3. The high Priest's Office reached to all thinges pertayning to GOD to communicate GOD'S will vnto the people and to lay before GOD the peoples Necessities So doeth CHRIST'S Office to all the businesse betwixt GOD and vs for working in vs Repentance and Amendement and making our persons and service acceptable to GOD and therefore in nothing may wee passe by Him 4. In speciall the Priest behooved to offer Giftes and Sacrifices for Sinne for remooving of Wrath and obtayning of Favour So hath CHRIST done and fullfilled the type in this poynct also therefore by Him must wee obtayne the good which we craue and haue the evill remooved which wee feare Vers. 2. Who can haue compassion on the ignorant and on them that are out of the way for that Hee Himselfe also is compassed with infirmitie 1. HEE goeth on in the Comparison The typicall high Priest behooved to bee compassionate on the Sinner So in trueth is Christ even as the miserie requyreth proportionallie as the worde importeth 2. Hee maketh two sortes of Sinners Ignorantes and Transgressoures THEN Though there bee difference of sinners yet no sinner that seeketh to Christ is secluded from His Compassion 3. Followeth a difference serving to advaunce Christ aboue the typicall Priest The high Priest typicall was compassed with infirmities not onelie sinnelesse infirmities but sinnefull also and so behooved to pittie others CHRIST though not compassed with sinnefull infirmities but sinnelesse onelie yet doeth pittie Sinners of all sortes THEN Looke what compassion one sinner might expect of another as much may wee expect of our sinnelesse Saviour Vers. 3. And by reason heereof hee ought as for the people so also for himselfe to offer for sinnes ANother difference The typicall Priest had neede of Remission of his owne sinnes and the benefite of the true Sacrifice But CHRIST because without sinne offered Sacrifice onelie for our sinnes and not for His owne THEN All the Benefite of Christ's Sacrifice commeth vnto vs. Vers. 4. And no man taketh this honour vnto himselfe but Hee that is called of GOD as was Aaron HEE proceedeth in the Comparison The typicall Priest entered by authoritie to his Calling and was honoured by his Calling So entered Christ. No man sayeth hee taketh this honour vnto himselfe but Hee that is called as was Aaron THEN 1. It is an honour to bee called to an Office in the House of GOD. 2. The Calling is null if it haue not GOD for the Author and Caller 3. If a man take an Office not appoyncted of GOD or intrude himselfe into an Office without a lawfull Calling it is no kynde of honour vnto him Vers. 5. So also CHRIST glorified not Himselfe to bee made an High Priest But Hee that sayde vnto Him Thou art My Sonne to day haue I begotten Thee 1. OVR LORD is commended for not glorifying himselfe by intrusion in his Office THEN 1. Such as pretende to bee Christ's servauntes must beware to intrude themselues into anie Office and must attende as Christ did God's Calling to God's Employment 2. Heâ— that â—suâ—peth a Calling doeth glorifie himselfe and taketh the honour that is not given him for which hee must giue a Reckoning 2. Thou art My Sonne this day haue I begotten Thee doeth imâ—oâ—â—e by the Apostle's alleadging not onelie CHRIST'S Godhead and Declaration to bee GOD'S Sonne but also the Declaration of him To â—ee high â—riest in his Manhead taken out from amongst mâ—n So deepe are the Consequences of Scripture when the Spirit bringeth foorth his owne Mynde from it Vers. 6. As Hee sayeth also in another place Thou art a Priest for ever after the Order of Melchisedek HEE alleadgeth another place more cleare THEN Howbeeit Trueth may bee proven from one place yet it is needfull also for the hearers cause to alleadge moe places till the hearer bee convinced Vers. 7. Who in the dayes of His flesh when Hee had offered vp Prayers and Supplications with strong Crying and Teares vnto Him that was able to saue Him from Death and was heard in that Hee feared HAving proven CHRIST'S Office hee showeth his Exercyse of it in offering for our sinnes a more precious Oblaâ—ion than the typicall Even himselfe with Teares to Death In these wordes THEN CHHIST is poyncted out vnto vs 1. An High Priest taken from amongst men a verie true Man of our substance Flesh of our flesh 2. A Man subject to the sinnelesse infirmities of our nature as Griefe Feare Mourning Death 3. Having a set-tyme during which hee was to beare these our infirmities in the dayes of his flesh 4. Exercysing his Priestlie Office in these his dayes and offering his precious Teares and Cryes yea his lyfe for vs. 5. One who how-so-ever Feare was vpon his holie Nature yet knew hee should bee delivered from Death 6. Who as a Man in confidence of delyverie made Prayers to the Father 7. Whose Prayers are not refused but accepted and heard in our behalfe 8. And That these his Sufferinges were ended with the dayes of his Humiliation 1. These Actes of Feare and Teares c. are the proper Actes of his humane nature THEN 1. As the Divine Nature had its owne Actes proper to it selfe so had the humane Nature Actes proper to it selfe also and some Actes were common to both the Natures So of Christ's Actes some are divine some humane some are both divine and humane 2. As Man hee was vnable to beare our Burthen or to helpe himselfe and therefore behooved to haue the helpe of the Godhead 3. Albeeit hee was God in his owne person yet as Man hee behooved to take our rowme and place and pray for Assistance both as Cautioner for vs and Teacher of vs to giue vs Example how to behaue our selues in Straytes 2. HEE feared Death and offered Prayers and Teares and strong Cryes Because not onelie death temporall presented it selfe before him but which was more the Curse of the Lawe the Father's Wrath for Sinne duelie deserved by vs was sette in a Cuppe to his head which should haue swallowed him vp for ever if hee had not by the worthinesse of his person overcome it and turned the eternall Wrath and Curse due vnto vs into a temporall Equivalent to himselfe THEN 1. The sense of GOD'S Wrath whom will it not terrifye since it wrought so on Christ. And Nature can not choose but feare when Sense feeleth Wrath. 2. Felt Wrath seemeth to threaten yet more and worse and therefore beside Feeling doeth breede yet farther Feare 3. The Curse of God due to our sinnes virtuallie implying the deserved paynes of Hell is more terrible than can bee tolde and such as the creature can not choose but feare and abhorre 4. Christ's sufferinges were no phantasie but verie earnest vehement and terrible 5. No Weapon nor Buckler agaynst Wrath but fleeing to God by Supplication and Crying and Teares 3. Hee prayed to Him that was able to saue him and was heard THEN 1. Albeit sense of Wrath seeth no out-gate but
