perfectlie expiated all their sinnes 3. Hee hath not made Purchase of some Graces vnto them onelie for a certayne tyme so as Hee will let them bee taken out of His Hand afterwardes and perish but Hee hath PERFECTED them for ever 4. Hee hath not appoyncted anie offering for them to bee made by anie other after Him But hath made ONE Offering HIMSELFE for them which satisfieth for ever so as the Father craveth no more offering for expiating their sinne for ever For GOD hath set foorth CHRIST to bee a Propitiation through Fayth in His Bloode ROM lij 25 That is GOD maketh it manifest by His Gospell that Hee is pacified in CHRIST towardes them that belieue in His Bloode that belieue in Him crucified Vers. 15. Whereof the holie Ghost also is a Witnesse vnto vs For after that Hee had sayde before Vers. 16. This is the Covenant that I will make with them after those dayes sayeth the LORD I will put My Lawes into their Hearts and in their Myndes will I wryte them Vers. 17. And their sinnes and iniquities will I remember no more HEE prooveth that it is needlesse there should bee anie repetition of a sacrifice for sinne in the New Testament Because Remission of sinnes purchased by Christ's death who is the Testatour is still in force continuallie in Christ's Kingdome there beeing an Article of the Covenant for Remission of sinnes to the Confederated And if Remission of sinnes bee no Oblation for sinne can bee vers 18. 1. Hee sayeth that the holie Ghost is Witnesse vnto vs of this Trueth That Christ can not bee offered agayne THEN 1. Wee who doe teach this Doctrine and deny anie more offering of Christ as a sacrifice haue the holie Ghoste testifying for vs. 2. The holie Ghoste is Author of the Scripture and doeth speake vnto vs there-by 2. Hee declareth the Newe Covenant to bee of the holie Ghosts making and calleth Him THE LORD Wherein hee teacheth vs 1. That the holie Ghoste it a distinct person of the Godhead bearing witnesse by Himselfe to the Church of the Trueth 2. And one in essence with the Father and the Sonne even the LORD IEHOVAH Author of the Newe Covenant with the Father and the Sonne Vers. 18. Now where Remission of these is there is no more offering for sinne FROM this Article of Remission of sinnes in the Newe Covenant hee concludeth No more offering for sinne but once vnder this Covenant Because sinne is expiated QVEST. Howe then could there bee Remission of sinne vnder the Lawe where there was daylie offering for sinne Or if there was Remission howe could there bee offering for sinne I ANSWERE There is a Remission granted vpon Suretie given for Satisfaction to bee made for the partie remitted and there is a Remission granted for Satisfaction alreadie made for the partie remitted The Remission that the Fathers vnder the Lawe had was of the first sorte Vpon Promise of the Mediatour to come and to satisfie And with Remission of this sorte a typicall sacrifice might stand for signifying that the true expiatorie Sacrifice was not yet payed but was comming to bee payed But the Remission that wee get vnder the Gospell is vpon Satisfaction alreadie made by the true Expiatorie and Satisfactorie Sacrifice of IESVS CHRIST done and ended with the personall suffering And this sorte of Remission is it whereof the Apostle heere speaketh and it admitteth no manner of offering for sinne neyther typicall offering because Christ is come and hath fulfilled what the typicall sacrifice did signifie neyther the repeating of the true Expiatorie Sacrifice of Christs Bodie because then Christ behooved to suffer daylie and die daylie after that hee hath made satisfaction And beside these two sortes of offering the â—ewish bloodie sacrifices typicall and the true Expiatorie bloodie Sacrifice of Christ's Bodie on the Crosse the Scripture acknowledgeth none So the meaning of 〈◊〉 Apostle in these wordes must bee this Where Remission of sinnes is alreadie purchased by offering of the true Expiatorie Sacrifice as nowe it is vnder the New Covenant there no more offering can bee for sinne anie more THEN 1. The Apostle acknowledgeth no vse for anie sacrifice vnder the Newe Testament after Christ's Ascention else his Reason should not holde 2. The sacrifice which is offered to wit the Bodie of IESVS hath alreadie suffered for sinne so that nowe the Remission of those that is of sinne and iniquitie ALL SORT of the Elects sinnes is obtayned there-by alreadie 3. Not onelie NO SACRIFICE is anie more to bee offered for sinne vnder the Newe Covenant but also No OFFERING sayeth hee bloodie or vnbloodie is to bee offered 4. That Church which