An Exposition of Pauls Epistles

The Doctrine of Chap. X.

THat he may yet further show the impossibility of offering Christ oftener, he giveth the often repetition of Levitical Sacrifices, year by year, for a reason of their imperfection and inability to perfect the worshiper: and therefore, of necessity Christ's Sacrifice could not be repeated, except we should make it imperfect, like the Levitical, and unable to perfect the worshiper, as the Legal Sacrifice was.

The force of his reasoning is this: The most solemn Sacrifice offered by the High Priest himself, Levite. 16. and lest subject to repetition of all the Sacrifices, being offered not so often as each month, or each week, or each day, as some Sacrifices were, but once a year only; yet, because they were repeated, year by year, they were declared, by this means, unable ever to make the comers thereunto perfect. Therefore, Christ's Sacrifice could not be often offered; lest, for that same reason, it should be found imperfect also. And, this is his drift in verse. 1.

He proveth his reason to be good, thus: If they could have perfected the commer, then they should not have been repeated, but ceased from being offered, because they should have delivered the worshiper, perfectly, from sin: and, having done that, the repetition was to no purpose, verse. 2. But they did not free the worshiper from sin; for, still after offering he professed himself guilty (for anything these Sacrifices could do) by offering of a new offering, verse. 3. And no wonder, because such Sacrifices were not worthy to expiate sin; and, so, unable to take away sin: and, so also, unable to quiet the conscience.

THE Old Covenant is called the Law, because it was drawn up in a Legal form, upon conditions of obedience to the Law: and Grace and Life in Jesus Christ to come, were set before them in shadows, not in a clear manner, as in the Gospel.

Then, 1. In the Old Covenant, the Law was expressly urged, and Grace in the Messias covered, and hid, under Veils. 2. Christ, and his Grace, and the good things which come by him, were not so hid, but they might have been seen, albeit but darkly, being as by their shadows, represented. 3. The revealing of Christ, and his benefits, under the Gospel, and under the Law, differ as far in measure of light, as the shadow of a thing, and the lively image thereof, drawn with all the lineaments. For, they saw Christ, and Righteousness, and Eternal Life through him, as those which are in the house see the shadow of a man coming, before he enter within the doors: but, we, with open face, behold in the Gospel, as in a Mirrour, Christ's Glory shining; Christ, in the preaching of his word, crucified before our Eyes, as it were, and bringing with him life, and immortality, to light.

2. He maketh the repeating of the Sacrifices, a reason of their inability to perfect the comers thereunto: That is, perfectly to satisfy for those, who came to the Sacrifice, and to sanctify, and save them, in whose name it was offered.

Then, 1. A Sacrifice that perfectly satisfieth God's Justice for sin, cannot be repeated: and, a Sacrifice which hath need to be repeated, hath not perfectly satisfied God's Justice for the sinner, nor perfected the sinner, for whom it is offered, by doing all that Justice required, to purchase Justification, Sanctification, and Salvation, to him. 2. Whosoever will have Christ offered up in a Sacrifice oftener than once, whether by himself, or by another, denieth the perfection of that Sacrifice on the Cross; denieth, that by that one Sacrifice purchase is made of all that, is required to perfect sinners, which is fearful blasphemy.

By way of question, he asketh, Would not those Sacrifices have ceased to be offered, if they could have made the comers thereunto perfect?

Then, The Apostle esteemeth this Reason so clear, that any man, of sound judgment, being asked the question, must, of necessity, grant it. For, Natures light doth teach thus much, That if a Sacrifice do all that is to be done for the sinner, it standeth there, because there is no more to do. If it pay the full price of the sinners expiation, at once offering, what need can there be to offer it over again? And therefore, if Christ's one Sacrifice, once offered, perfect the comers thereunto, must it not cease to be offered anymore, by this reasoning of the Apostle? For, if he have made a perfect purchase of whatsoever is required to perfect us, by once offering, Wisdom, and Justice will not suffer the price of the purchase to be offered again. And if he must be offered again, he hath not perfected the purchase for us, by any Offering going before.

2. The Apostle his Reason, why a Sacrifice which perfecteth the worshiper, must cease to be offered, is; Because, that the worshiper once purged, should have no more conscience of sins. By which he meaneth not, that the purged worshiper may do, hereafter, what he listeth, and make no conscience. to sin: nor yet, that after he is purged, and falleth into a new sin, he should not take with his guiltiness, and repent, and run again to the benefit of that Sacrifice: But this he meaneth, That the purging of his conscience, by virtue of a perfect Sacrifice, is such, that he is freed from the just challenge, and condemnatory Sentence of the conscience, for that sin wherefrom he is purged.

Quest. How is it then, will you say, that many of God's Children are often times troubled with the guiltiness of their Conscience, for those same sins which they have repented and sought pardon for through Christ's sacrifice, and found remission intimated, and peace granted?

I answer, Not for any imperfection of the sacrifice, or of their remission; but for the weakness of their holding of the ever-flowing Virtue of that once offered sacrifice, and the remission granted there-through.

Then, 1. He that is purged by virtue of the sacrifice of Christ, hath God's Warrant to have a quiet and peaceable conscience. 2. And if he have a challenge, after he is fled to this sacrifice, he may, by God's approbation, stop the same, by opposing the virtue of that perfect sacrifice to the challenge.

3. The comers unto the sacrifice, to have benefit thereby, verse. 1. are here called Worshippers, verse. 2.

Then, the Lord reckoneth it a part of Divine service and worship done unto him, to come and seek the benefit of that sacrifice, whereby he is pacified, and we ransomed.

4. To make the worshipper perfect, v. 1. is expounded, by purging them, & delivering them from the conscience of sin, v. 2.

Then, that sacrifice which purgeth the conscience from sin, doth also perfect the man: Neither needeth he anything unto salvation, which such a sacrifice doth not purchase. And such is that once offered sacrifice of Christ.

He proveth, That the Levitical sacrifices took not away the conscience of sin, because there was a yearly commemoration made of the same sins; not only of that year, but also of former: yea, beside the commemoration expressly done by the Priest, even in these repeated sacrifices, saith he, there was in effect, a real taking up again of those sins for which sacrifice had been offered before: because the offering of sacrifice a new, did plainly import, That by no preceding sacrifice was the ransom of the sinner paid. And so in effect, the Sacrificers did profess, That for anything which the former sacrifice could merit, their sins remained unexpiated.

Quest. But you will ask, Were not Believers under the Law, purged from their sins, and made clean, and white as snow? Psal. 51.7.

I answer, Yes, indeed; but not by virtue of those Typical sacrifices, but by virtue of the sacrifice signified by them; to wit, the sacrifice of the true Lamb of God, which taketh away the sins of the World. And therefore, when Atonement and expiation of sin is attributed to the Levitical sacrifices, as Lev. 17.11. the form of speech is Sacramental, the property of the thing signified being ascribed to the sign, as was marked before.

Quest. But do not we Christians make a commemoration of our sins year by year? yea daily remembering even the sins of our youth, & deprecating the wrath which they deserve?

I answer, It is true, we do; but not by way of offering a sacrifice, as they: for of them it is said here, In those sacrifices there is a remembrance of sin.

Quest. What is the difference betwixt commemoration of sin, without renewd sacrifice, and commemoration of sin, with renewed sacrifices? betwixt the Jews commemoration of sins year by year, spoken of in this place, and the commemoration which true Christians do make?

I answer, The Jew in his solemn Commemoration of sin, by renewed sacrifice, did really profess two things: One, That no sacrifice formerly offered, was sufficient to expiate his sin, or cleanse his conscience. Another, That he had not sufficiently holden by Faith, that signified sacrifice which was to come; but had need, through the Spectacles and Transparent of these typical sacrifices enjoined for his help, to take a new view of that true sacrifice which was to come; of both which, the repeated sacrifice did bear witness. But we, by commemoration of our sins, and not sacrificing, profess, That by Christ's sacrifice already past, God's justice is so well satisfied, as there is no need of new sacrifice, nor of • ner offering of that one: And therefore, that we desire no other ransom but Christ's, which is paid already on the Cross; but only crave, to have by Faith, a better hold of Christ, who hath paid the ransom for us, that we may find the virtue of his ransom yet more and more in ourselves.

Quest. But, what if with the commemoration of sins, year by year, and day by day, we should pretend to join a Sacrifice, that new expiation might be made, by offering of Christ over again, as is pretended to be done nowadays?

I answer, By so doing, we should take away the Difference, which the Apostle here putteth betwixt the Levitical sacrifices and Christ, and make Christ's no better than theirs: We should avow, That Christ's sacrifice on the Cross, done by himself, was not a full ransom for our sins; but, that a man's offering were able to do that which Christ's sacrifice on the Cross had not done. Finally, with the Jew we should avow, that the true and satisfactory sacrifice, were not as yet come; nothing heretofore being done, which were able to pacify God, or purge the Worshippers from the Conscience of sin: For if a man think, that the price of expiation of sin be already paid, he doth but mock God's justice, and disgrace the Price paid, if he presume to pay the Price over again.

He giveth a Reason, why these Sacrifices could not pacify the conscience, even because it is not possible, that they should take away sin.

Then, 1. The conscience can never be purged, except it see sin taken away by a perfect sacrifice, and a ransom so worthy, as justice may be satisfied. 2. It is impossible that Atonement was properly made by the Levitical sacrifice, but only figuratively; because here it is said, It was impossible they could take away sins. 3. Sin is not wiped away by any unworthy mean: for, sin being the breach of the Law of nature, and of the written Law, God's Majesty so glorious, his Justice so exact, his Truth in threatening death to the offender, so constant, no less worthy sacrifice can expiate sin, than that which is of value to answer all these.

He proveth, by testimony of the 40 Psalm, verse. 6, 7, &c. That these sacrifices did never, by themselves, pacify God: and therefore, were not to endure longer than Christ should come, to fulfil what they did signify; and so abolish them.

Then of necessity, the Old Church was not altogether ignorant of the imperfection of their Legal service, for removing of their sins; and that the true expiation of their sins signified by these sacrifices, was to be sought in the Messias.

2. Christ is brought in by the Prophet, coming into the world: that is, taking on our nature, and manifesting himself in the flesh: because, by the Word, he is set before the Church of that time as incarnate, removing the Levitical Sacrifices, and offering himself in their place.

Then, the Word of God bringeth all Divine Truth to a present being unto Faith: and so, by prophecy, made Christ incarnate, present unto the Faith of the Fathers under the Law.

3. Christ's words unto the Father, are, Sacrifice and oblation thou wouldest not; but a body hast thou prepared me: Which is in substance the same with, Mine ear hast thou opened, or, bored unto me, in the Hebrew, Psal. 40.6. For, if the Father open the ear of his son, by making him a wise servant for the work of Redemption: If he bore his ear, by making him a willing and obedient Servant, then must he also prepare a Body unto him, and bring him into the world, by incarnation, that he may accomplish that service as became.

Then, 1. Christ's Body is of God's preparation, and fitting made of God, so holy, and harmless, so free of sin, as it should be fit to be joined with the God-head of the Son, and fit to be an expiatory Sacrifice for sin. 2. The Sacrifice of Christ's Body, 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 themselves; but by Christ's Sacrifice, signified by them. 4. God prepared a Satisfaction to himself, for us, when we could not.

Then said Christ, Lo, I come, to do Thy Will, O God; That is, When the Legal Sacrifices are found and declared unable to pacify God, Christ Then findeth it the fit time to come into the world; and, to do that which the Sacrifices did fore-signify, but could not effectuate.

Then, 1. Christ did not think it the due time for himself to come into the world, till it should be found, that without him, neither God could be satisfied, nor man saved, by any other mean, but by his obedience. 2. Christ assumed our nature, and offered himself in our room, to the Father, willingly: ready to perform what the Fathers Will could exact of us: yea, earnestly desired he to discharge that service for us, Blessed be His Name, for that willingness, even for evermore. 3. Speaking as in our nature, now incarnate, he 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 Book it is written of Mee: That is, So is it decreed, and fore-prophesied, in the Scripture of Mee, That I should satisfy Thee, O Father, and do Thy Will, for Man.

Then, 1. Christ hath a great respect to the Scripture, to have all things fulfilled which are there spoken: though it should cost him his life, he will have it done. 2. He desireth, that before we look upon his manner of redeeming us, we should look to the prophecies which went before of him in the Scripture. 3. The sum of God's Decree, and of his Scripture, which revealeth his Decree, is, That God will save Man, by Christ: or, That the Son shall be incarnate, and do the Fathers will, for redemption of Man: that the Seed of the Woman, shall tread down the head of the Serpent, is amongst the first Oracles of God's Good-Will to Man,

Now, the Apostle gathereth from the words of the Psalm set down, verse. 5, 6. that the Levitical Sacrifices are abolished, and taken away, because they could not please God; and, from the words of the Psalm set down, verse. 7. declareth, That Christ's Sacrifice is that only which pleaseth God, now come in the room of the Levitical.

Then, 1. Clear Consequences drawn from the Scripture, are sound Doctrine. 2. Collation of places doth yield both ground of good consequences, and ground of clearness. 3. The abolishing of Levitical Sacrifices is necessary, that Christ's Sacrifice may have the full place, and room, for pleasing of God, and saving of us.

The Apostle showeth what this Will was, and how it is accepted by the Father. The Will is, That Christ should offer up his own Body, in a Sacrifice, once for all. If but once, Then, 1. It is not the Fathers Will that Christ's Body should be offered oftener than once. 2. If but once for All ; Then, These All, for whom he offered, were condescended upon, betwixt the Father, and the Mediator. God knew those whom he gave to the Son, to be ransomed: and Christ knew those whom he 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 Ransom. Another offering for them, is needless; For, if it had been needful to offer again, once offering had not satisfied God's Will▪ for their Ransom.

2. For the Fathers Acceptation, and Fruit of it, he saith, By this Will; to wit, being obeyed, we are sanctified; that is, I and you, and the rest of our society, Elect, are separated from the perishing world, and consecrated, as devoted souls, unto God's use, as holy Vessels of Honor, reconciled in due time, regenerate, and by degrees, at length, thoroughly made free of sin, and endued with God's Image, in holiness.

Then, 1. Those only who are of the Apostles society, set apart for God's use, by Election, before time, and Regeneration in time, those sanctified Ones, are those All, for whom Christ offered himself. 2. All those for whom Christ did offer himself, are sanctified in God's Decree, and in due time, by virtue of Christ's Offering. 3. Those who are never sanctified, the Body of Christ was never offered for them.

That he may end the Comparison of Aaron's Priesthood, and Christ's, he heapeth together a number of the imperfections of the Levitical Priesthood, to show the Reasons, why it must be abolished, verse. 11. And, in the verses following, unto the 15. he layeth open the perfection of Christ's Priesthood, which is to endure forever. Let the words of the Text be observed.

1. In the Levitical Priesthood, there is a plurality of Priests [every Priest] importing many. But in Christ's Priesthood, not a Priest, but himself alone. This Man▪ verse. 12. is opposed to their every Priest, verse. 11.

Then, To make more Priests under Christ's Priesthood, by special office to offer up Christ, is to make the Priesthood of Christ imperfect, like that of Levi.

2. In the Levitical Priesthood, every Priest standeth as a servant, moveable in his office. But Christ sat down, verse. 12. established with Dignity in his Priesthood, as Master, and Lord.

3. In the Levitical Priesthood, every Priest standeth daily offering, oftentimes. But Christ, verse. 12. offered but one Sacrifice, forever.

Then, Christ's Sacrifice never was offered, nor shall be forever offered, but once, say the contrary who will.

4. In the Levitical Priesthood, they offered the same Sacrifice oftentimes, That is, Multitudes of Sacrifices, of the same kind. But Christ offered one Sacrifice forever, verse. 12. That is, A Sacrifice, one in number, and one in offering; one individual Offering, one time only▪ offered He.

Then, no sort of plurality doth Christ's Sacrifice admit▪ seeing it is one only, and only once offered. The Apostle leaveth no room for an unbloody Sacrifice, beside the bloody: nor another offerer, but himself only: nor another time, but that ONCE on the Cross.

5. In the Levitical Priesthood, many Priests, many Sacrifices, oftentimes offered, could never take away sin: But Christ, our Priest offered one offering, to wit, his own Body ; once, and not oftener: and this sufficeth for sin, forever, verse. 12, 14.

Then, that Sacrifice which taketh away sins, must do it at once, and forever: and that Sacrifice which doth not take away sins at once, and at one offering, shall never be able to take away sins by repetition, how often soever it be offered.

6. From the Apostles Artifice, we learn, 1. To gather together in our mind, in a heap, the evils and imperfections of everything which is like to draw, or divert us from Christ: and on the other hand, the Properties and excellencies of Christ, that we may be tied fast unto him.

2. In special, when any Mean or Instruments, appointed of God to bring us to Christ, is like to come in more estimation than becometh; we are taught to ride Marches betwixt the same and Christ, that the Mean may have the Means room, and Christ may have God's room.