all our mynde as hath beene marked before Where-by hee teacheth vs 1. Howe wee doe enter into the Holiest to wit by Prayer sending vp our Supplications to Heaven And agayne 2. That in our Prayers to GOD wee may vse freedome of speach telling Him all our Mynd all our Griefes all our Feares all our Desires and even powre out our heartes before Him at all tymes 4. Hee commendeth this Priviledge by the Pryce of the Purchase there-of even the Blood of IESVS Where-by hee teacheth vs 1. To haue this Priviledge in high esteemation 2. To make good vse of it 3. To bee confident of the standing of it and all because it is so dearlie bought 5. Lastlie hee commendeth this Priviledge by the Common Right which all Believers haue vnto it the Apostle and these Hebrewes as his Brethren and all other of that Societie Where-by hee teacheth That albeit there bee great difference in the measure of Fayth and other Graces betwixt Christians some beeing stronger some weaker some as Apostles some as these weake Hebrewes c. yet all are the Children of one Father all are Brethren and all are admitted by Prayer to come and enter into Heaven freelie to powre out their soules at all tymes vnto GOD. Vers. 20. By a Newe and Living Way vvhich Hee hath consecrated for vs through the Vayle that is to say His Flesh. THIS is one Priviledge That wee haue libertie to enter into Heavē followeth another There is a Way made to leade vs on there-vnto which is Christ's Flesh compared to the Vayle of the Sanctuarie which both hid those thinges which were within the Sanctuarie and yet yeelded an enterie through it selfe vnto the Sanctuarie So is Christ's Flesh the Vayle of his Godhead which did bide the Glorie of his Deitie from the carnall beholders who stumbled at his basenesse and yet opened a Doore for the spirituall man to looke in vpon him that was invisible whyle as hee observed the brightnesse of the Glorie of GOD breaking through the Doctrine and Workes of the Man CHRIST 1. Hee maketh the Way to bee Christ's Flesh or Christ as incarnate or Christ considered according to his humanitie Because Christ's taking on our nature is the onelie Meane of reconciling vs vnto GOD. No man ever came to the Father but by him No other Name where-by men are saved but the NAME of IESVS CHRIST And therfore as in the way a man must enter and holde on still till hee come to the ende to the place where hee would bee Even so must everie man who would bee at Heaven begin at Christ and holde on making progresse in him still from Fayth to Fayth from Grace to Grace till hee come to his Rest. 2. This Way is of Christ's owne making hee hath devysed it and consecrated it Hee who is the Father's Wisedome hath thought it the best Waye to bring Man to GOD that GOD should become Man that the Word should bee made Flesh. The best Way to bring men to Heaven that GOD should come downe to the earth to take on Man's nature vpon him that hee might make Man Part-taker of the Divine Nature 3. Hee hath consecrated and dedicated his Flesh his humane nature set aparte and sanctified himselfe to this same ende that Men might make their Moyen with GOD by him as Man and by the Bandes of Nature with him he helped vp to the Bands of Grace with GOD by comming to the Man CHRIST might finde GOD in CHRIST 4. Hee calleth it a New Way 1. Because of the cleare manifesting of the Way to Heaven vnder the Gospell in comparison of the tyme of the Law 2. Because a readie playne and safe Way without stumbling Blockes Pittes or Snares Daungers or Inconveniences to such as keepe themselues there-in such as new-made wayes vse to bee 3. Because it waxeth never olde is now established and never to bee altered or abolished 5. It is a Living Way 1. Because Christ liveth for ever to helpe them all to Heaven who seeke vnto GOD through Him onelie 2. Because Lyfe is heere in Christ as in the Fountayne that hee may giue Lyfe to whom-so-ever hee will that is vnto all that come vnto him 3. Because it giveth Lyfe and refreshment to the wearie Passenger and quickeneth his dead and dumpish heart when hee considereth that his Saviour is a Man indeede so earnest to haue vs saved that hee hath yoaked himselfe in communion of nature with vs there-by to saue vs. It is Meat indeede to his Soule that the Word is made Flesh It is Drinke indeede to consider that hee hath suffered for our sinnes As Elias Chariot so is CHRISTS Manhead and Sufferinges Get vp heere by Fayth in him and thou shalt goe vp to GOD. This Way is as that of Eagles winges Lay first grippes vpon IESVS CHRIST GOD manifested in the flesh and hee will mount vp with thee and carrie thee thorow the Wildernesse to Canaan From the naturall Miserie and sinnes which thou lyest in vnto Heaven 6. This Way leadeth through the Vayle To teach vs That wee comming to CHRIST'S Manhead must not subsist there but by this meane seeke in to GOD who dwelleth in Him that our Fayth and Hope may bee in GOD. Wee enter by the Man CHRIST and doe rest on GOD in CHRIST on the fulnesse of the Godhead which dwelleth bodilie