pretendeth to offer anie Offering for sinnes of quicke or dead nowe vnder the Gospell professeth That no Remission of sinne is to bee had in such a Church Because vvhere there is Remission of sinne there is no more offering for sinne sayeth the Apostle expresslie Vers. 19. Having therefore Brethren boldnesse to enter into the Holiest by the Blood of IESUS FROM the by-past Doctrine of Christ's Excelcellencie and Riches of Grace which commeth vnto vs through him hee draweth Exhortations for vse-making of this Doctrine in soundnesse of Fayth and the Fruites there-of vnto the ende of the Epistle And first hee exhorteth To seeke vnto Communion with GOD in Heaven through Christ vsing the tearmes of the Ceremoniall Lawe but mixed with wordes touching the Excellencie of the thing signified aboue those Ceremonies to showe the Hebrewes That those Ceremonies had nothing in themselues but did serue to represent Christ and his Benefites And so to drawe them from those shadowes vnto the trueth of that which once beeing signified by them is nowe manifested in Christ. To make the Exhortation to bee the better receaved bee setteth downe sundrie Priviledges of the Faythfull vers 19.20.21 From which hee inferreth his Exhortation vers 22. For the first Priviledge hee sayeth Wee haue libertie to enter into the Holiest That is Into Heaven 1. In that hee maketh this Priviledge proper to the societie of Christians himselfe and others hee teacheth vs 1. That so long as men are without Christ they are debarred out of Heaven no Doore nor Way open but the flaming Sword of GOD'S Iustice to keepe out everie one that shall preasse to enter before Christ bring them But such as come to Christ by Fayth Heaven is opened vnto them and the Doore cast vp for them to enter in who were exyled before 2. Next hee commendeth this Priviledge by calling the Place The Holiest the Place where GODS HOLINESSE dwelleth represented by the Sanctuarie where nothing can enter but that which is holie Teaching vs there-by That the Faythfull are so washen from their sinnes through Fayth in Christ that GOD will admit them into the Place of His Dwelling into His Heavenlie Sanctuarie by Fayth nowe and Fruition heere-after 3. Hee commendeth this Priviledge by calling it a Libertie The word properlie signifieth Libertie to speake
endure to thinke of a separation will not quyte the true Religion nor anie knowne poynct of CHRIST'S Trueth and is vsing the meanes to get GOD'S Peace albeit it might seeme to it selfe because of the present sense of wrath to bee in the selfe-same estate that is heere descrybed yet is it free as yet of the sinne agaynst the holie Ghost and not to bee reckoned amongst Adversaries but amongst the Friendes and Lovers of CHRIST howe vehementlie so-ever Satan's suggestions beare in the contrarie 3. In that by setting before them the fearfull estate of Apostates from the knowne Trueth of the true Religion hee laboureth to strengthen them agaynst the feare of persecution WHENCE WEE LEARNE That if Apostates before they make Apostasie from the true Religion did fore-see their owne daunger as after Apostasie they are made to fore-see their owne condemnation all the terrour of all the torment which man could put them vnto and all the allurementes which this worlde coulde giue them would not mooue them to quyte the least poynct of the Trueth of true Religion Vers. 28. Hee that despysed Moses law died without mercie vnder two or three witnesses Vers. 29. Of howe much sorer punishment suppose yee shall he be thought worthie who hath troden vnder foot the Sonne of GOD and hath counted the Blood of the Covenant wherewith hee was sanctified an vnholie thing and hath done despyte vnto the Spirit of Grace HEE prooveth the equitie of their judgement by the proportion of their punishment who despysed the Law of Moses THEN As sinnes are greater so must the punishment bee greater and the Conscience beeing posed as heere can not but subscrybe to the proportion 2. To make the Sinne appeare the better hee poyncteth out some particular sinnes involved within this great Sinne. For clearing whereof it may bee asked Howe can the Apostates treade the Bloode of the Sonne of GOD vnder foote c. I ANSWERE They can not indeede by physicall action but by doing the equivalent sinne they are accounted of GOD to doe it by judiciall interpretation Their Apostasie importeth their agreeing to doe CHRIST as much indignitie as if they did offer Him this personall violence Their deedes showe that they haue this base esteemation of CHRIST and His blood and no better For what sayeth the