What is Christ doing now then, seeing he hath no sacrifice to offer? He is sitting at the right hand of God, from henceforth expecting till his enemies be made his footstool: that is, his Manhead being no more on earth now subject unto suffering, is entered into the Fellowship and Fruition of the glory of his Godhead, to exercise his power and authority for the good of his Church, and overthrow of his Enemies.

Then, 1. Albeit all Christ's personal sufferings are ended, yet the warfare of the subjects of his Kingdom, endureth still against enemies, such as are Satan, and the wicked of the World, and Sin, and Death. 2. That battle is CHRIST'S, he is adversary to all the foes of his Kingdom: They are his Enemies. 3. He is not alone in the battle, the Father is joined with him, and set on work to subdue his Enemies; as it is said, Psal. 110. verse. 1, 2. whereunto this place hath reference, His enemies shall be made his footstool. 4. Albeit this victory be not completed for a time, yet it is in working, and shall surely be brought to pass. 5. As our Lord expecteth and waiteth on patiently till it be done, so must we his subjects do also. 6. At length the highest of his enemies shall be made lower than the basest of Christ's Members: They shall be made his footstool, subdued under him, and trampled upon.

He giveth a reason why Christ now hath no more offering to make, nor no more suffering to endure: but only to behold the fruit of his sufferings brought about by the Father, and to concur with the Father on his Throne for that end: Because by one offering he hath perfected forever them that are sanctified: that is, by that one offering on the Cross, done and ended before he sat down on the right hand of God, he hath paid the full price forever, of the purchase of remission of sins, and salvation, to those that are consecrated to GOD in holiness.

Then, 1. Whosoever will have anymore offering up of Christ than that one, once offered before his Ascension; denieth that Christ by once offering, hath perfected forever them that are sanctified 2. Howsoever you take the word Sanctified, whether for those that are separated from the world, and dedicated unto God in Christ, in God's purpose and decree, comprehending all those whom the Father hath given unto Christ out of the world; that is, the elect: or whether you take it for the renewed and sanctified in time; the offering of Christ is not but for the sanctified; that is, for such as are consecrated and separated out of the world, and dedicated to be vessels of honor unto God.

2. They for whom Christ hath made that offering once; those, saith he, he hath perfected forever.

Then, 1. He hath not made purchase of a possibility of their salvation only: But he hath perfected them in making purchase of all that they need to have, even to their full perfection. 2. He hath not purchased unto them the remission of some sins, and left the satisfaction to be paid by themselves for other some: but hath perfected them, perfectly satisfied for them, and perfectly expiated all their sins. 3. He hath not made purchase of some graces unto them only for a certain time, so as he will let them be taken out of his hand afterwards, and perish: but he hath perfected them forever. 4. He hath not appointed any offering for them, to be made by any other after him: but hath made one offering, Himself, for them, which satisfieth forever; so as the Father craveth no more offering for expiating their sin forever. For God hath set forth Christ to be a propitiation through faith in his blood, Rom. 3.25. that is, God maketh it manifest by his Gospel, that he is pacified in Christ, towards them that believe in his blood, that believe in him crucified.

He proveth that it is needless there should be any repetition of a sacrifice for sin in the New Testament: because remission of sins purchased by Christ's death, who is the Testator, is still in force continually, in Christ's Kingdom; there being an Article of the Covenant for remission of sins, to be consecrated. And if remission of sins be, no oblation for sin can be, verse. 8.

1. He saith, that the Holy Ghost is witness unto us of this truth, That Christ cannot be offered again.

Then, 1. We who do teach this doctrine, and deny anymore offering of Christ, as a sacrifice, have the holy Ghost testifying for us. 2. The Holy Ghost is the author of the Scripture, and doth speak unto us thereby.

2. He declareth the New Covenant to be of the Holy Ghosts making, and calleth him, THE LORD. Wherein he teacheth us, 1. That the Holy Ghost is a distinct person of the Godhead, bearing witness by himself to the Church, of the Truth. 2. And one in essence with the Father and the Son, even the LORD JEHOVAH, author of the New Covenant with the Father and the Son.

From this Article of remission of sins in the New Covenant, he concludeth, No more offering for sin but once, under this Covenant; because sin is expiated.

Quest. How then could there be remission of sin under the Law, where there was daily offering for sin? Or, if there was remission, how could there be offering for sin?

I answer, There is a remission granted upon surety given for satisfaction to be made for the party remitted: and, there is a remission granted for satisfaction already made for the party remitted. The remission that the Fathers under the Law had, was of the first sort, upon promise of the Mediator to come, and to satisfy. And with remission of this sort, a typical sacrifice might stand, for signifying that the true expiatory Sacrifice was not yet paid, but was coming to be paid. But the remission that we get under the Gospel, is upon Satisfaction already made by the true Expiatory and Satisfactory Sacrifice of Jesus Christ, done and ended with the personal suffering. And this sort of remission is it, whereof the Apostle here speaketh, and it admitteth no manner of offering for sin; neither typical offering, because Christ is come, and hath fulfilled what the typical sacrifice did signify: neither the repeating of true Expiatory Sacrifice of Christ's Body, because then Christ behooved to suffer daily, and die daily, after that he hath made satisfaction. And besides these two sorts of offering, the Jewish bloody sacrifices typical, and the true Expiatory bloody Sacrifice of Christ's Body on the Cross, the Scripture acknowledgeth none. So the meaning of the Apostle in these words must be this, Where remission of sins is already purchased, by offering of the true Expiatory Sacrifice, as now it is, under the New Covenant, there no more offering can be for sin anymore.

Then, 1. The Apostle acknowledgeth no use for any sacrifice under the New Testament, after Christ's Ascension, else his reason should not hold. 2. The sacrifice which is offered, to wit, the body of JESUS, hath already suffered for sin, so that now the remission of those, that is, of sin and iniquity, all sorts of the Elects sins, is obtained thereby already. 3. Not only No Sacrifice is anymore to be offered for sin under the New Covenant, but also, No Offering, saith he, bloody or unbloody, is to be offered. 4. That Church which pretendeth to offer any Offering for sins of quick or dead, now under the Gospel, professeth, That no remission of sin is to be had in such a Church, Because where there is remission of sin, there is no more offering for sin, saith the Apostle expressly.

From the by-past Doctrine of Christ's Excellency, and Riches of Grace, which cometh unto us through him, he draweth Exhortations, for use-making of this Doctrine, in soundness of Faith, and the fruits thereof, unto the end of the Epistle. And first, he exhorteth to seek unto communion with God in Heaven, through Christ, using the terms of the Ceremonial Law, but mixed with words touching the excellency of the thing signified above those Ceremonies: to show the Hebrews, that those Ceremonies had nothing in themselves, but did serve to represent Christ, and his Benefits: And so to draw them from those shadows, unto the truth of that, which once being signified by them, is now manifested in Christ.

To make the Exhortation to be the better received, he setteth down sundry Privileges of the Faithful, verse. 19, 20, 21. From which he inferreth his Exhortation, verse. 22. For the first Privilege, he saith, We have liberty to enter into the Holiest: That is, into Heaven.

1. In that he maketh this Privilege proper to the Society of Christians, himself and others; he teacheth us, 1. That so long as men are without Christ, they are debarred out of Heaven; no Door nor Way open, but the flaming sword of God's justice, to keep out everyone that shall press to enter before Christ bring them. But such, as come to Christ by Faith, Heaven is opened unto them, and the Door cast up for them to enter in who were exiled before.

2. Next, He commendeth this Privilege, by calling the place, The Holiest, the place where God's Holiness dwelleth, represented by the Sanctuary, where nothing can enter, but that which is holy. Teaching us thereby, That the faithful are so washed from their sins, through Faith in Christ, that God will admit them into the place of his dwelling, into his heavenly Sanctuary; by Faith now, and fruition hereafter.

3. He common • eth this Privilege, by calling it a Liberty. The word properly signifieth, Liberty to speak all our mind, as hath been marked before. Whereby he teacheth us, 1. How we do enter into the Holiest, to wit, by prayer, sending up our Supplications to Heaven. And, again, 2. That in our prayers to God, we may use freedom of speech, telling him all our mind, all our griefs, all our fears, all our desires, and even pour out our hearts before him, at all times.

4. He commendeth this Privilege, by the Price of the Purchase thereof, even the blood of Jesus. Whereby he teacheth us, 1. To have this Privilege in high estimation. 2. To make good use of it. 3. To be confident of the standing of it: and all, because it is so dearly bought.

5. Lastly, He commendeth this Privilege by the Common Right which all Believers have unto it, the Apostle, and these Hebrews, as his Brethren, and all other of that Society. Whereby be teacheth, That albeit there be great difference in the measure of Faith, and other Graces, betwixt Christians; some being stronger, some weaker; some as Apostles, some as these weak Hebrews, &c. yet all are the children of one Father, all are Brethren, and all are admitted, by prayer, to come, and enter into Heaven, freely to pour out their souls at all times, unto God.

This is one Privilege, That we have liberty to enter into Heaven, followeth another. There is a way made to lead us on thereunto, which is Christ's flesh, compared to the veil of the Sanctuary, which hid those things which were within the Sanctuary, and yet yielded an entry through itself unto the Sanctuary. So is Christ's Flesh the Veil of his God-head, which did hide the glory of his Deity from the carnal beholders, who stumbled at his baseness: and yet opened a door for the spiritual man to look in, upon him that was invisible, while as he observed the brightness of the glory of God, breaking through the Doctrine and works of the man Christ.

1. He maketh the way to be Christ's Flesh, or Christ as incarnate, or Christ considered according to his humanity: Because Christ's taking on our nature, is the only mean of reconciling us unto God. No man ever came to the Father but by him. No other Name whereby men are saved, but the Name of Jesus Christ. And therefore as in the way a man must enter, and hold on still till he come to the end, to the place where he would be: Even so must every man who would be at Heaven, begin at Christ, and hold on, making progress in him still, from Faith to Faith, from Grace to Grace, till he come to his rest.

2. This way of Christ's own making, he hath devised it, and consecrated it. He who is the Fathers wisdom, hath thought it the best way to bring man to GOD, that GOD should become Man, that the Word should be made flesh. The best way to bring men to Heaven, that God should come down to the earth, to take on man's nature upon him, that he might make man partaker of the Divine Nature.

3. He hath consecrated and dedicated his flesh, his human Nature, set apart and sanctified himself to this same end, that men might make their means with God, by him, as Man▪ and by the Bands of Nature with him, be helped up to the Bands of Grace, with GOD, by coming to the man Christ, might find God in Christ.

4. He calleth it a New Way, 1. Because of the clear manifesting of the way to Heaven under the Gospel, in comparison of the time of the Law. 2. Because a ready, plain, and safe way, without stumbling blocks, pits or snares, dangers or inconveniences, to such as keep themselves therein, such as new-made ways use to be. 3. Because it waxeth never old, is now established, and never to be altered or abolished.

5. It is a Living Way, 1. Because Christ liveth forever to help them all to Heaven who seek unto God through him only. 2. Because life is here in Christ, as in the fountain, that he may give life to whomsoever he will; that is; unto all that come unto him. 3. Because it giveth life and refreshment to the weary passenger, and quickeneth his dead and dumpish heart, when he considereth that his Savior is a man indeed so earnest to have us saved, that he hath yoked himself in communion of nature with us, thereby to save us. It is meat indeed to his soul, that the Word is made flesh: It is drink indeed to consider, that he hath suffered for our sins. As Elias Chariot, so is Christ's Man-head and sufferings. Get up here by Faith in him, and thou shalt go up to God. This way is that of Eagles wings. Lay first hold upon Jesus Christ, God manifested in the flesh, and he will mount up with thee, and carry thee through the wilderness to Canaan, from the natural misery and sins which thou liest in, unto Heaven.

6. This Way leadeth through the Veil, to teach us, That we coming to Christ's Man-head, must not subsist there: but by this mean seeking to God, who dwelleth in him, that our Faith and Hope may be in God. We enter by the Man Christ, and do rest on God in Christ, on the fullness of the God-head, which dwelleth bodily in Christ. This is to distinguish the Natures of Christ, and to keep the unity of his Person rightly.

For our further satisfaction, he giveth us Christ over again, to make yet more use of him, to direct, guide, and convoy us in the way, to lead us to the Father in Heaven, through the Courts of his Dwelling, and to bring us in to him, and make us welcome there.

1. We have Christ for a Priest to us, whose lips do always preserve knowledge, in whom are hid all the treasures of wisdom and knowledge, who will inform our minds, and persuade our hearts to believe and obey: who will reconcile by his once offered sacrifice, the Believer; will intercede for the reconciled, to keep him still in grace: will bless us, with all spiritual blessings: will take our prayers, thanksgiving, and the spiritual sacrifice of all the good works of our hands, and wash the pollutions from them: will offer them in our name, with the incense and perfume of his own merits; and lead ourselves in, where our Lamps shall be furnished, and our Table filled, till we go into Heaven, and there he will welcome us in a Mansion prepared for us.

2. He is a High Priest adorned with all Authority, and all Perfections, having all in substance which the types did signify; who beareth our names, yea ourselves on the shoulders of his power, and in the breast of his hearty love: who beareth the iniquity of the holy things, and holiness in his forehead for us. In whom the Father is well pleased with us, and hath made us acceptable, as in his well-beloved.

3. He is over the House of God : He hath authority and power to bring in whom he pleaseth, and to give forth of the Treasure as much as he will: All the Mansions in his Fathers dwelling Ho • se are his, and all at his disposing, to open so as none shall shut: To him belongeth to give forth the sentence of Admission to Heaven, and to say, Come you blessed of the Father. Yea, to make this his authority manifest, he will come again and take us unto himself, that where he is, we may be there also.

4. We have this High Priest; that is, he is ours, because, 1. Taken out from amongst us, one of our number, albeit not of our conditions; of our nature, but separate from our sinful manners, holy and harmless. 2. Because he is for us, in things appertaining to God, to employ his means and power for our behoof towards God. 3. Because bound in all bands with us, of nature, of grace and good will, of the Fathers gift and appointment, and his own Covenant and special Contract with us. So that albeit an uncouth man may possible leave a stranger in his journey alone, yet Christ cannot choose to do so to us: but for the Bands betwixt him and us, he will never leave us, nor forsake us.

From these Privileges he presseth an exhortation, To draw near to God, and prescribeth the disposition required of us in our drawing near.

1. This exhortation showeth, 1. That true Christians are oftentimes so sensible of their own unworthiness, that under that sense, they are inclined of themselves to stand afar off; and have need of encouragement and invitation to draw near. 2. That such as are most sensible of their own unworthiness, are most called to come forwards unto GOD: for he giveth grace to the humble.

2. He layeth down the Privileges in the former verses, and in this draweth on the Exhortation: To teach us, 1. That such privileges as are granted unto us in Christ, must be received and believed as truth. 2. That we must study to make use of our privileges, and challenge them for our own. 3. That the weakest of true believers in Christ, may thrust in themselves at the doors of grace, amongst the holy Apostles: For the Apostle putteth the Hebrews with himself in the exhortation, for this end.

3. For our disposition, and sitting to draw near, he requireth, first, That we have a true heart. He saith not, a senseless heart, but, a true heart, that is, such a heart, as in the matter of believing, mindeth no confidence but in God's grace, through Christ only: And in the matter of God's service mindeth only his will in its aim, and alloweth only that which is his will in its c • nsure.

Then an honest heart, which honestly acknowledgeth its own sins, and flieth to Christ's blood for sprinkling, whose aim is upright, endeavors upright, and censure of itself upright, allowing in itself nothing but what God alloweth, and displeased with that which displeaseth God, albeit many ways weak and imperfect, yet hath liberty to draw near unto God.

4. The next thing he requireth, is full assurance of faith: That is, a settled and full persuasion to be accepted, even through Jesus Christ.

Then albeit, the Lord will not despise the weakest measure of faith, and will not quench the smoking flax; yet it pleaseth him better, yea, it is his commandment, that men study unto the full assurance of faith: for, the more thou restest on God's Covenant with thee in Jesus Christ, the more thou sealest his truth, glorifiest him, becomest the more like unto faithful Abraham, and gettest the deeper rooting in Christ.

5. The third is, That the heart be sprinkled from an evil conscience. The heart is sprinkled, when a sinner, sensible of sin, maketh hearty application to himself of the blood of Jesus for remission of sins: after this, hearty application of Christ's blood, the conscience is furnished with a good answer unto all challenges, and so is made good, a comfortable conscience, absolving the man through faith in Jesus, whom it tormented with challenges, before it ran to the blood of Jesus for sprinkling.

Then, whensoever the conscience is evil, accuseth and vexeth, let the vexed heart run to Christ's blood; and then shall it be free from an evil conscience: for the blood of Jesus cleanseth us from all sin. Let the heart be sprinkled, and the conscience will be good.