in CHRIST This is to distinguish the natures of CHRIST and to keepe the vnitie of His Person rightlie Vers. 21. And having an high Priest over the House of GOD. FOR our farther satisfaction hee giveth vs Christ over agayne to make yet more vse of him to direct guyde and convoy vs in the Way to leade vs to the Father in Heaven through the Courtes of his Dwelling and to bring vs in to him and make vs welcome There 1. Wee haue Christ for a PRIEST to vs whose Lippes doe alwayes preserue Knowledge in whome are hid all the Treasures of Wisedome and Knowledge who will informe our Myndes and perswade our Heartes to belieue and obey vvho will reconcile by His once offered Sacrifice the Believer will intercede for the Reconciled to keepe him still in Grace will blesse vs with all Spirituall Blessinges will take our Prayers Thankes-giving and the Spirituall Sacrifice of all the good Works of our Hands and wash the pollutions from them will offer them in our name with the Incense and Perfume of His owne Merites and leade our selues in where our Lampes shall bee furnished and our Table filled till wee goe in to Heaven and There Hee will welcome vs in a Mansion prepared for vs. 2 Hee is a high PRIEST adorned with all Authoritie and all Perfections having all in substance which the Types did signifie who beareth our names yea our selues on the Sholders of His Power and in the Breast of His Heartie Loue vvho beareth the iniquitie of the Holie Thinges and Holinesse in His Fore-head for vs. In whome the Father is well pleased with vs and hath made vs
Covenant Hee declared the other to bee olde and to bee abolished when the Newe came Vers. 13. The doctrine of Chap. VIII VERS 1. NOw of the thinges which wee haue spoken this is the summe We haue such an High Priest vvho is set on the Right Hand of the Throne of the Majestie in the Heavens 1. THE Apostle accommodating himselfe to helpe the capacitie and memorie of the Hebrewes and vrging the speciall Poynct of his Discourse is worthie of imitation 2. In saying Wee haue such an High Priest who is set downe on the Right Hand c. hee setteth foorth the Glorie of Christ's person that hee may commende His Priesthood THEN 1. The Glorie of CHRIST'S Office is not seene till the Glorie of His Person bee seene 2. The Glorie of His Person is not seene till His glorious Soveraygnitie and Governament of the Worlde bee seene 3. Yea the Glorie of CHRIST is not rightlie seene till His Equalitie with the Father in Glorie bee seene and acknowledged 3. In saying that Christ as high Priest is set downe on the Right hand of the Throne hee giveth vs to VNDERSTAND That CHRIST as in His Divine Nature Hee is vndivided from the Father in Glorie and Dominion So in His Humane Nature Hee is exalted to the Fellowship of Divine Glorie with the Father Because of the Vnion of the Humane Nature with the Divine in one Person of the Mediator The two Natures still remayning distinguished but not divided nor separated the one from the other 4. Hee noteth the place of this Glorie to bee in the Heavens wherein hee preferreth Christ aboue the Leviticall Priestes for their Priesthoode is onelie exercysed on Earth but Christ's in Heaven AND THEREFORE When wee will employ our high Priest wee haue no earthlie Citie to seeke Him in but in the Heaven the onelie Place and Palace of His residence Vers. 2. A Minister of the Sanctuarie and of the true Tabernacle vvhich the LORD pitched and not man 1. FOR all this Glorie yet Christ is still called heere a Minister TO SHOW VS That His High Honour hindereth Him not to doe His Office for our Good 2. Hee is called a Minister of the Sanctuarie or of the holie thinges for the worde will agree with both and both tende to one purpose for the holie thinges were all tyed to the Sanctuarie and hee that was Minister of the Sanctuarie was Minister of the holie thinges also and that in name of the Saynctes Nowe the Sanctuarie or the holie thinges which heere is spoken of is the thing signified by the Sanctuarie and by the holie thinges And so taking all the significations of the worde together WEE ARE TAVGHT That CHRIST in his Glorie is not ydle but as a faythfull Agent in the heavenlie Sanctuarie taking the care of all the holie thinges which his saynctes and people are commaunded to present procuring and giving foorth all holie and spirituall thinges from heaven to his saynctes vvhich their estate requyreth 3. Hee is called a Minister of the true Tabernacle which GOD pitched and not man That is The Minister of his owne Bodie miraculouslie formed by GOD not after the ordinarie manner of other men signified and represented by the Typicall Tabernacle THEN The Tabernacle and Temple vnder the Lawe was but the shadowe and Christ's Bodie was the true Tabernacle For 1. As the symboles of GOD'S presence was in the typicall Tabernacle So the fulnesse of the Godhead dwelleth bodilie in Christ. 2. As the typicall tabernacle had inclosed in it all the holie thinges the Candle-sticke Table of Shew-bread Laver Altar c. So hath the humanitie of Christ or Christ the Man all holinesse and perfection the fulnesse of all good and all holie thinges in him Light Foode Washing and Reconciliation and all in himselfe that out of his fulnesse wee may all receaue Grace for Grace 3. As the Tabernacle in the outmost Coveringes seemed but base yet had better stuffe within So our LORD when hee dwelt in the tabernacle of his flesh amongst vs was found in forme as a man and in the shape of a servaunt but inwardlie was full of Grace and Trueth 4. In calling Christ's Bodie The true Tabernacle which GOD builded and not man hee teacheth vs To make vse of Christ in trueth as the Church of olde made vse of the Tabernacle in the Type That is In him seeke GOD Towardes him turne the Eye of our soule when we seeme to our selues to bee farre remooved to the ende of the earth In him offer all our spirituall sacrifices In