mockers call it They who say they are Strangers declare playnlie that they seeke a Countrey sayeth the Apostle 3. Yea that it is lawfull to proceede drawing one Consequence after another till wee finde out the full mynde provyding the Collection bee evident in the course of sound Reason as heere it is 2. The Apostle hath proven heere That the Patriarches sought Heaven for their Countrey Because they sought a better than anie on earth THEN 1. The Apostle knew no place for Residence of departed Soules better nor the earth except Heaven onelie If there had beene anie other place such as is feygned to bee his reasoning had not bene solide 2. The PATRIARCHES after the ending of their Pilgrimage heere on earth went Home to Heaven 3. Because they counted themselues Strangers till they came Home to Heaven GOD is not ashamed to bee called their GOD. THEN 1. GOD will honour them that honour Him 2. GOD will avowe Himselfe to bee their Portion who for His Cause doe renounce the Worlde 3. Yea that the LORD may honour such as honour Him Hee will even abase Himselfe to exalt them 4. When the LORD hath so done Hee thinketh it no dishonour to Himselfe to doe anie thing that may honour His Servants 4. GOD did prepare them a Citie which the Apostle before hath called Heaven or the Heavenlie Countrey THEN Heaven was preapared for the Patriarches and the rest of GOD'S Saynctes before they had ended their Pilgrimage on earth And to put them into Hell or anie other place there must bee a doctrine not from Heaven Vers. 17. By Fayth Abraham when hee was tryed offered vp Isaac And hee that had receaved the Promises offred vp his onlie begotten sonne Vers. 18. Of whom it was sayde That in Isaac shall thy Seede bee called ANother Commendation of Abraham's Fayth from the proofe given thereof in his tryall about ISAAC WHENCE WEE LEARNE 1. That where the LORD giveth Fayth there Tryall must bee expected And the greater Fayth the greater Tryall 2. That Fayth is most commendable when it standeth strong in tryall 2. Hee is sayde to haue offered vp Isaac by Faâ—th THEN 1. There is nothing so deare but Fayth in GOD will make a man quyte it at GOD'S Commaund 2. The LORD counteth that to bee done which a man is about to doe ISAAC is counted offered because so was hee in ABRAHAM'S Purpose 3. His receaving of the Promises is heere in another sense than verse 13. for there to receaue the Promises is to receaue the thing promised or the Promises in performance But heere it is to haue the Promises first and immediatelie made vnto him THEN The meaning of formes of speach in Scripture is to bee found by consideration of all circumstances of the place where they are spoken and not of some circumstances onelie 4. It serveth to the commendation of his Fayth that hee obeyed GOD'S Command when It seemed to make the Promise null THEN 1. To adhere to the Promise when by appearance of reason it is lyklie not to bee performed is tryed Fayth indeede 2. When Reason fighteth agaynst Fayth it is wisedome to quyte that Reason which would make vs quyte the Promise 3. When GOD'S Commaundementes and Promises vnto vs seeme to crosse one another it is wisedome for vs to justifie them both All His Wordes are trueth Vers. 19. Accounting that GOD was able to rayse him vp even from the dead from whence also hee receaved him in a Figure ABRAHAM'S looking to GOD'S Fidelitie and Omnipotencie made him victorious over everie difficultie and so to giue obedience to this harde Commandement THEN 1. When wee get hard Commaundementes wee must lay our reckoning howe wee may obey them and not howe wee may shift them 2. Difficulties and impossibilities as would appeare must bee rolled over vpon GOD. 3. GOD'S Omnipotencie maketh that His Promise can not misse but take effect 2. ABRAHAM as hee expected so hee found Hee expected Isaac's resurrection from the dead and in â— Figure or Similitude hee receaved Isaac backe from the dead that is from the jawes of Death no lesse vnexpectedlie than from the dead THEN 1. The Believer shall finde as much as hee can expect from GOD'S Worde 2. If the Performance bee not as hee doeth fore-cast yet it shall bee by a way as comfortable and profitable Vers. 20. By Fayth Isaac blessed Iaakob and Esau concerning things to come ISAAC'S blessing of his sonnes is sayde to bee by Fayth THEN Patriarchall Benedictions were given by ordinarie Fayth albeit from the ground of extraordinarie revealed Trueth For Fayth ordinarie believeth GOD'S Trueth revealed how-so-ever ordinarilie or extraordinarilie 2. In that this Example is propounded for ordinarie imitation in believing of GOD'S ordinarie revealed Word IT TEACHETH VS That hee who hath the ordinarie Word of GOD hath as sure a ground to rest vpon as if hee had a particular and extraordinarie Revelation Vers. 21. By Fayth Iaakob when hee was a-dying blessed both the sonnes of Ioseph and worshipped leaning vpon the toppe of his Staffe IAAKOB a-dying blesseth his Off-spring and worshippeth GOD in bodilie weaknesse THEN 1. Fayth can looke through the Clowde of Death and behold both its