giue Perfection which is CHRIST Vers. 11. And so both the Priesthoode and all the Ordinances thereof are abolished by the MESSIAS who behooved to bee of another Trybe than LEVI Vers. 13.14 And of another Order also Vers. 15. Bodilie shadowes were in the Priesthoode of LEVI but endlesse Trueth in CHRIST Vers. 16. As DAVID'S words doe prooue Vers. 17. By which also it is prophesied That AARON'S Priesthoode shall bee disannulled vvhen CHRIST'S Priesthoode is come because it was not able to doe mens turne vnder the Law as CHRIST'S doeth vnder the Gospell Vers. 18.19 And GOD obliedged not Himselfe to make AARON'S Priesthoode stand as Hee sware to establish CHRIST'S Vers. 20.21 And so the Covenant vnder the MESSIAS is declared to bee better than vnder LEVI Vers. 22. Agayne the Priesthoode of LEVI had sundrie Office-bearers but CHRIST hath none in His Priesthoode with Himselfe nor one after Himselfe Vers. 23.24 Therefore Hee is able alone to worke out our Salvation throughlie Vers. 25. For such a Priest haue wee neede of who needeth not offer vp daylie His Sacrifice for Hee hath offered one and never more Vers. 26.27 And no wonder for vnder the Lawe mortall men might bee Priestes but vnder the Gospell onelie the Sonne of GOD is Priest and that for evermore Vers. 28. The Doctrine of Chap. VII VERS 1. FOr this Melchisedek King of Salem Priest of the moste High GOD who met Abraham returning from the slaughter of the Kinges and blessed him BY saying FOR hee giveth a reason why hee calleth CHRIST a Priest after the Order of Melchisedek because such a one was Melchisedek His type therefore such a one behooved CHRIST in Trueth and Substance to bee as the type imported Hee should bee 1. Hee repeateth from GENES XIV 18.19.20 as much as served to resemble anie thing in CHRIST but never a word toucheth bee of Melchisedek's bringing foorth of Bread and Wyne to Abraham THEREFORE He did not account this anie typicall action having anie resemblance of that which was to bee done by CHRIST his Anti-type for then should hee not haue fayled to marke it seeing hee observeth the mysterie of his name and place of dwelling which is lesse 2. Melchisedek and the Church in Salem where Melchisedek was Priest were not of Abraham's Familie THEREFORE Albeit GOD did choose Abraham's Familie as the Race wherein hee was to continue the ordinarie Race of his Church yet had hee Churches and Saynctes beside 3. This meeting of Abraham and entertayning him and his companie with Bread and Drinke being the exercyse of an ordinarie Vertue SHOWETH That it is the duetie of all men and namelie of Kinges Great men and Church-men to countenance and encowrage according to their place and power those who hazard themselues in GOD'S Service and good Causes 4. To come to a particular Comparison of the Type and the Trueth 1. As Melchisedeck was both King and Priest in his Kingdome So is CHRIST King and Priest in his Kingdome to care for the Religion and outward conversation of his Subjectes to see to the Weall of their Soules and Bodies both amongst men and towardes GOD in this lyfe and heere-after 2. As Melchisedeck is the blesser of Abraham the Father of the Faythfull in the Type So is CHRIST in Trueth the Blesser of Abraham and all the Faythfull the Fountayne of all Blessing in whom alone everie one is blessed who getteth Blessing Vers. 2. To whome also Abraham gaue a tenth parte of all first beeing by interpretation King of Righteousnesse and after that also King of Salem which is King of Peace 1. TO goe on in the Comparison As Melchisedek the Type was honoured by Abraham's paying of Tythes vnto him So is CHRIST to bee honoured by all Abraham's Children by giving of their Substance and worldlie Goods what is sufficient to mayntayne the honour of his Kingdome amongst them 2. Praesuppose the Type were layde asyde yet this thankefull Meeting that Abraham gaue to the man whose Office was to blesse him in the Name of the LORD doeth TEACH All the Faythfull Abraham's true seede a duetie of Thankfulnesse to GOD'S Servantes set over them to blesse them in the Name of the LORD even to honour them by giving of their Goods for their sufficient mayntaynance 3. As Melchisedek the Type is by interpretion King of Righteousnesse So is CHRIST in Trueth King of Righteousnesse 1. For the personall Righteousnesse in himselfe 2. Because hee is the Righteousnesse of his Subjectes made of GOD vnto vs Righteousnesse by imputation 3. Because hee frameth his Subjectes piece and piece vnto a righteous Disposition by sanctifying them 4. As Melchisedek the Type is King of Salem that is King of Peace So is CHRIST in Trueth King of Peace to his Subjectes by reconciling them to the Father by giving Peace of Conscience within themselues by making all the creatures at peace with them and all thinges turne together for their Good and by working still on their eternall Welfare and Blessednesse vntill hee perfect it 5. As Melchisedek was first King of Righteousnesse and then King of Peace in the Type So is CHRIST in Trueth in this Order First King of Righteousnesse to his Subjectes to take away their sinnes and to giue them Righteousnesse And then King of Peace because hee giveth them his peace as the Fruite of Righteousnesse This is the Order of his Kingdome Righteousnesse and Peace and Ioye in the holie Ghoste Vers. 3. Without Father without Mother without Descent having neyther beginning of dayes nor ende of lyfe but made lyke vnto the Sonne of GOD abydeth a Priest continuallie MELCHISEDEK certaynlie was a verie man King and Priest in such a Citie if wee consider him in his naturall beeing But if wee consider him in his Scripturall beeing as hee standeth in Scripture vnder this name hee hath neyther Father nor Mother beginning nor ende There is no more mention of him what hee was or of whome hee came or of his death but these three Verses of Genes XIV As then hee is in typicall beeing in Scripture So is CHRIST in Trueth in his personall beeing as GOD without Mother as Man without Father as GOD without beginning as GOD and Man without ending of lyfe 2. As Melchisedek looking howe hee standeth in his Scripturall beeing abydeth a Priest continuallie so that where-so-ever hee is named in Scripture there hee is ever found a Priest also and never a worde of his laying downe of the Priesthoode Even so is CHRIST'S Priesthoode vnseparable from his person hee abydeth a Priest continuallie in reall accomplishment 3. By saying hee is made lyke vnto the Sonne of GOD HEE GIVETH VS TO VNDERSTAND That GOD'S Purpose was in those particulars so to descrybe him as hee might resemble the Person and Offices of the Sonne of GOD And so is a Type of GOD'S owne appoyntment 4. And if he was made a lyklie Type of CHRIST in his Office of Priesthode then it followeth as Melchisedek had neyther anie
and judge againe If prophane Despysers of holie SCRIPTVRE vvho disdayne to reade or obey what GOD commaundeth therein bee not to bee ranked in the same Roll. For GOD draweth so â—igh vnto vs in His Word speaking vnto vs as a king vnto his Subjects or a Master vnto his Servauntes that the obedience or disobedience which wee giue to His Speaches resolveth directlie and immediatelie vpon GOD HIMSELFE For vvhat is it else to heare and belieue and obey GOD but To heare and belieue and obey His Speaches And vvhat is it Nor to take notice of GOD to despyse and disobey GOD but Not to take notice of His Speaches not to reade His Wrytings and not to care for anie thing that Hee commaundeth promiseth or threatneth Therefore hath the LORD written the Great thinges of His Lawe vnto vs even to bee a Touch-Stone not onelie to trye all mens Doctrine there-by but also to trye all mens disposition towardes Himselfe and howe they stand affected to His Honour whether as Foes or as Friendes For What readier way is there to get evidence of a man destitute of the Knowledge Fayth Loue Feare and the rest of the partes of the Image of GOD than to finde him destitute of the Knowledge and Loue of the SCRIPTVRE What surer Signe of a man who for the present is enemie to GOD and to the enlargement of His Gracious Kingdome than to find him traducing the perfect Law of the LORD and marring to his power the free course of the Scriptures light which is the Scepter of CHRIST'S Kingdome Agayne What surer Signe of a Chyld of Promise begotten of GOD than to see him with DAVID PSAL. 119. making more of the Scriptures nor of a kingdome and powring out all his