him seeke our Washing our Foode our Light our Comfort In him as his Priestes make our Abode and daylie Dwelling In him let vs liue and breathe 5. In so calling Christ he appropriateth the sacrifcing of his Bodie to himselfe in his owne person as the personall and proper Act of his Priesthoode for the offering of the which Sacrifice once and never oftener as HEBR. vij 27. showeth hee keepeth still the style of the onelie Minister of the true Tabernacle as his owne incommunicable Prerogatiue AND THEREFORE Who-so-ever presumeth to offer his Bodie presumeth also to take his place Vers. 3. For everie High Priest is ordayned to offer Giftes and Sacrifices vvherefore it is of necessitie that this Man haue some-what also to offer HEE prooveth That Christ is the Minister of the Tabernacle of his owne Bodie by offering it vp because it behooved him seeing hee is a Priest to offer vp some-thing eyther the typicall Oblations or else his owne Bodie represented by them But the typicall Oblations hee could not offer according to the Lawe not beeing a Levite Therefore hee behooved to offer vp himselfe represented by the typicall Oblations THEN The Apostle acknowledgeth no Priest but eyther the Leviticall priest or the Priest that offereth vp his owne Bodie And who-so-ever pretendeth to haue the Office of a priest nowe vsurpeth eyther the Office of the Levite or Christ's Office Vers. 4. For if Hee were on earth Hee should not bee a Priest seeing that there are Priestes which offer Giftes according to the Lawe 1. HEE prooveth That Christ can not offer vp the typicall Oblations Because hee can not bee a Priest on earth albeit hee were on earth Because Priesthoode on earth is proper to the Levites onlie For they are the onelie Priestes by Lawe on earth and haue praescrybed to them by Lawe what they should offer Question You will aske mee heere Was not Christ a Priest when hee was on earth I aunswere Yes How then sayth the Apostle here If he were on earth hee should not bee a Priest I aunswere Because albeit hee began his Priesthoode vpon earth yet hee could not brooke his Office of Priesthoode on the earth For as the high Priest who was the Type carried the Sacrifice once a-yeare through the Court and before the Sanctuarie killed the Sacrifice and then tooke the bloode thereof in vnto the Holiest of all and presented himselfe there before the LORD
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
given to him of the Father 3. Wee are not presented before the Father without our Mediator Christ. 4. Christ and wee his little ones joyned together and separated from the worlde are a pleasant sight for the Father to beholde Vers. 14. Forasmuch then as the Children are part-takers of flesh blood Hee also Himselfe lykewyse tooke part of the same that through death Hee might destroy him that had the power of death that is the Devill 1. HEe giveth farther reasons of his Incarnation And first hee behoved by death to destroy the Devill that had the power of Death and so behoved to bee a Man that hee might die THEN 1. Sinners without Christ are vnder the sentence of death temporall and eternall 2. Satan hath power of Death as the Burrio hath power over the Pitte and Gallowes at death to take them away to torment who are not delivered from his power 3. Christ hath destroyed Satan's power and tyrannie in this poynt in behalfe of all his Elect and true Believers 4. The way how Christ hath overcome Satan is by his owne death ransoming his owne 5. Frae death behoved to bee the way it behoved also Christ to bee a mortall man as well as God that hee might die 2. Agayne hee sayeth Christ tooke parte of flesh and blood with the Children that is with the Elect given to him THEN 1. Loue to the Elect made the Sonne of GOD come downe and make himselfe a Man also 2. CHRIST in his humane nature is as kyndlie a Man as anie of the Elect having flesh and blood and bones as well as wee His flesh and blood is not onelie lyke to ours but is a parte of our substance who is come of the same stocke of Adam and Eue as surelie as ours and not made eyther by creation of nothing or by transsubstantion of some other thing than our substance Vers. 15. And deliver them who through feare of death were all their lyfe tyme subject to bondage ANother Fruit of Christ's death is the deliverie of Believers from the bondage of the feare of death wherein they doe lye before Beliefe THEN 1. There is a naturall feare of Death and the Devill and Hell rooted in all men all wayes albeit not aye felt yet easilie wakened 2. This Feare putteth Men in bondage that they dare not meditate on Death or GOD'S Iudgement or Hell as deserved by themselues 3. CHRIST'S death delivereth his Subjects from the danger of this evill and from the bondage of this feare also 4. None but a Chylde of Christ's can haue solide and true Cowrage agaynst Death neyther is there a Free Man in the worlde except true Christians Vers. 16. For verilie Hee tooke not on Him the nature of Angels But Hee tooke on Him the seed of Abraham HEe insisteth in the Doctrine of Christ's Incarnation because it is the ground of all our Comfort and secludeth the Angels from such a honour as wee haue there-by The Sonne of God tooke on him the seede of Abraham and not the nature of Angels sayeth the Apostle THEN 1. CHRIST hath his proper subsistance and beeing in himselfe before the Incarnation even his owne Divine nature with personall properties existing For hee is the Sonne of GOD the second person of the Godhead before hee tooke on our nature 2. Hee choosed to assume our nature for our deliverie and not the Angels nature for deliverie of such as were fallen of their kynde 3. The nature that hee taketh on is Man's verie nature the seede of Abraham 4. Hee preventeth the personall subsistance of our nature hee assumeth the seede of Abraham 5. Hee maketh an Vnion of our nature with his Divine Nature 6. The way of making