Apostate of CHRIST by his deede but That Hee is not worthie to bee professed or avowed or followed And what is this in effect but to treade Him vnder all these base thinges which the Apostate preferreth before Him And so is to bee vnderstoode of the Bloode of CHRIST and His Spirit QVEST. But howe can the Reprobate bee sayde to bee sanctified by the Bloode of the Covenant I ANSWERE There is a sanctification to the purifying of the flesh and a sanctification to the purifying of the conscience from dead workes to serue the Living GOD HEBR. ix 13.14 The sanctification externall to the purifying of the flesh consisteth in the man's separation from the world and dedication vnto GOD'S service by Calling and Covenant common to all the members of the visible Church and it is forcible thus farre as to bring a man into credite and esteemation as a Saynct before men and vnto the common Priviledges of the Church wherevpon as Men so GOD also speaketh vnto him and of him as one of His People and dealeth with him in his externall dispensation as with one of His owne People In this sense all the Congregation of Israell and everie one of them is called holie yea Core also and his followers Numb 16.3 The Sanctification internall by renovation consisteth in a man's separation from the state of Nature to the state of Grace from his olde conditions to bee a new creature indeede By this latter sorte a Reprobate can not bee called sanctified but by the former hee may bee called sanctified and that by vertue of the Bloode of the Covenant albeit hee should not get anie farther good thereby For as the Bloode of CHRIST hath vertue to cleanse the Conscience and renew the Soule which commeth vnto it truelie and spirituallie So it must haue force to doe that which is lesse that is purifie the flesh and externall condition of the man who commeth vnto it outwardlie onelie as the Types did vnder the Lawe wherevpon an hypocrite in the Christian Church must bee accounted one of the Congregation of the Saynctes as well as an hypocrite vnder the Lawe was so called because Christ's Bloode can not bee inferiour to the Types which were of this force to sanctifie men to the purifying of the flesh Or wee may say more shortlie There is a sanctification by consecration when anie thing is devoted or dedicated vnto GOD and a sanctification by inhabitation of the holie Spirit 2. Cor. vj. 16.17.18 Of the former sorte the Censers of Core Dathan and Abirim are called holie And the reason is given Because they offered them before the LORD therefore they are halowed Numb xvj 38 And in this sense all the members of the visible Church even such as afterwardes doe prooue Apostates are sanctified because they are offered and offer themselues vnto the LORD But the inhabitation of the holie Spirit is proper onlie to the Elect and GOD'S Children HENCE LEARNE 1. That all the members of the visible Church are so confederate vnto GOD that it is sacriledge for them not to seeke GOD'S Honour in all thinges or to bestowe themselues anie other way than for GOD. 2. Men are reckoned by GOD so to deale with CHRIST and His Blood and Covenant and Spirite as they make account thereof as they haue esteemation of CHRIST and His Bloode and Spirit 3. And their esteemation is not reckoned by their wordes or pretences but by their deeds as these doe importe so are they judged to esteeme 4. Because Apostasie from CHRIST importeth as much as Hee and His Doctrine are vnworthie to bee avowed or mayntayned by consequence it importeth also that CHRIST was not the Man Hee called Himselfe and that all His Spirite had taught them was vntrueth and therefore justlie heere doeth the Scripture challenge the Apostate of counting CHRIST'S Bloode no better than the blood of a common Malefactor and of giving the Lie to the HOLIE SPIRIT So fearfull a thing is it to make Defection from anie knowne parte of true Religion Vers. 30. For wee knowe Him that hath sayd Vengeance belongeth vnto Mee I will recompence sayth the LORD And agayne The LORD shall judge His People IN that hee prooveth the certayntie of their punishment out of Deuter. xxxij 35.36 LEARNE 1. That the justice and constancie of GOD'S Trueth in generall threatninges is sufficient to prooue the certayne punishment of particular sinnes 2. The punishment of Apostates of one kynde may evidence the punishment of Apostates of another kynde For it is the IEWES Apostasie to Idolatrie and worshipping of Images which in that place the LORD doeth threaten 2. Hee maketh the knowing of GOD who speaketh a proofe sufficient
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