6. The fourth thing required in him that draweth near as he should, is, That his body be washed with pure water: That is, That according to the signification of that Legal Rite, their outward conversation be blameless and holy; sin being so curbed within, that it reign not in their mortal body: so foughten against within, as it break not forth in scandalous works of Darkness in the actions of the body.

Then, 1. With a sprinkled conscience within, men must join an holy and blameless conversation without. 2. The washing of the conversation without, must proceed from an heart sensibly acquainted with the power of the blood of Jesus. 3. And this outward holiness of the body must be wrought with pure water, that is, by the Spirit of Sanctification; to distinguish the reformation of a believer from a counterfeit, who without may look like a righteous man, but within be as a whited Tomb full of rottenness.

Another Exhortation, to avow the faith of Christ; that is, the doctrine of Christ, the truth received from Christ, and believed, and not to quit it in the time of trial, upon any condition.

1. The requiring to hold fast the confession of our Faith, or Hope, as the word importeth, teacheth,

1. That a true Christian must not only hold the truth of Christ secretly; but must confess it, profess and avow it openly, where God's glory, and others good requireth the same. 2. That he must look for adversary powers and temptations, to take that truth, or at least the confession of it, from him. 3. That in these trials and essays, he must hold the faster gripe, and avow it so much the more steadfastly, as he is tempted to quit it. 4. That when he is put to the trial of this Confession of any point of his Faith, he is also put to the trial of the confession of his hope, whether his hopes of the promised salvation in Jesus, be stronger to keep him steadfast, or the terror and allurement from men, stronger to make him quit the point of truth converted. 5. That nothing but this hope, is able to make a man stand out in trial, if he be hardly urged.

2. He will have the avowing of the truth of Christ, to be without wavering.

Then, 1. Men must so learn the Truth, that they need not to change again: that is, must study to know the Truth soundly, and solidly. 2. And having learned it, must not say and unsay; one day avow it, and another day quit it: For so God getteth not his due glory: Beholders are not edified, the man's testimony wanteth weight with the adversary. But he must be invincible in the truth, who will neither alter nor change, or diminish anything of it, for fear or favor.

3. He giveth this for a ground of constancy ; For he is faithful who hath promised: That is, the promises which Jesus hath made to such as constantly believe in him, shall be surely performed, that no constant professor of his Truth shall be ashamed.

Then, 1. Where we have a promise of anything made unto us in Scripture, we may be confident to obtain it, and bold to avow our hope thereof, against such as would teach us the Doctrine of Doubting, whereunto we are, of ourselves, prone and inclined; and against such as shake the assurance of the Saints perseverance. 2. The ground of our confidence is not in ourselves, but in the faithfulness of Jesus Christ, who hath promised such graces to his children. 3. Our bold avowing of our hope, is not a bragging of our own strength, but a magnifying of Christ's faithfulness.

He strengtheneth his former Exhortation, by giving of directions, to further their obedience thereunto. And, first, for mutual up-stirring one of another. Whereof we learn,

1. That mutual edification of Christians amongst themselves, and sharpening one of another, is a special help to constancy in true Religion, and a preservative against Apostasy. 2. Prudence is required hereunto, that mutually we observe one another's disposition, Gifts, Experience, Virtues, and Faults; that we may the better fit ourselves to do good each one of us unto another, and to receive good each one of another, in our Christian conversing together. 3. A godly striving one with another, who shall be first in love, and well-doing, is better than the ordinary strife, who shall exceed others in vanity, and superfluity of apparel and fare.

Another mean to this same end, is the frequenting of Christian Assemblies and Meetings, which may further this purpose of mutual edification. And therefore,

1. Church-Assemblies must be well kept, by such as do mind to prove constant in the true Religion. 2. Christian Meetings also of private Christians, for mutual conference, and exhorting one of another, is not to be neglected, nor forsaken, but to be used, for keeping unity in the Church: and not to foster Schism, or hinder the public Assemblies.

2. He taxeth the fault of some amongst them, who in Schism, or purpose of Apostasy, withdrew themselves from all Church-Assemblies, and Christian-Meetings, and fell back again, or were in the way of falling back to the denial of Christ openly.

Then, 1. Separation from the true Church, and Christian society of the faithful, is a remarkable evil. 2. The Schism or Apostasy of others, should not weaken us in following any good mean of edification, but rather stir us up unto more diligence, lest by negligence we fall piece and piece back after their example.

3. He maketh the approaching of the day, to wit, of God's Judgment, a special motive to use the means diligently, and make us constant in the Faith.

Then, 1. The day of God's Judgment should still be looked unto, as a thing near hand, even at the doors, because it is but a very little, and our day shall come, yea, and but a little time, till our Lord shall come to judgment. 2. The consideration of the day of judgment, is a fit mean to sharpen us unto all good Duties, which may make our reckoning to be furthered at that day, and to make us boldly maintain the Truth against all fear of men.

Another Motive to constancy in the Truth of Religion, taken from the fearful case of willful Apostates, who sinning the sin against the Holy Ghost, are secluded, forever, from Mercy. I say, the sin against the Holy Ghost, because we shall find the sin here described, not to be any particular sin against the Law, but against the Gospel: Not a sin against some point of Truth, but against Christ's whole Doctrine: Not of infirmity, but willfulness: Not of rashness, but of deliberation, wittingly, and willingly: Not of ignorance, but after Illumination, and Profession: Such as Jews turned Christians, revolting from Christianity, back again, to their former hostility against Christ, did commit. It is true, many who commit lesser sins, get never grace to repent: and many who make defection, in some point of their profession, may be secluded from mercy thereafter: but this sin here described, is a willful rejecting of Christ, and the Benefit of his Sacrifice, after Illumination, and Profession of the Faith of Christ.

Then, 1. As Apostasy from the true Religion lieth nearest unto this sin; so they who desire to be freed of this sin, must be the more careful to be constant in the profession of every point of the Truth of the Gospel. 2. If a man reject the Benefit of that once offered Sacrifice of Christ, there is no other Sacrifice for sin after that, nor any other mean to help him. But, if a man seek unto Jesus Christ, and will not quit Him, whatsoever he may think of the heinousness of his own sins, the Sacrifice which Jesus offered for sins, remaineth, whereby he may be saved.

Having secluded the Apostate from Mercy, he goeth on in these words, to show his miserable estate. Whereof we gather,

1. That the willful Apostate from the Faith of Christ, is also a willful Adversary to Christ, of the highest sort: Partaker of Satan's sin, and Satan's Profession. 2. That every Apostate of this sort, is destitute of God's Peace, self-condemned, desperate of salvation, hopeless of Relief, without all purpose of Repentance, or using means of help, stricken with the fore-sight of the Wrath coming upon him, and made to expect it, although he should dissemble it never so much. 3. The Apostates fear shall come upon him, judgment answerable to his sin, the indignation and wrath of God, yea, fiery indignation, the most terrible that can be thought upon, which he shall not escape, but it shall devoute him, swallow him up, and feed upon his body and soul, even forever.

2. In that he maketh this the judgment of Christ's Adversaries, We learn,

That the soul which loveth Christ, and cannot qui • Him, cannot endure to think of a separation, will not quit the true Religion, nor any known point of Christ's Truth, and is using the means to get God's Peace: albeit it might seem to itself, because of the present sense of wrath, to be in the self-same estate that is here described, yet it is • ree, as yet, of the sin against the Holy Ghost, and not to be reckoned amongst adversaries, but amongst the friends and lovers of Christ, how vehemently soever Satan's suggestions bear in the contrary.

3. In that by setting before them the fearful estate of Apostates from the known Truth of the true Religion, he Laboureth to strengthen them against the fear of persecution. Whence we learn,

That if Apostates, before they make Apostasy from the true Religion, did fore-see their own danger, as after Apostasy they are made to fore-see their own condemnation, all the terror of all the torment which man could put them unto, and all the allurements which this world could give them, would not move them to quit the least point of the Truth of true Religion.

1. He proveth the equity of their judgment, by the proportion of their punishment who despised the Law of Moses.

Then, As sins are greater, so must the punishment be greater: and the conscience being posed as here, cannot but subscribe to the proportion.

2. To make the sin appear the better, he pointeth out some particular sins, involved within this great sin. For clearing whereof, it may be asked, How can the Apostates tread the Blood of the Son of God underfoot? &c.

I answer: They cannot, indeed, by physical action: but by doing the equivalent sin, they are accounted of God to do it, by judicial interpretation. Their Apostasy importeth, their agreeing to do Christ as much indignity, as if they did offer Him this personal violence. Their deeds show, that they have this base estimation of Christ, and His Blood: and no better. For, what saith the Apostate of Christ, by his deed, but, That He is not worthy to be professed, or avowed, or followed?

And what is this in effect, but to tread Him under all these base things, which the Apostate preferreth before Him? And so is to be understood of the Blood of Christ, and His Spirit.

Quest. But how can the Reprobate be said to be sanctified, by the Blood of the Covenant?

I answer. There is a sanctification to the purifying of the flesh, and a sanctification to the purifying of the conscience, from dead works, to serve the living God, Heb. 9.13, 14.

The sanctification external to the purifying of the flesh, consisteth in the man's separation from the world, and dedication unto God's service, by Calling and Covenant, common to all the members of the visible Church: and it is forcible thus far, as to bring a man into credit & estimation, as a Saint, before men, and unto the common Privileges of the Church; whereupon, as Men, so God also, speaketh unto him, and of him, as one of His People, and dealeth with him, in his external dispensation, as with one of His own People. In this sense all the Congregation of Israel, and everyone of them, is called holy, yea, Core also, and his followers, Num. 16.3. The Sanctification internal, by renovation, consisteth in a man's separation from the state of Nature, to the state of grace; from his old conditions to be a new creature indeed. By this latter sort, a Reprobate cannot be called Sanctified, but by the former he may be called Sanctified, and that by virtue of the Blood of the Covenant, albeit he should not get any further good thereby: For as the Blood of CHRIST hath virtue to cleanse the conscience, and renew the soul which cometh unto it truly and spiritually: so it must have force to do that which is less; that is, purify the flesh, and external condition of the man who cometh unto it outwardly only, as the Types did under the Law; whereupon an Hypocrite in the Christian Church, must be accounted one of the Congregation of the Saints, as well as an Hypocrite under the Law was so called; because CHRIST'S Blood cannot be inferior to the Types, which were of this force, to sanctify men to the purifying of the flesh. Or we may say more shortly: There is a sanctification by consecration, when anything is devoted, or dedicated unto God, and a sanctification by inhabitation of the holy Spirit, 2 Cor. 6.16, 17, 18. Of the former sort, the Censers of Core, Dathan, and Abiram, are called Holy. And the reason is given, Because they offered them before the LORD, therefore they are hallowed, Numb. 16.38. And in this sense, all the members of the visible Church, even such as afterwards do prove Apostates, are sanctified, because they are offered, and offer themselves unto the Lord. But the inhabitation of the holy Spirit, is proper only to the Elect, and God's Children.

Hence learn, 1. That all the members of the visible Church, are so confederate unto God, that it is sacrilege for them not to seek God's honor in all things, or to bestow themselves any other way, than for God. 2. Men are reckoned by God, so to deal with Christ and his Blood, and Covenant, and Spirit, as they make account thereof, as they have estimation of Christ, and his Blood, and Spirit. 3. And their estimation is not reckoned by their words, or pretences, but by their deeds, as these do import, so are they judged to esteem. 4. Because Apostasy from Christ importeth as much, as He and his Doctrine are unworthy to be avowed, or maintained; by consequence it importeth also, that Christ was not the Man he called himself: and, that all his Spirit had taught them, was untruth: and therefore justly here doth the Scripture challenge the Apostate, of counting Christ's blood no better than the blood of a common Malefactor, and of giving of the Lie to the holy Spirit. So fearful a thing is it, to make defection from any known part of true Religion.

In that he proveth the certainty of their punishment out of Deut. 32.35, 36. Learn,

1. That the justice and constancy of God's Truth in general threatenings, is sufficient to prove the certain punishment of particular sins. 2. The punishment of Apostates of one kind, may evidence the punishment of Apostates of another kind. For it is the Jews Apostasy to Idolatry and worshiping of Images, which in that place the Lord doth threaten.

2. He maketh the knowing of God who speaketh, a proof sufficient for the certain performance of his Word.

Then, As men understand God's Nature, so will his Word weigh with them: And such as know him best, will stand most in awe of him, believe his Word most.

From this knowledge of God's Nature, he pronounceth how fearful a thing it is to fall into the hands of an adversary to be punished.

Then, 1. It is presupposed, that such as reject the Mercy of Christ, shall not be able to reject justice, but must fall into his Hand. 2. The eternity of God maketh his wrath terrible: For he liveth forever to avenge himself on his foes. 3. The terror of the Lord, what torment he is able to inflict, and that forever, is a fit mean to make men beware to make Apostasy from Christ.

For a mean to help them constantly to go on, he directeth them to make use of their former patience, and experience of troubles for the Gospel.

Then, 1. Even they who have suffered for Christ, have need to be stirred up to constancy, and to be terrified from Apostasy. 2. The more men have suffered for Christ, they ought to be the bolder in the profession of his Truth, and the more ready for new sufferings.

2. He maketh the time of their first troubles to be after illumination.

Then some do enter into troubles for Religion, at their very first conversion, and are yoked in battle against persecutors, beside other on-sets of Satan, and their own nature.

He maketh their troubles in their own persons, by reproaches and afflictions, the first part of their fight, wherein they were a gazing-stock to the world.

Then 1. Such as are called to suffer for Christ, are set upon a Theater, to give proof of their faith and love to Christ before the world. 2. The blind world wondereth at such as adventure to suffer anything for the truth of Christ, and think but ignominiously of Christ and his cause, and of those that maintain the same. 3. Reproaches and taunts of the godly by the world, are reckoned up to them for parts of their Christian cross, and their glory before God.

2. The next part of their fight, was their partaking with such as did suffer the like.

Then 1. It is the part of true Christians, to countenance them that confess Christ, yea, and to join with them that suffer for him. 2. Communion with the sufferings of others, is reckoned up for a part of our own sufferings. 3. To suffer patiently ourselves, or take a part with others in their sufferings, will cost us a battle.

He cometh to particulars: and first, their compassion towards himself in his bonds, is remembered by him.

Then, 1. Compassion with sufferers, especially when it is manifested to the afflicted party for his comfort, maketh the compassionate person a partaker with the sufferer. 2. Such compassion should be remembered by the sufferer. thankfully, and recompensed by seeking their eternal welfare, who have shown them such great kindness.

2. Another particular is, their joyful enduring the spoliation of their goods.

Then 1. When trial cometh of men's faith in Christ, such as mind to be constant, must prepare themselves to quit their goods, if GOD please so to honor them with employment. 2. When we see we must lose our goods for Christ's sake, or suffer any other inconveniency, we ought to do it cheerfully, and count our gain in Christ more than our loss in the world: And if we find trouble, to let our adversaries know as little of it as we can: namely, seeing there is no cause of grief, if our eyes were opened, and our earthly affections mortified.

3. Their encouragement and cause of joy, was the sensible feeling within themselves, of the comfort of eternal Riches in Heaven, keeping for them.

Then 1. It is the assurance of our heavenly inheritance which must make us ready to quit our earthly moveables. 2. Who so getteth a heart to quit anything on earth for Christ, shall have better in heaven than he can lose here. 3. GOD useth to give earnest of what he is to give, in sensible feeling of spiritual Riches, to such as believe in him. 4. When men can esteem of things heavenly, as they are; that is, enduring goods: and of things earthly, as they are; that is, perishing moveables: then shall they readily quit the earthly in hope of the heavenly.

Now he exhorteth them to go on in this • old avowing of Christ: For this Confidence in the Original, is such as hath with it a full and free profession of all their faith.

Then, confidence and bold avowing of the truth, is required: A plain and full testimony must we give to Christ's truth, our confidence in profession is in part casten, when our testimony is sparing.

2. The encouragement he giveth, is, The hope of a reward.

Then, 1. Constancy in avowing of Christ, shall be well rewarded, although not of deserving, yet of God's grace. 2. He that quiteth his profession, renounceth the reward promised to the constant.

Quest. But doth not this exhortation import the elects unsettledness, and uncertainty of perseverance?

I answer, Not; but only his weakness of himself, and need of such exhortations to further his constancy. 2. The danger of dishonoring God in some particular slip or fall, is ground sufficient for this exhortation; and this is the most of necessity it can import. 3. Exhortation being given to the common Body of the visible professors, teacheth them properly, and not the elect formally.

He giveth a reason, Because they have need of patience, therefore they must not cast away their confidence.

Then 1. The reward will not be given, till a time intervene 2. And troubles will lie on, in the mean while, to make the time seem the longer. 3. Patience is needful, as a mean to fit us to attend. 4. Confidence of the truth must support our patience.

2. The time of their Patience he setteth, as long as God thinketh good to employ them: and after that, the reward cometh.