Affections vpon it as vpon the nearest Meane where-by GOD'S Spirit may be conveyed into his soule for perfecting of Holinesse and the readiest Chariot to carrie vp his spirite to dwell in GOD for perfecting of his happinesse Wee shall find also answerable to GOD'S Purpose of trying men by His Scripture His Wisdome giving a due meeting vnto men as they doe make vse of His Scripture Doe they not reade it or doe they reade and not consider it Doe they not weygh what is imported by it in sense and meaning It fareth with them as with those to whom CHRIST sayd MATTH 22.29 You erre not knowing the Scriptures nor the power of God Doe they not loue it Behold their Plague 2. THESS 2.10.11.12 Because they receaved not the loue of the Trueth that they might be saved for this verie cause sayeth the Text God shall send them strong delusion that they should belieue a Lie that they might be damned Doe they not steadfastlie belieue what they learne in Scripture In God's judgement with the foolish and vnstable they are suffered to wrest the Scriptures to their own destruction were they never so great wits 2. PET. 3.16 Doe they not studie to giue obedience vnto the knowne Trueth of it He dealeth with them as with Israell PSAL. 81.11 My people would not hearken vnto My Voyce and Israell would none of Mee Hee counteth Himselfe rejected because His Word was rejected But what followeth Vers. 12. So I gaue them vp vnto their owne heartes lust and they walked in their owne counsels But to such as will bee Christ's Disciples indeede Students seeking to grow in Knowledge Beliefe and obedience of His Word seeking to loue Him and keepe His Sayings Hee promiseth IOHN 14.26 to sende vnto them The Spirit of Trueth the Comforter the holie Ghost to teach them all things That is To perfect their knowledge more and more by His Spirit to fill their hearts with joye and comfort according to His Trueth and to make them holie more and more And why are all these styles given Even to show that such as will haue Christ's Spirit to worke anie of these must seeke Him to worke all of these joyntlie or not to haue Him for working anie of them at all Neyther Comfort without Trueth nor Comfort without Holinesse The same is it which Wisdome cryeth PROV 8.34.35.36 Blessed is the man that heareth Me watching daylie at My Gates wayting at the Posts of My Doores For who so findeth Mee findeth Lyfe and shall obtayne favour of the Lord. But hee that sinneth agaynst Me wrongeth his owne Soule all that hate Mee loue Death Therefore howe thou doest hate Death and loue thyne owne Soule howe thou standest affected towardes GOD and the fellowship of the COMFORTER the holie SPIRIT the SPIRIT of TRVETH and towardes the enlargement of the Kingdome of CHRIST let thy affection TOWARDS the SCRIPTVRES more aboundant dvvelling in thy selfe and FOR the SCRIPTVRES more free course amongst others beare witnesse Fare-well THE EPISTLE OF PAVL TO THE HEBREWES WHen Peter wrote his second Epistle to the scattered Hebrewes there was extant an Epistle of Paul to those same scattered Hebrews also received in the Church for a part of Canonicall Scripture distinguished from Pauls â—ther Epistles 2. Pet. 3.15.16 Therefore amongst other reasons this may bee one to make vs thinke this Epistle must be it For it is without reason to thinke that the Churches should bee negligent in keeping such a Iewell commended vnto them by the authoritie of two chiefe Apostles or lose Pauls Epistle and keepe Peters which maketh mention of it The summe of the Epistle BEcause the Hebrews were hardlie drawne from the observation of Leviticall Ordinances vnto the simplicitie of the Gospell and in danger of making Apostacie from the Christian Fayth by Persecution the Apostle Paul seueth before their eyes the Glorie of Iesus Christ in His person farre aboue men and Angels by whose Ministerie the Law was given not onelie as God Chap. 1. but also as man Chap. 2. and in His Office aboue Moses Chap. 3. Threatning them therefore if they should misbelieue Christs Doctrine Chap. 3.4 and aboue the Leviticall high Priest Chap. 5. Threatning them agayne if they should make Apostacie from Him Chap. 6. yea aboue all the glorie of the Leviticall Ordinances as Hee in whom all those thinges had their accomplishment and period of expyring Chap. 7.8.9.10 Threatning them agayne if they should not persevere in the Fayth of Christ vnto which perseverance through whatsoever difficulties hee encowrageth them by the example of the Faythfull before them Chap. 10.11 and by other grounds of Christian comfort Chap. 12. That so in the fruitfull obedience of the Gospell they might follow vpon Christ seeking for that Citie that is to come and not for their earthlie Hierusalem anie more Chapter 13. The summe of Chap. I. IF you shall make comparison O Hebrewes the Ministerie of the Gospell shall bee found more glorious than the Ministerie of the Law For the manner of Gods dispensing His Will before Christ came was by part and part and subject to His owne addition not after one setled manner but subject to alteration and by the Ministerie of men the Prophets Vers. 1. But
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
till the consequences thereof bee seene what provocation it giveth to GOD and what wrath it draweth downe on the sinner 2. It is safest to take a view of our danger by anie sinne in the person of others who haue fallen in the lyke and haue beene punished 3. The sinnes that our Predecessoures haue beene given vnto we should most carefullie watch agaynst 4. That GOD'S Bountie Patience and Meanes of Grace the longer they bee abused aggreageth sinne the more Vers. 10. Wherefore I was grieved with that generation and sayde They doe alway erre in their heartes and they haue not knowne My Wayes GOD pronounceth the Offenders guiltie and then giveth Sentence of Doome vpon them for their guiltinesse They erre in heart sayeth the LORD THEN 1. Misbelieving and disobeying of the Word preached is not reckoned with GOD for simple ignorance of the mynde but for a willfull ignorance and erring of the heart which is worse For the ignorance of the mynde simplie is I know not but the errour of the heart is I will not know I care not I desire not I loue not to know nor obey And such is the ignorance of those who haue the Meanes of Knowledge and Reformation and yet remayne in their sinnes 2. Such obstinate ignorance and willfull disobedience provoketh GOD to cast away the Sinner and not to deale anie more with him Vers. 11. So I sware in My Wrath They shall not enter into My Rest. FOR their Doome GOD debarreth them from His Rest That is from all the Comfortes of His Fellowship and giveth them Torment in stead of Rest. THEN 1. Obstinate Disobedientes of of the Voyce of the Gospell lye neare hand finall off-cutting 2. If GOD giue over a man to such hardnesse of heart as still to worke contrarie to the light of GOD'S Word Hee hath appearantlie denounced and sworne to condemne and seclude from Heaven such a Soule 3. It is onelie such obstinate ones as goe on hardening their heart agaynst Admonitions of the Word that GOD hath sworne to debarre If a man bee found mourning for his former obstinacie the Decree is not gone foorth agaynst him Vers. 12. Take heede Brethren lest there be in anie of you an evill heart of vnbeliefe in departing from the living GOD. 1. FRom the former Example hee warneth them to beware of an evill heart of vnbeliefe and so to eschew Apostacie THEN 1. Misbeliefe is the mayne Roote of Apostacie As Beliefe draweth vs to an Vnion with GOD so Misbeliefe maketh a Separation 2. Misbeliefe is a speciall parte of the heartes wickednesse bewraying the enimitie which naturallie wee haue agaynst GOD as much as anie ill For Misbeliefe denyeth to GOD the Honour of Trueth Mercie and Goodnesse and importeth Blasphemies in the contrarie 3. Misbeliefe is an ill in the heart making the heart yet worse and worse where it is and barring foorth all the Remedies which might come by Fayth to cure the heart 2. Hee warneth to take heede lest there bee such an heart in anie of them at anie tyme. THEN 1. Misbeliefe is a subtill and deceitfull sinne having colours and pretences a number to hyde it and must bee watched over lest it deceaue and getting strength overcome 2. The watch must bee constant at all occasions lest this ill get advantage when wee are carelesse and vnattentiue at anie tyme. 3. Watch must bee keeped as over our selues so also over