learne the Trueth that they neede not to change agayne That is Must studie to know the Trueth soundlie and solidlie 2. And having learned it must not say and vnsay one day avowe it and another day quyte it For so GOD getteth not His due Glorie Beholders are not edified the man's Testimonie wanteth weyght with the Adversarie But hee must bee invincible in the Trueth who will neyther alter nor change or diminish anie thing of it for fead or favour 3. Hee giveth this for a ground of Constancie For Hee is faythfull who hath promised That is The Promises which IESVS hath made to such as constantlie belieue in Him shall bee surelie informed that no constant Professour of His Trueth shall bee ashamed THEN 1. Where wee haue a Promise of anie thing made vnto vs in Scripture wee may bee confident to obtayne it and bolde to avowe our hope thereof agaynst such as would teach vs the doctrine of Doubting wherevnto we are of our selues prone and enclyned and agaynst such as shake the assurance of the Sayncts perseverance 2. The ground of our Confidence is not in our selues but in the faythfulnesse of IESVS CHRIST who hath promised such Graces to His Children 3. Our bolde avowing of our Hope is not a bragging of our owne strength but a magnifying of CHRIST'S Faythfulnesse Vers. 24. And let vs consider one another to provoke vnto loue and to good works HEE strengtheneth his former Exhortation by giving of Directions to farther their Obedience therevnto And first for mutuall vp-stirring one of another WHEREOF WEE LEARNE 1. That mutuall Edification of Christians amongst themselues and sharpening one of another is a speciall helpe to Constancie in true Religion and a Preservatiue agaynst Apostasie 2. Prudence is requyred heerevnto that mutuallie wee obserue one another's Disposition Giftes Experience Vertues and Faultes that wee may the better fitte our selues to doe good each one of vs to another and to receaue good each one of another in our Christian conversing together 3. A Godlie stryving one with another who shall bee first in loue and well-doing is better than the ordinarie stryfe who shall exceede others in Vanitie and superfluitie of Apparrell and Fare Vers. 25. Not forsaking the assembling of our selues together as the manner of some is but exhorting one another and so much the more as yee see the Day approaching ANother Meane to this same ende is the frequenting of Christian Assemblies and Meetinges which may farther this purpose of mutuall edification AND THEREFORE 1. Church Assemblies must bee well keeped by such as doe mynde to prooue constant in the true Religion 2. Christian Meetinges also of private Christians for mutuall conference and exhorting one of another is not to bee neglected nor forsaken but to bee vsed for keeping vnitie in the Church and not to foster Schisme or hinder the publicke Assemblies 2. Hee taxeth the fault of some amongst them who in Schisme or purpose of Apostasie with-drewe themselues from all Church Assemblies and Christian Meetinges and fell backe agayne or were in the way of falling backe to the denyall of CHRIST openlie THEN 1. Separation from the true Church and Christian Societie of the Faythfull is a remarkeable evill 2. The Schisme or Apostasie of others should not weaken vs in following anie good Meane of Edification but rather stirre vs vp vnto more diligence lest by negligence wee fall piece and piece backe after their example 3. Hee maketh the approaching of the Day to wit of GOD'S Iudgement a speciall motiue to vse the Meanes diligentlie and make vs constant in the Fayth THEN 1. The Day of GOD'S Iudgement should still bee looked vnto as a thing neare-hand even at the doores because it is but a verie LITTLE and our Day shall come yea and but a LITTLE time till our LORD shall come to Iudgement 2. The consideration of the Daye of Iudgement is a fitte Meane to sharpen vs vnto all good Dueties which may make our reckoning to bee farthered at that Day and to make vs boldlie mayntayne the Trueth agaynst all feare of men Vers. 26. For if wee sinne wilfullie after that wee haue receaved the knowledge of the Trueth there remayneth no more sacrifice for sinnes ANother Motiue to constancie in the trueth of Religion taken from the fearfull case of wilfull Apostates who sinning the Sinne agaynst the holie Ghost are secluded for ever from Mercie I say the Sinne agaynst the holie Ghost because wee shall finde the Sinne heere descrybed not to bee anie particular sinne agaynst the Lawe but agaynst the GOSPELL Not a sinne agaynst some poynct of Trueth but agaynst CHRIST'S