the Vnion is ASSVMPTION or TAKING of our nature vnto his owne whereby remayning the same which hee was before to wit The sonne of GOD hee joyneth our nature to himselfe and becōmeth what hee was not before to wit the Sonne of Man 7. Hee assumeth the seed of ABRAHAM that he may bee knowne to be no other but the same Messias which was promised by the Prophets to the Fathers 8. When hee hath assumed Man's nature to His Owne Divine Nature Hee remayneth the same HEE that Hee was before still one person So CHRIST IESVS is the promised Messias the second person of the Godhead verie God from everlasting and verie Man since the conception of the Virgine Marie before his Incarnation having onelie his owne Divine Nature in his person but now since that tyme having our nature also personallie vnited with his Divine Nature so to remayne both God and Man in one person for our good for ever Vers. 17. Wherefore in all thinges it behooved Him to bee made lyke vnto His Brethren that Hee might bee a mercifull and faythfull high Priest in thinges pertayning to GOD to make reconciliation for the sinnes of the people HEe concludeth That Christ behooved to partake both of our nature and punishment or miserie that wee might ceceaue the more good of Him 1. First hee sayeth Hee behooved to bee lyke his Brethren in all thinges that is for substance of nature for naturall properties for sinnelesse infirmiteis for fellowship in Temptations and miseries and in all thinges whatsoever our Good did requyre his making like vnto vs. THEN 1. They who imagine and worship a Christ not lyke to vs in all these thinges wherein the Scripture pronounceth him lyke vnto vs doe misstake the true Christ and worship a false 2. It is verie necessarie that wee conceaue rightlie of Christ's person seeing the Scripture doeth presse the knowledge thereof vpon vs so particularlie 2. Hee showeth the ende of his conforming himselfe vnto vs to bee That hee might bee a faythfull and mercifull high Priest THEN 1. As Christ tooke on our nature so in our nature hee tooke on a speciall Office of Priesthoode to doe vs good 2. In this his Office hee is faythfull and will neglect nothing night nor day that may helpe vs. 3. In our slippes and over-sightes hee will bee mercifull vnto vs. 4. Seeing hee hath conformed himselfe to vs for this ende wee may take his communion of nature and miseries with vs for a Pawne and Pledge to assure vs that hee will both pittie and helpe vs. 3. The extent of his Priesthood hee maketh in generall to bee In all things pertayning to God and in speciall To make Reconciliation for the sinnes of the people THEN 1. If GOD haue anie thing to doe with vs anie Direction or Comfort or Blessing to bestow vpon vs it must come by our high Priest IESVS vnto vs. 2. If hee command vs in anie thing or bee to make covenant with vs or haue controversie to debate with vs our high Priest will answere for vs. 3. If wee haue anie thing to doe with GOD to seeke anie good thing of him or deprecate anie evill or to offer anie Offering of Prayse or Service Christ's Office stretcheth it selfe to all this to doe for vs.
Godhead where is strength and satisfaction to Fayth Vers. 15. For wee haue not an high Priest which can not be touched with the feeling of our infirmities but was in all poynctes tempted lyke as wee are yet without sinne 1. ANother Encowragement is from the Mercifull and Compassionate Disposition of our high Priest whose Nature and Office and Experience maketh Him that Hee can not bee but touched with our infirmities both sinnefull and sinnelesse infirmities of Bodie Estate or Mynde THEN 1. Hee praesupposeth that the Faythfull are subject to infirmities both of sinne and miserie and by reason thereof to discowragementes and dashing of their spirite 2. CHRIST doeth pittie the infirmities of the Faythfull their Povertie Banishment Sicknesse Griefe yea their sinnefull Passions and Perturbations and short-comming in holie Dueties Hee is compassionate in all these Therefore may our Fayth gather strength from His Pittie to beare these the better and stâ—yue agaynst our sinnefullnesse with the greater Cowrage And in the sense of our infirmities wee should not stand abacke from CHRIST but goe to Him the rather as to a compassionate Physician who can and will helpe vs. 2. To giue vs assurance of His Compassion hee showeth vs that Hee was in all poynctes tempted lyke as wee are yet without sine THEN 1. CHRIST hath experience of all tryalls wherein anie of His servantes can fall of Povertie contempt of the worlde of beeing forsaken by friendes of Exyle Imprisonment Hunger Nakednesse Watching Wearinesse payne of Bodie dashing of Mynde heavinesse of Heart Dolour Anguish and Perplâ—xitie of spirite yea of disertion to sense yea of the Wrath and Curse of GOD the feeling whereof may justlie be called A descending to Hell CHRIST in His owne experience knoweth what all such exercyses are 2. These His experiences and sufferinges are Pawnes to vs of His Compassion on vs in such cases so that we may as certaynlie belieue the Compassion as the Passion 3. Hee maketh exception of Sinne whereof hee was free but not of his beeing tempted to Sinne. THEN 1. Albeit our LORD bee free from committing sinne yet Hee was not free from beeing tempted to sinne and so can pittie our weaknesse when wee are overcome of it 2. His beeing free of sinne is our Comfort agaynst sinne For if our Mediator had beene defyled with sinne Hee could not haue washed vs But nowe Hee is able to justifie vs and set vs free of sinne also Vers. 16. Let vs therefore come boldlie vnto the Throne of Grace that wee may obtayne Mercie and finde Grace to helpe in tyme of neede 1. FRom these Encowragementes hee draweth another Direction To come boldlie to GOD in Prayer for everie thing whereof wee stand in neede THEN The Apostle alloweth vnto the Believer 1. Certayne perswasion of the acceptation of his