Then 1. The time of patience is as long as God hath anything to do with us in this world. 2. Patience must not be joined with idleness, but with active obedience of God's will, as he requireth it. 3. After that employment is ended, the promised reward is given.

He encourageth them to Patience, by promise of the Lord's coming to relieve them shortly.

Then 1. The term of patience is until the Lord come to deliver. 2. The patient attender on his coming, shall not be disappointed: For he will come, and will not tarry beyond the due time of our necessity. 3. It should strengthen us unto Patience, that the time is short, and the delivery certain.

How shall they send in the mean time? He answereth from Habak. 2.4. The just shall live by Faith: That is, The man who will be found righteous, must not look to present sense; but sustain his soul with the word of Promise.

Then, 1. In the midst of troubles, and God's felt absence, Faith will content itself with the only promises of GOD. 2. Looking to God's word by faith, is able to keep a soul in life and patience.

2. He threateneth the misbelieving Apostate, that chooseth to draw back, and not live by faith. The words of the Prophet are, He whose soul is lifted up in him, is not upright. The Apostle betaketh him to the meaning; which being compared with the Prophets words, doth teach us,

1. That he who refuseth to live by faith, is lifted up with the false confidence of some other thing than God: He hath some strong hold within himself, wherein he doth trust. 2. He that lifteth up himself in his vain confidence, will draw back from believing in God's word in the time of trial. 3. He that draweth back in the time of trial, bewrayeth the want of this sincerity. 4. A back-slider from the profession of the Truth, is loathsome both to God, and to his Saints.

He mitigateth the threatening, lest he should seem to suspect them of inconstancy.

Then, 1. Such Threatenings and Exhortations as have been given here, do not import the uncertainty of their perseverance who are threatened, but standeth with the assurance of the contrary. 2. He who threateneth, should be as wary to weaken his hearers Faith, as his own. 3. Hearers must understand, that the right use of threatening, is, to rouse men out of security, and not to discourage them.

2. We are not of them ( saith he ) who draw back unto perdition.

Then, 1. They who draw back from constant avowing of the Faith, draw near unto perdition. He that forsaketh the Cross, runneth himself on the Rock of his own destruction, which is worse. 2. The Elect are not of that kind, or sort of men, who fall into Apostasy, unto perdition. They may fall for a time, but are not of them that draw back, unto perdition.

3. We are of them ( saith he ) who believe to the salvation of the soul.

Then, 1. True Believers are of that kind, of whom all do persevere. 2. Persevering in the Faith, is going on to Salvation.

The Doctrine of Chap. XI.

HEE pointeth out the Nature of Faith, to help them to live by it. Then, He that would live by Faith, had need skillfully to search out the nature thereof.

2. In describing Faith, he ascribeth unto it the property of the Word which Faith layeth hold upon: For, it is the Word properly, which is the substance of things not seen.

Then, There is such an union betwixt. Faith and the Word, that what the Word is in force and effect, that Faith is said to be in force and effect also. As Faith honoreth the Word, so God honoreth Faith, in giving it the like commendation, for force, with the Word. What is the original of the being, and existence of anything, but this? God willeth it to be, or promiseth it shall come to pass, or commandeth that it may be. Therefore, let Faith get a hold of the Promise, or Word, and it taketh hold of the thing promised by the root thereof. And in the hand of Faith doth Truth bud out, and flourish unto the ripe fruit of full satisfaction in performance.

3. The word Evidence, in the Original, is a term of Logic, importing, that it is the nature of Faith, by dispensation, to convince.

Then, It were wisdom, for helping of our weak Faith, to make Syllogisms from the Word, and to reason so convincingly against all opposition of incredulity in us, as there might be a consent, and yielding to the Truth, extorted from us.

As for example: When we cannot take to heart the danger we are in, by entertaining any known sin, from Rom. 8.13. we may reason thus; The Scripture saith, If ye live after the flesh, ye shall die. But, if I forsake not, and mortify not this known sin in me, I live after the flesh. Therefore, if I forsake not, and mortify not this known sin, I shall die. Again, the Scripture saith, If ye, through the Spirit, do mortify the deeds of the body, ye shall live. Therefore, if I, by the Spirit, mortify such and such lusts, I have God's promise, that I shall live. And so in other particulars.

He proveth the nature of Faith, to be as he hath said, because the Elders were approved of God, as blessed, in their believing, who could not otherwise be partakers of the promised blessing in the Messiah to come, except Faith had furnished unto them the substance and evidence of that hoped-for blessing.

Then, 1. The Fathers under the Law, were endued with justifying Faith, and accepted of God, even as we. 2. Men, how base soever, are brought into credit with God, and into good estimation with his Church, by Faith.

Another proof, to show, that Faith is the evidence of things not seen; Because we can have no other evidence of the Worlds Creation, but by looking thereupon in the Word, as it were in doing before our eyes.

Then, 1. Faith must not stand whether there be Appearances, or Probabilities, or not, of such things as are promised in the Word: or else it could not believe the Creation, which is the making of all things of nothing. 2. The whole works of Creation are Pawns and Evidences of the possibility, yea, certainty of everything promised: For, the works of Creation, stand upon no better ground, than God's Word. This sentence, God shall make our vile bodies, like unto the glorious body of Christ Jesus, is as powerful to make us so, as this sentence, Let there be Light, was powerful to create Light, when there was none before.

In the Catalogue of Believers, he beginneth at Abel, the first persecuted man for Righteousness, and that by Cain, professing the same worship with him. Wherein we learn,

1. That the wicked may join in the outward worship, and pure forms of Religion, with the godly, as Cain did with Abel. 2. That Faith putteth the difference betwixt their persons and service. 3. That a man's person must first please God, before his actions can please him: For therefore was Abel's Sacrifice accepted, because by faith his person was justified. 4. Faith maketh Abel still a speaking Doctor to the Church, directing all who love to have such a reward, to cleave unto God, as he did: and, albeit they should die for it, by the hand of their persecuting and bloody Brethren, not to wonder at it.

Enochs full felicity, is expressed by God's translating of him.

Then, if we ask where Enoch went to, we must search for him by Scriptures warrant, only in the company of God, the Translator of him. For before he was translated, he lived a blessed man in fellowship with God: And it is injurious to God and Enoch both, to put him out of God's fellowship, as not blessed, when he is translated.

2. Enochs Translation beareth witness, 1. That the blessedness of everlasting life, with God, after death, was known in the Old Testament. 2. That the Fathers got possession of it. 3. That this felicity could not be attained unto, but by flitting, and removing out of this life. 4. That the body is a partner with the Soul, of Life eternal. 5. That howsoever it be appointed, for all men once to die, yet God can make, when he pleaseth, Translation, or a Change, to stand in room of death.

3. Before Enoch was translated, he had this testimony, That he pleased God. Then, whosoever desireth to be blessed with God, after they are removed from this life, must first learn to please God before they depart hence.

He proveth, that Enochs Translation, and pleasing of God, was by Faith; because pleasing of God cannot be without Faith. He nameth no other of God's graces in him, but Faith only; because it only, of all other graces, strippeth a man naked of the worth of anything in him, and sendeth him to God's mercy in the Mediator.

Then, 1. Whatsoever glorious Virtues he found in God's children; yet it is not by any of these that they are justified or acceptable to God, but only by their Faith: For, it is by Faith, that it may be by Grace: And if it be by Grace, it is not by worthiness of works. 2. In the matter of Justification, and acceptation with God, to be justified by Faith, or accepted not without Faith, is all one to be justified, and accepted, by virtue of nothing in a man beside Faith: else, the Apostles reasoning were not strong. 3. Except a man have this commended Faith in God's Mercy, he cannot please God: Let him do else what you can name, without this faith, it is impossible to please God.

2. He expoundeth, what the Faith is, of which he meaneth: To wit, A coming to God, All-sufficient and merciful.

Then, 1. God is Self-sufficient, and All-sufficient. 2. God is so gracious, as none can seek unto him, by that way which he hath revealed, but he will give them that which they seek. 3. Except a man believe God's All-sufficiency, and merciful Bountifulness, he cannot come unto him, to seek supply of wants, or relief from evil.

3. From these words also we may observe the nature of Faith.

1. It maketh a man sensible of his indigence, and misery: else, it could not send him a begging. 2. It maketh him to acknowledge his natural alienation, and farness from God: else, it could not set him on work, to seek God, and to come unto him. 3. It emptieth him of the confidence in his own, and all the creatures help: else, it could not send the man away, from all these, to God. 4. It pointeth out God, both able and willing, to help: else, it could not encourage, to take course for relief in him. 5. It setteth a man on work to use the appointed means to find God. 6. It certifieth a man, of God's impartiality towards everyone that seeketh to him; and maketh him to hold on the way, seeking diligently, and never to give over: And, so it bringeth a man to deny himself, and to have communion with God.

In Noah's example, observe 1. He believeth the Deluge is coming, and feareth, and prepareth the Ark. Then,

1. Faith apprehendeth Judgments threatened in the Word, as well as Mercies in the Promises. 2. Faith apprehending the Threatning, moveth to fear. 3. That is right Fear, which setteth a man on work to prevent the danger.

2. By his diligence he condemned the world. Then,

The pains which the Godly take to eschew wrath, condemneth careless beholders of their diligence.

3. By this he became heir of the Righteousness which is by Faith, that is, came evidently to be such. Then,

1. There is a Righteousness, which is only by Faith. 2. That Righteousness, is Heirship to all true Believers. 3. Some special point of Faith, may bring this heirship unto light, and give evidence of a man's Right thereunto.

Abraham's following of God's calling, and leaving of his Country, is counted a work of Faith. From Abraham's example, then let us learn, 1. That Faith in God, will cause a man quit his Country and Parents, and every dearest thing, at God's calling. 2. Faith counteth God's Promises better than present possessions; and is content to quit the one for the other. 3. Yea, it is content with a Promise, of better in general; and for the special manner of performance, standeth not to be blind. 4. Faith is willing to obey, as soon as it seeth a Warrant.

Abraham's sojourning in Canaan, is counted another work of his Faith. Wherein we learn: 1. That Faith can for a while suffer to be a stranger, even from that whereunto it hath best Right. 2. When Faith hath certainty of an heavenly inheritance, it can be content with a small portion of things earthly. 3. A man who sojourneth amongst Idolaters, should be sure of a calling thereunto: and being amongst them, ought to behave himself as a Stranger, and Sojourner. 4. Yes, where he hath best Right on earth, he ought to have a Pilgrims mind.

That which moved Abraham to behave himself as a Sojourney on earth, was the hope of a settled during place with God, in the society of the Saints in Heaven. Then.

1. Heaven is a settled, commodious, and safe-dwelling Place: All places here, are but moveable Tabernacles. 2. The Fathers under the Law, looked for entry into their eternal rest, in the Kingdom of Heaven, after the ending of their Pilgrimage here. 3. The hope of Heaven, is able to make a man content with Pilgrims Fare, and Lodging, here-away.

Sarah is reckoned in the Catalogue of Believers: and her laughing, through unbelief, is not remembered; but her victory, over her mis-belief, is commended. Then,

1. Even Women are made Patterns of believing, and wisely walking with God: worthy to be imitated of Men. 2. God marketh not the defects of Faith, but the soundness thereof, how small soever it be; what good is in His Children, and not what sins they are cloged with.

2. When she is past age, by Faith she getteth strength to conceive.

Then, 1. Faith resteth on God's Promise, albeit carnal reason seem not to second it. 2. Faith maketh us capable of benefits which otherwise we could not receive. 3. The more hindrances that Faith hath, it is the more commendable.

3. That which upheld her, was the faithfulness of God.

Then, 1. The consideration of the properties of God, who promiseth, is a special help, to make us rest on the Promise which He maketh. 2. He that giveth unto God the Glory of Faithfulness, shall receive, for a Reward, the full Performance.

The Promise was, of innumerable Children, as the Stars of Heaven: And so was the Performance. Then,

Justifying Faith not only believeth the great Promise of Redemption, but also other inferior promises, which depend thereupon: the believing whereof giveth evidence of believing the main Promise of Salvation, through the Messiah. And therefore it is, that by the Faith of such Promises, the Faithful are here declared to be justified.

Question. How can this be, that Abraham's Seed should be so many?

I answer. 1. Because the one is as innumerable as the other: For they are compared together, in this respect. 2. Superlative speeches are to be expounded according to the scope, and not captiously to be wrested, beside the purpose of the speaker, and beyond the common acceptation of the hearer. Now, the scope of the speech, is to raise the dullness of the mind, in weighty matters, to the due consideration of a Truth, in the due measure: which, otherwise, should have been undervalued. This is the proper intent of the figure hyperbolick, in the ordinary use of Rhetoric.

He commendeth the Faith of the Patriarchs, and Sarah, that they died in the Faith, not having obtained the Promises. Then,

1. Faith loseth the commendation, except we persevere therein, even until death. 2. Where we have a word of Promise made to the Church, or to ourselves, albeit we see it not performed in our time, we may go to death, in assurance, that it shall be performed. 3. They who would die in Faith, must live in Faith.

2. Though they received not the Promises, yet they saw them afar off, and were fully persuaded of them, and embraced them. Then,

Albeit Faith came not unto a Possession, yet it cometh unto a beholding of the Possession coming, unto a Perswasion of the Possession, and a sort of friendly Salutation thereof, as the word importeth; such as Friends give one to another, whilst they are drawing near to embrace one another, after a long time separation.

3. They confessed in their life time, that they were Strangers, and Pilgrims, on the earth. This we read only of Jacob, before Pharaoh: But the mind of one of the Faithful, in the main matters, maketh evident what is the mind of the rest.

Then, 1. It is the part of true Believers, to profess their Faith before all, even before Idolaters, amongst whom they live. 2. They who know Heaven, to be their own Home, do reckon this World a strange Country.

From their Profession, That they were Strangers, he draweth Consequences, thus: That they desired an homely Country: And if a Country, then either their own earthly Country, or a better. Not their own earthly Country: For they might have returned, when they pleased, Therefore, they desired a better Country. And if a better Country, then an heavenly Country: That is, They desired even Heaven itself for their Country.

1. This deducing of Consequences, from the Profession of the Patriarchs, That they were Strangers. Teacheth us,

1. So to read the Scriptures, as we may mark, not only what is spoken; but, also, what is thereby imported, by consequence. 2. That, what is imported by a speech, is a plain Declaration of the mind of the speaker; and not an obscure Deduction, as Mockers call it. They who say they are Strangers, declare plainly, that they seek a Country: saith the Apostle. 3. Yea, that it is lawful to proceed, drawing one Consequence after another, till we find out the full mind: providing the Collection be evident, in the course of sound Reason, as here it is.

2. The Apostle hath proved here, that the Patriarchs sought Heaven for their Country, because they sought a better than any on earth.

Then, 1. The Apostle knew no place for residence of departed souls, better than the Earth, except Heaven only. If there had been any other place, such as is feigned to be, his reasoning had not been solid. 2. The Patriarchs, after the ending of their Pilgrimage here on earth, went home to Heaven.

3. Because they counted themselves strangers, till they came home to Heaven, God is not ashamed to be called their God.

Then, 1. God will honor them that honor him. 2. God will avow himself to be their portion, who for his cause do renounce the world. 3. Yea, that the Lord may honor such as honor him, he will even abase himself to exalt them. 4. When the Lord hath so done, he thinketh it no dishonor to Himself, to do anything that may honor his servants.

4. God did prepare them a City, which the Apostle before hath called Heaven, or the heavenly Country.

Then, Heaven was prepared for the Patriarchs, and the rest of God's Saints, before they had ended their pilgrimage on earth. And, to put them into Hell, or any oth • r place, there must be a Doctrine not from Heaven.

Another commendation of Abraham's Faith from the proof given thereof in his trial about Isaac. Whence we learn,

1. That where the Lord giveth faith, there trial must be expected: And, the greater faith, the greater trial. 2. That faith is most commendable when it standeth strong in trial.

2. He is said to have offered up Isaac by faith.

Then, 1. There is nothing so dear, but faith in God will make a man quit it at God's command. 2. The Lord counteth that to be done, wich a man is about to do. Isaac is counted offered, because so was he in Abraham's purpose.

3. His receiving of the promises is here in another sense than ver. 13. For there to receive the Promises, is to receive the thing promised, or the Promises in performance. But here it is to have the Promises first and immediately made unto him.

Then, the meaning of forms of speech in Scripture, is to be found by consideration of all circumstances of the place where they are spoken, and not of some circumstances only.

4. It serveth to the commendation of his faith, that he 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 likely not to be performed, is tried faith indeed. 2. When Reason sighteth against Faith, it is wisdom to quit that Reason which would make us quit the Promises. 3. When God's commandments and promises unto us, seem to cross one another, it is wisdom for us to justify them both. All his words are truth.

Abraham's looking to God's Fidelity and Omnipotency, made him victorious over every difficulty, and so to give obedience to this hard commandment.