whole Doctrine Not of infirmitie but wilfulnesse Not of rashnesse but of deliberation wittinglie and willinglie Not of ignorance but after Illumination and Profession Such as Iewes turned Christians revolting from Christianitie backe agayne to their former hostilitie agaynst CHRIST did commit It is true manie who commit lesser sinnes get never grace to repent and manie who make defection in some poynct of their profession may bee secluded from Mercie there-after but this sinne heere descrybed is a wilfull rejecting of CHRIST and the Benefite of His Sacrifice after Illumination and Profession of the Fayth of CHRIST THEN 1. As Apostasie from the true Religion lyeth nearest vnto this Sinne so they who desire to bee fred of this Sinne must bee the more carefull to bee constant in the profession of everie poynct of the Trueth of the Gospell 2. If a man reject the Benefite of that ONCE OFFERED SACRIFICE of CHRIST there is no other Sacrifice for Sinne after that nor anie other meane to helpe him But if a man seeke vnto IESVS CHRIST and will not quyte Him what-so-ever hee may thinke of the haynousnesse of his owne sinnes the Sacrifice which IESVS offered for sinnes remayneth where-by hee may bee saved Vers. 27. But a certayne fearfull looking for of judgement and fierie indignation which shall devoure the Adversaries HAving secluded the Apostate from Mercie hee goeth on in these wordes to showe his miserable estate WHERE-OF WEE GATHER 1. That the wilfull Apostate from the Fayth of CHRIST is also a wilfull Adversarie to CHRIST of the highest sorte Part-taker of Satan's sinne and Satan's profession 2. That everie Apostate of this sorte is destitute of GOD'S Peace selfe-condemned desperate of Salvation hopelesse of Reliefe without all purpose of Repentance or vsing meanes of helpe stricken with the fore-sight of the Wrath comming vpon him and made to expect it although hee should dissemble it never so much 3. The Apostate's feare shall come vpon him judgement aunswerable to his sinne the indignation and wrath of GOD yea fierie â—ndignation the most terrible that can bee thought vpon which hee shall not escape but it shall devoure him swallowe him vp and feede vpon his bodie and soule even for ever 2. In that hee maketh this the judgement of CHRIST'S Adversaries WEE LEARNE That the soule which loveth CHRIST and can not quyte Him can not
our conception helped 1. CHRIST the Sonne is called the Brightnessâ— of His Fathers Glorie The similitude is borrowed from the Sonne beams Then 1. As the Father is glorious so is CHRIST His Sonne glorious with the same Glorie Therefore 1. Cor. 2.8 Hee is called the LORD of Glorie 2. As the beames of light haue their originall from the Sunne so hath CHRIST His originall of the Father and is vnseparable from Him for as the Sunne was never without its light so neyther was the Father ever without the Sonne but coëternallie with Him 3. As the Sunne is not manifested but by its owne brightnesse So the inaccessible light of the Fathers Glorie is not revealed to the creature but by the Sonne 2. CHRIST is called the expresse Image of the Fathers Person The similitude is borrowed from a Signets impression which representeth all the lineaments of the Seale Then 1. The Father is one person and the Sonne is another person of the Godhead having His owne proper subsistence distinct from the Father 2. The Sonne resembleth the Father fullie and perfectlie so that there is no perfection in the Father but the same is substantiallie in the Sonne As the Father is Eternall Omnipotent Omnipresent infinite in Wisedome Goodnesse Mercle Holinesse and all other Perfections So is the Sonne Omnipotent Eternall and all that the Father is 3. Whatsoever Perfection wee can perceiue in CHRIST shyning in His Manhead or Word or Workes the same wee may conclude to bee in the Father also whose resemblance and expresse Image Hee is Finde wee CHRIST good and mercifull loving and pittifull meeke and lowlie not abhorring the most vyle and miserable whether in soule or bodie that commeth vnto Him for reliefe wee may bee assured that such a one is the Father and no other wayes mynded to such as seeke vnto Him through CHRIST 3. CHRIST vpholdeth all things by the word of His power Then 1. The preservation of the creatures as well as their creation is from Christ. The Father vpholdeth all so doeth the Sonne 2. What Hee doeth Hee doeth as Omnipotent GOD by His Word without trouble or burthen As Hee spake and all was done So Hee but by His Word commandeth and all standeth fast And this His Word is nothing else but His powerfull