person hee biddeth him Come boldlie 2. Hee alloweth certayne perswasion of the granting of his Prayers in the matter namelie of Grace and Mercie whâ—ch includeth the Remission of sinnes 2. The Throne of Grace or the Mercie Seate was aboue the Arke within the Sanctuarie and represented GOD in CHRIST reconciled to His People gracious and mercifull vnto them To this hee alludeth and by this meanes TEACHETH vs 1. That the substance of that typicall Mercie seate is to bee found in CHRIST vnder the Gospell In Him GOD is ever to bee found on His Throne of Grace 2. That the Vayle of the ceremoniall Sanctuarie is rent in CHRIST'S suffering and an open doore made vnto the Holiest vnto everie Believer and not for the Highest alone to enter in 3. That GOD layeth asyde His Terrour and Rigour of Iustice when His owne come vnto Him in CHRIST and offereth accesse vnto the Throne of Grace vnto them 3. Hee will haue vs comming with boldnesse to obtayne Mercie including himselfe with the Faythfull and joyning the meanest of the Faythfull to whome hee wryteth in the same Priviledge with himselfe THEN 1. Free libertie to expound all our mynde to GOD as the word importeth without employing the mediation of Saynct or Angell or anie besyde CHRIST is one of the Priviledges of Christian Religion 2. This Priviledge is common to the meanest of the Faythfull with the chieffest Apostles 3. There is Mercie to bee had for such as come for remooving of everie sinne and remedie of everie miserie 4. Hee setteth before them the hope of Grace to helpe in tyme of neede IMPORTING HEREBY 1. That albeeit for the present possiblie wee bee not touched with the sense of Wantes Strayts and Difficulties yet wee are to expect that tyme of neede will come 2. That it is good to fore-see this and make provision in the tyme of Grace in this acceptable Daye whyle GOD is on His Throne of Grace 3. That our Prayers if they get not an answere presentlie yet shall they get an answere in the tyme of neede When our Neede commeth then shall our Helpe come also The summe of Chap. V. I Haue called IESVS the Sonne of GOD a Great High Priest because the Leviticall Priestes are but a resemblance of Him and that in their imperfect measure For looke what Office they had Vers. 1. What properties were requyred in them Vers. 2.3 Howe they were called to their Office Vers. 4. A fayrer Calling hath CHRIST and to an higher Priesthoode Vers. 5.6 I called Him a Compassionate high Priest because Hee tooke on our frayle nature and had experience of such troubles as ours both outward and inward Vers. 7. For the measure of the Mediator's obedience albeit Hee was the Sonne requyred actuall and experimentall suffering else the pryce had not actuallie beene payed for vs. Vers. 8. And nowe beeing throughlie fitted for His Office by suffering Hee is become the Cause of the salvation of all that follow Him Vers. 9. Authorized for that ende of GOD after the Order of Melchisedek which Order is more perfect than Aarons Vers. 10. Of which mysterie I must speake with greater difficultie for your incapacitie Verse 11. For yee haue neede yet more to bee catechized in the Rudimentes of Religion as Babes Vers. 12. For such are they to whome easie doctrine must bee propounded Vers. 13. But harder doctrines are for ryper Christians Vers. 14. The Doctrines of Chap. V. Vers. 1. FOr everie High Priest taken from amongst men is ordayned for men in thinges pertayning to GOD that hee may offer both gifts and sacrifices for sinnes 1. HEE setteth downe the properties of the high Priest that hee might showe the trueth of them in CHRIST First the peoples comfort did reqâ—yâ—e that the high Priest should bee a man So is CHRIST a Man wayled out from amongst men The Flowre of all the Flocke Therefore wee may come the more homelie to Him 2. The high Priest was ordayned for men that is was appoynted to employ all his Office for mens good So doeth CHRIST therefore may wee expect that hee will doe for vs as Mediator what hee can and that is all that wee neede
did not but were repeated Vers. 3. Because they could not take awaye sinne Vers. 4. Wherefore as the Scripture doeth witnesse PSAL. xl Sacrifices of the Lawe were to bee abolished and Christ His Sacrifice to come in their rowme Vers. 5.6.7.8.9 By which Sacrifice once offered wee are for ever sanctified Vers. 10. And as their sacrifice was imperfect so was their priesthoode also ever repeating the same sacrifices which could not because they were repeated abolish sinne Vers. 11. But Christ hath ended His sacrificing in His once offering and entered to His Glorie to subdue His Enemies Vers. 12.13 Having by that once offering done all to His Followers that was needfull to perfect them Vers. 14. As the word of the Newe Covenant IEREM XXXI prooveth vers 15.16.17.18 Having spokeÌ„ then of Christs Divine Excellencie and of the Priviledges which the Faythfull haue in Him I exhort you to make vse of it in speciall seeing wee haue by Christ's Bloode accesse vnto Heaven Vers. 19. By so perfect a Way as is Christ's Fellowship of our nature Vers. 20. And so great Moyen by Christ before vs there Vers. 21. Let vs strengthen our Fayth for the better gryping of our Iustification and Sanctification through Him Vers. 22. And let vs avowe our Religion constantlie Vers. 23. And helpe forwards one another Vers. 24. Neglecting no Meanes publicke nor private for that ende as some Apostates haue done Vers. 25. For if wee make wilfull Apostasie from His knowne Trueth no Mercie to bee looked for Vers. 26. But certayne Damnation of vs as of His Enemies Vers. 27. For if the Despysers of the Lawe were damned to death without mercie Vers. 28. What Iudgement abydeth those who so abuse IESVS His Grace and Spirit as wilfull Apostates doe Vers. 29. For GOD'S Threatening in the Lawe is not in vayne Vers. 30. And it is a fearfull thing to fall as a Foe in GOD'S Hand Vers. 31. But rather