Then, 1. When we get hard commandments, we must lay our reckoning how we may obey them, and not how we may shift them. 2. Difficulties and impossibilities, as would appear, must be rolled over upon God. 3. God's Omnipotency maketh that his promise cannot miss, but take effect.

2. Abraham as he expected, so he found: He expected Isaac' s resurrection from the dead; and, in a figure, or similitude, be received Isaac back from the dead: that is, from the jaws of death, no less unexpectedly, than from the dead.

Then, 1. The Believer shall find as much as he can expect from God's word. 2. If the performance be not as he doth forecast, yet it shall be by a way as comfortable and p • ofitable.

Isaac' s blessing of his sons, is said to be by Faith ▪

Then, Patriarchal benedictions were given by ordinary Faith, albeit from the ground of extraordinary revealed truth. For faith ordinary, believeth God's truth revealed, howsoever ordinarily or extraordinarily.

2. In that this example is propounded for ordinary imitation, in believing of God's ordinary revealed word, it teacheth us,

That he who hath the ordinary word of God, hath as sure a ground to rest upon, as if he had a particular and extraordinary revelation.

Jacob a dying, blesseth his offspring, and worshippeth God in bodily weakness.

Then, 1. Faith can look through the cloud of Death, and behold both its own and others felicity. 2. In the solid assurance which it hath, it can worship or glorify God for things to come, as if they were already past.

2. It is not said, that he worshipped the top of his Staff, but upon the top of his Staff, leaning, for his weakness cause, by approaching Death: because he would, for this foreseen blessing of God upon his posterity, testify by signs of worship in his weak body, how he esteemed of that favor.

Then, 1. Faith will make the body, albeit it be weak, concur with the Spirit in the Lord's worship. 2. When the infirmity of the body maketh it unable to concur with the Spirit, it must be helped with a stone, as Moses prayed against Amalek : or staff, as Jacob here; or anything else, which may enable it to perform the worship the better; being put under breast, or arms, or knees. 3. Jacob's bending of his body, in so great weakness thereof, must bear witness against the profane ease which many men now-a-days take unto themselves, both in private and public worship.

Joseph also testified his Faith in his death, concerning the delivery of Israel out of Egypt, by direction giving for transporting his Bones, in sign of his assurance of their going to Canaan, because God had promised so.

Then the Lord's promises are sure comforts in death, whereby Faith both sustaineth itself, and is able to encourage and strengthen others: And Faith maketh a man to keep them in memory, and to make use of them in due time.

How great weakness Moses parents did bewray, the history maketh evident: yet is their faith commended as victorious over the fear, wherein their weakness did most appear.

Whence we learn, 1. That nothing is commendable, but because done in faith. Their natural love is not mentioned, but their Faith. 2. That God so loveth faith in his children, that he commendeth it in the measure it hath, albeit it go not so far as it ought, and marketh what faith hath, and not what it wanteth of the perfection.

2. The Evidence of their Faith he maketh this ; That they were not afraid of the Kings Commandment.

Then, 1, GOD alloweth not, that Kings commandments should be regarded when they command impiety, and wickedness: for then should they be honored above God, if for their commandment we should do that which he forbiddeth. 2. Nothing but faith in God is able to make a man overcome the fear of that, which Potentares may do unto him: And, it is a commendable work of faith to get this victory.

3. The beauty of the child stirred up his Parents to this work of Faith, thinking with themselves, that it behooved to be for some special end, that God had so fashioned the child.

Then, 1. The Lord hath ways enough to excitate the faith of his own, and bring it forth to act. 2. Where special endowments are given, there is good evidence of special employment to follow.

Moses refusing the honor which he might have had in Pharaohs Court, because it might have hindered him from the honor of one of God's people, is commended for a work of Faith.

Then, It is better to be a member of GOD'S Church, amongst GOD'S People, than to be a Prince in a great Kingdom without the Church.

2. Because he would not have chosen to be the Son of Pharaohs Daughter, therefore he refused to be called so. Then,

That which a man dare not avow himself to be, or may not lawfully choose to be, he must refuse to be esteemed to be, he must refuse to be called such.

3. His manner of refusing this unhallowed honor, is expounded to be by joining himself with the people of God, and so forsaking of Pharaohs Court.

Then, 1. That is the true way of refusing unlawful honor, to quit the place whereunto the unlawful honor is annexed, and betake themselves to what they may brook with God's approbation, how mean soever it seem before the world. 2. When honor and a good conscience cannot be kept together, let the honor be quitted, and the preferment go.

4. When he was come to years he did this.

Then, 1. What one hath done in his non-age, or ignorance, is not reckoned, when after riper consideration he amendeth it. 2. The more ripely and advisedly a good work be done, it is the more commendable.

The reason of his refusal is, the estimation which he had of the estate of God's people, how afflicted soever, above the pleasures of sin.

Then, 1. He who chooseth the privileges and fellowship of God's people, must choose their affliction also. 2. The Riches, Honor, and Pleasure which a man enjoyeth with the disavowing of true Religion, and want of the society of God's people, which he might have, are but the pleasures of sin. 3. What pleasure a man can have by sin, is but for a season. 4. It is better to be afflicted for a season with God's people, than to live with the wicked with pleasure for a season: and it is greater misery to be in a sinful state, than in an afflicted state.

He commendeth the work of Moses his Faith, by the motives thereunto, whereof the first was, The high estimation of the reproach of Christ.

Then, 1. Moses and GOD'S People in his time, did know CHRIST, or else they could not have born his Cross, and suffered for him. 2. Christianity is as old as true Religion. 3. The Cross and Reproach hath attended on true Religion in all Ages. 4. What reproach men suffer for true Religion, is reckoned to be Christ's reproach, and not theirs. 5. Reproach and Shame is the heaviest part of the Cross; for, under it is all comprised here.

2. The next Motive was, His respect unto the Recompence of the Reward, which also made him to esteem the Reproach his Riches.

Then, 1. There is a reward for such as suffer reproach for Christ. 2. It is lawful, yea, needful for men to have respect unto this reward, and to draw encouragement from it, even for their own strengthening. 3. Though the Cross seem terrible, yet Faith can pierce through it, and behold the reward following it. 4. When sufferings for Christ are rightly seen, they are the richest and most glorious passage in all our life.

Another work of Faith is, his leading of the people from their dwelling places in Egypt, to the Wilderness, with the hazard of the wrath of Pharaoh, if he should overtake them.

Then, whatever it seem unto us now, after it is done, it was no small Faith at that time, to undertake such a bu •• ness, to turn his back upon a fertile land, and go with such a company, without provision, to the wilderness.

2. His Faith is commended, for not fearing the wrath of the King, Exod. 2.14. Moses feared the wrath of Pharaoh and fled. After that, Exod. 10.29. He feared not another Pharaoh, as terrible as the former.

Then, Where natural courage would succumb, Faith will sustain; yea, and make a man endure (as it is spoken in the next words) where natural courage having led him on a little, would forsake him at length.

3. The encouragement unto this work was, He saw him that is Invisible: That is, he apprehended by Faith God more powerful than Pharaoh, and more terrible.

Then, 1. Faith openeth the eyes, to see God in a spiritual manner, who by sense or imagination carnal, cannot be conceived. 2. The beholding of the invisible God is able to support a man's courage, against the terror of men, and all things visible: and nothing else can do it.

Another work of his Faith is, His keeping of the Passover: That is, the Sacrament of the Angels passing over, and not destroying the people.

Then▪ 1. It is usual for Scripture, speaking of Sacraments, to give the name of the thing signified, to the sign, because the sign is the memorial of the thing signified. Circumcision is called the Covenant, Gen. 17.13. because it is the memorial thereof. The Paschal Supper for the like cause, is here called the Passover, which was the work of the Angel, because it was by appointment the memorial of it. So the Cup in the Lord's Supper is called, The New Testament in Christ's Blood: and the Bread in the same Supper is called, The broken Body of Christ ; because it is the memorial thereof. 2. It is the work of Faith to celebrate a Sacrament rightly. 3. As Moses celebrated the Passover in assurance that the destroying Angel should not touch the people of Israel : So may every Believer be certified, by using the Sacrament, that the grace promised and sealed in the Sacrament shall be bestowed.

He joineth the Faith of the true Israelites with the Faith of Moses, for whose sakes the rest of the incredulous multitude got the benefit of Delivery also through the Red Sea, which was the fruit of the Believers Faith. Whence we learn,

1. That Faith will find unexpected deliveries, and out-gates, where it might seem altogether impossible. 2. Yea, means of destruction, by Faith may be turned into means of preservation.

2. The fruit of Faith is evidenced by the drowning of the Egyptians, essaying themselves to follow that way, which Faith had opened to Israel.

Then, 1. Presumption in unbelievers, will set them on work, to go thorough the same dangers which believers pass thorough, but without all success: For Believers shall escape where unbelievers shall down. 2. The benefit of Faith is best seen, when the evil of unbelief is seen.

He ascribeth the down-throwing of the walls of Jericho to Faith, making the Believers only to compass them seven days.

Then, 1. What God doth for believers, is reckoned the work of Faith, because Faith setteth God on work so to say, and his power employed by faith, worketh the work. 2. Faith will throw down strong Holds, and overcome seeming impossibilities. 3. Faith must use such means as God appointeth, albeit they seem but weak. 4. It matters not how weak the means be, if faith have a promise to prevail thereby. 5. The means must be constantly used during the time that God appointeth them to be followed.

Rahab the Harlots faith is commended by the fruit of her safety, when misbelievers perished.

Quest. How heard she God's Word to beget Faith? Or how heard they of Jericho, God's Word, that they should be called unbelievers?

I answer, The common report of God, and his works, joined with God's blessing, was sufficient to beget faith in her: And the same report, albeit carried, as other news, by common messengers, being despised, and counted unworthy to be further inquired for, and sought after, was sufficient to make them guilty of misbelief.

Then, 1. In this example it is evident, that faith is as acceptable in an Heathen, and an Harlot, as in a Professor, and person of better condition. 2. That faith can change an Heathen, or vile person, into a Saint. 3. That the faith of women is to be observed and imitated, even as well as men's faith. 4. That the unworthiness of the party believing, giveth commendation so much the more unto the excellency of faith.

2. No word here of her Lye, in receiving the Spies; but only of her faith and peaceable behavior towards them.

Then, 1. Where God seeth Faith, he hideth his eyes, as it were, from anything that might deface the glory thereof. 2. He gathereth up the smallest good fruits which faith bringeth forth, and maketh not small reckoning thereof, how small soever they be.

Having reckoned a number, and having more to produce, he stayeth his course, to teach,

1. That Prudency must moderate, and make seasonable use, of the abundance of man's knowledge and memory. 2. That the Scripture giveth us to make use of the Faith of all that are recorded therein, albeit they be not in this Catalogue.

2. The diversity of those that are here recorded, teacheth us, That albeit there be difference: of Believers; some stronger, as David : some weaker, as the rest; some base Bastards, as Jephthah : some of better sort, some of them notable in holiness, and conversation; some of them tainted with notorious falls in their lives: Yet are they all enrolled by God, in a Catalogue of Honor, amongst his Saints.

He reckoneth the works of their Faith, Whose names he suppresseth; of whom some subdued Kingdoms, by their Faith, as Joshua, and the Judges: Some wrought Righteousness; that is, attained unto a righteous behavior, in their difficile Employments, as David and Samuel, in Peace and War: Some obtained Promises, as Gideon, Barak, &c. Some quenched the violence of Fire, as the three Children: Stopped the mouths of Lions, as Sampson, Daniel: Escaped the Sword, as David, Elias: Of weak, were made strong, as Hezekiah: Waxed valiant in Fight, as Joshua, Sampson, David: Put to fligh • the Aliens; as Jonathan, Gideon, Jehoshaphat: Women received their dead alive; as the widow of Saroptha, and the Shunamitess, &c.

Whence we learn, 1. That in the old Church, under the Law, when the grounds of believing were not so clear as now they are, excellent things are recorded to be done by Faith, for up-stirring such as are under the light of the Gospel, to make use of faith. 2. That neither fire, nor water, nor man, nor beast, is so strong, but faith may make a weak man victorious over them all. 3. Yea, nothing so terrible, or difficile, but a man, who hath God's Word to be a ground for his faith, may adventure upon it, with assurance of prevailing. If he be called, he may encounter with the hardest party.

Whether the Apostle hath taken these particulars from the Records extant in that time, from the Books of Maccabees, and others, or not, it matters not much, seeing this standeth sure, that the certainty of the truth thereof, was from Divine Inspiration, the ground of all Scriptures outgiving.

And hence we learn, 1. That as faith enableth men to do, so also to suffer. 2. That there is no trouble in the flesh, but God's children may fall thereinto; no torment so cruel, no terror, nor allurement, but they may be essayed in them by persecutors. 3. That there is no pain, nor grief, nor loss so great, but Faith knows how to make gain of it, and to despise all, in hope of the reward. 4. That the Old Church believed the Resurrection, and comforted themselves in Martyrdom, by the hope thereof.

In calling the World unworthy of the company of these Children of God, Learn,

1. That one Believer is more worth in God's estimation, than all the world beside. 2. None despise God's children, but worthless and despiseable souls.

2. In that he reckoneth the solitary and Heremitical life of God's children, and their apparel suitable to their dwelling, amongst their troubles, sufferings, and persecutions, which they did not choose, 〈◊〉 were driven unto, of necessity, by the cruelty of the time, He teacheth us,

1. That the Heremitical, and solitary life, and separation from amongst the society of men, is only then commendable, when men being driven thereunto of necessity, do bear it in a Christian manner. Otherwise, to sequestrate ourselves from the fellowship of men, to whom we owe the duties of love, so long as we may do them any good, or so long as they will suffer us to live amongst them, is in short, to loose from our necks, the yoke of the second Table, under pretence to keep the first Table the better. 2. The Saints shall find peace amongst the wild beasts, rather than amongst wicked men.

By the Promise, is meant the main and chief Promise of Christ's Incarnation, wherein they were inferior unto us; and yet both were contented to rest by faith, upon the Promise, with the light which they had, and obtained a good report thereby: that is, were approved, and justified of God.

Then, The Faith of those who lived before Christ, having less clearness of the ground, than we; and yet sufficient to support them in all troubles, and to obtain justification before God, is a great Encouragement unto us, under the Gospel, to believe; and a great conviction, if we believe not.

He giveth a reason thereof, Because God had appointed the accomplishment of the Promise, of sending the Messiah to be in the last times, that they should not be perfected, that is, justified, and saved, by anything done in their time, but by looking to our time, and Christ 〈◊〉 satisfaction made therein: whereby they and we are perfected together.

Then, 1. Christ's coming in these last times, is a better thing than all the glory of the Old Church, and Service, and Prerogatives thereof. 2. All the shadows in their time, without Christ, who is the Substance of them all, in our time, exhibited, was unable to perfect the Fathers; that is, to justify, and save them. 3. The perfecting of the Fathers, in the Old Testament, and the perfecting of us, in the New Testament, do meet together, in that one better thing, Christ Jesus, by whom, they and we both, are saved: And so, they are not perfected without us.

2. In that he leadeth us unto God fore-seeing, and fore-providing of this, he loseth all curious questions, about this Course which God hath taken, to make the case of his Church better now, than of old.

Then, That God hath thought good so to do, is sufficient, for stopping our minds from all curious enquiring of the Lord's Dispensation.

The Doctrine of Chap. XII.

THat right use may be made of all the former Examples, he exhorteth to a constant and patient persevering in the Course of Christianity.

1. The Similitude is borrowed from a Race : To teach us, To endeavor for overtaking all the duties of the Christian man, with all the skill, and strength, and speed we can.

2. The Original importeth a Strife or Race : To advertise us, Both of our Spiritual Adversaries, against whom we must fight still as we go on, and of our Compartiners, who run in the Race with us: with whom we may strive in an holy emulation, who shall go foremost in the course of pleasing God.

3. It is a Race limited, the Race set before us: To teach us, What way we should hold on our course, not doing that which pleaseth us, every man running his own way of Religion: but all running the beaten Way, the Royal Way of God's commandments.

4. For the Motives unto this Race, he useth the Examples rehearsed in the former Chapter, Who compass us about as a cloud of witnesses. To teach us,

1. To hearken to the disposition of these worthy Witnesses, who are recorded in Scripture, who can best show what is the best Christian Way, which we must hold in our Course towards Happiness. 2. That all our behavior is marked by Spectatours, God, Angels, and Men. 3. That albeit there were none to see us, except our conscience, the Examples of GOD'S Saints in Scripture, should stand as witnesses against us, if we run not as becometh.

5. For direction how to run, He teacheth, 1. To lay aside all weights, which do press our minds downwards, such as is the setting of our affection upon things which are on earth, either wittingly, upon unlawful objects, or inconsiderately, exceeding the bounds of Christian Moderation, upon things lawful. 2. To lay aside the sin which so easily doth beset us; that is, by studying to mortify the body of our corrupt inclination, to cut off the wood-bind growth of violent predominant and wily sins, which most frequently get advantage of us. 3. Because we cannot end our Race, but after some progress of time, and must meet with many impediments in the way, and troubles, and temptations, to arm ourselves with Patience.