Will ordayning thinges to bee and continue and powerfullie making them so to bee and continue so long as Hee will 4. CHHIST by Himselfe purged our sinnes To wit by bearing our sinnes vpon his Bodie on the Tree 1. Pet. 24. Then 1. Our sinnes are a filthinesse that must bee purged 2. The satisfactorie cleansing of our sinnes is not a thing to bee done by mens meritorious doinges or sufferinges but alreadie done and ended by CHRIST before Hee ascended and that by Himselfe alone all creatures beeing secluded 3. Hee that vpholdeth all thinges by the Word of His owne Power and Hee that purged our sinnes by His owne Blood is but one selfe same Person GOD and Man is Hee in one person 5. CHRIST sate downe on the right Hand of the Majestie on high That is when CHRIST had cleansed our sinnes by his death hee ascended to Heaven and possessed himselfe as Man in the fellowship of the same Glorie which as GOD hee had before the Worlde was Iohn 17.4.5 Then 1. The Sonne is joyned in the fellowship of the same Glorie with the Father as well in his Manhead after his Resurrection as in his Godhead before his Incarnation For though the Glorie of CHRISTS Godhead was hid for a whyle by the sufferinges of his Manhead yet was it not abolished nor in it selfe abated thereby but the Manhead first was assumed vnto the vnitie of Person with the Godhead that our Ransome might bee rich and then to the vnion of the same Glorie that the Redeemer after the Ransomes paying might bee altogether glorious 2. Seeing Hee that hath cleansed our sinnes is so glorious a Person all the meanes of his cleansing vs how base soever such as were his Hunger and Thirst his Povertie and Weaknesse his shâ—mefull and paynfull Death should bee glorious in our eyes also 3. Majestie and Magnificence and Grandour properlie so called is the LORDS The highest excellencies of the creature are but sparkes of his Majestie and weake resemblances onelie albeit their earthlie glorie often holde mens eyes so as they forget the LORDS Greatnesse Vers. 4. Beeing made so much better than the Angels as Hee hath by Inheritance obtayned a more excellent Name than they 1. HEe prooveth Christ to bee greater than the Angels because his Name is more excellent than theirs For they are called Angels and hee GODS Sonne which hee is sayde to haue by Inheritance as due to him both as God by eternall generation and as Man by assumption of our nature in vnitie of one person according to which hee is not the adopted but naturall Sonne of GOD Filius natus non filius factus Then GOD giveth not ydle Titles as GOD calleth thinges so they are or are made to bee CHRIST as GOD is called GODS Sonne because by eternall generation hee is so as Man hee is called GODS Sonne because by assumption of the humane nature vnto the personall vnion of his Godhead hee is made so to bee 2. As farre as Sonneship is aboue servile employment as farre is CHRIST more excellent than the Angels Vers. 5. For vnto which of the Angels sayde Hee at anie tyme Thou art My Sonne this day haue I begotten Thee And agayne I will bee to Him a Father and Hee shall bee to Mee a Sonne 1. HEe prooveth his poynt by Scripture PSAL. 2.7 2. SAM 7.19 and putteth them to improbation of his Doctrine by Scripture if they could Then 1. In the true Primitiue Church in matters of Religion all Authoritie was silent Divine Scripture spake determined questioned points of Trueth 2. The Apostle counted it sufficient to bring Scripture for his Doctrine and permitteth no impugning of it but by Scripture 2. Onelie of CHRIST sayeth GOD I haue begotten Thee Then 1. Howsoever GOD hath manie Sonnes by Creation by Office by Grace and Adoption yet a Sonne by Generation a natiue Sonne hath Hee none but CHRIST 2. CHRIST is of the same Nature and Essence with the Father consubstantiall with him because begotten of him in himselfe without beginning the Sonne beeing eternallie in the Father and the Father eternallie in the Sonne of the selfe-same Nature and Godhead 3. This day haue I begotten Thee Beeing vnderstoode of CHRIST according to his Godhead signifieth the Fathers tymelesse eternall perpetuallie constant and present generation of his Sonne in himselfe Beeing vnderstoode according to his State in his Manhead it signifieth the Fathers bringing foorth of the Sonne to the knowledge of the Worlde and declaring him to bee the Sonne of GOD with power by his Resurrection from the dead ROM 1.4 These places it is true were spoken of David and Salomon as Types of Christ typicallie in a slender resemblance PSAL.
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