prepare you for such Sufferinges as you began to feele at your Conversion Vers. 32. Partlie in your owne persons and partlie by your fellowship with Sufferers Vers. 33. Which you did joyfullie beare in hope of a Rewarde Vers. 34. Therefore retayne your Confidence Vers. 35. And bee patient Vers. 36. GOD will come and helpe shortlie Vers. 37. And till Hee come you must liue by Fayth and not by Sense But if you will not you shall bee rejected Vers. 38. But I and you are not of that sorte that shall make Apostasie but of the number of true Believers who shall persevere and bee saved Vers. 39. The doctrine of Chap. X. THAT hee may yet farther show the impossibilitie of offering Christ oftener hee giveth the often repetition of Leviticall sacrifices yeare by yeare for a reason of their imperfection and inhabilitie to perfect the worshipper and therefore of necessitie Christ's sacrifice could not bee repeated except wee should make it imperfect lyke the Leviticall and vnable to perfect the worshipper is the Legall sacrifice was The force of his reasoning is this The moste solemne sacrifice offered by the high Priest himselfe Lâ—VIT xvj and least subject to repetition of all the sacrifices being offered not so often as each moneth or each weeke or each day as some sacrifices were but once a-yeare onelie yet because they were repeated yeare by yeare they were declared by this meanes vnable ever to make the commers therevnto perfect Therefore Christ's sacrifice could not bee often offered lest for that same reason it should bee found imperfect also And this is his drift in Vers. 1. Hee prooveth his reason to bee good thus If they could haue perfected the commer then they should not haue beene repeated but ceased from beeing offered because they should haue delivered the worshipper perfectlie from sinne and having done that the repitition was to no purpose Vers. 2. But they did not free the worshipper from sinne for still after offering hee professed himselfe guiltie for anie thing these sacrifices could doe by offering of a newe Offering Vers. 3. And no wonder because such sacrifices were not worthie to expiate sinne and so vnable to take away sinne and so also vnable to quyet the Conscience VERS 1. FOR the Lawe having a shadowe of good thinges to come and not the verie image of the thinges can never with those sacrifices which they offered yeare by yeare continuallie make the commers therevnto perfect THE Olde Covenant is called the LAW because it was drawne vp in a Legall forme vpon conditions of obedience to the Lawe and Grace and Lyfe in IESVS CHRIST to come were set before them in Shadowes not in a cleare manner as in the Gospell THEN 1. In the Olde Covenant the Lawe was expresslie vrged and Grace in the MESSIAS covered and hid vnder Vayles 2. Christ and his Grace and the good thinges which come by him were not so hid but they might haue beene seene albeit but darklie beeing as by their shadowes represented 3. The revealing of Christ and his Benefites vnder the Gospell and vnder the Lawe differ as farre in measure of light as the shadowe of a thing and the lyuelie image thereof drawne with all the lineamentes For they sawe Christ and Righteousnesse and aeternall Lyfe through him as those which are in the house see the shadowe of a man comming before hee enter within the doores but wee with open face beholde in the Gospell as in a Mirrour Christ's Glorie shyning Christ in the preaching of his word crucified before our Eyes as iâ— were and bringing with him Lyfe and Immortalitie to light 2. Hee maketh the repeating of the Sacrifices a reason of their inhabilitie to perfect the commers therevnto That is Perfectlie to satisfie for those who came to the Sacrifice and to sanctifie and saue them in whose name it was offered THEN 1. A sacrifice that perfectlie satisfieth God's justice for sinne can not bee repeated and a sacrifice which hath neede to bee repeated hath not perfectlie satisfied God's justice for the sinner nor perfected the sinner for whome it is offered by doing all that Iustice requyred to purchase justification sanctification and salvation to him 2. Who-so-ever will haue Christ offered vp in a sacrifice oftener nor once whether by Himselfe or by another denyeth the perfection of that sacrifice on the Crosse denyeth that by that one sacrifice purchase is made of all that is required to perfect sinners which is fearfull blasphemie Vers. 2. For then would they not haue ceased to bee offered because that the worshippers once purged should haue had no more conscience of sinne BY way of question hee asketh Would not those Sacrifices haue ceased to bee offered if they could haue made the commers therevnto perfect THEN The Apostle esteemeth this Reason so cleare that anie man of sound judgement beeing asked the question must of necessitie graunt it For Natures light doeth teach thus much That if a sacrifice doe all that is to bee done for the sinner it standeth there because there is
Vers. 3. For consider Him that endured such contradiction of sinners agaynst Himselfe lest you bee wearied and faynt in your myndes HEE poyncteth foorth a speciall parte of His Suffering namelie The contradiction of sinners willing them to ponder this well for their Vpholde THEN 1. Nothing more forcible to discowrage a persecuted Christian than Contradiction A man will suffer much if hee knowe it bee for Trueth but if the Trueth for which hee suffereth bee called in question and Scrybes and Pharisees and chiefe Church-men shall contradict him and brangle his Fayth in the Trueth it is more paynfull than a Rack-stocke vnto him 2. The consideration of our LORD IESVS His beeing exercysed this way is a speciall Meane to guarde vs in such a Temptation 3. If wee be not armed agaynst Contradiction by certayne knowledge of the Trueth and Fayth in IESVS wee can not beare out but neede-force wearie vnder the Crosse and bee loosed