others lest anie others misbeliefe not beeing marked drawe vs in the snare with them 2. Hee descrybeth Apostasie by Misbeliefe and departing from the living GOD. THEN 1. Believing is a drawing neare to the Living GOD and staying with Him 2. The losse that Misbeliefe bringeth should scarre vs from so fearfull a sinne 3. Departing from the true Christian Religion is a departing from the Living GOD whatsoever the Apostate or his Followers doe conceaue for GOD is not where Trueth is not Vers. 13. But exhort one another daylie whyle it is called To day lest anie of you bee hardened through the deceitfulnesse of sinne 1. HEe prescrybeth a Remedie to prevent this ill to wit That they exhort one another daylie whyle it is called To day That is Beside the publicke exhortation from their Preachers that everie one of them mutuallie conferre and stirre vp one another by speaches that make for decyphring the deceitfulnesse of Sinne or preventing hardnesse of heart or confirming one another in the trueth of Religion and constant profession thereof THEN 1. Private Christians not onelie may but should keepe Christian communion amongst themselues and mutuallie exhort and stirre vp one another 2. This is a necessary meane of preserving people from Defection 3. And a duetie daylie to bee discharged whyle it is to day that is as oft and as long as GOD giveth present occasion and opportunitie for it lest a scattering come â— The inconvenience that way follow if this bee neglected is Lest anie of you bee hardened through the deceatfulnesse of Sinne. THEN 1. There is none even the strongest of the Flocke but they haue neede of this mutuall helpe of other private Christians 2. Neyther is there anie so base or contemptible but the care of their standing in the Fayth and of their safetie belongeth to all 3. Sinne hath manie wayes and colours whereby it may beguyle a man and therefore wee haue neede of moe Eyes than our owne and moe Observers 4. If it bee not tymouslie discovered it will draw on hardnesse of heart so as a man will growe senselesse of it confirmed in the habite of it and loath to quyte it 3. In the former verse hee warneth them to beware of Apostasie in Religion and in this verse That they take course that they bee not hardened in anie sinne in their conversation THEN The readie way to draw on Defection in Religion is Defection from a Godlie Conversation And the way to prevent Defection in Religion is to studie to Holinesse of Conversation Vers. 14. For wee are made part-takers of CHRIST if wee holde the beginning of our Confidence steadfast vnto the ende To stirre them vp to Perseverance hee layeth a necessitie of holding fast grippe of the Principles of Christian Religion whereby they were perswaded to become Christians because onelie so fellowship with CHRIST is gotten The Trueth whereby they were begotten to Christian Religion hee calleth The beginning of our Confidence yea and of our Spirituall Subsistance as the word in the Originall importeth THEN 1. The Gospell is the beginning of our Confidence yea and of our Spirituall Subsistance of our new beeing that wee haue as Spirituall Men in the State of Grace 2. The man that renounceth the Groundes of the Gospell and persevereth not was never part-taker of CHRIST 3. Christian Religion is not a thing that a man may say and vnsay keepe or quyte as Prosperitie or Adversitie Threatninges or Allurementes doe offer But such as must in all Estates vpon all Hazard bee avowed Vers. 15. Why lest it is sayde
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
historicall believing the trueth of the Gospell partlie by contemplation of the trueth credited Nowe historicall fayth is a taste of that heavenlie gift of justifying fayth because it is a good degree towardes it and contemplation of this trueth bringeth a taste of the thing credited and so of the heavenlie Gift revealed in the Gospell For the contemplation of everie trueth bringeth with it naturallie a delectation such as Philosophers doe finde in their studies And the more eminent the trueth bee no wonder the delectation bee the greater For manie heard Christ's gracious Sermons and wondered and believed his wordes to bee true but Christ did not commit himselfe vnto them for hee knew what was in them 6. Hee may bee made part-taker of the holie Ghost and haue his share of Church giftes distributed by the holie Ghost so as hee can from the light which the holie Ghost giveth him answere other mens doubtes comfort the feeble mynded and edifie others in their fayth by his speaches yea haue the gift of expressing his brayne light both in conference to men and in formall prayer to GOD if hee bee a private man onelie and if hee bee in publicke office may haue the gift of formall preaching and praying in publicke yea in those dayes of the Apostle might haue had the extraordinarie gifts of Tongues Prophesying and Miracles working Therefore sayth Christ Manie will say to mee in that day Lord Lord haue wee not prophesied in thy Name and in thy Name haue casten out Devils and in thy Name done manie wonderfull workes To whome Christ will aunswrre I never knew you Departe from mee yee that worke iniquitie MATT. vij 22.23 Nowe this knowledge convincing light and giftes of vtterance c. are from the holie Ghost or else howe could such Apostates as heere are descrybed sinne agaynst the holie Ghost 7. Hee may taste of the good Word of GOD that is finde sweetnesse in the Doctrine of the Gospell and bee convinced of the Goodnesse and Mercie of GOD towardes sinners shyning therein yea and by beholding the possibilitie of his owne salvation vpon this condition If hee will sell all and buy the Pearle hee may taste of GOD'S Merchandize in the blocking for them besyde all the false joyes delusions which hee may get by presuming of the certayntie of his owne salvation and yet in the meane tyme as a foole will not lay downe the pryce will not renounce his earthlie and beastlie affections will not denye himselfe and his owne corruptions The care of this worlde and the deceatfullnesse of Ritches choaking the fruites of the Worde heard as they who receaue the seede amongst thornes Wherefore in tyme of persecution for the Worde hee may by and by bee offended and quyte the Trueth allbeeit with the stonie hearted hearers in tyme of prosperitie hee heard the Worde and anone with joye receaved it MATT. xiij 20.21.22 8. Lastlie hee may taste of the power of the worlde to come that is in contemplation of the Blessednesse promised to the Saynctes in Heaven bee taken with admiration of it yea and haue a naturall desire of it as Balaaâ— did when vpon such a speculation he did wish to die the death of the Righteous and to haue his last ende as his and yet loue the wages of Iniquitie so well as hee quyte not his greede for all his wish of Heaven In a word It is possible that a man impenitent and vnrenewed in his heart may bee a glorious Professour for his out ward behaviour and haue fayre giftes and yet make Apostasie from the trueth when hee getteth a fit Temptation or else how should it bee possible that the Devill should make glorious Professoures and Church-men in all Ages Apostates Persecuters Betrayers of the Trueth to the Adversarie Vnder-myners of the Church of Christ Except they vnder all their show did lodge in their heart the loue of Money and worldlie Ritches more than the loue of Heaven the loue of the prayse of men rather than GOD'S Approbation the lust of their fleshlie ease and pleasure more than the pleasure of OOD the fleshlie feare of those that can kill the Bodie more than of GOD who can cast both Soule and Bodie into Hell And therefore no wonder if for satisfaction of their Ambition Avarice Lustes and earthlie Affections they become readie to sell CHRIST and His Trueth and His Church and their Countrey and All when they find their Merâ—hand and the beloved Pryce offered vnto them 4. OBSERVE HEERE HOW glorious soever these Illuminations and Giftes and Tastinges seeme yet there is no farther heere graunted but Tastinges to such rotten Professoures That which they get is eyther onelie in the Brayne by Knowledge or if there bee anie Feelinges they are but sleeting Motions slowing from temporarie grounds which proceede not from anie Spirituall lyfe in the man nor from a roote in himselfe that is not from the Spirit dwelling in him Such feelinges doe neyther foster nor strengthen him for anie Spirituall Obedience but evanish without