With Direction, he joineth Encouragement, by setting our Eye on Jesus, who shall both guide us in the way, and carry us on, when our strength saileth. Then, 1.

The Christian Race-runner hath Jesus before him, in the way to help him in everything that may befall him in his course. 2. Christ, must be looked upon, by him who would be helped in his Race: the Eye of the Soul being drawn off of everything which might divert the Man, or discourage him (such as are the multitude of Backsliders, the multitude of Mockers, the multitude of byways, and runners therein, the multitude of fears, from our own unworthiness, and sinfulness, and temptations on all sides) and our minds fixed on Christ, with loving and longing looks, which may draw life and strength from him. 3. We must look on him, as JESUS, the Deliverer from sins, and giver of Salvation; even him who saveth his people from their sins. 4. We must look upon him, as the author and finisher of our faith; that is, as our God, who hath begun his good work in us, and will also perfect it: Who hath given us grace to believe, and will surely continue this grace with us, even to the end: lest the fears of our Faith failing, make us to faint. 5. We must look upon him, as our pattern, and example, who having run the race before us, hath set forth himself for our imitation; that in him we might find all whereof we stand in need.

2. How Jesus ran this race, he showeth, for our example, 1. He had Joy set before him, which he was to receive by our Salvation wrought. So have we joy set before us also. 2. For the hope of that joy, he ran with courage: So must we. 3. He ran with the Cross upon his back all the way, being a man acquainted with sorrows: So must we resolve also. 4. In his griefs and sorrows, shame set upon him from the world, and poured out contempt upon him: So must we resolve to find it. 5. For the hope of the joy, he endured patiently, and went on, under the Cross, and wearied not: So must we. 6. Albeit shame was the sharpest of his griefs from the world, yet he regarded it not, but despised all despising, and shamed shame, as unworthy to be taken notice of, in comparison of his Design: So must we. 7. He overcame all at length: So shall we through him also. 8. He hath gotten the Joy, and the Glory, for which he ran: So shall we with him. If we suffer with him, we shall also reign with him. 9. He is set down on the Right Hand of the throne of God, that is, is joined with the Father, in the Glorious Government of Heaven and Earth, and all things therein, for the good of all his followers: So that we need to fear nothing in our way, seeing he hath the Government of all.

He pointeth forth a special part of his suffering; namely, The contradiction of sinners: willing them to ponder this well, for their uphold.

Then, 1. Nothing more forcible to discourage a persecuted Christian, than Contradiction. A man will suffer much, if he know it be for truth: but if the truth for which he suffereth, be called in question, and Scribes, and Pharisees, and chief Church-men, shall contradict him, and brangle his Faith, in the Truth, it is more painful than a Rack-stock unto him. 2. The consideration of our Lord Jesus, his being exercised this way, is a special mean to guard us in such a Temptation. 3. If we be not armed against contradiction, by certain knowledge of the Truth, and Faith in Jesus, we cannot hold out; but upon force, weary under the Cross; and be lost, or dissolved, like water, and fall by, as the word importeth.

These Hebrews were somewhat dashed, and discouraged, by the persecution which they had already born, and were like to faint. Therefore, he setteth them on, to prepare for suffering to the blood, that every suffering less than that, might be the more tolerable in their eyes.

1. He maketh their Party, Sin. Then, 1. Christians must remember in their troubles, that they are tried, whether they will choose to sin, or to suffer. 2. When they disobey their persecutors, they must not be interpreted, to be strivers against them, so much as against sin. 3. With what color, or pretence soever, sin be urged upon Christians, they must not yield, but resist, in a Christian manner, and fight Christianly, against that sin whereunto they are tempted. The more steadfastly they resist, they must prepare themselves for the more suffering, and resolve, at length, to lay down their blood in suffering. No yielding to sin must be, while life is in us.

2. He maketh the greater sufferings which remain, a reason to make them bear 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 himself for the worst that can be done unto him by man, for the Truth, he will faint in lesser sufferings.

From the General Doctrine, of bearing afflictions, Pro. 3.11, 12. He stirreth them up to Christian patience, in persecution, and every other trouble.

Then, Persecution for Righteousness, cometh in the account of Chastisement; and is appointed, amongst other ends, to amend our faults.

1. He maketh these Hebrews the party to whom the Proverbs 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 do direct their speech to every Age, and Church, and Person, no less than to those who lived in the Church of old, when it was first written.

2. He chargeth them, for their forgetting of such a kindly speech, as is the styling of the afflicted by the names of Sons.

Then, 1. The special point of faith, which the Lord will have fostered under the Cross, is the faith of our Adoption; that we never mistake our Fathers affection, nor our gracious estate by calling, for any hard dealing wherewith possibly we may be exercised. 2. He will have us assured of our Adoption, by God's manner of speaking unto us, as a Father to his Children. 3. He showeth us, that the not remembering of the Word of God speaking unto us, according to our estate, is the cause of fainting, and of mistaking.

3. The Exhortation dischargeth despising of the Rod, and fainting under the Rod.

Then, 1. These are the two evils which we are inclined unto; either to harden ourselves against corrections, and count light of them, or else, to be discouraged, and cast down by them▪ Both of which we must eschew. 2. Though the Lord both strike and rebuke for sin, yet esteemeth he us to be Sons not the less.

He giveth a reason, to confirm the afflicted, in the certainty of their Sonship: Teaching us,

1. That neither Chastisement, yea, nor Scourging, which is the sharpest measure of correction, is a sign of God's hatred, but of his love rather. 2. That God's dealing with all his children in general, being considered, may mitigate the case of any of them in particular.

From this he urgeth the patient bearing of God's chastisements, that they may know Adoption the better.

Then, though God be the afflicted persons Father, yet is he not perceived to deal as a Father, but when the affliction is patiently born and endured.

Albeit men desire naturally, to go free from trouble, yet he showeth, that this is not to be chosen: And to this end, teacheth;

1. That it is the common lot of all God's children, without exception, to be acquainted with some cross, and exercised with some correction, of one kind or other. 2. That to be exempted from the Cross, and common handling of God's children, is to be put out of the roll of children. 3. That in the visible Church, all are not free-born children, but some are bastards: which the Church holdeth possibly for children, but God reckoneth to be none. 4. That among other marks, this is one of a Bastard; if God let him alone, and suffer him, without discipline, to follow his own ways.

From submitting to our Parents correction, he urgeth to hear the Lord's correction. Whence we learn,

1. That as it is a part of the Parents duty, to correct their children; so it is a part of that reverence due to Parents, that children receive their correction without change of affection towards their Parents. 2. That God is the Father of Spirits, in a special manner, because they are immediately created by him, and do not run in the material channel of fleshly descent; and, because they have a more near resemblance unto his Divine nature. 3. That receiving correction, is counted subjection to God; and, refusing correction, is refusing of subjection. 4. That submission to chastisement, is the way to life.

He compareth the chastisement of our earthly Parents, with God's chastisement. Whence we learn,

1. That Parents sometimes, chastise their children out of mere passion; and at the best, have some mixture of their own humors in chastising: but God never mixeth passion with his rod, but intendeth our profit therein only. 2. The special profit intended by God in our correction, is the making of us partakers of his holiness; partly while he driveth us thereby to seek our righteousness in himself; and partly, while he mortifieth our nature, and reneweth our affections, and sanctifieth us for himself.

1. That it is the pain of present affliction, which maketh us unwilling to endure. 2. That we must not like children, judge of affliction by our present sense, but by looking to the fruit which doth follow, must season to ourselves the felt bitterness. 3. That the fruit of affliction is righteousness, or sanctification, which bringeth peace with it. 4. That this fruit possibly will not be found incontinent after one affliction, or two; but after we be exercised, acquainted, and made patient in bearing the yoke.

1. That afflictions bring discouragements with them, whereby hand and heart fail in God's service. 2. That discouragement must be resisted, by consideration of God the Author, and his wise ends of afflicting of us.

Under a similitude borrowed from walking in a narrow and dangerous path, he exhorteth them boldly to avow the truth, lest their fearfulness and apparent doubtfulness, should tend at length to defection. Then,

1. No trouble must so dash us, as to make us seek bypathes, for eschewing thereof. 2. In a good course, we must not halt, nor walk feebly, nor fearfully, but stoutly, and straight up, avowing what is right. 3. As a man in a dangerous path, by halting, may be swayed to the one side, and thrown over the Bray: So a man that faintly maintaineth a good cause, may be overcome at length, and driven from it.

The Apostles diligence and prudency, to recover these fainting Hebrews, Teacheth,

1. That we must not cast down our countenance on weak Brethren, who do not so boldly avow the truth, as they should do: But rather ought to strengthen and heal them, and hold their staggering faith on foot. 2. That such feeble souls must be timeously dealt with, that they may be healed, as long as they are yet in the way, and have not shaken hands with an evil course.

Having thus dealt with them, for strengthening them in the Faith, and bold profession thereof, he giveth them a number of wholesome precepts, for ordering of their life and conversation.

From the Precept for following of Peace and Holiness, Learn,

1. That we must beware of all provocation of any amongst whom we live: For we have troubles enough, albeit we make none to ourselves. 2. That how wicked soever the world be, we may follow a course of living in peace with them: and if peace flee from us, we may, and should pursue after it, as far as is lawful. 3. The farthest we may follow peace with men, is, as it may stand with holiness and duty towards God. 4. It is more dangerous to quit holiness, than to quit peace: for, he that followeth holiness, shall see GOD, albeit he find not peace amongst men. But, if any man prefer men's peace before holiness, while he gaineth men, he loseth GOD. 5. To see GOD, that is, to enjoy GOD'S fellowship, is the sum of our blessedness.

He giveth direction here, for eschewing a fall from Grace; that is, from the Doctrine of Grace in begun Knowledge, Faith, Love, Renovation, or any measure thereof. Then,

1. Albeit the Elect cannot fall away fully, and finally; yet some Professors in the visible Church, may fall away from their Profession, and what degrees of Grace they had attained unto: for whose cause, warning must be given to all, as a mean to keep the Elect from a fall. 2. Albeit the Elect cannot fall away finally from Grace, yet may they fall for a time, from the purity of the Doctrine of Grace, and from some degrees of the work of Grace, from the measure of their first love and zeal, and at length, fall into scandalous sins.

He joineth another point of advertisement with the former, That they beware, lest any bitter root break forth, whereby many be defiled: that is, left any scandalous sin break forth amongst them. Then,

1. As men do fall from any measure of the work of Grace, so doth the bitter root of unmortified sin, spring out, and grow. The ones decreasing, is the others increasing. 2. When any scandal breaketh forth in the Church, it troubleth the whole body, and polluteth them, by the contagion thereof, till it be removed. 3. Watch must be kept diligently, by every man, • o curb this bitter root, preventing the out-shooting thereof.

He expoundeth this bitter root, in the example of fornication and profanity, like Esau's. Then,

1. Fornication and profanity, are the bitter roots of other evils, and able to defile a Congregation. 2. Such as count more of the satisfaction of their sensual lusts, than of their spiritual Prerogatives, do prove themselves profane persons, and are justly ranked in with Esau.

He showeth God's judgment on Esau, to terrify all men, to hazard upon the sinful satisfaction of their own lusts, at any time. Then,

1. Esau's judgment should be a terror to all men, to keep them from presuming deliberately to commit that sin, which they know may cut them off from the Blessing: because sundry times (albeit not always) God doth punish presumptuous sinners, with giving over the man to his own ways, and final impenitency. 2. Esau's example showeth, how justly they may be deprived of the Blessing annexed to any Sacred Symbole, or gracious Mean, who do despise the mean whereby the Blessing is conveyed. For the Birth-right amongst the Patriarchs, was a pawn of the Blessing of being an Heir of Promise: and therefore was Esau counted to reject the Blessing, when he counted light of the Birth-right. 3. His example showeth, how little sinners consider for the present, what Merchandize they are making with Satan, when they meddle with known sins, and how they will be made to know it afterwards.

2. He saith, that afterwards he would have inherited the Blessing; but was rejected. Then,

It agreeth with the profane man's disposition, to desire the Blessing, and yet despise the means whereby the Blessing is gotten: • o satisfy his fleshly lusts for the present, and to desire the Blessing withal afterwards. But God will neither sever the means from the Blessing, nor join the Blessing with the satisfaction of men's lusts. Therefore, he who will have the Blessing, must use the means to obtain the same, and renounce the satisfaction of his sinful lusts, or else be rejected, when he thinketh to get the Blessing.

3. He saith, He found no place of repentance, albeit he sought the blessing with tears: That is, he could not obtain, that his father should repent the bestowing of the blessing beside him; nor, that God should repent his righteous judgment on him. For, repentance here, is recalling the sentence given out. And why? Because he, for all his tears, and untimeous seeking of his sold blessing, repented not himself of his sin: for he continued as profane as before, and resolved to murder his brother, as soon as he found opportunity.

Then, 1. Esau did rue his deed, but repented not his sin. It is one thing to rue a deed done, and another thing to repent the sin in doing of the deed, and every known sin for that sins cause. 2. Tears may follow upon ruing, as well as on repenting: and it is possible, that the loss or harm procured by sin, may draw forth the tear, and not the sorrow for the offending of GOD by the sin. 3. Esau here is not brought in dealing with God for pardon of sin, and the heavenly inheritance; but with the man who had the ministry of dispensing the earthly blessing only.

We read then that a blessing was sought carefully from a man, with tears, and not obtained: but we read not, that God's Mercy and Blessing was ever sought from himself carefully, and not obtained.

Beside the example of Esau's judgment, here is another reason to move us, who are under the Gospel, to beware of licentiousness and profanity; because we are delivered from the terror of the Law, ver. 18, 19, 20, 21. and brought by the Gospel, to the society of so holy a company, as beseemeth no profane man to enjoy, verse. 22, 23, 24. The sum tendeth unto this, You are not under the Law, but under Grace, Instead of saying whereof, he saith, You are not come unto Mount Sinai, but unto Mount Zion. For the LORD'S manner of dealing with the people at Mount Sinai, represented the state of men in nature, under the Law, liable to the Curse: His manner of dealing with them at Mount Zion, represented the state of men reconciled through Christ, and under Grace. Let us take a view of both, as the Apostle setteth them before our eyes: And first, how the state of man unreconciled, in Nature, and under the Law, and Curse thereof, was represented.

1. Before we come to Christ, we have to do with God, as a terrible Judge, sitting on the Throne of his Justice, shadowed forth by Mount Sinai. 2. Our Judge is offended with us, his wrath is kindled, ready to consume us as his adversaries, in our transgressions, represented by the burning of the Mount. 3. When God beginneth to show himself as our Judge, offended with us, we are filled with confusion, and perplexity, and fire: represented by Blackness, and Darkness, and Tempest.

What further? 4. There is no flying from compearance before our Judge; Summons and Citations go forth from him, and powerfully seize upon the conscience, to cause it acknowledge the Judge; represented by the sound of the Trumpet. 5. The killing Letter of the Law read out unto us, showing us our Duty, what we should have done, and have omitted; and what we should not have done, and have committed; without giving any strength to obey for time to come, represented by the sound of Words. 6. By this Charge, and new exaction of the Law, an unsupportable weight lieth upon the Conscience, pressing it down to Desperation and Death; that we would give all the world, if we had it, to be free of the terror of the Lord, and challenge of the Conscience, upon so fearful a ditty: represented by the people's entreating, That the word should not be spoken to them anymore, 7. There is an impossibility to help ourselves by anything we can do, or to do anything better than we have done: and the seen impotency of our cursed Nature, maketh the commandment for time to come, a matter of desperation, as well as the challenge for breaking the Law in time by gone; represented by their inability to endure the thing which was commanded. 8. No drawing near to God here, such terror in his Majesty, justice being only seen, and no mercy: represented by their debarring from touching of the Mountain. 9. Such uncleanness and vileness, as not only ourselves, but our beasts and cartel, and all that we have, is counted unclean for our cause, and liable to the curse with us: represented by the debarring of the Beasts from the Mount. 10. Such a loathsome abomination in the guilty, as the Judge will not put hand on the Malefactor himself, nor employ any of his clean Angels; but give them over to death, if they remain in that estate, to be destroyed ignominiously; represented by stoning, or darting, where the stone or dar • lighteth upon the Malefactor, but not the hand which threw it.

Yet further, 11. If God deal with us as Judge, and by the Rule of the Law examine our works, were we like Moses, The meekest men under Heaven, the least harmful and innocent in the world, richest in good works, for service done to GOD, and to his Church; yet could we not stand before this Tribunal: all that ever we had done, all our works, were not able to free us from the curse of the Law, and God's fearful wrath, for our sinfulness mixed amongst our works; represented by Moses his confessed fear and quaking. 12. And with all this, no place to flee unto, no place to remain in; no company, but an evil conscience within, and matter of terror without: represented by the Wilderness, wherein this Throne of Justice was set up. And this is the estate wherein we are by Nature, according to the Law; from which we are delivered by Christ, according to the Gospel, as followeth.