or dissolved lyke water and fall by as the word importeth Vers. 4. Yee haue not yet resisted vnto blood stryving agaynst Sinne. THese Hebrewes were somewhat dashed and discowraged by the persecution which they had alreadie bâ—rne and were lyke to faynt Therefore hee setteth them on to prepare for suffering to the blood that everie suffering lesse noâ— that might bee the more tollerable in their eyes 1. Hee maketh their Partie Sinne. THEN 1. Christians must remember in their Troubles that they are tryed whether they will choose to sinne or to suffer 2. When they disobey their Persecuters they must not bee interpreted to be stryvers agaynst them so much as agaynst sinne 3. With what colour or pâ—eâ—ense so-ever sinne bee vrged vpon Christians they must not yeelde but resist in a Christian manner and fight Christianly agaynst that sinne wherevnto they are tempted 4. The more steadfastlie they resist they must prepare themselues for the more suffering and resolue at length to laye downe their blood in suffering No yeelding to sinne must bee whyle lyfe is in vs. 2. Hee maketh the greater Sufferinges which remayne a Reason to make them beare the present the better THEN 1. Suffering in a man's person is the highest degree of suffering 2. Resolution for the worst that can come maketh lesser troubles more comportable 3. Except a man prepare himselfe for the worst that can be done vnto him by man for the Trueth hee will faynt in lesser sufferings Vers. 5. And yee haue forgotten the Exhortation which speaketh vnto you as vnto Children My sonne despyse not thou the chastening of the Lord nor faynt when thou art rebuked of Him FRom the generall Doctrine of bearing Afflictions Prov. 3.11.12 he stirreth them vp to Christian patience in Persecution and everie other Trouble THEN Persecution for Righteousnesse commeth in the Account of Chastisement and is appoyncted amongst other endes to amende our Faults 1. Hee maketh these Hebrews the partie to whom the Proverbes were directed and GOD the speaker thereof THEN 1. Whosoever be the Pen-men of the Scripture it is GOD who speaketh in it 2. The Scriptures doe direct their speach to everie Age and Church and Person no lesâ—e than to those who lived in the Church of olde when it was first written 2. Hee chargeth them for their forgetting of such a kindlie speach as is the styling of the Afflicted by the names of Sonnes THEN 1. The speciall poynct of Fayth which the LORD will haue fostered vnder the Crosse is the Fayth of our Adoption That wee never misstake our Father's Affection nor our Gracious estate by Calling for anie hard dealing wherewith possiblie wee may bee exercised 2. Hee will haue vs assured of our Adoption by GOD'S manner of speaking vnto vs as a Father to his Children 3. He showeth vs That the not-remembering of the Word of GOD speaking vnto vs according to our estate is the cause of faynting and of misstaking 3. The Exhortation dischargeth despysing of the Rodde and faynting vnder the Rodde THEN 1. These are the two evils which we are inclyned vnto Eyther to harden our selues agaynst Corrections and count light of them or else to be discowraged and casten downe by them Both of which we must eschew 2. Though the LORD both stryke and rebuke for sinne yet esteemeth He vs to be Sonnes not the lesse Vers. 6. For whom the Lord loveth Hee chasteneth and scourgeth everie sonne whom Hee receaveth HEe giveth a reason to confirme the afflicted in the certayntie of their Sonship TEACHING VS 1. That neyther Chastisement yea nor Scourging which is the sharpest measure of correction is a signe of Gods hatred but of His loue rather 2. That Gods dealing with al His ChildreÌ„ in general being considered may mitigat the case of any of them in particular Vers. 7. If ye endure chastening God dealeth with you as with sonnes for what sonne is hee whom the father chasteneth not FRom this he vrgeth the patient bearing of Gods chastisements that they may know adoption the better THEN Though God be th' afflicted persons Father yet is he not perceaved to deale as a father but when th'affliction is patientlie borne and endured Vers. 8. But if yee bee without chastisement wherof all are partakers then are yee bastards and not sonnes ALbeit men desire naturallie to go free from trouble yet he showeth that this is not to be chosen And to this ende teacheth 1. That it is the common lot of all God's Children without exception to bee acquaynted with some Crosse and exercysed with some Correction of one kynde or other 2. That to bee exempted from the Crosse and common handeling of Gods Children is to be put out of the Roll of Children 3. That in the visible Church all are not free borne Children but some are Bastardes which the Church holdeth possiblie for ChildreÌ„ but God reckoneth to be none 4. That amoÌ„g other marks this is one of a Bastard If God let him alone and suffer him without Discipline to follow his owne wayes Vers. 9 Farthermore we haue had fathers of our flesh which corrected vs we gaue them reverence shall wee not much rather be in subjection vnto the Father of spirits and liue FRom submitting to our Parents correction he vrgeth to beare the Lords correction Whence we learne 1. That as it is a part of the Parents duetie to correct their Children so it is a part of that reverence due to Parents that Children receaue their correction without change of affection towards their Parents 2. That God is the Father of Spirits in a speciall manner because they are immediatlie created by Him do not run in the materiall channell of fleshlie descent and because they haue a more neare resemblance vnto His Divine Nature 3. That receaving correction is counted subjection to God and refusing correction is refusing of subjection 4. That submission to chastisement is the way to Lyfe Vers. 10. For they verilie for a few days chastened vs after their own pleasure but Hee for our profit that we