chaunging the heart It is true all that the Godlie get in comparison of what hee shall get is but Tastinges Yet in comparison of these fruitlesse tastinges of the vnsound Professoures that which hee getteth is true Eating and Drinking a reall Feeding holding his soule in lyfe and enabling him to worke the workes of GOD to mortifie his Lustes and serue GOD in his spirite 5. OBSERVE That heere hee doeth not challenge those who haue felt these Tastinges for vnsound nor threaten them if they holde on and make progresse THEN 1. The having of Illumination and spirituall Giftes and tastinges of heavenlie thinges is not to bee lightlie esteemed of but acaccounted as steppes and degrees vnto a farther progresse vvherefrae as it is possible some fall away so it is a piece of Advauncement to encowrage men to goe on that they fall not away 2. There is no daunger in having this Illumination oâ— these light Tastinges But all the hazard is to rest vpon them and not to tende towardes Perfection or to fall away after receaving so much Encowragement 3. And therefore wee must not rest on Illumination or common giftes howe glorious soever nor tastinges and feelinges howe sweete soever but seeke still in to a more neare Communion with CHRIST and still more to mortifie our lustes and still to abound in the Fruits of Loue to CHRIST and His Church Vers. 6. If they shall fall away to renewe them agayne vnto Repentance seeing they crucifie to themselues the Sonne of GOD a-fresh and put Him to an open shame 1. HEE sayeth not It is impossible they shall bee saved but that they shall bee renewed by Repentance THEN Apostates salvation is not impossible but because their repentance is impossible and where Repentance is there is no impossibilitie of salvation but a certayntie of salvation rather For Hee that giveth the Repentance Hee declareth His purpose to giue Remission also 2. Hee giveth a reason why
1. The Conscience can never be purged except it see sinne taken away by a perfect Sacrifice and a Ransome so worthie as Iustice may bee satisfied 2. It is impossible that Attonement was properlie made by the Leviticall sacrifice but onelie figuratiuelie because heere it is sayde It was impossible they could take away sinnes 3. Sinne is not wyped away by anie vnworthie meane for sinne beeing the breach of the Lawe of Nature and of the written Lawe GOD'S Majestie so glorious His Iustice so exact His Trueth in threatning death to the offender so constant no lesse worthâ—e Sacrifice can expiate sinne than that which is of valour to aunswere all these Vers. 5. Wherefore when hee commeth into the worlde hee sayeth Sacrifice and offering thou wouldest not but a bodie hast thou prepared mee Vers. 6. In burnt Offeringes and Sacrifices for sinne thou hast had no pleasure HEE prooveth by testimonie of the xl PSALâ— vers 6.7 c. that these Sacrifices did never by themselues pacifie GOD and therefore were not to endure longer than Christ should come to fulfill what they did signifie and so abolish them THEN Neede-force the Olde Church was not altogether ignorant of the imperfection of their Legall service for remooving of their sinnes and that the true expiation of their sinnes signified by these sacrifices was to bee sought in the MESSIAS 2. CHRIST is brought in by the Prophet comming into the worlde That is Taking on our nature and manifesting himselfe in the flesh because by the Word hee is set before the Church of that tyme as incarnate remooving the Leviticall Sacrifices and offering himselfe in their place THEN The Word of GOD bringeth all Divine Trueth to a present beeing vnto Fayth and so by prophesie made Christ incarnate present vnto the Fayth of the Fathers vnder the Law 3. CHRIST'S wordes vnto the Father â—re Sacrifice and oblation thou wouldest not but a bodie hast thou prepared mee Which is in substance the same with Myne eare hast thou opened or bored vnto mee in the HEBREW PSALME xl 6 For if the Father open the Eare of his Sonne by making him a wyse Servant for the worke of Redemption if hee bore his Eare by making him a willing and obedient Servant then must bee also prepare a Bodie vnto him and bring him into the worlde by incarnation that hee may accomplish that Service as became THEN 1. CHRIST'S Bodie is of GOD'S preparation and fitting made of GOD so holie and harmlesse so free of sinne as it should bee fitte to bee joyned with the Godhead of the Sonne and fitte to bee an expiatorie Sacrifice for sinne 2. The Sacrifice of Christ's Bodie and the obedience done to GOD in it by him is the Accomplishment and Substance of these Sacrifices 3. GOD was never pleased nor pacified by these Sacrifices in themselues but by Christ's Sacrifice signified by them 4. GOD prepared a Satisfaction to Himselfe for vs when wee could not Vers. 7. Then sayde I Loe I come in the Volume of Thy Booke it is written of Mee to doe Thy will O God THen sayde CHRIST Loe I come to doe Thy will O GOD That is When the Legall Sacrifices are found and declared vnable to pacifie GOD CHRIST THEN findeth it the fitte tyme to come into the worlde and to doe that which the Sacrifices did fore-signifie but could not effectuate THEN 1. CHRIST did not thinke it the due tyme for himselfe to come into the worlde till it should bee found that without him neyther GOD could bee satisfied nor Man saved by anie other meane but by His obedience 2. CHRIST assumed our nature and offered Himselfe in our rowme to the Father willinglie readie to performe what the Father's Will could exact of vs yea earnestlie desired hee to discharge that service for vs. BLESSED BEE HIS NAME for that Willingnesse even for evermore 3. Speaking as in our nature nowe incarnate hee calleth the Father his GOD. So Christ as Man hath our GOD for his GOD. 2. One of the Reasons of His Offer-making is In the Volume of Thy Booke it is written of Mee That is So is it decreed and fore-prophesied in the Scripture of Mee That I should satisfie Thee O Father and doe Thy Will for Man THEN 1. CHRIST hath a great respect to the Scripture to haue all thinges fulfilled which are there spoken though it should cost him his lyfe hee will haue it done 2. Hee desireth that before wee boke vpon his manner of redeeming vs wee should boke to the prophesies which went before of him in the Scripture 3. The summe of GOD'S Decree and of his Scripture which revealeth his Decree is That GOD will saue Man by Christ or That the Sonne shall bee incarnate and doe the Father's will for redemption of Man That the Seede of the Woman shall treade downe the head of the Serpent is amongst the first Oracles of GOD'S Good-Will to Man Vers. 8. Aboue when hee sayde Sacrifice and Offering and Burnt-offeringes and Offering for Sinne Thou wouldest not neyther hadst Thou pleasure there-in which are offered by the Law Vers. 9. Then sayde Hee Loe I come to doe Thy Will O GOD. Hee taketh away the first that Hee may establish the second NOw the Apostle gathereth from the words of the PSALME set downe vers 5.6 that the Leviticall Sacrifices are abolished and taken away because they could not please GOD and from the wordes of the PSALME set downe vers 7. declareth That CHRIST'S Sacrifice is that onelie which pleaseth GOD now come in the rowme of the Leviticall THEN 1. Cleare Consequences drawne from the Scripture are sound Doctrine 2. Collation of places doeth yeelde both ground of good Consequences and ground of clearnesse 3. The abolishing of Leviticall sacrifices is necessarie that CHRIST'S Sacrifice may haue the full place and rowme for pleasing of GOD and saving of vs. Vers. 10. By the which Will wee are sanctified through the Offering of the Bodie of IESUS CHRIST once for all THE Apostle showeth what this Will was and how it is accepted by the Father The Will is That CHRIST should offer vp His owne Bodie in a Sacrifice once for all If but once THEN 1. It is not the Father's Will that CHRIST'S Bodie should bee offered oftener than once 2. If but once for ALL THEN These ALL for wâ—â—me hee offered were condescended vpon betwixt the Father and the Mediatour GOD knewe those whome hee gaue to the Sonne to bee ransomed and CHRIST knewe those whome hee bought 3. If but ONCE for those ALL THEN That ONCE made a perfect Purchase for all those The Father craved no more for their Ransome Another offering for them is needlesse For if it had beene needfull to offer agaâ—ne once offering had not satisfied GOD'S Will for their Ransome 2. For the Father's Acceptation and Fruite of it hee sayeth By this Will to wit beeing obeyed wee are sanctified That is I and you and the 〈◊〉 of our societieâ— Elect are separated from