This is the estate whereunto we are advanced under the Gospel, by CHRIST, which by comparison with the former, shall be more clear, thus:

1. Before we come to CHRIST, we have to do with God, as Judge, sitting upon his Throne, terrible. After we come to Christ, we find God upon a Throne of Grace, reconciled unto us; resembled by Mount Zion. 2. Without Christ, we are kept under, upon the earth, depressed in the valley, and may not touch the Mount, to ascend: But through Christ we get access to climb up towards God, and to advance, piece and piece, above the world, and sin, and misery, towards Heaven: resembled by going up Mount Zion. 3. Without Christ, vagabonds, wandering abroad in a waste Wilderness: but through Christ collected together under a head, and brought to a place of refuge and rest, and commodious dwelling, to the Kingdom of Heaven; resembled by the City where Mount Zion stood. 4. Without Christ, exposed to the wrath of the living God: Through Christ, admitted to remain, as reconciled, in the City of the living GOD. 5. Without Christ, afraid, by the terrible sight of wrath and judgment: Through Christ, brought into Jerusalem, the Vision of Peace, not only in this world by faith, but in Heaven by fruition: resembled by Jerusalem. 6. Without Christ, heirs of Hell: Through Christ, Citizens of Heaven. 7. Without Christ, exposed to the fellowship of Devils, in sin and torments: Through Christ, admitted to the society of innumerable Angels: resembled by the inhabitants of Jerusalem on earth. 8. Without Christ, Angels our foes: Through Christ, our fellow-Citizens.

Without Christ, we are scattered as sheep in the Wilderness, a prey to all the ravenous Beasts: But through Christ, gathered together in one, to the Society of the true Catholic Church of the Elect, under the Government of one Head, even CHRIST. 9. Without Christ, living with the world, in the Suburbs of Hell: Through Christ, made Members of the true Church, and Company, which is called out of the world, by the effectual calling of his Word and Spirit. 10. Without Christ, forlorn Children, who have deprived ourselves of our inheritance, and wasted all our Fathers benefits on vanities: Through Christ, our fore-faulting is reduced, our inheritance redeemed, we brought back to the Family, restored to the inheritance, dignified with the first-born, and made Priests to our God, as his portion from amongst men. 11. Without Christ, living amongst them whose names are written in the earth, and whose portion is beneath: Through Christ, our names are enrolled in Heaven, amongst those who are written in the Book of Life, elected and predestinated unto Grace and Glory. 12. Without Christ, without God in the world, having God our Judge against us: Through Christ, we are reconciled to God, get acces • unto him, and have our God, Judge of all, upon our side, to absolve us, and to plead for us against all our foes. 13. Without Christ, we are for guiltiness, in the rank of those who are already damned, and brethren, to those whose spirits are in prison: But through Christ, we are brethren to those who are already saved, whose souls and spirits are freed from sin and misery, and made perfect in holiness and glory: having the same grounds of right to Heaven, through CHRIST, which they have who are entered already into possession.

He goeth on, 14. In our natural estate we are under the Law, and the Covenant of Works; which bindeth us to perfect Obedience, or to the Curse. When we come to Christ, we are under the Covenant of Grace, which proclaimeth remission of sins unto all who are in him. 15. Yea, now under the Gospel, coming unto Christ, we are in better case than they who lived before Christ, because they were bound to all the Ceremonial and Typical Ordinances of the Law under the Old Covenant: But we are exempted from that Old Covenant, and are entered into the New, which freeth us from that yoke which the Israelites could never bear. 16. Without Christ, we stand alone, and none to plead for us before our Judge: But when we come to Christ, we find him a Mediator both to deliver us from the Old Covenant, and to take burden for us for keeping of the New Covenant. 17. Without Christ, unrighteous and unholy: When we come to Christ, we come to be sprinkled with his blood, for Justification, and Sanctification also, and for receiving of all other benefits, bought by that blood.

He compareth this blood with Abel's, as speaking better things. For albeit, we by our sins, have made our LORD to serve, yea, and to die also, ye doth his blood not speak against us, as Abel's did speak against Cain, and the Earth, for drawing down of a curse on both: But speaketh to GOD still, to pacify his wrath, and to pardon us, and to our conscience, to cleanse it, and make it quiet within us.

From this comparison of men under the Law, and under Grace, we learn,

1. That the impenitent and unrenewed man, how secure soever he • it, yet he is in a fearful estate, the wrath of the Judge, from his Justice Seat, being ready to break out upon him. 2. That the wakened conscience, lying in the sense of its own sins, and fear of the offended Judge, is much to be pitied. 3. That the holiest man on earth, if GOD reveal unto him the terror of his Justice, he will be shaken with fear. 4. That the only remedy against the challenge of the Conscience, and fear of the Law and Wrath, is to have recourse to JESUS CHRIST. 5. That he who is fled, as a true penitent to JESUS CHRIST, for refuge, to be saved, and directed and ruled by him, is a true Member of the true Catholic Church of the Elect, whatsoever be men's estimation of him. 6. That the more graciously we be dealt with under the Gospel, the more must we beware of Fleshliness and Profanity. For to this end all his speech doth tend.

From these considerations, he chargeth them to beware▪ le • t they make light account of Christ's Doctrine. The word importeth a shifting off Christ, speaking, by some excuse or pretence.

Then, 1. The way to eschew Profaneness, and Apostasy, is to embrace, and make much of Christ's speaking unto us in his Word. 2. Whatsoever pretences and excuses a man use, to cloak his not-giving hearty obedience to the Doctrine of Christ, it is but a refusing of him, and a turning away from him, make of it what he will.

2. He urgeth this, by threatening more certain and heavy judgments, than upon the despisers of Moses, who is said to speak on Earth, because he was but the earthen vessel which carried God's will to his people; and, by earthly Types, and Figures, made offer of Grace unto them. But Christ, as God, by his own Authority, casting Heaven open, in the plainness, and spirituality of the Doctrine, is said to speak from Heaven.

Then, As much as Christ's person is more excellent than Moses, and His Authority above his; and the Heavenly clearness of Christ's gracious Offer, above his dark Types: As much more heavy and certain Wrath shall overtake the despisers of his Doctrine, than the despisers of Moses Law.

3. He joineth himself in the same danger with the people, if He should turn away or refuse.

Then, Preachers shall do well, to lay the edge of their threatenings to their own hearts, and to enroll themselves amongst the threatened; That bitterness towards the people may be seen to be removed, and their own sluggishness may be roused up; seeing they have none to prea • h unto them, but themselves.

To put an edge upon the Threatning, he showeth how terrible Christ is, in shaking of the Earth, by His Voice, at Mount Sinai; and, by the shaking of Heaven and Earth, at the Day of Judgment.

Then, 1. The terrible quaking of the Earth, and burning of the Mount Sinai, was pronounced by the Voice of Christ, who therefore, is declared to be the Lord God: for so, Exod. 19. is he called. 2. His Terror, at the Day of Judgment, may be seen in that little resemblance of Mount Sinai. 3. The Terribleness of Christ, should make us stand in awe of His Word.

He commenteth upon the testimony of Haggai, Chap. 1. 6. and from this word Once, concludeth, that Heaven and Earth shall pass away, and be changed at the power of Christ's uttering of his voice: That these changeable Heavens and Earth being removed, he may make a new Heaven, and a new Earth; wherein his Subjects, and his Kingdom over them, may remain forever settled.

Then, 1. It is a good mean to get the understanding of God's mind in the Scripture, to consider, and weigh the force of the words thereof, and what they do import by due consequence. 2. No more change shall be of anything after the day of Judgment; because Once more, and no oftener, is Christ to shake the same. 3. It is for the standing of Christ's Kingdom, that the creature is moved, shaken, and chan • ed y • ed. All things made, shall be shaken: But Christ's Kingdom, and the salvation of his subjects, shall never be shaken.

From the nature of this Kingdom, granted unto us in Christ, and from his terribleness, he exhorteth us to stedfastness of Faith, and humble obedience. He saith, We have received it, because we have received the Right and Title by the Gospel, and some beginning of it.

Then, As we receive Christ in the Gospel, we receive the Kingdom of Heaven with him, in Right and Title: yea, in begun possession, which groweth by degrees.

2. He requireth of a receiver of this Kingdom, a reverent serving of God.

Then, right is given to this Kingdom, before our service be done: Not because we have se • ved heretofore; but to oblige us to serve God hereafter.

3. He will have us to serve God acceptably, that is, pleasantly, and cheerfully. Next, with reverence, or shamefastness, and godly fear.

Then, 1. It is not enough, that we do such works which belong to God's Service: but we must take heed to the manner of doing of them; that they may be done with a ready affection, and good will. 2. Next, that they be done in the sense of our own weakness, vileness, and unworthiness. 3. And thirdly, that they be done with reverend regard to God, in such a godly fear, as may make us circumspectly handle, and meddle with his Service, as the word importeth.

4. That this may be the better done, let us have grace, or hold fast the grip of Grace, whereby we may serve God, saith he.

Then, he that would have strength to serve God, must study by faith, to lay hold on God's grace in the Gospel: and having laid hold thereon, to hold it fast: for otherwise we can neither have heart nor hand to serve GOD. But he that is fastened on the grace and good will of God towards him, will draw courage and strength from this believed grace, to serve God cheerfully and reverently.

Because the holiest men, have need of the Spurs of GOD'S Terror, to stir up their lazy flesh, he closeth with a Watchword of Moses, Deuter. 4.24. terrifying the people from Idolatry, or Imagery; which he applieth for making men circumspect in their manner of worship.

Teaching us thereby, 1. That to serve Idols, and follow a false Religion; and not to serve GOD, in reverence, and godly fear, in the true Religion, will be both alike plagued. 2. The words do teach us, That GOD'S entering into Covenant, and laying down of the feud and enmity against us, maketh Him not to lay down his awful Majesty over us. 3. And therefore, we must be so confident of His love towards us, as we remember in the mean time, that He is a consuming Fire, to the ungodly, and profane Professors of His Name.

The Doctrine of Chap. XIII.

FRom this first Precept, Learn, 1. That the first Fruit of Faith which God requireth, is Love, and constant love, amongst his children. 2. That our mutual love must be sincere and kindly, as if it were grounded on Bands of Nature.

From this Precept, Learn, 1. That we are ready to forget charity to strangers, especially to be hospital unto them. 2. That the possibility of finding strangers better men than we take them to be, should over-balance the suspicion of their slightness, and should set us on to do the duty. 3. That if a man, intending to do good, do more than he intended to do, it shall be imputed unto him, no less, than if he had intended the same.

From this, Learn, 1. That it is no new thing for the world, to put bonds on them who seek to bring them out of Bondage. 2. That Prisoners for Christ, are readily forgotten of such as are at freedom. 3. Such men's bondage should be esteemed as our own, even until God set them free. 4. That other distressed people also shall be helped by us, if we consider what may befall ourselves, before we die.

From this we learn, 1. That breakers of Wedlock, and unclean persons in a single life, are both reserved unto GOD'S judgment, how lightly soever men let them pass. 2. That marriage being provided of God, for a remedy of incontinency, maketh Uncleanness the heavier sin. 3. That seeing it is GOD'S Doctrine, to commend Marriage for honorable, and hath pronounced it not only Lawful, but commendable in all persons, of whatsoever Place, or Calling, and hath justified it for undefiled; to traduce this estate of life, as not holy, or not beseeming an holy man, or an holy calling, and to forbid marriage, to persons of any calling, must be, as it is called, 1 Tim. 4.1, 2. The Doctrine of the Devil.

Here we are taught, 1. That the enlargement of our desires, to have more and more worldly goods, whether we be rich or poor, is disallowed of GOD. 2. That GOD requireth Contentation with our present estate, how mean soever it be; and counteth it Covetousness, not to be contented.

2. To make us contented, he giveth us God's Promise made to Joshua, Chap. 1.5. for our provision in necessaries. Then,

1. The Promises made to Joshua, or any other holy Man in Scripture, for Furniture in his Calling, may be very well applied unto us, for Help and Furniture in our Calling. 2. Faith in God's Promise, for our Maintenance, must both stay our fear of want in time to come, and give us contentment with that which we have for the present. 3. A general Promise of God's being with us, and assisting of us, is as sufficient for all particulars whereof we stand in need, as if they were expressed.

By applying of the Promise made to Joshua, he concludeth, Warrant to apply David's gloriation, against all perils, Psal. 118.6.

Then, 1. He that can apply one Promise to himself, may confidently apply another also. 2. The weakest true Believer, hath as good ground of confidence in God, for every good, needful for soul, or body, as the Lord's chief Prophets, and as good Warrant to apply the Scriptures to their own use, which speak of them. 3. He who believeth in God, needeth not to fear what flesh can do unto him. 4. Faith then, doth its part duly, when i • glorieth in the Lord, against all opposition.

That they may be steadfast in the Faith, he setteth before them the Example of God's Messengers, who had instructed them in the Truth, and led a life conformable thereunto.

Wherein he teacheth us, 1. Who is worthy to be a Guide to a People, to wit, the man who speaketh the Word of God, and not his own Dreams; believeth the Truth which he teacheth, and hath his conversation answerable. 2. The best respect that a Preacher can crave, or that a People can give to a Preacher, either in his life time, or after, is to remember the Truth of God taught by him, and to make use thereof. 3. In as far as Preachers have spoken the Word of God, and made it the end of their conversation, People are commanded here, to remember them, and imitate their Faith; but no further.

This Sentence serveth, First, To show the eternity and immurability of Jesus Christ, in himself, and all his Properties, of Truth, and Love, and Pitty, &c. Again, It serveth for a reason, of keeping fast the Doctrine taught from him by our faithful Leaders; because JESUS CHRIST will still allow and maintain that Truth once given out by himself, and cannot choose to change his Truth, being First and Last like himself. And thirdly, It serveth to encourage us to be constant in the Faith; because JESUS CHRIST is unchangeably the same, in love and care towards those who believe in him, in all ages, for their preservation and deliverance, in all cases wherein they can fall, for his Truth: as he hath given proof in former times towards others.

That they may be steadfast in the Faith, he warneth them to beware, that they be not carried about with divers and strange Doctrines.

Then, 1. Doctrine which agreeth 〈◊〉 with the Word of God, uncouth and strange Doctrine which the Apostles did not acknowledge and recommend unto us, must be rejected. 2. There was such uncouth Doctrine beginning to creep into the Church, even in the Apostles time. 3. Apostolic Doctrine, such as they acquainted the Church with, must be steadfastly believed and stood unto, and not loosely laid hold upon, lest we lie open to the wind of false Doctrine.

2. He bringeth i • for example, the Doctrine of Distinction of meats, wherein the Iewishly affected did place some holiness, and help to salvation: and yet they who most leaned to the same, were least profited thereby.

Then, 1. To place some holiness in Distinction of meats, and to count the observation thereof helpful to salvation, is an old error, which even in the beginning did trouble the Church. 2. Never man got profit by leaning anything to the observation of Distinction of Meats. For, under the Law, distinction was commanded, for the leading of men to some Duties signified thereby; but never did God give way, that men should esteem of this observation, as a thing conferring any whit to the purchase of salvation.

3. To keep out this error of leaning to Ceremonial observations, he opposeth the Doctrine of Grace, wherewith he will have the heart established, and not with meats.

Then, 1. The ground of devising and urging of superstitious ceremonies, is the unquietness and unstableness of men's hearts, wanting satisfaction in God and his Ordinances; and therefore seeking to support themselves by means of their own devising. 2. It is the Doctrine of Justification by Grace only, and nothing of our doings, which getteth true rest to our hearts, and quiet settling to the consciences.

Such as pertinaciously did plead for the standing of the Levitical Service, and ceremonies thereof, he secludeth from the enjoying of Jesus Christ, who is our Altar.

Then, such as maintain the Levitical Ceremonies, and do urge them on the Christian Church, do cut themselves from right to Christ. 1. Because they deny, in effect, that he is come, seeing they will have those Figures to remain, which did serve to Prefigure his coming, and will have his Church still under Ceremonial Pedagogie, as it was under the Law. 2. Because they join unto Christ, their own devices ; as if either JESUS were not sufficient for salvation, or his Ordinances were not sufficient for means to attain thereunto. 3. The observation of the Distinction of meats, is a point of serving the Tabernacle: for so doth the Apostle reckon. 4. Such as will eat of JESUS, and be partakers of him, must beware to serve the Jewish Tabernacle, by keeping on foot, and continuing the Ceremonies, and appurtenances annexed thereunto: such Feasts, such Iubilies, such Altars, such Sprinklings, and Holy water, such Priests and Vestments, &c. as Levi had.

2. He calleth Christ, by the name of the Altar; because he is the thing signified by the Altar, and by the Sacrifice, and by the rest of the Levitical Ceremonies.