acceptable as in His Well-beloved 3. Hee is OVER THE HOVSE OF GOD Hee hath Authoritie and Power to bring in whom Hee pleaseth and to giue foorth of the Treasure as much as hee will All the Mansions in his Father's dwelling house are his and all at his disposing to open so as none shall shuâ— To him belongeth to giue foorth the sentence of Admission to Heaven and to say Come you blessed of the Father Yea to make this his Authoritie manifest hee will come agayne and take vs vnto himselfe that where hee is wee may bee there also 4. WEE HAVE this high Priest that is hee is ours because 1. Taken out from AMONGST vs one of our number albeit not of our conditions of our nature but separate from our sinfull manners holie and harmlesse 2. Because hee is FOR VS in thinges appertayning to GOD to employ his Moyen and Power for our behooue towardes GOD. 3. Because bound in all Bandes WITH VS of Nature of Grace and Good-Will of the Father's Gift and Appoynctment and his owne Covenant and speciall Contract with vs. So that albeit an vncouth man may possiblie leaue a stranger in his journeye alone yet Christ can not choose to doe so to vs but for the Bandes betwixt him and vs hee will never leaue vs nor forsake vs. Vers. 22. Let vs draw neare with a true heart in full assurance of Fayth having our Heartes sprinkled from an evill conscience and our bodies washed with pure water FROM these Priviledges hee presseth an Exhortation To draw neare to GOD and prescrybeth the Disposition requyred of vs in our drawing neare 1. This Exhortation showeth 1. That true Christians are often tymes so sensible of their owne vnworthinesse that vnder that sense they are enclyned of themselues to stand a-farre off and haue neede of encowragement and invitation to drawe neare 2. That such as are moste sensible of their owne vnworthinesse are moste called to come forwardes vnto GOD for Hee giveth grace to the humble 2. Hee layeth downe the Priviledges in the former Verses and in this draweth on the Exhortation TO TEACH VS 1. That such Priviledges as are graunted vnto vs in Christ must bee receaved and believed as Trueth 2. That wee must studie to make vse of our Priviledges and challenge them for our owne 3. That the weakest of true Believers in Christ may thrust in themselues at the Doores of Grace amongst the holie Apostles for the Apostle putteth the HEBREWES with himselfe in the Exhortation for this ende 3. For our disposition and fitting to drawe neare bee requyreth first That wee haue a true heart Hee sayeth not a sinlesse heart but a true heart that is such a heart as in the matter of believing mynâ—eâ—h no confidence but in GOD'S Grace through Christ onlie and in the matter of GOD'S Service myndeth onelie His will in its ayme and alloweth onelie that which is His will in its censure THEN An honest heart which honestlie acknowledgeth its owne sinnes and fleeth to Christ's Blood for sprinkling whose ayme is vpright endevour vpright and censure of it selfe vpright allowing in it selfe nothing but what GOD alloweth and displeased with that which dispeaseth GOD albeit manie wayes weake and imperfect yet hath libertie to draw neare vnto GOD. 4. The next thing hee requyreth is full assurance of Fayth That is a setled and full perswasion to bee accepted even through IESVS CHRIST THEN Albeit the LORD will not despyse the weakest measure of Fayth and will not quench the smoaking flaxe yet it pleaseth Him better yea it is His Commandement that men studie vnto the full assurance of Fayth for the more thou restest on GOD'S Covenant with thee in IESVS CHRIST the more thou sealest His Trueth glorifiest Him becommest the more lyke vnto faythfull Abraham and gettest the deeper rooting in CHRIST 5. The third is That the heart bee sprinkled from an evill conscience The heart is sprinkled when a sinner sensible of sinne maketh heartie application to himselfe of the Blood of IESVS for remission of sinnes after this heartie application of CHRISTS Blood the Conscience is furnished with a good Aunswere vnto all Challenges and so is made good a comfortable Conscience absolving the man through fayth in IESVS whome it tormented with Challenges before it ran to the Blood of IESVS for sprinkling THEN When-so-ever the Conscience is evill accuseth and vexeth let the vexed heart runne to CHRIST'S Blood and then shall it bee free from an evill conscience For the Blood of IESVS cleanseth vs from all sinne Let the Heart bee sprinkled and the Conscience will bee good 6. The fourth thing requyred in him that draweth â—are as hee should is That his bodie bee washed with â—â—re water That is That according to the sigification of that Legall Rite their outward conversation bee â—â—amelesse and holie sinne beeing so curbed within that it reygne not in their mortall bodie so foughten agaynst within as it breake not foorth in scandalous works of darknesse in the actions of the bodie THEN 1. With a sprinkled Conscience within men must joyne an holie and blamelesse conversation without 2. The washing of the conversation without must proceede from an heart sensiblie acquaynted with the power of the Blood of IESVS 3. And this outward holinesse of the bodie must bee wrought with pure water that is by the Spirite of Sanctification to distinguish the reformation of a Believer from a Counterfeyt who without may looke lyke a righteous man but within bee as a whyâ—ed Tombe full of rottennesse Vers. 23. Let vs holde fast the Profession of our Fayth without wavering for Hee is faythfull that promised ANother Exhortation to avowe the Fayth of CHRIST that is the Doctrine of CHRIST the Trueth receaved from CHRIST and believed and not to quyte it in the tyme of tryall vpon anie condition 1. The requyring to holde fast the Confession of our Fayth or Hope as the word importeth TEACHETH 1. That a true Christian must not onelie holde the Trueth of CHRIST secretlie but must confesse it professe and avowe it openlie where GOD'S Glorie and others good requyreth the same 2. That hee must looke for adversarie powers and Temptations to take that Trueth or at least the confession of it from him 3. That in these Tryals and Essayes hee must holde the faster grippe and avow it so much the more steadfastlie as hee is tempted to quyte it 4. That when hee is put to the Tryall of this Confession of anie poynct of his Fayth hee is also put to the Tryall of the Confession of his Hope Whether his hopes of the promised Salvation in IESVS bee stronger to keepe him steadfast or the Terrour and allurement from men stronger to make him quyte the poynct of Trueth controverted 5. That nothing but this Hope is able to make a man stand out in Tryall if hee bee hardlie vrged 2. Hee will haue the avowing of the Trueth of CHRIST to bee without wavering THEN 1. Men must so
is ended the promised Rewarde is given Vers. 37. For yet a little whyle and hee that shall come will come and will not tarrie HEE encowrageth them to patience by promise of the LORD' 's comming to relieue them shortlie THEN 1. The tearme of Patience is vntill the LORD come to deliver 2. The patient attender on His comming shall not bee disappoyncted For Hee will come and will not tarrie beyonde the due tyme of our necessitie 3. It should strengthen vs vnto patience that the tyme is short and the Deliverie certayne Vers. 38. Nowe the Iust shall liue by Fayth but if anie man drawe backe my soule shall haue no pleasure in him HOw shall they fende in the meane tyme Hee aunswereth from HABAC 2.4 The Iust shall liue by Fayth That is The man who will bee found righteous must not looke to present sense but sustayne his soule with the Word of Promise THEN 1. In the midst of Troubles and GODS felt absence Fayth will content it selfe with the onelie Promises of GOD. 2. Looking to GODS Word by Fayth is able to keepe a soule in lyfe and patience 2. Hee threatneth the missbelieving Apostate that chooseth to drawe backe and not to liue by fayth The wordes of the Prophet are He whose soule is lifted vp in him is not vpright The Apostle betaketh him to the meaning which beeing compared with the Prophet's wordes DOETH TEACH VS 1. That hee who refuseth to liue by Fayth is lifted vp with the false confidence of some other thing than GOD hee hath some strong holde within himselfe wherein hee doeth trust 2. Hee that lifteth vp himselfe in his vayne confidence will drawe abacke from believing in GOD'S Word in the tyme of tryall 3. Hee that draweth backe in the tyme of tryall bewrayeth the want of this sinceritie 4. A back-slyder from the profession of the Trueth is loathsome both to GOD and to His Sayncts Vers. 39. But wee are not of them who draw backe vnto perdition but of them that belieue to the saving of the soule HEE mittigateth the Threatening lest hee should seeme to suspect them of inconstancie THEN 1. Such Threatninges and Exhortations as haue bene given heere doe not importe the vncertayntie of their perseverance who are threatened but standeth with the assurance of the contrarie 2. Hee who threateneth should bee as warie to weaken his hearers fayth as his owne 3. Hearers must vnderstand that the right vse of threatening is to rowse men out of securitie and not to discowrage them 2. Wee are not of them sayeth hee who drawe backe vnto perdition THEN 1. They who drawe backe from constant avowing of the Fayth drawe neare vnto perdition Hee that forsaketh the Crosse runneth himselfe on the Rocke of his owne destruction which is worse 2. The Elect are not of that kynde or sorte of men who fall into Apostasie vnto perdition They may fall for a tyme but are not of them that drawe backe vnto perdition 3. Wee are of them sayeth hee who belieue to the salvation of the soule THEN 1. True Believers are of that kynde of whom all doe persevere 2. Persevering in the Fayth is a going on to Salvation The summe of Chap. XI NOw that you may know the better howe to liue by Fayth consider that Fayth apprehendeth thinges to come as present and subsisting by gripping them in their originall Fountayne which is the Word of Promise and beholding in the Mirrour of the Word the cleare certayntie of thinges as yet not seene to sense Vers. 1. For so were the Elect Beholders and Part-takers of CHRIST before Hee came and were justified Vers. 2. And so haue wee certayntie of the Creation of the World of nothing Vers. 3. By it was ABEL'S person and sacrifice accepted and preferred before his elder Brother Vers. 4. By it was ENOCH made readie for Heaven Vers. 5.6 And NOAH by it saved both in bodie â—nd soule Vers. 7. Fayth made ABRAHAM leaue his â—ountrey in hope of Heaven Vers. 8.9.10 By it SAâ—IA beeing olde got strength aboue the course of nature to become a fruitfull Mother Vers. 11.12 All these vnto their dying day were contented with the fore-sight of the Performance of GOD'S Promises and in hope thereof renounced the Worlde therefore GOD honoureth them as His Confederates Vers. 13.14.15.16 Fayth made ABRAHAM to offer his onelie sonne Vers. 17.18.19 ISAAC and IAAKOB and IOSEPH by Fayth at their death comforted themselues and others also in hope of the Performance of GOD'S Trueth Vers. 20.21.22 The Parentes of MOSES overcame the feare of man by Fayth Vers. 23. MOSES by Fayth got strength to choose the Crosse of CHRIST before the Riches and Honoures and Pleasures of AEGYPT Vers. 24.25.26 Fayth made him constant in his choyse and patient Vers. 27. By Fayth hee got the People of ISRAELL to bee saved when the first-borne of AEGYPT were slayne Vers. 28. By Fayth the deepe Sea gaue open way Vers. 29. High walled Townes were throwne downe Vers. 30. Rachab was saved when others perished Vers. 31. By Fayth numbers of GOD'S Children did wonderfull thinges and receaved wonderfull Comfortes and overcame all Persecutions Vers. 32.33.34.35.36.37.38 All these died in the Fayth of CHRIST and were justified albeit CHRIST was not yet come Vers. 39. GOD having reserved the accomplishment of the Prophesies and Types in the comming of IESVS CHRIST vntill our tyme that the Fathers might not get Salvation except by looking to our tymes and joyning with vs in the Fayth of IESVS in whome they and wee also are perfected Vers. 40. The Doctrine of Chap. XI VERS 1. NOw Fayth is the substance of things hoped for the evidence of thinges not seene HEE poyncteth out the nature of Fayth to helpe them to liue by it THEN Hee that would liue by Fayth had neede skilfullie to search out the nature thereof 2. In descrybing Fayth hee ascrybeth vnto it the propertie of the Worde which Fayth layeth holde vpon For it is the Word properlie which is the substance of thinges not seene THEN There is such an vnion betwixt Fayth and the Worde that what the Worde is in force and effect that Fayth is sayde to bee in force and effect also As Fayth honoureth the Worde so GOD honoureth Fayth in giving it the lyke commendation for force with the Worde What is the originall of the beeing and existence of anie thing but this GOD willeth it to bee or promiseth it shall come to passe or commaundeth that it may bee Therefore let Fayth get a grip of the Promise or Worde and it taketh holde of the thing promised by the foote thereof And in the hand of Fayth doeth Trueth budde out and flowrish vnto the type Fruit of full satisfaction in performance 3. The word EVIDENCE in the Originall is a tearme of Logicke importing that it is the nature of Fayth by Disputation to convince THEN It were wisedome for helping of our weake Fayth to make Syllogismes from the Worde and to reason so convincinglie
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
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
with vs Vers. 10. This was praefigured in the Law Vers. 11. So was CHRIST'S contemptible vsage Vers. 12. And wee must followe Him and bee contented of reproach for Him Vers. 13. For wee haue no place of Rest heere but looke for it heere-after Vers. 14. Therefore let vs followe the Spirituall Signification of those Ceremonies and sacrifice vnto Him our Prayers and Prayse and good workes Vers. 15.16 Obey your Ecclesiasticall Governoures in their Office for their Charge is great and you haue neede not to grieue them Vers. 17. Pray for mee for I shall bee found an honest Man what ever bee mens speaches of mee Vers. 18. But pray you for mee for your owne good Vers. 19. And I pray GOD to finish His begun worke in you graciouslie Vers. 20.21 And because I haue but touched thinges briefelie in this short Epistle take Exhortation in good season when your Teachers doe preasse such Doctrine vpon you more at length Vers. 22. It may bee that TIMOTHIE and I see you shortlie Vers. 23. Deliver our Commendations Vers. 24. And Grace bee with you all AMEN Vers. 25. The doctrine of Chap. XIII VERS 1. LEt Brotherlie loue continue FRom this first Precept LEARNE 1. That the first Fruit of Fayth which GOD requyreth is Loue and constant loue amongst His Children 2. That our mutuall loue must be sincere kyndlie as if it were grounded on Bands of Nature Vers. 2. Bee not forgetfull to entertayne Strangers for there-by some haue entertayned Angels vnawares FRom this Precept LEARNE 1. That wee are readie to forget Charitie to Straungers especiallie to bee Hospitall vnto them 2. That the possibilitie of finding Straungers better men nor wee take them to bee should over-ballance the suspition of their sleightnesse and should set vs on to doe the duetie 3. That if a man intending to doe good doe more nor hee intended to doe it shall bee imputed vnto him no lesse than if hee had intended the same Vers. 3. Remember them that are in Bonds as bound with them and them which suffer adversitie as being your selues also in the bodie FRom this LEARNE 1. That it is no new thing for the World to put Bonds on them who seeke to bring them out of Bondage 2. That Prisoners for CHRIST are readilie forgotten of such as are at freedome 3. Such Mens Bondage should bee esteemed as our owne even vntill GOD set them free 4. That other distressed People also shall bee helped by vs if wee consider what may befall our selues before wee die Vers. 4. Marriage is honourable in all and the Bed vndefiled But Whoremongers and Adulterers GOD will judge FROM THIS WEE LEARNE 1. That Breakers of Wedlocke and vncleane persons in a single lyfe are both reserved vnto GOD'S â—udgement howe lightlie soever men let them passe 2. That Marriage beeing provyded of GOD for a Remedie of Incontinencie maketh Vncleannesse the heavier sinne 3. That seeing it is GOD'S DOCTRINE to commende Marriage for Honourable and hath pronounced it not onlie Lawfull but Commendable in all persons of what-so-ever Place or Calling and hath justified it for Vndefiled to traduce this estate of lyfe as not holie or not beseeming an holie man or an holie Calling and to forbid Marriage to persons of anie