Then, 1. Those Ordinances of Levitical Service, were Figures of Christ, some in one part, and some in another; and he is the accomplishment of them, even the Truth of them All: The true Tabernacle, the true Priest, the true Sacrifice, the true Altar, &c. 2. Christ's self is all the Altar that the Christian Church hath. Our Altar is he only, and nothing but he. The Apostle knoweth no other.

3. In that he saith, They have no right to eat, learn, 1. That Jesus is our food, who believe in him, by whom our souls are kept alive, and maintained every day spiritually, as the Priests were maintained by the old Altar bodily. 2. That before a man attain to eat, or draw benefit from Christ, he must have a right unto him. There is a possession following the right, and the right tendeth to the possession. 3. He who loveth to have the right, must take the course which Christ prescribeth, without mixing anything therewith.

He showeth, that this was prefigured in the Law: For, Levite. 16.27. The Sin-offering was burnt, and none of the Priests, the servants of the Tabernacle, did eat thereof. To show,

1. That such as adhered to the Tabernacle, and Levitical Service, as needful to their salvation (specially after Christ, the Sin-offering that was offered) should not be partakers of him. Again, Sin-offering was offered without the camp, to show, That such as would be partakers thereof, must forsake the Jewish Synagogue, and come out of it towards Christ, who will not have his Church mixed with the forms of the Jewish Church. Thirdly, the Bodies of the Sacrifices of sin, were then taken from the use of the Priests of the Tabernacle, when the blood was now brought into the Sanctuary: To show, that Christ should be taken from them, who after his blood was shed, and had made Atonement within the Sanctuary of Heaven, should not relinquish the Jewish Tabernacle, and the shadowing Figures thereof.

Another end of the burning of the Sin-offering, without the Camp, he showeth, first, To be the prefiguration of the ignominious usage of Christ's Body, cast out of the City of Jerusalem. 2. Again, Like as the Sin-offering, howbeit the body thereof was burnt without the Camp, yet the blood of it was brought within the Sanctuary, to make a Figurative Atonement: Even so, how basely soever men did use Christ's Body, in casting of it without the City, yet was his Blood in high estimation with God, made Atonement for the people; and sanctified them.

Hence he draweth an Exhortation, To be ready to renounce the world, and to take up our Cross and follow Christ.

Wherein he teacheth us, 1. That Christ's sufferings without the City, represented the state of his mystical Body, and Kingdom, thrust forth, and contemptibly rejected of the World. 2. That such as will be partakers of Christ, must resolve to be so handled also, and must sequestrate their affections from the World, and must be contented to be crucified unto the World, with our Lord and Master Christ Jesus. 3. That what reproach is suffered for Christ's sake, is not the man's, but Christ's reproach, for whom it is suffered: And, so the reproach is as honorable before God, as it is ignominious before the World.

He giveth a Reason of this Exhortation. Teaching,

1. That the instability of this present World, and our short and uncertain time of pilgrimage therein, should be a motive to make us loose our affections off it in time. 2. That the hope of a quiet, and sure, and blessed place of rest hereafter, should be another motive to make us renounce this World with the better will. 3. That the true Pilgrims employment in this World, is, to be seeking how to come home to his own Country, and City, prepared for him.

Another Exhortation to offer Spiritual Sacrifices. Wherein we learn.

1. That as Christ hath abolished all properly called Priests, by Office; so hath he made all Christians spiritual Priests, by common duty. 2. As Christ hath offered the propitiatory Sacrifice of his own Body, once for all that are to be saved, and hath left no properly called Sacrifice, no Offering • or sin, no Propitiatory Offering, now to offer: So hath he appointed the spiritual Sacrifice of Thanks, to be offered by every faithful man and woman, such as is Prayer, Praises, and Thanksgiving to God. 3. That these our Sacrifices of Prayer, and Praise, is the spiritual service of Saints, answerable to the Thank-offering of the first-fruits, and Calves, and Bullocks; which was the external Sacrifice of the Old Church. 4. That the Offering of these spiritual Sacrifices, is not tied unto set hours, as the Legal; but to be done continually. 5. That these our Sacrifices of Prayer and Praises, are not to be offered by the mediation of Saint, or Angel, but by Jesus Christ only. 6. That albeit they be unworthy, as from us, yet being offered by Christ's Mediation, they shall be accepted for service, at our hands.

Another Exhortation, to good Works, and Alms-deeds: Teaching us,

1. That goods works, and Alms-deeds, are appointed to be of the number of spiritual Sacrifices, and a part of the Thank-Offerings of the Saints.

2. That because they are Sacrifices, they must not be offered to the Idol of our own credit, and estimation, or our own private ends; but unto God, even in obedience unto him, and for the glory of him. And, because they are a part of the Thank-offerings of the Saints, they must not encroach upon the Sin-offering of the Savior, the only Expiatory, the only Propitiatory, and the only Meritorious Sacrifice.

3. That being so offered, they are well-pleasing unto God: The smell of Christ's Sin-offering, once offered, making our Thank-offering to be sweet smelling unto God.

Another Exhortation, to obey such as had the Rule over them; their Guides, and Leaders, as the word importeth: That is, public Office-bearers in the Church, appointed of God, to teach, and govern them, by the Word, and Ecclesiastical Censures.

Then, 1. The Churches of Christ are not dens of confusion, but Houses of Order: having some to be Guides and Rulers, and some to be instructed and guided, by the direction of God's Word and Ordinances.

2. Even the meanest and poorest Churches, albeit no more powerful than were the Churches of these scattered Hebrews, must be so provided.

3. The right duty of the Office-bearers in the Church, is, first, to be guides, pointing out the way in God's word, which the people should keep towards Heaven. Next, to be Leaders, going before them in the example of Faith, and the fruits thereof in their conversation. And thirdly, Rulers, by the Rod of Discipline, • o take order with the scandalous, and to recall Wanderers, to encourage the obedient: for, thus much doth the word import.

4. The duty of the people, is, to obey the direction of such Guides, and Rulers, and to submit themselves unto their censures, and to maintain them in their Office, every way; that this order may be continued, and not fall by any want, which the people may supply.

2. The Reason which he useth to induce them, is, They watch for your souls, as they who must give account.

Then, 1. The charge of Church-Rulers, is the heaviest of all charges, because of souls.

2. The most assiduous and painful, setting, not of the body only, but the spirit on work; because it is a charge, of Watching.

3. The most dangerous of all Charges, because the account of lost souls within the Church, shall be craved at their hands, whether they have 〈…〉 that which became them to do, to save them, or not.

4. The weightiness of their Charge, should affect their people, and move them to concur, for their parts, as they are able, for their encouragement.

3. Another motive is, That they may do their work with joy, and not with grief: for that is unprofitable unto you, saith he.

Then, 1. Church-men's chief joy, should be their people's obedience unto God's directions in their mouth: and their chief grief, if it be otherwise.

2. Whether they will get joy or grief from their people, they must do their work, and follow their Charge.

3. The less comfortable people be unto their Leaders, their Teachers and Rulers, the less profit shall they have by their Ministry.

His craving the benefit of their Prayers for him, Teacheth us,

1. That albeit the Scripture giveth no warrant to seek the benefit of the Prayer of Saints departed, or of Angels: yet it giveth warrant for seeking of the mutual concurrence in Prayer, of those that are living together, and militant here on Earth together. 2. That the greatest Apostle hath need of the prayers of the meanest Christian, and may be helped thereby.

2. He giveth a Reason, answering all the calumnies which were spread of him by his Adversaries; that they might, with greater freedom, pray for him, as for an honest man.

Then, 1. They who are unjustly reported of, must comfort themselves in the Testimony of a good Conscience. 2. An honest heart may expect the better fruit of their own prayers, and others. 3. And such as we know are sincerely set to serve God, we may with the better courage pray for them.

3. He expoundeth what he calleth a good Conscience; by saying, that he was willing to live honestly.

Then, the purpose, desire, and endeavor to live honestly, is the evidence of a good Conscience, and the ground also of the good Testimony; because such a disposition escheweth to do evil, and is careful to do good.

He joineth a Reason, for their own good, to pray for him, that the impediments of his coming unto them, being removed by their prayers, he might come the sooner.

Then, 1. When our own good is joined with the good of such as call for our prayers, we have the more inducements, to set us on work. 2. Many hindrances of our good and comfort, do stand in the way, which by Prayer might be removed.

Now, he prayeth for them, whom he had in the former words, requested to pray for him.

Then, 1. Prayer is a mutual duty, and ought to be made by us, for such as we desire to pray for us.

2. He styleth God, to whom he prayeth, first, the God of Peace: To teach us,

That Peace proceeded from God, and is preserved by him, in his Church; and that it doth please him well, that his children should be in peace, and should study thereunto.

3. Again, he describeth God, by the great work of Christ's Resurrection wrought by him.

Then, 1. As Christ's Resurrection is the work of his own power, John 10.18. So also is it the work of God the Father, in this place: For, John 10.30. the Father and Christ, in power are one.

4. The Props of his faith in prayer, are, first, the office of Jesus, who is the Great Shepherd of the sheep.

Then, 1. Those who come under the reckoning of Christ's sheep, are the only people, of whom he, by special Office, professeth to take charge. 2. Howsoever he employ the Ministry of men, to feed his flock under him; yet doth he keep the place and style of Arch-pastor, or Great Shepherd, to himself. 3. People, howsoever they be furnished by Ministers, yet they have the Great Shepherd to acknowledge and rely upon: of whose care and fidelity, for their feeding, and preservation, they may be confident.

5. The next Prop of this Prayer, is, The power of God, who brought again from the dead the Great Shepherd.

Then, 1. The sheep must not think to be above the Shepherd: but must resolve, for bearing witness to the truth, to be put to death, as he was, if God please▪ 2. Nor need they fear to be used so, seeing he is risen again: because, he that raised the Shepherd for the sheep's cause, can raise the sheep from death also, for the Shepherds cause.

6. The third Prop of Confidence for obtaining this Prayer, is, The blood of the Everlasting Covenant, through which he seeketh his petition to be granted.

Then, 1. It is Christ's Blood which hath ratified the Covenant, and established our Reconciliation, to endure forever; because the virtue of that blood is perpetual▪ 2. It is through that Blood, that everything is purchased, for which we can pray. It is the price of the purchase of Sanctification unto us, as well as Salvation.

That which he prayeth for here, is, That they may be made perfect, in every good work, to do the will of God.

Then, 1. Only the doing of God's will, and what he hath commanded, is to be reckoned for a good work. 2. It is not enough to be given to some sort of good work, but we must endeavor ourselves to work every sort of good work; having a due respect unto all God's Commandments. 3. Whatsoever measure we have attained unto, we must not stand there, but perfection must be aimed at, which is still before us, until we come to Heaven.

2. The way how this may be done, he showeth to be, By God's working in us that which is well-pleasing in his sight, even through Jesus Christ.

Then, 1. It is not by any strength of our own, whereby good works are wrought, but even by the power of God working in us graciously. 2. It is through Jesus Christ, that this working is procured, conveyed unto us, and made acceptable unto God.

3. He closeth his prayer, with ascribing of Glory unto Jesus, forever. Amen.

Then, 1. Christ Jesus is true God, worthy of Divine Glory, forever. 2. The Prayer and Praises which we offer unto God, must come from so advised a mind, as we may seal the same with Faith, and hearty Affection, imported in AMEN.

Last of all, he exhorteth them, to take in good part, the word of Exhortation, from their ordinary Teachers; who behooved to dilate, and urge, and inculcate these things, even at length unto them. The reason whereof, he giveth, Because he had written this letter but in few words unto them; and might not insist in those points at large, as they had need of, but behooved to leave this unto their Teachers.

Then, 1. There is need of Preachers, by the word of Exhortation, to dilate and inculcate that which the Scripture hath in short. 2. It is very irksome for men, to have their sluggishness stirred up by Exhortation, and the same things inculcated again and again: But their own profit should make them to suffer it patiently. 3. The writing of Scripture, prejudgeth not the use of Preaching, but 〈◊〉 keep their own room, the Scripture serving for a 〈◊〉 laying down of the Grounds to be taught, and Exhortation serving to dilate and urge the truth delivered in 〈◊〉 as their case requireth.

From this learn, first, That the delivery of one Timothy out of the hands of his persecutors, should be a matter of comfort and joy unto as many Churches as do hear of it. Secondly, Good news should be spread abroad, and are a fit matter for Christian Epistles.

From this learn, First, That as it is the mutual 〈◊〉 of Christians, to send forth commendations one to another: So is it a Christian duty to carry them, not unbeseeming even an Apostle.

2. His directing of the people for to carry his commendations to their Rulers, maketh it evident, that the Apostle ordained this Epistle to be first read unto the People. And, so was far from their minds, who will not suffer the Scripture to come in the people's hands.

This closing of the Epistle, usual to the Apostle, Teacheth, 1. That Grace is the common good of the Church, whereunto every Saint hath interest.

2. That Grace is all that can be desired: For, if the Fountain of God's grace or favor run towards a man, what can the man stand in need of, which the overrunning stream of God's good will shall not carry • nto him?

The Postscript. Written to the Hebrews, from Italy, by Timothy.

SOme inconsiderate hand hath put to this Postscript, appearingly: For, this Epistle was ordained by the Apostle, to carry the news of Timothies Liberation, and a promise of his coming unto them, afterwards possibly, as the 23 Verse of this Chapter showeth, and not to be carried by Timothy.

And again, The Apostle was bound by this Letter, to come with Timothy, if he had been to come shortly after the writing of this Epistle.

And thirdly, Timothy was not yet come to that place where the Apostle Paul was when this Epistle was directed: for, then had he been certain of Timothies purpose; and behooved, if not to go with Timothy, yet to have written the reason of so sudden a change of his purpose and written promise: or else, to have deleted the promise of his coming out of the Epistle, by writing it over again, or some way else.

Whence we collect, That Postscripts are not a part of the Text, nor of the Apostles own writing; neither ought they to have such authority or credit as the Text hath, which always agreeth with itself, as proceeding from the inspiration of the Holy Spirit: To whom with the Father, and his Son, Jesus Christ our Lord, be Glory, forever. Amen.

CHAP. I.

The Writer is described in the inscription of the Epistle, James a servant of God, and of the Lord Jesus Christ, viz. in the office of Apostleship, whereby he might with authority teach all the Tribes of Israel, and admonish them concerning their duties: he calls himself the servant of God, to show that he serves God the Father, by serving his Son Jesus Christ, and writes these things by the special authority of God and Christ. Those to whom the Epistle is written are Israelites, especially believers, cast out of the holy land, and dispersed through the Regions; But (as to the hope of Heaven represented by the holy Land) gathered to Jesus our Savior. He seriously commands (and as it is allowed to Christians) bids them to rejoice, or greets them with a borrowed form of salutation, from the common use of the Heathens, but turned into a Christian sense.

Admon. 1. That they take not ill or impatiently outward afflictions and persecutions for the Gospel, but correct this carnal judgment touching those external exercises whereby God tried or proved their Faith and Sincerity. For this end the Proposition is stated contrary to the judgment of the flesh, viz. It is to be accounted matter of all joy, or the chiefest joy, when ye fall, by the providence of God, into divers persecutions or afflictions, whereby ye may be proved, whether ye will even in adversity, stick close to God: He confirms this Thesis with seven Arguments.

Arg. 1. Those temptations are the trial of your Faith, the polishing of it, and bringing it into open view: Therefore ye ought to esteem it matter of great joy when ye fall into divers ttmptations.

Worketh] Argum. 2. Because this exercise will bring forth patience in you, which is of greater price than that your affliction may be compared with it: Therefore, &c.

Argum. 3. Joyned with an exhortation, There is need of divers afflictions, and that they stay upon you ( viz. so long as God shall see fit) that the work of patience may be perfected, and that ye that have other endowments, may also have the gift of patience, and so the image of Christ may be completed in you, that nothing may be wanting to you, for perfection of the parts of holiness: Therefore ye ought to count it all joy when ye fall into afflictions.

Argum. 4. Propounded by way of answer to an objection; Wisdom is at hand, which may effectually administer, to all that are afflicted (that ask this gift of God) reasons both of joy and patience in these trials: Therefore we ought to rejoice in afflictions.

Who gives ] He confirms this Argument from the abundant Grace of God, who gives to all that ask freely, abundantly, and without upbraiding their unworthiness, or ingratitude in praying, and gives to the penitent person, whatsoever spiritual gift is asked, as much as is sufficient to salvation.

He explains the same Argument from the praying party, requiring that he ask in Faith or confidence grounded in the promise of God concerning giving the gift, not doubting, whether God will grant that necessary gift promised to him. Of which confidence required, and wavering prohibited, he gives three Reasons.

For he] Reas. 1. Because he that wavereth, being tossed hither and thither in his prayers, doubtful whether he shall find God true and merciful, is like to waves of the Sea, which are by the wind driven hither and thither, and vanish without profit.