calling must bee as it is called I. TIM CHAP. iiij vers 1.2 The doctrine of the Devil Vers. 5. Let your conversation bee without covetousnesse and bee content with such thinges as you haue For Hee hath sayde I will never leaue thee nor forsake thee HEre wee are TAVGHT 1. That the enlargement of our Desires to haue more and more worldlie goods whether wee bee rich or poore is disallowed of GOD. 2. That GOD requyreth Contentation with our present estate howe meane soever it bee and counteth it Covetousnesse not to bee contented 2. To make vs contented hee giveth vs GOD'S Promise made to IOSHVA Chap. 1.5 for our provision innecessaries THEN 1. The Promises made to IOSHVA or anie other holle Man in Scripture for Furniture in his Calling may bee verie well applyed vnto vs for Helpe and Furniture in our Calling 2. Fayth in GOD'S Promise for our Mayntaynance must both stay our feare of want in tyme to come and giue vs contentment with that which wee haue for the present 3. A generall Promise of GOD'S beeing with vs and assisting of vs is as sufficient for all particulars whereof wee stand in neede as if they were expressed Vers. 6. So that we may boldlie say The LORD is my Helper and I will not feare what man shall doe vnto mee BY applying of the Promise made to IOSHVA hee concludeth Warrand to apply DAVID 'S gloriation agaynst all perils PSAL. 118.6 THEN 1. Hee that can apply one Promise to himselfe may confidentlie apply another also 2. The weakest true Believer hath as good ground of confidence in GOD for everie good needfull for Soule or bodie as the LORD' 's chiefe Prophets and as good Warrand to apply the Scriptures to their own vse which speake of them 3. Hee who believeth in GOD needeth not to feare what flesh can doe vnto him 4. Fayth then doeth its parte duelie when it glorieth in the LORD agaynst all opposition Vers. 7. Remember them which haue the rule over you who haue spoken vnto you the Word of GOD whose Fayth follow considering the ende of their conversation THat they may bee steadfast in the Fayth hee setteth before them the Example of GOD'S Messengers who had instructed them in the Trueth and led a lyfe conforme there-vnto WHEREIN HEE TEACHETH VS 1. Who is worthie to bee a Guyde to a People to wit the man who speaketh the Word of GOD and not his owne Dreames believeth the Trueth which hee teacheth and hath his conversation answerable 2. The best respect that a Preacher can craue or that a People can giue to a Preacher eyther in his lyfe-tyme or after is to remember the Trueth of GOD taught by him and to make vse thereof 3. In as farre as Preachers haue spoken the Word of GOD and made it the ende of their conversation People are commanded heere to remember Them and imitate Their Fayth but no farther Vers. 8. IESVS CHRIST the same yesterday and to day and for ever THis Sentence SERVETH FIRST To show the aeternitie and immutabilitie of IESVS CHRIST in Himselfe and all His Properties of Trueth and Loue and Pittie c. AGAYNE It serveth for a Reason of keeping fast the Doctrine taught from Him by our faythfull Leaders because IESVS CHRIST will still allowe and mayntayne that Trueth once given out by Himselfe and can not choose to change His Trueth being first and last lyke Himselfe AND THIRDLIE It serveth to encowrage vs to bee constant in the Fayth because IESVS CHRIST is vnchangeablie the same in loue and care towardes those who belieue in Him in all Ages for their preservation and deliverance in all Cases wherein they can fall for His Trueth as Hee hath given proofe in
To day if yee will heare His Voyce harden not your heartes as in the Provocation Vers. 16. For some when they had heard did provoke how-be-it not all that came out of Aegypt by Moses NOw the Apostle draweth Collections from the wordes of the Prophet in the PSALME repeating the wordes of the Text which speake of the Provocation of the Fathers vers 15. Wherevpon bee inferreth That there were some at least hearers of the Word which provoked GOD albeit not all For whose cause David had reason to giue Advertisement to their Posteritie to beware of the lyke and the wryter of the Epistle reason to applye the same vnto them vers 16. THEN 1. From the Apostle's handeling of the Text which hee hath in hand all must LEARNE Not lightlie to passe Scripture but to consider both what is sayd expresselie in it and what is imported by consequence 2. Preachers practise is justified when they consider the circumstances of a Text and doe vrge dueties vpon their people or teach them doctrine from the Text. Vers. 17. But with whom was Hee grieved fourtie yeares Was it not with them that had sinned whose carcases fell in the Wildernesse HEE observeth another thing in his Text vpon the persons with whom GOD was grieved that first they are marked to haue sinned and afterwards punished Leaving to them to GATHER That where Sinne went before the Anger of GOD would followe vpon the Sinne and after the grieving of GOD Iudgement light vpon the Sinner Verse 18. And to whom sware He that they should not enter into His Rest but to them that believed not Vers. 19. So wee see that they could not enter in because of vnbeliefe HEE hath yet another Observation vpon the nature of the Sinne whereby GOD was provoked to sweare their damnation that sinned that it was Vnbeliefe vers 18. And formallie deduceth his doctrine by consequence That Misbeliefe did stoppe the Sinners Entrie into the Rest and made the Sinner to lye vnder an impossibilitie of entering vers 19. The vse of which Doctrine hee presseth in the next Chapter THEN 1. The Apostle leaveth vs to gather That aboue all other Sinnes Misbeliefe provoketh GOD to indignation moste 2. That as long as this Sinne lyeth on and getteth way it is impossible for a man to enter into GOD'S Rest. This Sinne alone is able to seclude him The summe of Chap. IV. HEE presseth the vse of the former Doctrine saying in substance Therefore bee feared to bee debarred from GOD'S Rest Vers. 1. For wee haue the offer of it as well as they onelie heere are the oddes They believed not Vers. 2. But wee who doe belieue enter into a Rest as DAVID'S wordes import For there are three Rests in the Scripture which may bee called GOD'S Rest 1. GOD'S Rest vpon the first Sabbath 2. The Rest of Canaan typicall 3. The Spirituall and true Rest of GOD'S People in CHRIST'S Kingdome which is a Delyverance and ceassing from Sinne and Miserie David doeth not meane of the Rest of the Sabbath in his Threatning because albeit the Worke of Creation was finished in the beginning of the Worlde and that Rest come and gone yet David speaketh of another Rest after that in the word of Threatning Vers. 3. That GOD'S Rest was past at the founding of the World is playne from Moses wordes Vers. 4. After which Rest David speaketh heere of another Rest Vers. 5. Wherein seeing Vnbelievers entered not Believers must enter Vers. 6. Agayne David meaneth not of the Rest of Canaan For after they had a long tyme dwelt in Canaan David yet setteth them a day during which they might enter into GOD'S Rest Vers. 7. For if the Rest of Canaan which Iesus or Iosua gaue vnto them had beene this true Rest then David would not haue spoken of another Rest after that Vers. 8. But speake hee doeth Therefore there is a Rest besyde these even that Spirituall Rest proper to GOD'S People Vers. 9. I call this a Rest because when GOD'S People cease to doe their owne workes and will it is lyke GOD'S Rest Vers. 10. Therefore let vs beware to bee debarred from this Rest by Vnbeliefe as they were Vers. 11. For GOD'S Word is as effectuall now as ever it was to discover the lurking Sinnes of the Heart howsoever men would cloake them Vers. 12. And GOD with whome wee haue to doe seeth vs throughlie Vers. 13. But rather seeing wee haue so great encowragement to get Entrie through IESVS CHRIST so Mercifull and Pittifull an High Priest Vers. 14 15. let vs bee steadfast in our Fayth and come confidentlie to get GOD'S Grace to helpe vs through all Difficulties in the way to that full Rest Vers. 16. The Doctrine of Chap. IV. Vers. 1. Let vs therefore feare lest a Promise beeing left vs of entering into His Rest anie of you should seeme to come short of it 1. IN the Exhortation hee layeth downe this ground That there is a Promise of Entrie to this Rest left vnto vs. THEN 1. The Entrie into GOD'S Rest is casten open to the Christian Church and encowragement given by offer and promise of entrie 2. Whyle it is to day this promise and invitation to it is left vnto vs notwithstanding that manie by-gone occasions of getting good and doing good bee spent and away 3. As long as this Mercifull Offer and Promise is kept to the fore vnto vs. wee should stirre vp our selues to lay holde on it in tyme. 2. Therefore let vs feare lest anie of you seeme to come short of it The similitude is borrowed from the pryce of a Race THEN 1. A Race must bee runne ere wee come to our full Rest. 2. The constant Runner to the ende getteth Rest from Sinne and Miserie and a quyet Possession of Happinesse at the Races ende 3. The Apostate and hee who by Misbeliefe breaketh off his Course and runneth not on at may bee commeth short and attayneth not vnto it 4. The Apostasie of some and possibilitie of Apostasie of moe Professoures should not weaken anie man's Fayth but rather terrifie him from Misbeliefe 5. There is a right kynde of feare of perishing to wit such as hindereth not assurance of Fayth but rather serveth to guarde it and spurreth on a man to Perseverance 6. We must not onelie feare by misbelieving to come short but to seeme or giue anie appearance of comming short Vers. 2. For vnto vs was the Gospell preached as well as vnto them but the Word preached did not profite them not beeing mixed with Fayth in them that heard it 1. TO make the Example the more to vrge them hee sayeth The Gospell was preached to them whome GOD debarred for Misbeliefe from His Rest. THEN 1. The Evangell was preached in the Wildernesse for substance of Trueth albeit not in such fulnesse of Doctrine and clearnesse of Trueth as now 2. The preaching of it in clearnesse now must make the Misbelievers of it in no lesse danger of beeing debarred from that Rest
than the olde Israelites yea rather in more 2. The cause of their debarring is The Word was not mixed with Fayth in them and so profited them not THEN 1. As a Medicinall Drinke must haue the due Ingredientes mixed with it so must the Word haue Fayth mixed with it joyning it selfe with all the partes of the Trueth closelie 2. Fayth can wall with nothing nor bee mixed with anie Trueth but the Worde and the Worde will not joyne nor wall nor mixe with Conceats Opinions Presumption but with Fayth that is it will bee receaved not as a Conjecture or possible Trueth but for Divine and infallible Trueth else it profiteth not 3. Hearers of the Worde may blame their Misbeliefe if they get not profite 4. Albeit a man get light by the Worde and some tasting of temporarie Ioye and Honour and Riches also by professing or preaching of it yet hee receaveth not profit except hee get entrie into GOD'S Rest thereby for all these turne to Conviction Vers. 3. For wee which haue believed doe enter into Rest as Hee sayde As I haue sworne in My Wrath if they shall enter into My Rest although the workes were finished from the foundation of the Worlde Reade the summe of this Chapter Vers. 2.3.5 for clearing of his reasoning HEE prooveth that Believers enter into GOD'S Rest because GOD excludeth by His Threatning Misbelievers onelie THEN 1. Fearfull Threatninges of the Wicked carrie in their Bosome sweetest Promises to the Godlie and the Faythfull 2. Believers get a beginning of this Rest in this Worlde and a Possession of it in some degrees by Fayth Their Deliverie from Sinne and Miserie is begunne Their Lyfe and Peace and Ioye is begunne Vers. 4. For Hee spake in a certayne place of the seaventh day on this wyse And GOD did rest the seaventh day from all His Works Vers. 5. And in this place agayne If they shall enter into my Rest. HEE compareth places of Scripture and showeth the significations of Rest. THEN 1. Words in Scripture are taken in sundrie places in sundrie significations 2. Comparison of places will both show the diverse acceptions of anie worde and the proper meaning of it in everie place Vers. 6. Seeing therefore it remayneth that some must enter therein and they to whome it was first preached entered not in because of Unbeliefe THe full sentence of the sixt Verse is this Seeing therefore it remayneth that some must enter in and they to whome it was first preached entered not in because of Vnbeliefe it will follow by consequence that Believers doe enter in This latter parte is not expressed in the Text but left vnto vs to gather by consequence Whence WE LEARNE 1. That GOD alloweth vs to drawe consequences from His Scripture 2. Yea trayneth vs on by His owne Example to drawe them foorth by reason 3. Yea Hee will of necessitie force vs to draw consequences from His Wordes or else not let vs vnderstand His Meaning by leaving something not expressed to bee collected by vs. Vers. 7. Agayne Hee limiteth a certayne day saying in David To day after so long a tyme as it is sayde To day if yee will heare His Voyce harden not your heartes IN that hee reasoneth from the circumstance of tyme when David vttered these wordes hee teacheth vs That oftentymes there is matter of great moment imported in the least circumstances of the Scriptures wryting and therefore that the circumstances of tyme place and person who speaketh and to whome and at what tyme c. should not bee passed over in our consideration of a Text but diligentlie bee marked Vers. 8. For if IESUS had given them rest then would Hee not afterwardes haue spoken of another day Vers. 9. There remayneth therefore a rest to the people of GOD. Vers. 10. For Hee that is entered into His Rest Hee also hath ceased from His owne workes as GOD did from His. 1. THIS reasoning from the tyme of David's speaking SHOWETH How infalliblie they were ledde that wrote the Scripture that they could not fayle in setting downe a worde nor speake one worde that could crosse anie other worde spoken by anie other Prophet before or after 2. David taught of the Spirituall Rest in his tyme and so did Moses THEN 1. The olde Church was not straytned with earthlie promises so but that they had Heavenlie and Spirituall Promises given them also as signified by the earthlie and typicall promises 2. Their types had some starre-light of interpretation and they were taught to looke through the vayle of Ceremonies and Types 3. Hee sayeth Hee that is entered into His Rest. ceaseth from His owne workes THEN 1. Before a man bee reconciled to GOD by Fayth in CHRIST hee is working his owne workes doing his owne will and not GOD'S 2. Hee is working without ceasing his owne vnrest and his owne torment which hee procureth by working his owne will 3. The Man that thinketh hee is entered into GOD'S Rest must bee GOD'S Worke-man and no more worke what pleaseth himselfe but what pleaseth GOD ceasing from sinfull workes and doing what is lawfull and good in way of obedience vnto Him Vers. 11. Let vs labour therefore to enter into that Rest lest anie man fall after the same example of vnbeliefe 1. IN the third verse hee sayde the Believers entered into GOD'S Rest Heere hee exhorteth the Believer to labour to enter into it THEN 1. The Rest of GOD is entered into by degrees 2. They who haue entered must studie to enter yet more going on from Fayth to Fayth and from Obedience to farther Obedience and from Grace to Grace till they haue gone all the Way that leadeth vnto Glorie 2. Hee requyreth Labour and Diligence to enter in THEN 1. GOD'S Rest is no rest to the flesh but Rest to the Soule as MATTH xj 29 CHRIST promiseth 2. Without Care and Diligence a man can not promise to himselfe to enter in For the Way is called STRAYT which leadeth vnto Heaven 3. Hee requyreth this Diligence lest a man fall as the Israelites did THEN As some of the Israelites fell in a temporall misbeliefe and drew on temporall judgementes vpon themselues as Moses and Aaron So may Professoures now also doe even Elect. Agayne as some fell in vnbelâ—efe with hardened heartes yea in obstinate misbeliefe and perished in their sinne So yet amongst Professours some may fall into obstinate misbeliefe and perish except they giue diligence to make progresse towardes their Rest. Vers. 12. For the Worde of GOD is quicke and powerfull and sharper than anie two-edged Sworde pearcing even to the divyding a-sunder of Soule and Spirite and of the Ioyntes and Marrow and is a discerner of the Thoughts and Intents of the Heart 1. LEst anie should shift off this Threatning as expyred with those to whome it was first spoken or cloake and dissemble their sinnes and purpose of defection when they should see their tyme hee letteth them know the Power of the Worde and of GOD their